Showing posts with label Holistic Healing. Show all posts
Showing posts with label Holistic Healing. Show all posts

CONNECTION BETWEEN SLEEP AND DEATH.



We die to everything we know every night when we fall asleep. Sleep, like death, is a passage from the plane of material reality to a more subtle realm. 


Our perception of change over which we have no control is what we term death. Sleep is a transformation as well, but unlike death, we willingly yield, relax, and ‘let go' into it. What is the reason behind this? 

We know how to do it since we've done it before and recall sleep as being pleasant and rejuvenating. However, do you recall ever dying? 


  • Consciousness awareness is constant; we feel as though we exist even when sleeping, and when we wake up in the morning, we are aware of the same ‘I' consciousness that existed before we went to sleep. 
  • The ego, or ‘I' awareness, has remained unchanged. We may feel disoriented for a few moments after waking up after a night's sleep, especially if we have experienced a particularly unconscious sort of slumber. 
  • We become more oriented and aware of our environment as a result. We wake up from our night dreams to begin our day dreams, and so it continues, much like the birth and death cycle. 
  • We are conscious of sensations, smells, touch, and noises as we settle down to sleep. We then fall asleep as our consciousness begins to fade. 
  • The mind-ego and ideas fall into a subtle condition as the subtle body withdraws from the physical form. There is no consciousness of the physical body and no sensation of discomfort when sleeping. 
  • Only when the mind and senses are linked to the body can pain occur. 


Pleasure or misery have no effect on the Self, our essential spiritual essence. Lord Krishna reminds us of our everlasting and eternal real nature in the Bhagavad Gita's second chapter. 

  • As we see in this life with the transformation of a young body into an aged one, the soul takes a new body after death. These changes do not deceive those who have grasped the actual nature of existence. 2:00:13 
  • The indwelling Self is eternal and never gives birth or dies. It has always existed and will continue to exist indefinitely. It has no beginning, end, or change since it is eternal, everlasting, and immutable. When a body is killed, it is not slain. 2:00:20 
  • As a person discards worn-out clothes and replaces them with new ones, the embodied soul discards a worn-out body and replaces it with a new one. 2:00:22 
  • The Self is beyond the ability of any weapon to harm it or the ability of fire to burn it. Water does not wet it, and the wind does not dry it. 2:00:23 
  • The Self is indivisible and indissoluble, and neither fire nor air can modify it. The soul is eternal, omnipresent, unchangingly stable, and ever-present. 2:00:24 
  • Recognize that the soul, or spirit-self, is un-manifested, beyond the mind's capacity to comprehend, and unchangeable. As a result, recognizing this allows you to overcome your unwarranted fears and pain. 2:00:25


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



SAMSKARAS, DEATH, AND KARMA



The soul, or self, which animates the body, withdraws from the physical form clothed in the astral and causal bodies at the time of physical death (which is not the end or destruction of an individual). 

The lifeline that carries life-energy (prana) to the physical body is broken, and awareness is released from bodily limits and linked with the subtle body. 

The soul continues to remain in the astral body as a vehicle (mind, ego, subtle sense organs and vital airs). 


All of one's acts, ideas, and aspirations are associated with samskaras (previous imprints) or karma. Samskaras are buried memories (actions, desires, ideas, and memories) from previous lifetimes that are linked to the soul through the subconscious mind. 


  • Our previous karma guides our present behavior - we reap what we sow. 
  • Karma is derived from the sanskrit root kri, which means "to do," "to make," or "to act." 
  • Not only is karma the reason and seed for the continuation of the life process after death (rebirth), but our acts or karma also generate positive and negative effects in this life, having a significant impact on our current character and destiny. 


There are three sorts of karma that affect the soul. 


• sanchita karmas — those that have built up over multiple lives 

• prarabdha karmas — the effects of previous deeds that are bearing fruit now 

• agami karmas — the activities that are being done now and will bring fruit in a future life Self-realization (God-realization) destroys sanchita and agami karmas, but prarabdha karmas can only be exhausted by experiencing their rewards in this incarnation.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



WHAT IS ANANDAMAYA KOSHA?



The causal body is referred to as the Ananda(pleasure)-Maya kosha. 

The bliss sheath (anandamaya kosha) is the subtlest and deepest of the three bodies that represents the soul's blissfulness. Both the subtle and gross bodies are caused by it. 


  • The mind recedes from the physical waking state and the astral dream state to the causal body in dreamless sleep. 
  • In deep dreamless sleep, it enters a delicate condition in which the mind's and sense organs' functioning are paused. 
  • There is no ego and no thinking in this beautiful, resting condition. 


THE SOUL


  • The soul, also known as the indwelling self or spirit, is present in all three bodies (physical, astral, and causal) and observes their activity. 
  • The soul is an ever-shining consciousness that is flawless and complete, with no beginning or end.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



WHAT IS VIJNANAMAYA KOSHA?



  • The sheath of knowledge or intelligence is called the Vijnanamaya Kosha. 
  • The intelligent sheath is the knower and doer of the mind, and it reflects the light of soul awareness as the subtlest of all the mind's characteristics. 
  • It is made up of the five subtle sense organs of perception, as well as the cognitive mind (buddhi), intellect, and ego.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



WHAT IS MANOMAYA KOSHA.



Manomaya Kosha is the mental sheath we all possess. The mental sheath is a more delicate version of the vital pranic sheath. It binds the annamaya and pranamaya koshas into a single entity. 


  • The mental sheath serves as a messenger between each body, relaying exterior world events and feelings to the intellectual sheath and causal and astral body effects to the physical body. 
  • The mental sheath is made up of the astral form of the volitional mind (manas), the subconscious, and the five sense organs of perception (sight, hearing, smell, taste and touch).


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



WHAT IS PRANAMAYA KOSHA?



The vital or etheric sheath (the pranic body) supplies energy and vitalizes the physical body. It is roughly the same size and form as the human body. There are three sheaths that make up the astral body.

Further, the vital sheath is made up of five pranas (life-energies) that each serve a different purpose in the physical body's operation. 


Vyana, which means "outward moving air," is the vital air that governs the body's general motions and coordinates the other vital airs. It pervades every cell in the body. 

