What is Marma?
Marma points are positions on the body where flesh, veins, arteries, tendon, bones and joints meet. They may also be described as the junctions where Vayu, Pitta and Kapha meet; where Sattwa, Rajas and Tamas meet; or where eternity and relativity meet. These are the points that could be used to heal or harm. While a healer uses these points to heal, for a warrior the very same spots could be used to harm. The word 'marma' was used for the first time in Atharva Veda (ancient Indian scripture). During the Vedic period of India, this martial art was known to kings and warriors and was used in battlefields. It is said that marmas are constituted of six vital elementssoma (sleshma, phlegm), marutha (vata, air), teja (pitta, bile) and the three mental types: rajas, tamas and satva. Marma adi is the science of manipulating marmas or vital points. These are nerve junctures usually close to the skin surface. According to Susruta, author of Susruta Samhita, the ancient treatise on ayurveda, human body contains 107 marma points which, when struck or massaged, produce desired healing or injurious results. Marma Meditation is a process and a therapy that works with 18 subtle and sensitive energy points to open energy channels in the body called strotras. ROLE OF MARMA There are four basic purposes of marma: 1) It removes blocks in energy channels called strotras. 2) It pacifies vata dosha, (air and space elements ), bringing it to its normal path especially vyana vata, (a sub-dosha which controls the autonomic nervous system.) 3) It creates physical, mental and emotional flexibility. Because of ama (toxins) and because of vata, human beings after 35 or 40 years of age become rigid and this happens to animals and plants too. As vata increases in our body, we experience degeneration. This rigidity can mean becoming fixed in ideas, emotions and physical movements. 4) This gentle treatment creates an opportunity to experience powerful and dynamic transformation at the physical, mental, emotional and spiritual levels by building a positive link with the unconscious mind. Many times people are not able to go outside their comfort zones. They think they have absolute limitations. 5) The main aspect of Yoga practice that actively considers the use of marmas is the practice of Pratyahara, which is the fifth branch of Yoga. Pratyahara mediates between the outer factors of Yoga, which include Asana and Pranayama, and the inner factors of Yoga, which mainly consist of meditation. Pratyahara is the door between the outer and inner factors of Yoga that allows us to turn our energy inward.
2. Sacral Chakra: This is the emotional layer with Bija Mantra VUM with the energy of Water
Element. When you move your attention upwards towards the second chakra, be mindful of the transition, of the motion of attention and the nature of the shift of energetic, emotional, and mental experience. Allow your attention to naturally find the location of the second chakra. It is important to note that the actual chakra is in the back, along the subtle spine called sushumna, although we usually experience it in the front. Allow the attention to rest where it naturally falls, probably in the front, but be mindful from time to time that the chakra is actually in the back. Allow the mantra Vam to arise and repeat itself, at its own speed, naturally coming and going. Allow the awareness of water to arise, and come to see how this has to do with allow forms of flow or fluidity, whether relating to energy, physical, emotional, or mental.
3. Manipur Chakra / Navel/ Solar Plexus: This is the mental or intellectual layer with Bija Mantra RUM with the energy of Fire Element. Be aware of the transition as you move to the third chakra, at the navel center, which is also actually along the sushumna channel. Allow the mantra Ram to arise and repeat itself, at its natural speed. Keep attention in the space, whatever size at which it is experienced. Be aware of the element of fire, and the many ways in which it operates throughout the gross and subtle body from this center. 4. Anahata Chakra/Heart/ Cardiac Plexus:
This is the astral layer with Bija Mantra YUM with the energy of Air Element. Observe the transition as you move your attention to the
fourth chakra, the space between the breasts. Allow attention to become well seated there, and then remember the vibration of the mantra Yam, allowing it to repeat at its own speed, while being mindful of the feeling it generates. Be aware of the element of air, and notice how that feels with the mantra. Notice how the element of air relates to the karmendriya of holding or grasping, whether physically, energetically, mentally, or emotionally.
Bija Mantra HUM with the energy of Ether Element. Bring your attention to the space at the
throat, the fifth chakra, which is the point of emergence of space (which allows air, fire, water, and earth to then emerge). In that space, be aware of the nature of space itself, allowing the mantra Ham to arise and repeat itself, reverberating many times through the seemingly empty space in the inner world. Awareness of the karmendriya of speech (actually, communication of any subtle form) is allowed to be there, experiencing how that vibrates through space.
the nose and the root of the tongue, as well as the middle of the brows relate to the third eye or Ajna chakra. Gently, with full awareness, transition awareness to the seat of mind at the space between the eyebrows, Ajna chakra. Allow the mantra OM to arise and repeat itself, over and over, as slow waves of mantra, or as vibrations repeating so fast that the many OMs merge into a continuous vibration. Be aware of how mind has no elements, but is the source out of which space, air, fire, water, and earth emerge. 7. Sahasrara Chakra/ Crown Chakra: This is the ketheric layer with the Bija of silence and is beyond elements. The point on the forehead relates to the crown chakra. The point at the root of the tongue is an important meditation place and gives control over Soma or amrit. These marma regions also relate to the fourteen nadis or channels of yogic thought. Allow attention to move to the crown chakra, which has no element (bhutas), no cognitive sense (jnanendriyas), no active means of expression (karmendriyas), as it is the doorway to pure consciousness itself. Experience how this is the source out of which mind emerges, after which emerge the five elements, the five cognitive senses, and the five means of expression. The mantra (in its subtler, silent form) is that silence (not mere quiet) out of which the rest have emerged. It is experienced as the silence after a single OM, merging into objectless, sense-less awareness. Allow attention to rest in that pure stillness, the emptiness that is not empty, which contains, and is, the pure potential for manifestation, which has not manifested.