Consciousness Research Centre

Video Series Catalog

YouTube • WhatsApp Community

The Consciousness Research Centre theory of consciousness—known as
Dharmasār, the Essence of Dharma—is a breakthrough in understanding
consciousness in spiritual thought and practice. It is comparable in
importance, scope and impact to Einstein’s discovery of Relativity. This is no
exaggeration, for the Essence of Dharma resolves all apparent contradictions
between stages of the spiritual Path, and among the various religious sects
and organizations, by providing an extremely broad ontological view and
analysis of the ancient Vedic theory of consciousness, easily veri able by
anyone and capable of supporting all spiritual and religious views.
Dev Priyānanda Svāmī Bhagavān, founder of
Consciousness Research Centre, is a senior
independent sannyāsī in the South Indian Śākta line.
While researching Śaṅkarācārya's commentary on
Vedānta-sūtra trying to understand his personal
enlightenment experience, he fortuitously
rediscovered an ancient holistic framework for
spiritual life based on the four states of Bhagavān contemplating
Brahman • Tiruvannamalai 2022
consciousness: Dharmasār, the ancient Vedic theory
of consciousness.
The CRC Video Series is a YouTube Channel and online archive with over
1,700 videos analyzing a broad range of spiritual traditions in the light of the
Esoteric Teaching of Dharmasār—the Essence of Dharma. It is structured
according to the types, states and stages of development of consciousness.
This document describes and explains the inner organization and structure of
the Teaching according to the seven cakras and four states of consciousness.

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Root Ontology
All perception is based on consciousness. There are four states of
consciousness: waking, dreaming, deep sleep and the fourth, turīya also
called God, Brahman, Nirvāṇa, Self-realization, Enlightenment etc.
The root ontology of Consciousness Research Centre is shown here:

The classi cation of the videos series is based on the level of development of
consciousness through the yoga system, and the cakras that represent the
center of awareness and support for that consciousness:

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 4x4 Matrix of Consciousness
The seven cakras are divided into four groups. The groups are the basis of the
catur-dar anam (four views of reality). The views are expressions of the four
states of consciousness: jagrat, svapna, suṣupti and tur ya. The practices
related to the views and states of consciousness are the four principal yogas:
karma, bhakti, r ja and jñ na.
The CRC videos and courses are similarly divided into four groups, plus
Introductory and Uncategorized sections. The groups contain videos and
courses relevant to the cakras in each group. The student is expected to begin
with the Introductory section and progress gradually through the four levels
of consciousness as his practice develops. This document lists and explains
all the categories.

Introductory
The videos in the Introductory section are preliminary materials, required
prerequisites for the course series in the following sections. Our system of
ontological self-learning leverages the background knowledge given in these
courses to produce extraordinary results. Since meaning is determined by
context, the ontological context established in the Introductory courses
enhances the meaning of the other courses. And since meaning and value are
closely related, this greatly increases their value. By completing the
Introductory courses you become a fully quali ed CRC Researcher. Then

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you can consult with your Senior Researcher to create a Personal Learning
Plan to chart your route through the more advanced courses.
Introductory Video Series:

Course Site YouTube Archive

Foundation Series YouTube Archive

Becoming Genius YouTube Archive

Being in the World YouTube Archive

Being Integrity YouTube Archive

Call of the Friend YouTube Archive

Introduction to the Esoteric YouTube Archive

Teaching

Consciousness YouTube Archive

Authentic Spiritual Life YouTube Archive

The Big Picture YouTube Archive

It is best to begin here, and watch all the videos in each series before going on
to the next. Contact your Senior Researcher if you have any dif culties
understanding the Teaching or performing the practices given.

Jagrat | Dvaita-v da | Karma-yoga

The courses in the Dvaita-v da Section are based
on the dualistic view of the phenomenal world
and empirical individual self as real. This is the
domain of taking care of the body, care for the
world, and the effort to establish an independent
individuality. But because this empirical self is
temporary and illusory, this effort only leads to
suffering. Thus people turn to sectarian religion
for relief of suffering, not realizing that they
themselves are the architects of their fate. However,
engaging in care of health, nancial and psychological well-being, good
education, charity and other gifts, regular performance of the religious rituals
of karma-yoga gradually purify beings through accumulation of pious karma
(puñya). Thus these courses apply to the rst two cakras.