Udana, or 'upward flowing air,' works between the throat and the top of the head, stimulating the sensory organs such as the eyes, nose, ears, and tongue. 


It moves upward, carrying kundalini shakti (a person's potential spiritual energy or vital energy force, which is latent at the base of the spine in the muladhara chakra or base energy center). 

When the primary subtle nerve channel (sushumna nadi) at the center of the spinal cord is awakened, this creative, vital energy force flows to the crown chakra (sahasrara), the seventh energy center at the crown of the skull. 


The astral body is separated from the bodily form by udana during death. 

Prana (life-sustaining energy) is a manifestation of cosmic prana (the cosmic life-energy that pervades both the macrocosmic universe and the microcosmic unit of the body). The medulla oblongata at the base of the brain is where cosmic prana enters the body. 

The vital airs (vayus — pranic air currents) descend and ascend through the astral spine, where they are transformed by the chakras and distinguished. Prana, or "forward flowing air," activates breathing between the neck and the top of the diaphragm. 


The kundalini shakti is also raised to udana. 

Prana (life-sustaining energy) is a manifestation of cosmic prana (the cosmic life-energy that pervades both the macrocosmic universe and the microcosmic unit of the body). 

The medulla oblongata at the base of the brain is where cosmic prana enters the body. The vital airs (vayus — pranic air currents) descend and ascend through the astral spine, where they are transformed by the chakras and distinguished. Prana, or "forward flowing air," activates breathing between the neck and the top of the diaphragm. 


The kundalini shakti is also raised to udana. 

The digestive system, the heart, and the circulatory system are all activated and controlled by Samana, which works in the abdominal area between the navel and the heart. 


Apana, which means 'air that flows away,' activates ejection and excretion from the navel to the feet. 

It moves downward, yet it raises the kundalini to join with the prana. These five vital airs (vayus) are linked to the five subtle action organs (speech, hands, legs, organs of evacuation, and procreation), which have gross bodily analogues.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



CHAKRAS AND THE SUBTLE BODY.



Despite the fact that our physical bodies appear to be thick and substantial, they are made up of billions of molecules and atoms, or energy in continual motion. 

The soul (the indwelling pure spirit – the truth of who we are) has numerous interconnected non-physical, subtle bodies or vehicles encircling and interpenetrating the physical form, each of which is a field of energy vibrating at a certain frequency level and density. 


The individual soul manifests itself through five sheaths (koshas), which are separated into three bodies: the physical body, astral body, and causal body. 


Our everyday experiences in the three states of thought — awake (jagrat), dreaming (swapna), and dreamless sleep — are mediated by the physical, astral, and causal bodies, respectively (sushupti). 

The soul exists outside of these three states, seeing them. 


So there are five sheaths divided across three bodies, each of which serves as a vehicle for the manifestation of the soul awareness, which is separate from all of them . 


  • The physical sheath of the gross body, the annamaya kosha (food sheath), is vulnerable to birth, growth, sickness, decay, and death. 
  • The food sheath gets its name from its reliance on gross prana in the form of food, water, and air. 


Prana is the essential life-energy that allows life and creation to exist.


  • Prana pervades the entire universe and may be found in both the macrocosmos and microcosmos. There is no life without prana. 
  • Prana is the connection that connects the astral and physical bodies; when this relationship is severed, the physical body dies. 
  • The astral and prana bodies both leave the physical body.) It's also made up of the five components (ether, air, fire, water and earth). 


THE ASTRAL BODY

The five subtle elements akash (ether), vayu (air), tejas (fire), jala (water), and prithvi (earth) make up the astral body, which creates the five gross elements on the physical plane. There are three sheaths that make up the astral body.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is A Yogi's Life Like? 25 Defining Aspects Of A Yogi's Life



  1. Yoga may be considered to exist when your mind, emotions, and body operate in unison with your true self within. 
  2. Yoga is a science that focuses on the "whole man." Yoga is considered one of the Shat Darshanas, or Six Revealed Views of Life, in India.
  3.  Although each of these Darshanas is considered a kind of Hinduism, Yoga is not a religion in the traditional sense; rather, it is the unifying concept that connects all faiths and philosophies. 
  4. Yoga is the Oneness that all religions and disciplines believe in and embrace. 
  5. There is no contradiction between religion, philosophy, or science in Yoga. 
  6. Yoga has become a worldwide concept in recent years, with Hatha Yoga being the most widely practiced style of bodily discipline. Incorporating Hatha Yoga to your practice is key to progressing in your overall Yogic path.
  7. To get the most out of Hatha Yoga and Pranayama, the practices should be done on a scientific foundation, but Yoga should not be handled in a purely materialistic way. 
  8. Yoga is also a spiritual method aimed at bringing the Independent, Self-Existing, Self-Originating, Indwelling Spirit of Man into individual consciousness. 
  9. The real root of religion is Self-discovery, or the discovery or revelation of man's intimate link with the Supreme Nature. 
  10. Those who believe in God will speak of a "Heavenly Father" or a "Universal Spirit" with whom they have a relationship. 
  11. Those who are not religious by nature may substitute "life" for the phrase "God," as it is just a semantic distinction. There is no ideology or reason in Life that could justify any inhibitions when it comes to you engaging in yoga. 
  12. Yoga isn't about standing on your head, going to a weekly Yoga session, reading a Yoga book, seeing a Yoga TV special, reciting a pricey Mantra, or being a member of a Yoga club. Rather, Yoga is a way of life in which the ideas and practices of Yoga are established the spiritual life's foundation, and one lives Yoga—the Yoga Life—fearlessly! 
  13. Yoga is a very ethical practice. The Ashtanga Rata Yoga method, also known as the Yoga of Eight Branches, begins with five qualities, while you are being taught. Ahimsa, or nonviolence, is one of Yama's attributes. 
  14. Sats a, Asteya, commitment to the truth. 
  15. Bramacharya, or sensual restraint, and Aparigraha, or non-greed, are examples of non-stealing. 
  16. Yoga is a very intellectual practice because it allows the questioning mind to shine. 
  17. Through its traditional aphorisms or Sutras, it advocates the use of reason and provides reasonable explanations for its aims and actions. 
  18. The observation of five circumstances must be tackled at the thought level in Rita Yoga's Niyarna. Saucha is both inner and outside cleanliness, a care for the cleanliness of one's body, clothing, and environment, but also an inner ecology that avoids contaminating one's breath or thinking. Santosha is a state of mind that is calm and peaceful. 
  19. Tapas is a sensible mind-directed discipline. Swadyaya is introspection-based self-knowledge. 
  20. It is the understanding of the veracity of one's sense reports as well as the factual foundation for one's mental constructs. 
  21. Through self-intuition, AtmaPranidhana is immediate obedience to the commands of the Higher Mind. 
  22. Yoga is a scientific activity, and many of its practices may be assessed using established scientific methods. 
  23. As a mental science, it teaches a safe approach of concentration and meditation, as well as a practical application of the human mind's abilities. 
  24. Positive emotions such as friendliness, kindness, love, unity, compassion, and empathy are prescribed in yoga, whereas distractive, destructive, and disruptive emotions are curtailed. 
  25. The Atman, the Indwelling Self, governs the mind and controls and regulates the emotions and body through yoga's Kriyas and Prakriyas, or methods and procedures. Its whole procedure revolves upon awareness.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is Ekakin Vajra Asana?




