Various yogic cultures have identified the importance of cultivating the Nābhicakra. Though ignored by Paramahamsa Yogananda for some reason, Nābhi Kriyā formed an integral part of Kriyā taught by Lahiri Mahasaya. The Tibetans use gtummo or Chāṇḍālī Kriyā and cultivate the mystic fire through various means such as twenty-six herbs, specific mantras, tulpa like entities in some cases and most commonly, breathing techniques. Tummo is one of the six yogas of Naropa. The famous mantra of Avalōkitēśvara is aimed at cultivating the Nābhicakra. The Cha’an Buddhists cultivate stillness by paying attention to their navel during Zazen, eventually leading to the shuddhi of nāḍī. Mahasi Sayadaw, the Burmese Buddhist monk who created uproar among traditional Theravadin Buddhists by insisting on paying attention to the abdomen during shamata and vipassana practices (satipatthana vipassana) seemed to understand well the implications of not cultivating the Nābhicakra. The Daoists gave utmost importance to the three dantiens of which the lower dantien or the point below the Nābhicakra assumed the pivotal role. Daoist Pre-natal or pre-heavenly breathing is the chief step of the alchemical cycle that begins with the nourishing of Jing, one of the three treasures discussed in traditional Chinese medicine.
It should be noted that the importance of Nābhicakra which is the origin of all nāḍīmaṇḍala, has been discussed in our Tantras as well. It was this concept that formed the basis of the allegory that describes Kāñcīpurī as the nābhisthāna and the origin of all śaktis.
śr̥ṇu kāmakalā nāma-nāḍī bhōgāmbuvāhinī |
sarvatra tasyā nāḍīṣu vyāptiḥ śaṅkari vidyatē ||
nāḍīcakraṁ samastaṁ ca tayā vyāptaṁ varānanē |
śarīrē nāḍikāḥ kāścit prāṇavāhinya īritāḥ ||
kāścidraktapravāhinyaḥ kāścidutsāhavāhikāḥ |
kāścidrasapravāhinyaḥ kāściddainyapravāhikāḥ ||
kāścidānandavāhinyaḥ ēkaivamalavāhinī |
ēkā mūtravahā nāḍī kāścidindriyavāhikāḥ ||
aṣṭau bhōgāmbuvāhinyaḥ tāsu candrakalā parā |
ādyā candrakalā prōktā dvitīyā candracandrikā ||
candrarēkhā candravatī tathā candramahōdayā |
candriṇī candragarbhā ca candrōnmattā tathāṣṭamī ||
ētā bhōgāmbuvāhinyaḥ svāmśaiścandrakalāśritāḥ |
bhōgāmbuvāhinībhiśca tābhirnāḍībhirāvr̥tā ||
pradhānabhūtā vilasadvidyuddāmasamaprabhā |
atinirbharakandarpadramēduritāntarā ||
sarvanāḍīmūlabhūtaṁ nābhicakraṁ sāmāśritā |
prōktā candrakalā nāḍī sarvasaubhāgyavardhinī |
tanmukhōdghāṭanaṁ lōkē durlabhaṁ paramēśvari ||
The association of Nābhicakra with Chandrakalās that reside in the ciccandramaṇḍala of Sahasrāra – through the eight extremely special nāḍī-s thus becomes established. Having experienced the yogic significance or parlance of this structure, Lakṣmīdharācārya elucidates the theory of Samayācāra, a path followed by yogins, where the Supreme Kāmakalā manifests as Srīvidyā ṣōḍaśākṣarī in the Maṇipūraka cakra. It should be noted that Samayins worship Parāmbā chiefly in the ciccandramaṇḍala at Sahasrāra and this process is initiated at the Nābhicakra.
The unneya, anvaya and pratyāvrtti bhūmikas of Kuṇḍalinī yoga should be studied carefully under the guidance of Sadguru to clearly grasp the subtleties of this liberating yōga śāstra.
nīlavarṇā mahākālī trimukhā navalōcanā |
anēkacakracakrēśī pātu naḥ śaṅkarārcitā ||