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 1. M l dh ra-cakra
The courses in this section are about the root or sex
cakra. Sex energy supports and animates the whole
body. The Ku alin - akti resides here, coiled like a
snake. The yoga process is a series of techniques
intended to raise the Ku alin up the su umna spinal
channel until She unites with iva in the crown cakra.
This is enlightenment or Self-realization. Attaining
complete Self-realization requires the full energy of the
human being, which resides in the root or sex chakra. Thus complete
development or evolution of the sex energy is required to attain the highest
energy levels.
The yog n who presides over m l dh ra-cakra is S kin , who is described in
Lalit sahasran ma 514–520. This cakra is situated at the perineum area and has
four red lotus petals. The petals are inscribed with four consonants with
bindus.
The pericarp of this cakra is square in shape with eight spears protruding
outwardly. Inside this pericarp, the b ja of this cakra, la (लं) is placed. La -
b ja is used for acquiring material prosperity. La is also the b ja for earth, and
this is appropriate because m l dh ra-cakra is the lowest cakra, also known as
the base cakra.
There is a red inverted triangle within the pericarp that ashes like lightning.
Inside this triangle, the powerful kl -b ja ( ), also known as k ma-b ja, is
placed. Kl which is placed inside the triangle, also gives prosperity. Inside
this triangle there is a Li gam, one of the prominent forms of iva. Ku alin
energy in the form of a snake is coiled around this Li gam three-and-a-half
times.
There is a hole in this cakra, called dv ra in Sanskrit, through which Ku alin
ascends and descends. Under normal circumstances, the mouth of this hole is
blocked by the head of the snake of Ku alin . This is the most important
cakra, as it holds the life energy in the form of Ku alin . Lalit mbik dwells
in this cakra in the form of Ku alin , Her subtlest form.

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 Video Series about the M l dh ra-cakra:

Cultivating Sexual Energy YouTube Archive

Secret Heaven YouTube Archive

2. Sv dhi h na-cakra
This section contains courses and videos about the
sex and energy-storage cakras. Vital energy—pr a,
Chi, Ki or Qi—is life itself. This energy is stored in
the second cakra, just below the navel. Techniques
like pr yama and Qigong collect and concentrate
the vital energy. Increasing and optimizing the vital
energy is required for robust health and success in
meditation.
The yog n of sv dhi na-cakra is known as K kin . This cakra is in coccyx area
just above m l dhar -cakra and has six lotus petals. Each of these petals is
inscribed with the next six consonants with bindus above them. The pericarp
of this cakra appears like an eight-petaled lotus with a crescent moon in the
center. Inside this crescent, the b ja of Varu a the lord of water, va (वं) is
placed. Varu a-b ja va in proper combination with agni-b ja ra gives certain
supernatural powers. Varu a-b ja also indicates prosperity.
Video Series about the Sv dhi h na-cakra:

Intro to Qigong YouTube Archive

Noble Path YouTube Archive

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 Svapna | Vi i dvaita-v da | Bhakti-yoga
In this section are courses based on limited or
conditioned nonduality: vi i dvaita-v da. In this
view, one knows intellectually that ultimate reality is
nondual, and aspires to reach it in the future.
Meanwhile, one still experiences the phenomenal
world and identi es with the empirical self. The
practice in this stage is bhakti-yoga: spontaneous
devotional service to one of the forms of the
Godhead, according to one’s taste. This service is
built on the foundation of karma-yoga established in
the previous stage.

