Showing posts with label Kundalini. Show all posts
Showing posts with label Kundalini. Show all posts

Cosmic Consciousness by Kundalini Yoga



The holy Himalaya, from wherest daughter Ganges has its source, in the mountains where Shiva Mahadeva, the snowy king was born. The peaks rising high above humanity are his Earthly abode, and the place his wife, Parvati, considers Her home. 

The holiest spot (kshetra), the Pilgrims have traveled there since the beginning of time to meet and circumambulate (parikrama) Mount Kailasha (Kang Rinpoche), where Lord Shiva lives. The holy Mansarovar Lake is to the north-west of this noble mountain (Mapham Yum-tso). Shiva's paradise has been characterized as a land "resplendent with females, with lasting fragrances of all season's flowers, fanned by cool breezes, shadowed by the still shade of stately trees,... where troops of apsaras sing with madden passion."  

It is said that whoever contemplates Shiva's abode in the Himalaya is better than whoever worships Shiva in Kashi. This is the pilgrimage's destination, as well as the scene and location of the discovery of several holy scriptures known as Tantras, in which Parvati normally asks Shiva questions regarding the purpose and road to salvation.

However, there are various types of divine force and directions to sacred action and revelation in Hindu thought. As a result, the Tantric revelation holds that paying obeisance to Shiva and his consort does not require a trip to the actual peaks of the Himalaya or to Kailasha. All Tantras, whether Shaiva or Shakta, insist that a trip to Mount Kailasha is unnecessary, if not useless, since his mystic and symbolic abode is to be found in the thousand-petalled lotus, the Sahasrara-chakra, in the seeker's subtle or divine form. This abode is known as the shivasthana, the location where Shiva resides eternally and where all Yoga and meditation seekers are welcomed.

Tantra practitioners take a daily path as part of their devotion. An inner journey into the still-yet-vibrating center of cosmic consciousness in the subtle body is imperative and mandatory for the Tantric path seeker, even though an external journey to a pilgrimage center is taken. Although all schools of Indie religion talk of the divinity of the body, the Tantras articulate it in its most complete and structured form. A devotee who abandons the divinity that resides inside his body to worship that which resides beyond his body is likened to a person who abandons his home's riches and wanders as a beggar asking for alms.



The Cosmos of the Body




Immutability is a Hindu concept, whereas the celestial divine body is a Buddhist concept. Tantras have a physical form. They thought they were wonderful and had attained enlightenment. They say there is a "etheric double" in addition to the gross or material body, which is subject to degradation and death. The subtle body (sukshama-sharira), also known as a sacred body (divya-deha), or a pure body (siddha-deha), is unveiled, tamed, energised, and sublimated during an arduous Tantra-yoga process for the attainment of consciousness unity. The subtle body is free of defilement and exists independently of the cosmos' spatio-temporal matrix. The pure category of the universe is inextricably bound to this subtle entity. It is associated with the union of the male and female principles, Shiva and Shakti, and serves as a purified dynamic powerhouse for the evolution of the universe across ever subtler planes of universal consciousness. According to the Tantras, awakening the sacred potency of the subtle body does not simply result in the possession of spiritual strength (siddhi). It has the ability to change the body's very substance over time.

Human ascension to a superconscious state of consciousness, according to the Tantras, entails embodying the whole universe. A state of enlightenment, a shift in influence from the human world to the realm of cosmic consciousness. The body is seen as condensing the whole universe through this comocization. The citadel of the heart has been thought to be the sacred center among us since ancient times. The Chandogya Upanisad is where the concept of divinity-in-the-heart first appeared (VII, 1,1-3)


The heart is located within the city of Brahman, which is the flesh, and within the heart is a small dwelling. This house is shaped like a lotus, and it contains all that should be searched for, enquired about, and realized.

So, what is this lotus of the heart that resides within this house?

The cosmos within the lotus of the heart is as vast as the universe beyond. Heaven and earth, the sun, the moon, lightning, and all the stars are all included within it. Anything that exists in the macrocosm exists in this microcosm.

The lotus of the heart does not age, despite the fact that the body does. It does not perish as the body perishes. The true city of Brahman is the lotus of the heart, where Brahman resides in all his glory, not the body. 

The heart of the Supreme Principle, symbolized by the lotus, is the true city of the Supreme Principle, untainted by the mundane realities of everyday life. Later on, this idea was massively extended and developed.

Tantras and medieval Yoga-Upanisads include a formal paradigm of the microcosm, with lotuses serving as psychic centers of consciousness and self-realization. The micro-macro hypothesis of body universe is the scientific term for this. The divine or subtle body may be visualized in a variety of ways. The holy geography of India's terrain inspired one of the most convincing pictures to explain the correspondence and equivalence between the macrocosm and the microcosm. The Shiva Samhita paints a vivid picture of the divine self's sacred geography, in which the body reflects the sacred land's landscape:

Mount Meru is encircled by the seven continents in your body; rivers, seas, mountains, plains, and gods of the fields are also present. It contains priests, nuns, pilgrimage sites, and the deities that preside over them.

There are stars, planets, and the sun and moon; there are also the two celestial forces; that which kills, and that which creates; and all of the elements; ether, air, and fire, water, and earth. Yes, all that exists in the three realms is contained within your body.