The top of one foot is placed into the instep of the opposing foot in this version of Vajra Asana. 


  • Although technically, the sole of the foot is referred to as "Paadataiam," it is referred to as the "First Skin" of the body and hence "Ekakin." 
  • Start with Vajra Asana. Cross the top of one foot into the arch of the opposing foot by rising to your knees. Sit back on your heels and take a few deep breaths. 
  • Lift up onto the knees and switch the position of the feet after three or four deep breaths. 
  • Then take a couple more deep breaths while sitting down. 


Benefits of Ekakin Vajra Asana


  1. Anyone with shallow or fallen arches, as well as those who stand a lot or walk long distances on pavement, cement, or rock, can benefit from this exercise. 
  2. If sitting in this position aches, the problem isn't with the feet, but with something else. The nerves from the digestive organs come to a halt at this portion of the foot's sole. The nerves allow the tension in the stomach to be released. When you're feeling bloated, flatulent, or experiencing stomach cramps or agony, try this stance.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is Gulpha Vajra Asana?






Crossing the top of one foot across the Achilles tendon of the opposing foot is another version of Vajra Asana. The name of the position comes from the Sanskrit phrase "Gulpha," which means "ankle." 


The pituitary and pineal glands in the brain activate reflex nerve terminals. 

If doing this position causes aches, there is a glandular imbalance that can be resolved by continuing Gulpha Vajra Asana on a regular basis. When sitting in this position is no longer difficult or unpleasant, the disturbance has been rectified. 


  • Cross the top of one toot across the rear of the opposing ankle at the Achilles tendon, starting in Vajra Asana. 
  • Sit on the flat of the upturned toot that spans the opposite foot's ankle. 
  • While sitting in this position, practice deep breathing and trading your feet every three to six breaths. 


Note: Because too much pressure is applied on one side of the body, the knees may deform somewhat in this position.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is Dada Vajra Kriya?



A sequence of actions including both the rising of the knees and the flexing of the feet is the best natural therapy you can offer your feet. 

One such activity is the Dada-Vajra Kriya. I doubt any chiropodist would be able to explain the advantages of this simple action.

1. Take a seat in Vajra Asana. 

2. Raise both knees as in Dwijantu-Uttana Kriya on an entering breath. 

3. Exhale deeply and lower your knees to the floor. 

4. Inhale deeply and rise to your knees, tucking your toes beneath to the floor. 

5. In the posture Vita Asana, the Hero's Pose, sit down on the heels on the outgoing breath. 

6. Come up onto the knees again on an inhale, turning the feet back to the floor. 

7. Take a deep breath and sit in Vajra Asana on your heels. 

8. Repeat the entire cycle, noting that each round of the Pada-Vajra Kriya takes three whole cycle breaths.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is Shava Asana?




The Corpse Pose, Shava Asana, is also known as Shanti Asana, or the Peaceful Pose. Mrita Asana, or Death Stance, is another name for it, however that variant is a much more relaxed posture. 


Shava Asana should always be performed on a firm, level surface rather than a large cushion or mattress. 

The Corpse Posture, Shava Asana, is pronounced "Sha-wa." It directly translates to "dead body." 

If one can learn to truly "let go" of all conscious tension while resting in this pose, it is a helpful Yoga position for relaxation. 

  • While intentionally letting go of any tension you become aware of in any region of your body, repeat to yourself "Relax-relax-relax"
  • For others, thinking or saying "Shanti, Shanti, Shanti—peace, peace, peace" will be helpful. 
  • Make sure your mat or pad is placed in a calm area, away from any insects or noise. 
  • Ascertain that you will not be disturbed by taking the appropriate steps, such as removing loud electrical gadgets and turning off the telephone buzzer. 
  • If you are disturbed while in Shava Asana, you may experience "jangled nerves" instead of the tranquility you seek. 
  • If you are conducting your Yoga practice in chilly conditions, you may want to wrap yourself with a blanket. 
  • To take advantage of the magnetic polarity flow along the earth's surface, lie down supine on your back, preferably with your head to the north and your feet to the south. 
  • The toes should be allowed to relax apart once the heels have been pulled together to contact. Hands should be comfortably close to the side. 
  • As if standing up, the chin should be in a natural position. 
  • The chin should never be pressed up on the thyroid gland in the neck, nor should it be thrusting out as if it were looking for a battle. 


Mrita Asana, or Death Pose, is a version of this posture in which the legs are spread wide apart and the arms are flung out from the sides as if in the throes of death or as if dead. 

For easy relaxation, the Shava Asana is preferred. Mrita Asana is employed in Kaya Kriya.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is Dwi Janu Uttana Kriya?



The fundamental stance is also used to perform the Double-Knee-Lifting Action, Vajra Asana. 

  • On an inhale, both legs are lifted off the floor, and the back is held as straight as possible. 
  • On the outgoing breath, the knees are dropped to the starting position. 
  • While executing this great foot massage and Knee-Lifting Kriya, three to six rounds of deep I breathing like in Sukha Pranayania should be done.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.

What Is Eka Janu Uttana Kriya?