3. Ma ip raka-cakra
This section contains courses and videos about
the movement or solar plexus cakra. Everyone
needs movement to stay healthy and alive.
Movement and breath distribute energy
throughout the body. So everyone should
cultivate some exercise form: ha ha-yoga, Tai-chi,
dance, swimming. Beyond this, in spiritual life
there are many activities that need to be
performed to prepare for the more advanced
stages. These are called karma-yoga, and are done
with the movement cakra in harmony with a higher purpose.
Ma ip raka-cakra is the navel cakra, and the yog n who presides over this
cakra is named L kin . This cakra has ten lotus petals, and each petal is
inscribed with another ten consonants with bindus (dots). The pericarp of this
cakra is in the form of a red inverted triangle. Each of the three sides of this
triangle has sv stika symbol. This cakra represents the element of re, and the
b ja of re ra (रं) is placed in the center of the triangle. The b ja ra is
extraordinarily powerful and aids in acquiring supernatural powers. This b ja
is capable of providing powers of creation and destruction, depending upon
its combination with other b jas.
Most of the important b jas like hr , r , etc. contain ra -b ja. This b ja is
said to have the power of twelve suns. It can play a vital role while

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 formulating tma-b ja. Scriptures on Ku alin also refer to this yog n as
L kin . Meditating on this cakra gives powers for creation as well as
destruction. Ja har g i, the internal re that enables digestion in our body,
functions from this cakra. The re that generates lust is also situated here.
Normally, a fully awakened ku alin does not descend below this cakra.
Video Series about the Ma ip raka-cakra:

Approaching Guru YouTube Archive

Guru-Disciple Relationship YouTube Archive

Authentic Karma-yoga YouTube Archive

D pam Havan Ceremony YouTube Archive

Siddhalak m stotram YouTube Archive

Spiritual Nourishment YouTube Archive

Spiritual Puri cation YouTube Archive

Dev nanda-sam dhi Yoga YouTube Archive

4. An hata-cakra
This section contains courses and videos about the
heart cakra and the practice of bhakti-yoga. When
suf cient puñya or good karma is accumulated by
practice of the rituals and
duties of karma-yoga, one gradually develops
spontaneous attraction toward the object of one’s
worship. This is experienced as a very sweet and
satisfying emotional taste (bh va or rasa). This taste
gradually develops to the stage of ecstatic love (prema).
An hata-cakra is known as the heart cakra, which is in the spinal cord below
the throat in the heart area. There is an imaginary lotus with twelve petals,
dull red in color. This is the cakra where sound is produced without any
friction. This sound is called anahata-n da or abda-brahman. Vedas say that the
soul known as puru a resides here: “The thumb-sized puru a is seen as a
smokeless ame in their hearts,” says Ka hopani ad II.1.13.

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 Below this an hata-cakra, there is a small eight-petaled lotus where one’s i a-
devat is meditated on. The difference between soul and i a-devat is clearly
distinguished here, and should not be confused with Brahman. The rst
twelve consonants with bindus are conceived in each of the petals. The
pericarp of the lotus is a hexagonal structure. This cakra represents the air
element and ya (यं) is the b ja for this cakra. Ya -b ja is meant for protection,
and is capable of ful lling desires. The tma-b ja for an individual is derived
by taking into account various such factors.
The yog n who presides over this cakra is R ki . It is to be noted that the
names of the yog n s who preside over all these cakras differ from the texts
that deal exclusively with Ku alin . For example, in Lalit Sahasran ma the
yog n of this cakra is referred as R ki , whereas in other texts her name is
mentioned as K ki .
Video Series about the An hata-cakra:

A New Beginning YouTube Archive

Ananya-bhakti YouTube Archive

Bhakti-Bh va YouTube Archive

Mah nirv a Tantra YouTube Archive

Ontology of akti YouTube Archive

Saundarya-lahar YouTube Archive

Tripur rahasya,
YouTube Archive
M h tmya-Kha a1
Tripur rahasya,
YouTube Archive
M h tmya-Kha a2
Tripur rahasya,
YouTube Archive
M h tmya-Kha a3
Tripur rahasya,
YouTube Archive
M h tmya-Kha a4
Tripur rahasya,
YouTube Archive
M h tmya-Kha a5&6
Tsunami of Beauty YouTube Archive

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 Suṣupti | Vivartha-v da | R ja-yoga
In this section you will nd courses based on
vivartha-v da: the view that duality is an illusion
or appearance. The practice of deep meditation,
r ja-yoga, is emptying the mind of all thoughts to
perceive the essence: nibb na (nirv a), the
transcendental Self or Brahman. The Buddha’s
teaching, with its stress on meditation and
emptiness, ts nicely into this category.