All of the Yogis are doing their specified tasks around Mount Meru, but only the one who understands this is considered a real Yogi. In a related vein, the Shaktananda Tarangini (Chapter l,39ff) depicts the nine planets, twelve zodiac signs, fourteen cosmos planes, seven mountains, seven oceans, and seven islands circling Mount Meru, the Universe's central axis, as forming the framework of the body cosmos. There is a subtle body or celestial body within this outer shell that represents all the stars, planets, astral planes, and elements like a mirror reflects the natural universe. Whatever powers rule the external universe, the inner cosmos is governed by the same rules.

These are basically poetic representations of God's flesh. The Tantras vividly depict alternative maps of the subtle body that embodies the universe. According to the Tantrikas, we do not perceive our mind as anything apart from our body, like an outer garment, since it corresponds to and is the most personal extension of the Universe. 6 Since the subtle body is regarded as a miniature universe, its arrangement presupposes an inextricable connection with Tantra's ontology and worldview.

The Supreme Truth, according to Tantric philosophy, is self-luminous— pure consciousness, absolute, and all-pervasive. In its descent to manifestation, this consciousness polarizes as fire. In a religious level, Shiva, the static male principle, represents this consciousness. Shakti, his power, is associated with the feminine principle.

Shiva and Shakti are also at the heart of life. Shakti is a complex and active form of consciousness. During evolution, the Shakti philosophy completes itself and produces the realm of materiality, which is manifested in a variety of universe categories, including cognitive faculties, senses, their things, and the five elements. The map of the delicate body represents both of these types. Any form in the universe is a manifestation of consciousness (ctl).

The person loses sight of the unity of cosmic consciousness and lives with a false sense of self as a result of the veiling of shakti. Devi Kundalini, or the Coiled One, is the Shakti philosophy of the universe in the delicate body, conceived as an eternal pool of electricity (Shakti). Kundalini is depicted as a sleeping snake in her unmanifest, latent form. Muladhara, the 'root reinforcement' chakra, is found between the anus and the genitals, and is coiled in three-and-a-half circles along the central axis at the base of the spine. The act of resting

Kundalini Shakti is as subtle as a perfect lotus-stalk fibre and as vivid as a bolt of lightning. The microcosm is akin to an electric battery in which this cosmic force is stored in a dormant state. When this force is not channeled in a systematic manner, it either withers away or manifests in a small way.

Kundalini is the spirit that lies at the heart of all life in its broadest sense. It is the source of all forces, qualities, and life forms that this world will take. The energy in the gross form of a normal human is inert, since it does not vibrate or revolve. That it "knots" together our differentiated and dualising mind, which empowers us with a distorted sense of egohood, it lays inert in tangles. These knots are shown in three planes around the body's central axis. They are the results of our previous deeds (samskaras), dooming us to a life of deception.

They block Kundalini Shakti's complete and unrestricted movement. The ultimate aim of the cosmic awareness inner quest is to rediscover one's veiled cosmic existence. To get the goddess Kundalini up to the highest level of consciousness. This is thought to be the home of the para-bindu, the ultimate locus of the universe's seed.


Kundalini Shakti is as subtle as a perfect lotus-stalk fibre and as vivid as a bolt of lightning. The microcosm is akin to an electric battery in which this cosmic force is stored in a dormant state. When this force is not channeled in a systematic manner, it either withers away or manifests in a small way.

Kundalini is the spirit that lies at the heart of all life in its broadest sense. It is the source of all forces, qualities, and life forms that this world will take.

The energy in the gross form of a normal human is inert, since it does not vibrate or revolve. That it "knots" together our differentiated and dualising mind, which empowers us with a distorted sense of egohood, it lays inert in tangles. These knots are shown in three planes around the body's central axis. They are the results of our previous deeds (samskaras), dooming us to a life of deception.

They block Kundalini Shakti's complete and unrestricted movement. The ultimate aim of the cosmic awareness inner quest is to rediscover one's veiled cosmic existence. To get the goddess Kundalini up to the highest level of consciousness. This is thought to be the home of the para-bindu, the ultimate locus of the universe's seed.

Kundalini, in a microcosmic context, is the root of the two most vital currents that control life. The first is Prana, or essential energy, which is present in all of us as air, life, or a source of energy.

The second is virya or ojas1, a virile vitality that encourages all forms of artistic expression and mystic unfoldment. The awakened Kundalini is felt as a current, kinetic, and effulgent rising up the subtle channel, the Sushumna-nadi, at the crown of the head, the abode of Shiva, the Absolute as Pure Consciousness, in its manifest state (rif).

Shiva and Shakti are thus found at diametrically opposed points that are linked by the body-cosmos' central axis.

Numerous etheric pathways and vortices make up the subtle body (chakras). While the details of their arrangement and symbolism may differ from one school to the next, there is a universal model. 8 In the microcosm, there are three key subtle pathways. The most notable, the Sushumna-nadi, the body-cosmos' central axis, is flanked on the right by a lunar line, Ida, which represents the female principle, and on the left by the solar channel, Pingala, which represents the male principle. From the base of the spine, two waves of energy flow from Ida and Pingala, spiraling in opposing directions around the Sushumna, which reaches them between the eyebrows. They then split up into two groups.


Both the left and right nostrils are involved. Yoga entails bringing these two slight currents together in the Sushumna, the median tube.

The subtle body simply maps one's divine path from the stage of material life to the final state of beatitude.





Each of the psychic vortices refers to one of the stages of this yogic path. The microcosm's inner map is made up of seven psychic vortices depicted as circuits (chakras) or lotuses. They are spaced around the Sushumna, the subtle body's vertical axis, which corresponds to the spinal column's line from the base to the crown of the head. In Kundalini yoga, the seven main points of influence in the subtle body (according to Hindu tradition) serve as yantras for inner meditative experience. Geometrical figures, such as wheels (chakras) or lotuses, are used to represent them. They are arranged on the Sushumna, the subtle body's vertical axis, which approximately corresponds to the spinal column and cortex. Each chakra is identified with a sound sensation, aspect, color, deity, animal image, and category of the universe, since these chakras encompass the whole psycho-cosmos.