From the Vajra Asana stance, the Eka-janu Uttana Kriya is a Single-Knee Lifting Action.  


  • On the tops of the legs, the hands can be put. hands down, or folded together at the breast in the Namaskara Mudra, a prayer-like gesture. 
  • Raise one leg as high as possible while practicing deep Sukha Pranayama, exerting significant pressure on the upper front of the foot. 
  • On the outgoing breath, lower the knee. Use the opposite knee on the following breath cycle. 
  • Try to maintain your back as straight as possible, with all of your weight falling onto your feet. 
  • At each sitting, do three or four rounds of this Single-KneeLift. 


If this causes any discomfort or agony, it may be essential to lay a pad or thin cushion under the feet. 


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


What Is Pranayama?



Pranayama is the practice of inhaling and exhaling Yoga is the "science of breath," or the management of the vital force (Prana) in the air we breathe. 

That is precisely what the Sanskrit phrase "Pranayama" means: "Prim a" is the Divine Mother Energy, the Universal Creative Power, and "Yama" is control or control science. The word "Prana" may be deconstructed into two pieces. 


The word "pra" implies "to exist independently" or "to have existed beforehand." The name "Ana" is short for "Anna," which is a cell. "Anu" refers to an atom or a molecule. Atoms, molecules, and cells, together known as "Ana," are the building blocks of all life. 


As a result, prana refers to "something which existed before any atomic or cellular life." "A manifestation of the Divine" is the word used to describe such a life. 

This Divine Energy underpins the "Manifest Creation" of Life, maintaining and maintaining, evolving and adjusting as needed to keep the functions of life in balance. 

The majority of the Prana we utilize comes from the air we breathe, while some comes from food and water, and some comes through basic skin absorption. 

Prana should not be confused with other elements obtained by breathing, such as oxygen, nitrogen, or hydrogen, or nutrients obtained via food and drink. Prana isn't any of these things. 


The catalytic activity of Prana, on the other hand, is responsible for the diverse combinations of gases in the atmosphere and the arrangement of nutrients in food. 

The Prana is absorbed by the body's exposed nerve endings, primarily through particular nerve ends within the nostrils from the air that flows over them, and similar nerve ends in the mouth and back of the throat from food and drink. 


Breathing should be slow and calm to allow enough Prana to be absorbed for the neurological system's needs. 

Food should be chewed fully to release the Prana it contains, and water should be drunk gently and left in the mouth and gullet for a few seconds for the same purpose. 


Dirgha Pranayama, or deep slow regulated breathing, must be learned from the beginning. 

Most of us take short breaths, not getting enough Prana or oxygen to maintain normal health in the nervous system and bloodstream. Most chronic diseases are caused by breathing problems, which may be avoided or reduced by learning effective breathing techniques. 


Pranayama is the yoga term for appropriate breathing. The Yogi genuinely learns to breathe consciously, and the breath is deeper and longer even when the neurological system takes over autonomic or automatic breathing. 

Improper breathing and issues associated with dyspnoea, the medical name for difficult or labored breathing, are not new. However, it has grown more obvious as a result of the widespread prevalence of severe breathing diseases. Gorakhnath, an ancient Yogi, traveled extensively throughout India. His appeal to the public at the time was as follows: "Indian men and women! You've set yourself up for excellent health by taking short breaths." 

According to this Yoga rishi, individuals in his day were only breathing into one-eighth of their lungs. 

This well-known guru taught Asanas and Pranayama to thousands of individuals, curing them of their ailments. Gorakhnath would be dismayed to learn that modern man only uses a tenth of his breath capacity. 

Special nerve receptors buried deep in the lungs are unaffected when we take brief breaths. These inspiratory receptors and expiratory receptors are only activated when we take deep breaths in and out. 

That activity is a reflexo-genic feed-back from the lungs to a specific breathing center in the brain, the respiratory center. This respiratory center controls not only our capacity to inhale and exhale, but also our capacity to hold our breath. 

Pranayama Yoga is a deliberate skill of gaining mastery over this center. It's worth noting that the terms we choose to describe our breathing are linked to our relationship with the Universe in which we exist. 


The German term for "to breathe" is "Atman," which is the same as the Sanskrit term for "Self," "Soul." 

"Brahman" or "God" is the Sanskrit term for breath. The word "inspiration" comes from the Greek word "in-spiro," which means "to inhale." to be in the spirit world or in the presence of God In the same way, "ex-spiro" means "out of spirit" or "death." 

When a guy passes away, we say he has expired. He's "lost his Prana" in the literal sense. The phrase "to die" is "Aprana" in all Indian languages, which refers to the loss of life power. 

The nerve terminals of the lungs also absorb or digest a large quantity of Prana. As a result, ancient Yogis coined the term "Hawaii Khanna," which literally translates to "eating air." 


These Yogis also discovered that the Prana contained in food and drink was of immense significance, and this realization eventually led to the birth of the "Breatharian," or someone who survives solely on breath, without food or drink.

 Although everything we get from food is already in the air we breathe, it may be conceivable, if not ideal, to survive just on breath. 

There are men and women alive today who do not consume food or, in certain circumstances, water and nevertheless have a healthy lifestyle. 


Breatharians are eleven folks I personally know in India. Such is the pinnacle of Prana control by mystics of many religious disciplines, particularly Yoga. 


  • Sit on your heels. Under the buttocks, the heels should be snug. 
  • In this first posture, do not allow the feet or heels to separate. 
  • Because of the vertical rise of the spine, this posture is also known as Uttitha Vajra Asana, or High Thunderbolt Posture. 
  • Hands should be along the turned back, palms facing the head, down shoulders onto upper and buttocks thighs, and would the deep be in breathing a straight proposed line if a measuring rod were set. 
  • Sukfla the Pranayama should be done for three to six minutes for the time being. 
  • The Vajra Asana has a relaxed version in which the heels splay outwards and the practitioner sits on the instep of the foot. 
  • The sitting-on-the-heels asana is a "sit-at-ease" stance, whereas the paravritti Vajra Asana is a "sit-at-tension" stance.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.




What Is Vajra Asana?



The thunderbolt of lndra is Vajra. lndra is Lord of the Heavens in Indian mythology. 

The sciatic nerve is known as Vajra Nadi in Ayurveda, our ancient medicinal discipline of wellness. 