5. Vi uddhi-cakra
This section contains courses and videos about
the throat cakra. Transcendental sound vibration
—mantras, scriptural readings and recitations,
prayer and spontaneous expressions of bliss and
ecstasy—are important aspects of the spiritual
Path. Here you nd the powerful con dential
mantras of the r Vidy that give deep emotional
satisfaction, transcendental knowledge, bliss and
Self-realization.
Vi uddhi-cakra is also known as throat cakra. It is smoky purple in color. It
appears like a sixteen-petaled lotus with sixteen Sanskrit vowels, with bindus
(dot) inscribed on each of the petals. Each of these cakras has one
predominant b ja, and this b ja for vi uddhi-cakra is ha . This b ja is white in
color, covered by ak a-tattva and seated on a white elephant. D kin var is
the name of the yog n who controls this cakra.
Video Series about the Vi uddhi-cakra:

Vivartha-v da YouTube Archive

Da a-mah vidy YouTube Archive

Deep Meaning of G yatr YouTube Archive

Lak m Tantra YouTube Archive

Mah o a Mantra YouTube Archive

Mahi sura Mardini Stotra YouTube Archive

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 Paritta—Chanting for Protection YouTube Archive

r Dev M h tmyam YouTube Archive

r Lalit Sahasran mam YouTube Archive

r mad Dev Bh gavatam

YouTube Archive
Skandha 1

6. jñ -cakra
This section contains courses and videos about the
ajña (forehead) cakra. The main activity in this stage
is meditation: r ja-yoga. When bhakti-yoga ripens and
reaches completion, meditation— xing the mind on
a single thought—arises spontaneously. There is an
orderly progression of progressively abstract states,
called in the Buddha’s teaching the jh nas, leading to
the four Path Realizations. This Path leads one on
(opan yaka) to realization of emptiness ( nyat ).
The presiding deity of jñ -cakra is H kin . jñ -cakra is considered as the
most important cakra and is located between the eyebrows. This cakra has two
lotus petals, and the b jas ha (हं) and k a ( ) are inscribed in those white
petals. The yog n ’s complexion is white, and she has six faces with three eyes
on each, all red in color. She has six arms and is majestically seated on a white
lotus. Her six hands hold varad -mudr (granting boons), abh ya-mudr
(dispelling fear), a rudr k a-m l , a human skull, a small drum and a book.
The mind in its subtlest form dwells here. The most important b ja of all, ॐ is
placed here and when Ku alin reaches this cakra, superhuman powers are
granted to the practitioner.
The pericarp is in the form of inverted triangle. Above this triangle, a crescent
moon is located. During proper meditation on jñ -cakra, the rst
illumination would be only a crescent moon above the triangle. This moon
transforms into an illuminating ame during further progress in meditation,
indicating the progress of Self-realization. The illumination of the ame is
extraordinarily bright because sun, moon and re—i a, pi gala and su umna
—unite in this cakra. Both akti and iva begin to manifest here. One’s guru

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 lineage is worshipped in this cakra. Guru, irrespective of the place of his
existence, gives commands to his disciples through this cakra.
Video Series about the jñ -cakra:

Apophatic Antifragility YouTube Archive

Concept & Reality YouTube Archive

Cup of Tea YouTube Archive

Dependent Arising YouTube Archive

D g-d ya Viveka YouTube Archive

Emptiness YouTube Archive

Eternalism vs. Timelessness YouTube Archive

Existential Ambiguity YouTube Archive

Meditation on the Void YouTube Archive

Mysteries of the M t k YouTube Archive

Nibb na YouTube Archive

Pata jali's Yoga-s tras YouTube Archive

Right View YouTube Archive

Secret of the Golden Flower YouTube Archive

r Dev -k lottara YouTube Archive

The Truth About the Truth

YouTube Archive
About the Truth
Ved nta & Dhamma YouTube Archive

Ved nta-s tra YouTube Archive

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 Tur ya | Ajata-v da | Jñ na-yoga
This section has courses based on
ajata-v da: the view that only
Brahman is real, and the phenomenal
world and empirical self do not exist.
This view is realized through jñ a-
yoga, nondual pure awareness of the
primordial Self (Brahman).