The Muladhara (root) Chakra is located at the base of the spine and is the first chakra. It serves as a focal point for the psychic body's powers. A square with an inverted triangle is one of its symbols. The snake-symbol of the latent microcosmic form of energy, Devi Kundalini, is coiled around a linga icon in the center of this yantra. It is governed by the element earth, and its seed motto is Lam.

Svadishthana Chakra is located behind the genitals. It's a vermilion color. It takes the shape of a circle with six petals and a white crescent moon in the middle. The mantra of the water factor Vam is inscribed in the middle.

The navel center, Manipura Chakra, is ruled by the element fire. It is pictured as a ten-petal lotus. A red triangle with three swastika symbols appears inside the lotus (T-shaped). Am is the seed mantra.

The fourth, Anahata Chakra, is found in the heart level and is shaped like a lotus with twelve petals and a hexagon in the middle. The Anahata Chakra is the seat of the air elements, and it is a key revealer of celestial sound in meditation. Yam is the seed mantra.

The Vishuddhi Chakra is located at the level of the throat and is the fifth chakra. It has a smoky purple color to it. A sixteen-petaled lotus with a downward-pointing triangle is the symbol. The symbol of the ether element, represented by a circle, is in the middle. Ham is the seed mantra.

Ajna, the sixth chakra, is situated between the brows and is in charge of different stages of meditation. A shell with two petals and an inverted triangle bearing a linga emblem is the symbol. Om, the primordial vibration, is the seed mantra.

The pinnacle of yogic practice, the seat of the Absolute, is represented by the seventh chakra, Sahasrara Chakra (Shiva-Shakti). Four fingers' width above the top of the head is how it's visualized. It is symbolized by a thousand-petalled inverted lotus, which symbolically rains divine radiance on the subtle body. The Sahasrara is colorless since it neutralizes all colors and sounds.

There are 50 lotus petals from the root center to the center of the brows, corresponding to the letters of the alphabet (matrika) inscribed on the petals. These are the divisions that make up the universe and reflect Vaikhari vak's gross state. Each chakra has its own distinct image, which is associated with a god, animal symbol, mantra, color, rank, and universe plane (see Figure 1). This intricate symbolism depicts the Goddess Kundalini as the microcosm and forms the inner map of the body universe. 9

The five psychic sheaths of the human body are all attached to these chakras: the Muladhara, Svadhishthana, and Manipura are associated with the visible or corporeal sheath, the Annamaya-kosha. The Pranamaya-kosha, or essential energy sheath, is connected to the Anahata and Vishuddhi-chakras, which manifest in air and ether. The Ajna-chakra represents the third sheath, Manomaya, the emotional sheath, and Vijnanamaya, the intelligence sheath. Finally, the Anandamaya kosa, or happiness body, is connected to pure consciousness, which is housed in the Sahasrara-chakra.

Awareness and meditation (jnanadhyanaprakasah) expose these internal chakras, which mark the stages of the Kundalini Shakti's spiritual journey. They embody the seven ascension planes and provide the internal structure by which the adorer works out his universe unification. The subtle body scheme also acts as a framework for reciprocal correspondences between the body universes' internal layers and the cosmos' exterior planes.


In the Subtle Body, the Path and Goal of Cosmic Consciousness



Internal waystation markers and mirrored yogic mark symbolically unique journey phases as subtle-channels in the to evolution wholeness and lotus of consciousness. The body currents of crucial breath serve as the vehicle for the yogic journey. They quickly pass through the Ida, Pingala, and Sushumna delicate pathways of the body universe to join with Shiva at the crown of the head.

These psychic sources have been likened to the Ganga, Yamuna, and Sarasvati rivers. And their meeting (triveni) in Prayag, Uttar Pradesh, is symbolically depicted in the Ajna Chakra, in the center between the eye brows, to signify that the worshipper's delicate body contains the greatest holy center. The Ajna Chakra is where certain yoga schools start the meditative path. They conclude that the adept must purify his cognitions and the dross of the dualising mind at the confluence of the three channels before beginning the awakening of the energy. It is the confluence of the three holy rivers, symbolically, and it is here that the original purification takes place before the journey.

In the same way as a pilgrim is guided by the holy scenery, an inward psychic path is guided by the psychic centers symbolized by the lotuses.

The Kundalini Shakti ascends like a blazing snake on her way, bursting through vortices and untying psychic blockages that lie in the direction of the Sushumna, the subtle body's central axis. Ascension (aroha) and regression (pranayama) are the two distinct stages of the yogic path (avaroha).

"She shines brightly in her ascent; she looks like nectar in her descent," the Devigita (Chapt 10.3) says. First and foremost, the yogi, when roused by contemplative methods, leads the cosmic force.

In the shape of a tapering blaze of light, this force rests in the breath alongside the true self (jivatma). It is brought to the root-centre at the base of the spine by the Yogi. The inner quest then continues. The five gross elements of earth, water, fire, air, and ether, as well as their respective cognition organs, are found in the five psychic centers, starting with Muladhara (=earth element), Svadhisthana (=water element), Manipura (=fire element), Anahata (=air element), and Vishuddhi (=ether element). Symbols of god and action.