The Vajra Asana impacts a wide number of nerves that originate in the lower lumbar region of the spine and travel through the buttocks, back of the thigh, calf of the leg, and foot. Sciatica is a painful ailment that lends Indra's thunderbolt a bad connotation. 

Vajra can alternatively be interpreted as a diamond, which refers to the triangular position of the body in this example. The triangle can also symbolize the pelvis or sacrum of the spine, as both are greatly influenced by this excellent Asana. 

Because of the strength of this viewpoint, the term "adamantine" is frequently employed. 

The Adamant Pose also has the connotations of unyielding and steadfast. 

  • If the shoulders are maintained upright when in the ideal sitting position, the posture has a positive influence on the lower back and can also benefit the mid and upper back. 
  • A consistent usage of this position corrects both lordosis, an excessively forward, convex curvature of the lumbar region, and scolosis, a lateral curvature of the spine. 
  • Spondylitis, or Pott's disease, is also treated. Spondylitis is a kind of spinal caries that causes the bones of the spine to pit and become honey-comb-like. 
  • It was once known as spinal tuberculosis. The usage of this position greatly improves circulation to the buttocks, backs of the thighs, behind the knees, and into the calves of the legs. 

Even the most severe instances of varicose veins can be treated with Vajra asana. Varicose or dilated veins occur when the valves of the blood vessels become ineffective, preventing blood flow from returning to the afflicted body region. 

The backs of the lower limbs, as well as the rectum in the case of haemorrhoids or pies, are the most usually affected areas. 

A uncommon ailment that affects the lower oesophagus would not be considered a benefit for this disease. 


  • If your legs weary when sitting in Vajra Asana or your calve muscles cramp due to the "newness" of the sitting position, get up onto your knees every few seconds and "re-sit." 
  • If a cramp continues, sit down and "thump the thighs" on the mat until circulation improves and you may re-practice the posture. 
  • Attempt to sit for thirty seconds at first, then one minute, then two to three minutes, and so on. Don't put too much pressure on yourself. 

Take your time, and nature will assist you. 

Where do I begin? "How do I begin?" 

That is the first question that comes to mind when preparing to begin a Yoga practice. Some people recommend starting with meditation, while others recommend doing Asanas (warm-up postures) and exercising. 

This inquiry, like all good inquiries, should be followed up by another, "Where did life begin?" 

The answer to both of our inquiries is "with the breath of life." Our Yoga should continue with breathing exercises that will eventually take us to traditional Pranayama. 

At its most basic level, Pranayama is just moving air in and out of the body, or Vayu-yama. 

Pranayama is a higher kind of regulated breathing that brings the Divine Lif e Force, symbolized by the Prana, under control. 

The first Pranayama to learn is a simple, uncomplicated method of breath inhalation and exhalation that is engaged, deep, and regular. 

Sukha Pranayama is a type of breathing exercise that is best done while sitting in Vajra Asana. 

Sukha means "pleasant," and this breath should always be treated with a positive sense of delight, especially if the breath is deep or Dirgha, which sends powerful reflexogenic feedback signals to the brain informing the "respiratory center" that Pranayama is being practiced.


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.



What Is Sukha Pranayama?



Sukha Pranayama is a kind of pranayama. 

  • Sit in Vajra Asana, however any sitting position can be used if heel-sitting is problematic. 
  • Thunderbolt the way you stand. Place the palms of the hands on the legs, close them in against the body, or fold them together and lay them in the lap. 
  • Inhale and exhale deeply. six to 10 times slowly 
  • The entering breath should be at least six counts long, as should the exiting breath. 
  • Extend the number of rounds after a few days of practice until five to six minutes of deep breathing is effortless. 


Sukha Pranayama and the four-part Sukha Purvaka Pranayama that follows have three guidelines to follow. These are the rules: 


1. The inhale and exhale should be done at the same time. 

2. The amount of body lung gases released should be equal to the volume of ambient air taken in. 

3. Breathing should be evenly distributed throughout the three sections of the lungs: low, mid, and high. 


This may be difficult at first, and a particular partial pranayama known as  Vibhaga Pranayama will need to be done initially.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


Diet plan based on yoga.



The Indian Yogis, who are pure vegetarians, are the best models of health anywhere in the world today. 

Many of these folks live at elevations and in severe weather circumstances that others would fear, yet they do so in plain clothing and without sophisticated protection from the cold, nature's whims, or man-made terrors. 

They consume a basic but diversified diet that excludes meat, poultry, and fish, as well as animal by-products in many circumstances. 

The majority of the world's population has been duped into believing that they can only thrive on a diet heavy in animal protein. 

Despite the fact that a large section of the world's population is vegetarian, this completely incorrect belief has been allowed to spread. 

To satisfy the "Varna" of nonviolence and abstain from killing life in kingdoms near to their own, most Hindus are vegetarians. 

The man whose diet is high in animal protein claims that this protein is essential for good health, and he is accurate. 

We require a lot of protein, but we can obtain it from practically every meal we eat, and we don't need animal protein at any age as an adult if we eat a well-balanced diet. 

Allow the skeptic to respond to the following question: "Where does the cow acquire its protein?" Why would you want to acquire yours second-hand?


You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.

Mindfulness Concentration Insight

 


Mindfulness practice has the potential to help us understand how the mind operates, namely how it causes pain and how it may be eased. 

Mindfulness requires a particular level of attention; without it, we can't fully notice the workings of the mind and become lost in our ideas about what's going on rather than experiencing it directly. 

Because concentration is the cornerstone for mindfulness practice, the activities described generally described as mindfulness have primarily been concentration exercises. From focusing to being aware. 