7. Sahasr ra-cakra
This section contains courses and videos about the
sahasr ra (crown) cakra. This is the seat of pure
awareness ( iva). It is also the source of spiritual
ecstasy, the full taste for which everyone is
hankering. Spiritual pleasure is without beginning
or end. In ordinary consciousness we cover it with
various forms of suffering. When this suffering is
gradually removed through the yoga process, our
natural happiness and bliss shine forth. This is the
perfection of life.
Sahasr ra or the crown cakra is presided by yog n Y kin . Sahasr ra is in the
form of a thousand-petaled lotus. It is not categorized under cakras; sahasr ra
is dif cult to explain. The commune of divine energy between the soul and
the cosmos happens through an extremely small aperture at the top of the
head known as brahmarandhra ( र ). This pericarp of the sahasr ra is said to
be more lustrous than a full moon. The rays of this moon is multi-colored as
VIBGYOR, the seven prismatic colors of the rainbow. The color of these cakras
begin with red at m l dh ra, orange at sv dhi h na, yellow at ma ip ra, green
at an hata, blue at vi uddhi, indigo at jñ and violet at sahasr ra. Though
violet is said to be the overriding color of sahasr ra, multicolors are visible
during its activation. akti’s union with iva takes place here.
There is a bindu in the midst of sahasr ra called nya, or emptiness the root of
liberation, and is in the size of a ten millionth the width of human hair. iva is
manifested here as the pure Brahman, and akti conjoins Him unfolding
eternal bliss leading to nal liberation. The mind that was totally puri ed at
jñ -cakra begins to realize the oneness of self ( tma) and Brahman

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 (param tma). The practitioner who can activate this ori ce is not born again.
He is freed from all his karmas.
K a says in Bhagavad-g t 18.49: “A person can attain liberation by freeing
himself from karmas by renunciation.” At this stage, the practitioner does not
use his free will. He surrenders his free will to God, and functions only at the
will of God. Such a situation is possible only if sahasr ra is well activated.
akti, who has ascended from m l dh ra, unites with iva at sahasr ra; the
blissful ambrosia is released and is felt at the throat, providing divine
nourishment which makes the practitioner to realize “I am That”, indicating
the end of one’s spiritual quest. The union of akti (I) and iva (That) takes
place here in Their subtlest forms.
All the characters are placed continuously in all the petals of the lotus. It is
also said that the character k a ( ) is excluded from the fty-one characters of
the Sanskrit alphabet, thereby making it only fty letters. These fty
characters are placed twenty times in succession to make one thousand. The
feet of Brahman (some refer this as the feet of one’s guru; either way there is
no differentiation in the meaning, as guru and Brahman are nondifferent) are
worshipped here, causing removal of sañcita-karma (the total sum of karma of
all previous births that have not yet fructi ed). In the pericarp of sahasr ra
there is a moon; inside this moon there is a triangle and inside this triangle,
there is unmani, a tattva that nulli es all the adversities of mind. Unmani is
explained as the supranormal akti of Paramā- iva in its primal movement
towards manifestation, though inseparable from Him and is known as
unman or unmani. This is one of the foremost reasons for attaining bliss, as
the in uences on mind are overruled and only Brahman remains.
Video Series about the Sahasr ra-cakra:

After Enlightenment YouTube Archive

Guru-vachaka-kovai YouTube Archive

Kaivalya-Navan tam YouTube Archive

Post-Enlightenment YouTube Archive

Quaternity Principle YouTube Archive

Ribhu-gita Readings YouTube Archive

Śrī Aparokṣānubhūtiḥ YouTube

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 Tripur rahasya, Jñ a-
YouTube Archive
Kha a 1–3
Ulladu-Narpadu YouTube Archive

Upade a-Undiyar YouTube Archive

Vichāra-Saṅgraham YouTube

Yoga-V si ha YouTube Archive

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Uncategorized | General
Video series that overlap more than one category or don’t t in any
category:

Autobiography YouTube Archive

Bulletins YouTube Archive

Defending the Sacred Tradition YouTube Archive

Freestyle Talks YouTube Archive

My Path, My Work YouTube Archive

My Secret Yoga YouTube Archive

Project Amb l YouTube Archive

Quaternity YouTube Archive

Radical Thanatology YouTube Archive

Spiritual Music YouTube Archive

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