The sense of smell and the theory of smell (tanmatra) are related to the earth factor at the base of the spine, as well as the feet as the motion organ. Similarly, other chakras have specific associations.

The Kundalini Shakti ascends like a blazing snake on her way, bursting through vortices and untying psychic blockages that lie in the direction of the Sushumna, the subtle body's central axis. Ascension (aroha) and regression (pranayama) are the two distinct stages of the yogic path (avaroha).

"She shines brightly in her ascent; she looks like nectar in her descent," the Devigita (Chapt 10.3) says. First and foremost, the yogi, when roused by contemplative methods, leads the cosmic force.

In the shape of a tapering blaze of light, this force rests in the breath alongside the true self (jivatma). It is brought to the root-centre at the base of the spine by the Yogi. The inner quest then continues. The five gross elements of earth, water, fire, air, and ether, as well as their respective cognition organs, are found in the five psychic centres, starting with Muladhara (=earth element), Svadhisthana (=water element), Manipura (=fire element), Anahata (=air element), and Vishuddhi (=ether element). Symbols of god and action.

The sense of smell and the theory of smell (tanmatra) are related to the earth factor at the base of the spine, as well as the feet as the motion organ. Other chakras, too, have specific associations with elements and celestial categories (see figure 1.) They make up the twenty-five categories of formation when taken together (tattvasrishti).

The celestial energy's primary goal in the body is to remove and consume (layakrama) all five elements, their properties, and the associated consciousness and action organs at each psychic base.

The method of dissolving these elements into pure celestial awareness starts with each of the five elements consuming and dissolving into the next in their respective psychic centres, together with their mantras, deity reflection, and animal icons. Thus, at the Muladhara Chakra, the earth-element is incorporated into the subtle concept of scent (gandha-tanmatra), contemplating the diety with his animal symbol. The world is melted into water in the next step when meditating on Vishnu and his consort; the subtle concept of scent can be transformed into taste. The true self (jivatma), Kundalini Shakti, and the water aspect should then flow into the navel center's fire field. The yogi should think of Rudra and his Shakti, as well as the lustrous sense of vision, and absorb all of this, as well as the principle of taste (rasa-tattva), into the principle of sight/form (rupa-tattva). The yogi can then move on into the area of air at the centre of the throat. He meditates here on Isha, the air divinity and his Shakti, and absorbs the principle of seeing into the principle of touch (sparsha). And, while discussing Shiva and his consort, he meditates on the area of ether, where he absorbs the previous principle of touch into the principle of expression (vak) and the sense of hearing. The theory of expression (shabda-tattva) is then absorbed into egosense (ahamkara), egosense into mind (mahat-tattva), and mind into subtle Prakriti at the Ajna Chakra. And Prakriti into the ultimate bindu, which represents the Shiva philosophy, residing in Shiva's abode, the thousand-petalled lotus. 10

Spiritual enlightenment is commonly thought of as a journey from the gross to the subtle, but this movement is just half of the journey's total cycle. The descent of the subtle knowledge of cosmic consciousness is the other part of the inner path. The nectarine bliss of harmony at the Shivasthana, in the highest chakra, is visualised as a spray of nectar flowing down to the lower chakras from the cold rays of the moon of consciousness (citcandrika). The cyclic transition from the essence of consciousness to the mind and intellect, to the sensory organs, the earth aspect, and finally to the outside world of the senses comes to an end here.

The twin poles through which the whole period of involution and evolution of celestial energy takes place are the earth sphere, the lowest concept in the order of creation and the highest pinnacle of cosmic consciousness. The climb is called samhara-krama, and it is the first half of the path to completeness.

The Kundalini Shakti is taken back to its original resting ground at the base of the spine on the reverse journey. In the course of her descent, the current divine body is recreated.

With ambrosial nectar extracted from Shiva and Shakti's union, the energy now reverses her movement and empowers the vortices that lie in her way. This energy must be returned in the same way that she was directed upwards. She returns with a trickle of nectar that she sprinkles on each of the chakras. In other words, she infuses and inundates each psychic vortex with rasa, bursting with Shiva and Shakti's ultimate bliss of unification of consciousness. This union resurrects them and sets the stage for the flood of nectar that results from their joy. The Kundalini Shakti is referred to as the "universal vessel bearing the stream of celestial nectar (brahmandabhanda)" in this act.

In strictly psychic terminology, the journey can be translated as the unfolding of consciousness from its incipient state to the outpetalling of the soul flower. C.J. Jung has beautifully represented a visual philosophy of consciousness through the animal symbols of the psychic vortices through his long years of study into the mechanisms of the psyche. These are sometimes defined as "vehicles of consciousness."



Symbols of Animals



The fundamental elephant force that drives our atus facilitates the reconstruction of root consciousness, our chakra, aware of the Muladhara, which represents the cosmos. The earth aspect represents the earth's sustaining powers.

Kundalini energy ascends to the plane of Svadhisthana Chakra, where it meets the Makara, or Leviathan, propelled by the energy of the root support. If the elephant is the driving force, the Leviathan is the "engine that keeps you alive in the conscious world," according to Jung.