Most concentration exercises may also be used as mindfulness exercises in the following way: 


  1. After you've found that your mind has calmed down during concentration meditation, you may go on to mindfulness practice. 
  2. At first, this entails discreetly observing where the mind goes when it leaves an object of focus and naming these departures. 
  3. If your mind begins to construct plans during breath meditation, for example, you might make a mental note of “planning” and then restore your focus to the breath. 
  4. You can make a mental note of “judging” if you catch yourself thinking judgmental thoughts. 
  5. You can note "hearing" if your mind travels to other experiences, such as a sound in the room. 
  6. These notes are discreetly murmured in the background, while your primary focus is on your breathing. 
  7. If your mind becomes particularly calm, you can try letting go of the breath entirely as an anchor and allowing your attention to be drawn to whatever objects are currently occupying your attention—whether sounds, sensations of contact as you sit, emotions as they manifest in the body, or other experiences. 
  8. Because we allow the mind to be open to whatever enters our consciousness, this is frequently referred to as choice less awareness. 
  9. The mind is free to roam, but unlike during moments of mindlessness, we stay aware of what is now in our consciousness. 
  10. Allowing ideas and pictures to be objects of our attention is also conceivable, but because most of us become caught in them, this is typically only achievable during prolonged retreat practice. 


It's a fine art to strike the right balance between concentration exercise, in which we return repeatedly to a pre-selected object of attention, and mindfulness practice, in which we let the mind to dwell on diverse objects as they emerge. 


  • You can usually rely on the intensity of your attention to lead you. 
  • When your attention is strong, you might want to try mindfulness more. 
  • You may return to concentration exercise more when it is weaker and your focus is more fragmented. 
  • You'll probably alter whatever sorts of meditation you like as you build a structured practice schedule. 
  • Depending on what you've learned about the impact of each of them for you, you may want to focus on sitting meditation at times and mix in the body scan, walking, or eating activities at other times. 
  • You'll vary when you complete each one as a concentration or mindfulness practice, regardless of whatever style you pick. 

Because each person's intellect and life are unique, it's tough to prescribe a fixed pattern. However, here are some general rules. 


  • If you can only devote 20 minutes to formal practice on a less-than-daily basis, you'll probably prefer concentration practice because your mind won't have enough time to calm down. 
  • Because you'll notice more sessions in which the mind becomes concentrated if you can practice for longer amounts of time more regularly, you'll have more opportunity to add mindfulness practice. 
  • When your mind is busy or disturbed, even with more intense practice, you may be able to maintain attention for days or weeks at a time. 
  • During other times, though, you may start each meditation session with concentration practice, then extend your field of awareness to practice mindfulness—noticing where your mind moves or allowing your attention to rest on diverse mental objects—after the mind has settled a bit. 
  • The key to making these decisions is to be easy on yourself. There is no such thing as a "better" type of practice. 
  • Both disciplines, in the end, help us understand how our minds function and how we unintentionally cause misery to ourselves and others. 
  • There is also a lot of overlap between concentration and mindfulness practices—we may notice where our minds wander when we lose focus when we perform concentration practice, and we can still concentrate on the object at hand when we perform mindfulness practice. 
  • It's best not to stress too much about striking the right balance; with practice, you'll be able to detect which practices to prioritize at any given moment.


You may also want to read more about Mindfulness Meditation here.



What is Kriya Yoga?

 



    What is Kriya Yoga?


    Kriya Yoga, as described by Yogananda, 


    "The Kriya Yogi mentally directs his life energy to revolve around the six spinal centers (medullary, cervical, dorsal, lumbar, sacral, and coccygeal plexuses), which correspond to the twelve astral signs of the zodiac, the symbolic Cosmic Man, upward and downward." 


    The Kriya yoga method consists of several levels of pranayama, mantra, and mudra based on practices designed to hasten spiritual growth and induce a profound state of calm and God-communion. 


    Sri Yukteswar Giri, Lahiri Mahasaya, and Mahavatar Babaji are among Yogananda's lineage of gurus who helped him describe Kriya Yoga. 

    The latter is said to have presented the notion as fundamentally identical to Patanjali's Raja Yoga and the Bhagavad Gita's description of Yoga. 


    Kriya Yoga, as taught by Lahiri Mahasaya, is historically only studied through a Guru-disciple connection, with a secret initiation ritual. 


    "Babaji trained me in the old rigorous laws which regulate the transmission of the yogic technique from Guru to pupil," he said following his entrance into Kriya Yoga.

    The practice of Kriya Yoga is said to purify the blood, allowing the life energy to retreat into the spine. 

    One half-minute of energy revolution around man's sensitive spinal cord causes subtle development in his growth; one year of natural spiritual unfoldment is equal to half-minute of Kriya.

    Kriya Yoga is a basic psycho-physiological strategy for decarbonizing and recharging the human blood with oxygen. 

    The additional oxygen atoms are converted into life current, which rejuvenates the brain and spinal areas. 

    The yogi can minimize or avoid tissue degeneration by halting the buildup of venous blood; the accomplished yogi can transform his cells into pure energy. Elijah, Jesus, Kabir, and other prophets were masters of Kriya or a comparable method, which allowed them to control the materialization and dematerialization of their bodies."


    "Kriya sadhana may be understood of as the sadhana of the 'practice of being in Atman,'" wrote Swami Satyananda.



    INITIAL KRIYA YOGA TECHNIQUE


    The Sushumna nadi, which goes up the body from the Muladhara chakra (at the base of the spine), passes through the spinal column, and pierces the bases of the skull. 

    It splits at the larynx, with the anterior portion going to the ajna chakra (the region between the brows) and the posterior piece going beyond the skull to the Brahma chakra (at the top of the head) 

    Sit cross-legged or in lotus pose in a chair, feet flat on the floor. Straighten your head and neck, then place your hands in your lap, palms upwards. Close your eyes completely or partially. Maintain a steady stare on the ajna chakra (the point between the eyebrows). The neck should be expanded.


    Directions for pranayam:


    • 1. Breathe deeply and slowly via your nose, generating the steady sound of "AW" deep in the enlarged throat. Feel a chilly current being dragged up the sushumna as you pull in the breath to a count of 10 (or up to 15). Feel the coolness in your throat and hear the sound "AW," and mentally transport these feelings and sounds to your spine, as if a cool breath were coming up the sushmna with a "AW" sound. "AW's" sound should be detectable but not too loud.
    • 2. After drawing the cold stream up to the ajna chakra, take a little rest; three counts should enough.
    • 3. Slowly and quietly exhale through the nose to a count of 10 (or up to 15), generating a consistent "EE" sound high in the enlarged throat. Feel the breath moving down the sushumna as a warm, delicate (threadlike) stream. Feel the warmth in your throat and concentrate on the sound of "EE," then mentally transfer both the sensation of warmth and the sound of "EE" to your spine, envisioning the warm breath flowing down your spine with the delicate sound of "EE." Exhalation and inhalation should both be gradual and even.