Waters, too, are essential for life to exist. Yet, as Jung points out, there is a power it obstructs that for what it is: "the greatest blessing in the waking world is the greatest curse in the unconscious." As a result, the Makara is optimistic, almost like a "dragon that devours." The aquatic energy of Makara turns into a Ram, the holy beast of Agni, or God of fire, in the next chakra, the Manipura Chakra. Ram is associated with Mars, the fiery world, which "represents impulses, impulsiveness, rashness, aggression, and all such things." It symbolises the ultimate act of love. To become mindful of one's passion on a subconscious basis is to seek its sublimation. The robust Ram is replaced in the next Anahata Chakra by a light-footed gazelle, which is also a sacrificial cow. The gazelle is portrayed as a majestic animal that is elusive, quick on its feet, light as air, and "gravity defying," rising high and resembling an eagle. From the Manipura to the Anahata, one experiences "the crossing over" to the sphere of self-recognition, a sign of "lightness of mind and emotion," the ego on its ascent. Here, one travels onto a plane where one recognises one's cosmic ability, leaving behind the mundane social and egoistic personality. This crossing over is very difficult to accept because it entails giving up one's self to the "consciousness that is at the limit." The elephant's symbol reappears in the Vishuddhi Chakra as the milky white Airavata, Indra's bearer. According to Jung, the elephant undergoes a transition, which initially took us closer to our psychic unfoldment. The elephant's blackness has transubstantiated into the purity of white, and the element earth has become ether, the psyche's explosive material. There is no animal sign at the Ajna Chakra. Instead, the chakra's corolla resembles a "winged seed," a full blinding white light perfectly aware of its celestial dimensions. The Sahasrara Chakra, the final summit, is an etheric void that is symbolless since it is "one" with cosmic consciousness.


When the channel awakens and harmonises, she pierces the twin forces. Sheasunders purifies and empowers the six Kundalini chakras by increasing the knots chakras, sharpening and empowering them with divine strength. When the Kundalini cleanses the Muladhara-chakra, which is aligned with the earth philosophy and springs from the delicate nature of smell, the aspirant is able to taste divine fragrances that are not available in everyday life. The Kundalini expands and saturates the entire body in the form of ultra-subtle pranic energy as the related centres awaken. The dreaming mind is fully overtaken by a vibratory stirring. Involuntary body motions, such as arm and leg trembling, may occur, and one may recoil into a waking state of trance sleep (yoganidra) or dive into a state of divine whirling ghurni, or be overcome by a torrent of compassion. One may adopt a variety of postures and movements on the spur of the moment (mudras and asanas). The unfolding of Kundalini Shakti is marked by many lakshanas13. Someone can be moved to write beautiful poems, sing devotional songs, or gain random awareness of some thing, person, or place. In this state, the adept loses awareness of his detachment from the celestial body, which is his own reflection, and breaks his earthly bonds in an instant.

The false sense of identification with the body vanishes and the aspirant is free of dualising thinking until the two discordant currents of the lunar (Ida) and solar (Pingala) channels become firmly harmonised in the median channel, Sushumna. He then reaches a state of samadhi, or undifferentiated immersion, on his own. The condition is a striking characteristic of the Shaiva and Shakta traditions.



Awakened Kundalini 


When the channel awakens and harmonises, she pierces the twin forces. She asunders purifies the six Kundalini chakras, increasing the knots chakras, across and the median. She sharpens and instils supernatural influence in them. When the Kundalini cleanses the Muladhara-chakra, which is aligned with the earth philosophy and springs from the delicate nature of smell, the aspirant is able to taste divine fragrances that are not available in everyday life. The Kundalini expands and saturates the entire body in the form of ultra-subtle pranic energy as the related centres awaken. The dreaming mind is fully overtaken by a vibratory stirring. Involuntary body motions, such as arm and leg trembling, may occur, and one may recoil into a waking state of trance sleep (yoganidra) or dive into a state of divine whirling ghurni, or be overcome by a torrent of compassion. One may adopt a variety of postures and movements on the spur of the moment (mudras and asanas). The unfolding of Kundalini Shakti is marked by many lakshanas13. Someone can be moved to write beautiful poems, sing devotional songs, or gain random awareness of some thing, person, or place. In this state, the adept loses awareness of his detachment from the celestial body, which is his own reflection, and breaks his earthly bonds in an instant.

The false sense of identification with the body vanishes and the aspirant is free of dualizing thinking until the two discordant currents of the lunar (Ida) and solar (Pingala) channels become firmly harmonised in the median channel, Sushumna. He then enters a state of samadhi, or undifferentiated absorption, on his own. The state of samadhi is viewed as a state of active consciousness, conscious and absolute, in which the immanent and transcendent are woven into a continuous spectrum in the Shaiva and Shakta traditions.

The yogi is supposed to undergo both internal and external extension of consciousness. In the ascending and descent of the Kundalini Shakti, he internalizes the world in the subtle body in the first step. His beatific vision of oneness openly manifests in the external universe, mediated by the senses, in the next phase. Unmilana samadhi, or feeling the joy of consciousness with open eyes14, is the term for this. The blissful and holy body is where Shiva and Shakti's artistic union is felt. The planet is not negated or abolished; rather, every atom of the universe is infused with the all-pervasive force of blissful consciousness. The cosmic play of Kundalini Shakti is maintained by the exteriorization of the referential universe into harmony and the exteriorization of bliss into the outer world.



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5. The Shiva Samhita. Trans., S. Chandra Vasu. Allahabad: Oriental Books Reprin

Corporation, 1975 (reprint), Chap. II ff.

6. Siva Sutras: The Yoga of Supreme Identity. Trans with Notes, Jaidev Singh. Delh

Motilal Banarasidass Publishers, 2000, sutra 14, p.56-57.

7. Silburu, Lilian. Kundalini: The Energy of the Depths. Albany: State University o

New York, 1988, pp. 3,161.

8. There are different models of the subtle body schema. For the model of the

body cosmos with thirteen psychic centres see: Khanna Madhu, The Subtle Body—

A Tantric Scroll, with translation, commentary and notes, Ahmedabad: Calico

Museum, 2004.

9. Khanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity. London: Thames

and Hudson, 1997 (reprint), pp.121-122.

10. Sritattvacintamani, Chap. VI, 53-54, pp. 224-227. The Serpent Power, pp. 446-47

Op. cit.

11. Sritattvacintamani Chap. VI, 54, p.226. Op.cit

12. Jung, C.G., Psychological Commentary on Kundalini Yoga, Lectures One, Two,

Three and Four, 1932 (from the Notes of Mary Foote), published in Spring, New

York, 1975-76.

13. Nigamananda, Tantrikaguru (in Hindi). Halisar: Assam Bangiya Sarasvata Matha,

1988, pp.206.ff, see also Mookerjee, Ajit. Kundalini The Arousal of the Inner En

ergy. London: Thames and Hudson, 1982, p.71 ff, has documented the process

and effects of the Kundalini experience.

14. Pratyabhijnahrdayam, The Secret of Self-Recognition. Text with English transla

tion and notes by Jaidev Singh. Delhi: Motilal Banarasidass, 1963, p 103 ff; c.f.,

Siva Sutras, sutra 45, pp 231-232. Op.cit.


YOGA OF URDHVAKUNDALINI


The tongue of a Yogi should not be rotated in the direction. 

The Yogi would undoubtedly attain Siddhi after twelve years of meditation. 

The Yogi then perceives the entire world inside his body as being identical to the Atman.


This course of the Urdhva Kundalini, or higher Kundalini, conquers the macrocosm, O Chief of Kings. 



Asanas, Chakras and Kundalini

 

THE ASANAS OF PADMA AND VAJRA


Padmasana is achieved by placing the right foot on the left thigh and the left foot on the right thigh.

Both sins are destroyed by this posture.

The adamantine stance, or Vajrasana, is achieved by placing one heel below the Muladhara and the other above it while sitting in a straight line with the trunk, body, and head. Mulakanda is the source of the genital organ Kanda.


THE KUNDALINI'S ROUSTING


The Kundalini should be taken from the Muladhara to the Sahasrara, or thousand-petalled Lotus in the crown of the head, by a wise Yogi. Shakti-Chalana is the name given to this operation.

The Kundalini should travel through the Svadhishthana Chakra, the Manipura Chakra in the navel, the Anahata Chakra in the middle, the Vishuddha Chakra in the throat, and the Ajna Chakra between the eyebrows, also known as the Trikuti Chakra.

For the practice of Shakti-Chalana, two items are needed. The Sarasvati Chalana is one, and the restraint of Prana, or air, is the other.


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YOGA KUNDALINI UPANISHAD



Of the 108 Upanishads, the Yoga-Kundalini Upanishad is the eighty-sixth. It is included in the Krishna Yajurveda. It discusses Hatha and Lambika Yogas in detail. It ends with a summary of a non-qualified Brahman. Both seekers are on a search for the Non-dual Brahman.

The Yoga-Kundalini Upanishad is a very important work on Kundalini Yoga, despite being classified as a minor Upanishad. It starts with an examination of Chitta's essence. Samskaras and Vasanas, on the one hand, and Prana, on the other, are said to be the causes of Chitta's life. Prana is automatically controlled if Vasanas are controlled. The Vasanas are automatically monitored if Prana is controlled.

Methods for controlling Prana are presented in the Yoga-Kundalini Upanishad. Vasanas are not dealt with by the Yogic practitioner. He is interested in the methods for monitoring Prana.

Mitahara, Asana, and Shakti-Chalana are the three methods for controlling Prana offered in the Yoga-Kundalini Upanishad. The first chapter covers all three approaches in detail.

Mitahara's diet consists of light, soft, and nutritious foods. Two popular Asanas used by Yogic students are Padmasana and Vajrasana. The Kundalini is being awoken and sent to the crown of the head by Shakti-Chalana.

A two-pronged approach can be used to awaken Kundalini. The two traditions are Saraswati Chalana and Prana Restraint. Saraswati Chalana is the rousing of the Saraswati Nadi.

The Yoga-Kundalini Upanishad describes a clear method for arousing Kundalini. The Prana goes out in 16 digits when a human exhales. Inhalation results in just 12 digits, resulting in a 4 digit loss. If one can inhale Prana for 16 digits, the Kundalini is aroused. This is achieved by sitting in Padmasana and lengthening inwards 4 digits further as Prana is streaming through the left nostril.

The Yogic student should exploit the Saraswati Nadi and stir up the Kundalini Shakti with all his might, from right to left, repeatedly, using this lengthened energy. This procedure could take up to three quarters of an hour to complete. All of this is outlined in the Yoga-Kundalini Upanishad in a concise yet thorough manner.

Shaking the Saraswati Nadi has many benefits, the most significant of which is that it cures various diseases that arise in the stomach and cleanses and purifies the system. The Yogic pupil is initiated into the Kevala Kumbhaka after doing the Sahita Kumbhaka. The Prana is fully restrained in these two forms of Kumbhaka.



The Sahita Kumbhaka is divided into four divisions: Suryabheda Kumbhaka, Ujjayi Kumbhaka, Sitali, and Bhastrika. Suryabheda Kumbhaka eliminates intestinal worms as well as Vayu's four types of evils. Ujjayi cleanses the body, eliminates pathogens, and boosts gastric fire. 