    Repetition is key. Concentrate on the chilly or warm currents you sense in the sushumna. Take a mental journey down the spine. Put all of your thoughts and feelings there. If you're feeling agitated, start your meditation by repeating the soham or another mantra to quiet your mind. The method should then be practiced (listening to the Om sound). Kriya should be performed on an empty or minimally full stomach.


    MAHA MUDRA

     

    1. Take a seat on the floor, upright.

    2. Bring the left leg back under the body, with the sole of the left foot supporting the left hip.

    3. Pull the right leg up against the body, bringing the upper half of the leg as near as possible to the chest and the sole of the foot flat on the floor.

    4. Wrap your hands around your right knee, fingers clasped.

    5. Inhale deeply into the extended throat, generating the sound "AW" and carrying the cool stream up the sushumna.

    6. While holding your breath, lean your head forward and downward until your chin hits your chest, while releasing your grip on the right knee and lengthening your right leg forward till it is straight on the floor.

    7. Holding the breath, grab the big toe of the right foot with the interlaced fingers of both hands and gently draw it toward you, mentally counting from one to six in this bent stance.

    8. Sit up straightening your spine and raising your right knee until it is back in the initial position (see items 3 and 4 above).

    9. Exhale with a high "EE" sound in the wide throat, allowing the heated circulation to go down the sushumna.

    10. Reverse the leg positions such that the right foot is tucked behind the right hip and the left leg is brought up toward the body.

    11. Sit with your left and right legs drawn up toward your body and your hands clasped over your knees.

    12. Breathe deeply and carry the chilly stream up the sushumna, generating the sound "AW" deep in the throat.

    13. While holding your breath, bow your head forward and downward until your chin hits your chest, then release the clasped hands and stretch both legs forward until they are straight out in front of you.

    14. While still holding your breath, wrap your hands over the great toes of your left and right feet and draw them toward you, counting one to six.

    15. Stand up straight with your back straight, both legs brought up close to your body, and hands clasped around your knees.

    16. Exhale and send the heated current down the sushumna, generating the sound "EE."

    17. Repeat steps  three times.

     

    Relax the muscles that go down the spine. The extended leg's knee should not be bent.



    JYOTI MUDRA 


    1. Sit upright on a straight chair with your feet flat on the floor, cross-legged, or in a lotus position.

    2. Place the thumb of the left hand over the left tragus and the thumb of the right hand over the right tragus. (The tragus is the cartilaginous protuberance in front of the ear's entrance or hole.)

    3. Lightly push the index fingers of each hand over the closed eyelids' outer corners with a moderate pressure.

    4. Place the middle fingers towards the nostrils on the sides of the nose.

    5. Place the fourth and little fingers over and below the corners of the.

    6. Inhale with the sound of "AW," pushing the cold river upward via the sushumna while staring at the ajna chakra with your fingers softly in these locations.

    7. Close the ear, nose, and openings entirely and keep the eyeballs locked in the upward-gazing posture by holding your breath and knitting your eyebrows firmly and swiftly. At the same time, apply strong yet mild pressure with all of your fingers.

    8. Watch the rotating light of the spiritual eye—the spiritual aurora borealis—while continuing to hold your breath for a mental count of 1 to 12 (or as long as you can hold your breath without pain).

    9. With the sound of "EE," release the pressure on the fingers (without removing them from their places) and exhale, releasing the warm current downward down the spinal tube. Rep three times more. When you see the spiritual eye in its entirety, you'll see a five-pointed star in the center, surrounded by a blue light, which is encompassed by a halo of golden light.

     

    When holding the breath during Jyoti Mudra (see point 8 in outline), the rib-cage tenses reflexively in order to sustain the chest expansion. 

    During this section of Jyoti Mudra, the Kriya yogi might improve his or her results by intentionally relaxing the chest. If his attention is deep and peaceful, he may notice that the epiglottis relaxes (i.e., opens), letting air into the. The escape of air (and consequent deflation of the chest) is avoided, however, since the fingers securely block the and nostril holes.



    THE SECOND KRIYA


    • Place your chair in front of a table high enough that you may comfortably rest your elbows on it while sitting with a straight spine and cover your ears by pushing the tragus of both ears with your thumbs after doing Kriya Yoga, the First Initiation. 
    • Then press the tips of your forefingers into the closed eyelids' outer corners. 
    • Rotate the fingertips on the corners of the eyes gently with slight pressure, while simultaneously contracting the muscles below the muladhara chakra. 
    • Focus your focus on the constricted muladhara chakra while listening for the sound of the bumble bee. Sound and light will be produced as a result of positive attention on the negative muladhara chakra. It's a lot easier to make the sound. 
    • To perceive the ray-petaled lotus-stars or chakras, you must have a high level of development. The spiritual eye, on the other hand, may take on a dark reddish color, or orange, or blue, depending on the vibrations of the five centers below, and will reflect in the sixth spiritual center, or taluka chakra. 
    • Keep your eyes closed and your concentration on the muladhara chakra muscles until you hear the bumble bee, then relax your eyes and the muladhara chakra muscles. 
    • Allow your attention to travel up the spine an inch or two, contract the swadhisthana chakra muscles, and rotate the fingertips on the closed eyes' corners softly but slightly, listening for the sound of a flute. Then watch how the hue of the spiritual eye changes. 
    • Then mentally go up the spine to the manipura chakra opposite the navel, relaxing the swadhisthana muscles and your eyeballs. 
    • By jerking the navel, you may pinpoint the exact location of this spot. 
    • Hold the tension in the manipura chakra while slowly spinning the fingertips on the closed eyes' corners with a mild pressure; then listen for the harp sound. 
    • Relax your eyelids and the manipura muscles. 
    • Bring the shoulder blades together and concentrate on the spine opposite the heart to find the anahata chakra. 
    • Rotate the fingertips on the closed eyes' corners gently and with a gentle pressure, noticing the color shift and listening for a deep bell sound. 
    • The shoulder blades should be relaxed, and the eyes should be pressed together. 
    • Raise your mind to the Vishuddhi chakra. Moving your head swiftly from side to side produces a cracking or grinding sound in the Vishuddhi chakra vertebrae, which you may feel. 
    • Listen for the sea roar at that precise location. Gently rub your hands over the closed eyes' corners, observing the shift in color in the spiritual eye.
    • Continue to concentrate until you hear the sea roar emanating from the Vishuddhi chakra, and then relax. 
    • Then, opposite the taluka chakra, tension the rnuscles at the rear of the head. Concentrate on the symphony of the bumblebee, flute, harp, bell, and sea roar by gently rotating the fingertips on the closed eyes' corners. 
    • Try to see the spiritual eye as well. Muscles and eyes should be relaxed. Finally, knit your brows and gently spin your fingertips on the closed eyes' corners with slight pressure, with your closed eyes centered at the spot between the brows. 
    • Visualize the golden ring surrounding the blue center with the diamond star while doing this, and focus on the symphony of sounds from the five centers under the taluka chakra. Then let your brows and eyes relax. 
    • Repeat the above procedure 6-12 times while moving. Mentally move your attention downward and then upward down the spine, focusing on the various sounds emanating from the various centers until all of the centers' positions are well established in your mind. 
    • Finish your practice with an upward movement to the ajna chakra. If you don't hear or see the light from each center right away when you concentrate on it, try deepening your focus there for a few seconds longer. If you still don't see or hear anything, move on to the next center.