It also reduces the heat in the head and the phlegm in the throat. Sitali is a body coolant. Gulma, dyspepsia, pliha, consumption, bile, fever, hunger, and poison are all destroyed by it. These ways of Sahita Kumbhaka cleanse and brace the entire physiological body for Kundalini Sakti stimulation and non-dual Brahman encounter.

Bhastrika Kumbhaka pierces the three knots, or Granthis, in addition to bringing about a host of beneficial physiological improvements. The Yoga-Kundalini Upanishad then instructs the Yogic student on how to do the three Bandhas. The Mulabandha is the mechanism by which the spincter muscles of the anus push up the downward inclination of the Apana (breath). 

The Apana is raised by this Bandha. It hits the Agni, or fuel, sphere. The Agni's flame grows long and is blown about by Vayu. Agni and Apana mix with the Prana in a heated state. Agni is a ruthless being.

Via the radiant heat of this fiery Agni, the fire that awakens and arouses the Kundalini appears in the body. The awakened Kundalini makes a hissing noise, stands up, and enters Brahmanadi's hole. This Mulabandha is practiced by the Yogins on a regular basis.

The other two Bandhas, namely the Uddiyana Bandha and the Jalandhara Bandha, also play a significant role in arousing the Sarasvati Nadi and Kundalini Shakti.

The Yoga-Kundalini Upanishad outlines the many challenges that Yogic students face after providing extensive knowledge of the Bandha techniques. It also explains how to get through these roadblocks.


There are seven causes of illness in the human body. 


1. Taking a nap during the day. 

2. Midnight vigils at a late hour. 

3. Excessive sexual activity. 

4. Navigating around crowds. 

5. The consequences of eating unhealthily. 

6. Urine and feces discharge are examined. 

7. Exhausting emotional operations involving the Prana.


Obstacles on the Yogic Path 


  1. When diseases strike, the Yogic student makes the error of incorrectly attributing the illnesses to his Yoga practice. This is the first stumbling block in Yoga.
  2. The Yogic student starts to question the Yoga Sadhana's effectiveness. This is the second stumbling block. 
  3. The third barrier is carelessness or a state of misunderstanding. 
  4. The fourth barrier is indifference or laziness. 
  5. The connection to sense-objects is the sixth barrier, and sleep is the seventh. 
  6. The seventh stumbling block is false belief or illusion. 
  7. The eighth is preoccupation with earthly matters.
  8. The ninth reason is a lack of confidence. 
  9. The tenth impediment to Yoga practice is a lack of aptitude for understanding Yoga realities.

Many of these stumbling blocks should be avoided by diligent investigation and deliberation by sincere spiritual aspirants. The Upanishads go on to explain the method of rousing the Kundalini and transporting it to the Sahasrara by piercing through the Granthis.


The Kundalini, once awakened, pushes upwards, releasing a torrent of nectar. This is something that the Yogi loves, as it takes him free from all sensual desires. On 104, the Yogi takes a decision.

The Atman (Inner Reality), he is in the best possible spiritual state. He achieves equilibrium and devotes himself solely to the Atman or Self.

The Yogi's body achieves a very delicate state of spiritual Consciousness through the whole Kundalini Yoga Sadhana phase. 

All becomes Consciousness to the Yogi who has achieved Samadhi. The Yogi recognizes the macrocosm's and microcosm's oneness.

The Yogi enjoys the greatest Avastha since Kundalini Shakti has achieved the Sahasrara Kamala, or thousand-petalled lotus, and has been unified with Siva. This is the last of the beatitudes.

The Chakras are the essential energy centers of Shakti. Pranavayu manifests Prana Shakti in the living body through these centers.

Kundalini Yoga is for those who want to arouse the Kundalini Shakti in order to experience the Bliss of Union of Siva and Shakti through awakened Kundalini and receive the resulting Powers or Siddhis. 

This Yoga-Kundalini Upanishad is extremely important to them. It provides them with a thorough understanding of the Kundalini Yoga practices and procedures, with a focus on the Khechari Mudra.

Both Bhukti and Mukti are sought by the Kundalini Yogi. In and around the universe, he achieves salvation. Jnana Yoga is an ascetic and liberating course. Kundalini Yoga is a path that leads to happiness and liberation.

The Hatha Yogi aspires to have a body that is as solid as stone, balanced, pain-free, and therefore long-lived. The Yogi is the master of the body, as well as of life and death. His gleaming form exudes the vigor of youth. 

He loves the realm of shapes for as long as he has the will to survive. His death is a voluntary death (Ichha-Mrityu). The Yogi should follow the advice of a knowledgeable Guru.

The Serpent Power is the power that provides the entire body and all of its shifting Pranic powers with a static protection or Adhara. 

Yoga disturbs the balance of bodily identity, whose consciousness is the product of the preservation of these two poles, and therefore destroys the polarity as it resides in and as the body.

The Supreme Power, which is the future pole of Energy in the human body, is roused to motion. In the Sahasrara, the Shakti is shifted upward to join with Siva, the quiescent Consciousness.

The static Shakti is influenced and becomes active by Pranayama and other Yogic processes. The polarization of the body gives way as Kundalini unites with Siva in the Sahasrara and becomes fully dynamic. 

The two poles merge into one, resulting in the state of consciousness known as Samadhi. In the Consciousness, there is polarization. The body does, in fact, continue to exist as a subject of scrutiny from others.