    WHERE DO YOU FIND THE CHAKRAS OR PLEXUSES?


    1. Ajna chakra (Spiritual Eye). By squeezing the muscles between the brows, you can find it.

    The "two-edged sword" is the Taluka chakra, which has two petals or blue and gold rays. Tensing the muscles at the base of the skull will help you find it. 

    3. The lotus-star of sixteen rays of the Vishuddhi chakra. By rotating your head and hearing the "cracking" of vertebrae, you can find it. 

    4. lotus-star of twelve rays anahata chakra Contract the muscles in the spine opposite the heart and draw the shoulder blades together to locate. Locate the 

    5 manipuralotus-ten-ray star by squeezing the muscles in the spine opposite the navel. 

    6. swadhisthana lotus-six-rayed star By compressing muscles in the spine an inch or so above the muladhara chakra, you can find it. The lotus-star with four rays is the seventh muladhara chakra. Locate the muladhara chakra, or base of the spine, by squeezing muscles in the spine. 



    THE THIRD KRIYA


    1. The popular krisha mantra, Om namo bhagavata vasu devaya, is utilized in the Third and Fourth Kriya.
    2.  Take a seat in a straight chair and sit up straight. 
    3. Maintain a straight spine, shoulders back, chin parallel to the floor, chest out, abdomen in, hands interlaced and put over the navel, eyes closed or half open, eyeballs tilted upward, and gaze fixed between the brows without effort. 
    4. Practice Kriya twenty times before moving on to the third initiation. 
    5. For the first three months, stick to this timetable, and then repeat the third introduction twelve times.


    Instructions


    • First, take a full, cold Kriya breath, slowly drawing the current up the sushumna with the sound of AW.
    • Mentally recite the following as the current ascends from center to center in the spine:


        • 1. At the muladhara chakra center, say Om. 
        • 2. Swadhisthana chakra, at the swadhisthana chakra 
        • 3. At the manipura chakra, Mo 
        • 4. At the anahata chakra, Bha 
        • 5. Ga is located at the vishuddha chakra. 
        • 6.Va is located at the ajna chakra. 


    • Continuously use mental pressure to force the breath from the lower region of the belly, gradually pushing it up to the breast bone and into the chest, while chanting mentally and pulling the cool breath and stream up the sushumna. 
    • At the ajna chakra, hold the breath and current. Consider the point between your brows as the source of all physiological energy and breath.
    • Then, while holding your breath, slowly jerk your head to the left shoulder and mentally say Ta, focusing on the taluka chakra and feeling the current reach it. 
    • While keeping your breath held, slightly jerk your head to the right, envisioning the current traveling downhill to the Vishuddhi chakra. C
    • hant Va in your mind while keeping your concentration and subtle current focused on the vishuddhi chakra. 
    • While still holding your breath, swiftly lower your head forward until your chin lands on your chest. Feel a gentle current reaching the anahata chakra, like a thread of warmth. Mentally recite Su-as to achieve this. 
    • At the anahata chakra, feel the breath and current resting. Continue to convey the warm thread of breath and current downward with the sound of EE (as in Kriya during exhale), mentally reciting Da at the manipura chakra, Va at the swadhisthana chakra, and Ya at the muladhara chakra. 




    THE FOURTH KRIYA



    The highest of the initiations, the fourth, varies from the theory and practice of the preceding initiations only in a little but crucial technicality, which is highly fundamental to the eventual achievement of samadhi.


    This fourth initiation uses the same strategy as the third, but with the following modification: 


    • Instead of spinning the head once while you mentally chant Ta, Ba, Su-(with the breath held), rotate the head three times, repeating Ta, Ba, Su with each revolution and holding the same breath throughout. 
    • For six months, practice this fourth introduction, turning the head three times. After then, progressively increase the number of revolutions to twenty-five, as long as you can hold your breath easily and without strain throughout the entire series of revolutions. 
    • The exercise is mentally chanting Om, Na, Mo Bha, Ga, Va to bring the breath, life current, and awareness upward to the ajna chakra, and then holding the breath and spinning the head while mentally repeating Ta, Va, Su. 
    • The technique's trick is to increase the amount of times you rotate your head while holding your breath and mentally reciting Ta, Va, Su. 
    • The head is transformed into a spiritual magnet as the number of revolutions rises (while holding the breath as long as possible without discomfort). 
    • This cerebral astral magnet draws all currents traveling through the neural system upward as one through the six cerebrospinal plexuses, concentrating them in the pineal gland, medulla oblongata, and cerebrum, where they are ready to flow out through the medulla oblongata into the Spirit. 
    • The more attentively the pupil increases his head rotation and chanting of the Ta, Ba, Su while holding his breath, the stronger his brain magnet gets.



    You may also want to read more about Yoga, Yoga Asanas, Kriyas, Pranayama and Mudras here.