The nectar that flows from the union of Siva and Shakti in Sahasrara sustains the Yogi's body as the Kundalini ascends. Glory to Mother Kundalini, who, through Her Infinite Grace and Strength, gently guides the Sadhaka from Chakra to Chakra, illuminating him and allowing him to realize his identity with the Supreme Brahman. The Yoga-Kundalini Upanishad places a high value on seeking out and finding the right Guru. It keeps on worshiping the enlightened Guru as God. Gurus have complete Self-illumination. In deluded people, he lifts the curtain of delusion.

While there are less realized Gurus in this Kali Yuga than in the Satya Yuga, they are still present to assist aspirants. They're still on the lookout for the right Adhikarins.

The Yoga-Kundalini Upanishad lists a number of challenges to Yoga practice. Some people begin doing Yoga, but as they run into difficulties, they are unsure how to continue. They have no idea how to get rid of them. On the spiritual route, there are many challenges, hazards, snares, and traps. Sadhakas will make a lot of mistakes on their way to enlightenment.

It is important that they be guided by a Guru who has already walked the journey and achieved the target.


There's one more thing you should know:


The Yoga-Kundalini Upanishad lists a number of challenges to Yoga practice. 


Some people begin doing Yoga, but as they run into difficulties, they are unsure how to continue. They have no idea how to get rid of them. There are many challenges to overcome.

In the spiritual journey, there are many risks, traps, and obstacles to avoid. 

  • Sadhakas will make a lot of mistakes on their way to enlightenment.
  • It is important that they be guided by a Guru who has already walked the journey and achieved the target.
  • The Sushumna Nadi is another significant concept that can be found in the Yoga-Kundalini Upanishad. You must be fully familiar with this Nadi.
  • Now, a word about Kundalini, whose stimulation is the primary goal of Kundalini Yoga. 
  • The primordial energy or Shakti that lies dormant or resting in the Muladhara Chakra, the body's core, is Kundalini, the serpent-power or sacred light. 
  • Because of its serpentine shape, it is known as the serpentine or annular force. 
  • It's an occult entity that's electric and fiery, the great pristine energy that underpins both organic and inorganic matter.

Kapalabhati Kriya - Hatha Yoga Shat Karma



Kapalabhati is a purification exercise for the skull and lungs. This is a variety of Pranayama exercises, though it is one of the Shat-Karmas (six purificatory exercises).

Padmasana or Siddhasana is a good place to start. Kneel with your hands on your elbows. Puraka (inhalation) and Rechaka (exhalation) can be done quickly. This is easy for those who can do Bhastrika Pranayama. At the end of the necessary rounds in Bhastrika, there is a long Kumbhaka (retention of breath).

However, there is no Kumbhaka in Kapalabhati. Puraka is very long and gentle in Kapalabhati, but Rechaka is too fast and forcible. Puraka is completed as easily as Rechaka in Bhastrika. The only distinction between Kapalabhati and Bhastrika is this. Rechaka should be performed forcibly and rapidly in Kapalabhati by contracting the abdominal muscles with a backward movement. First and foremost, have


There is just one ejection per second. Do 10 expulsions per round at the beginning. Increase the number of expulsions by 10 each round before each round has 120 expulsions.

The respiratory tract and nasal passages are cleansed. It relieves bronchial tunnel spasms.

As a result, Asthma is relieved and eventually healed over time. This procedure aids in the reduction of consumption. The blood's impurities are cast out. The circulatory and respiratory systems have been significantly toned. Shat-Karmas are meant to purify the physical body. Kundalini cannot move from the Muladhara to the Sahasrara Chakra while the Nadis are impure. Pranayama aids in the purification of the Nadis. Pranayama requires a thorough understanding of Prana.


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Nauli Kriya - Hatha Yoga Shat Karma



The abdominal viscera and the gastro-intestinal or alimentary tract are regenerated, invigorated, and stimulated with Nauli Kriya. You should be familiar with Nauli in order to practice it.


Uddiyana Bandha is a form of Uddiyana Bandha. Uddiyana can be performed while seated, but Nauli is usually performed while standing.



Stage I: Exhale quickly and forcefully from the lips, keeping the lungs entirely clear. Contract and pull the stomach muscles backwards for a few seconds. Uddiyana Bandha is my name. The first stage of Nauli is this. In Nauli, the Uddiyana Bandha comes to an end.

Stand up to practice Nauli. Separate the right and left legs by a foot. If you hold your feet tight together, you might lose your balance and fall down. Place your hands on the legs, resulting in a gentle back curve After that, do Uddiyana Bandha. Before moving on to the next level, do this for a week.

Stage II: Now, by contracting the left and right sides of the abdomen, free the center of the abdomen. All of the muscles will be in a vertical line in the middle. Madhyama Nauli is the name of the place. Keep it for as long as you can comfortably. Just do this for a few days at a time.


Stage III: At this point, you can contract the right side of your abdomen while leaving the left side uncontracted.

Only the muscles on the left hand can be included. Vama Nauli is the name for this. Contract the muscles on the left side again, leaving the right side open. Dakshina Nauli here. You can learn how to contract the muscles of the central, left, and right sides of the abdomen by practicing in this manner. You'll even see how they shift their weight from side to side. Just the middle, right, or left abdominal muscles will be visible at this time. For a week, practice this point.

Stage IV: Maintain a central position for the muscles. In a circular motion, slowly bring to the right side and then to the left side. Do this several times from the right to the left line, and in the opposite direction from the left to the right. Often transform the muscles gently and in a circular motion. You can do it rapidly as your practice progresses, but you can reap the full benefits of this Kriya by doing it steadily and steadily. When the abdominal muscles are separated and turned from side to side, the last stage of Nauli will appear to be churning.

In the first two to three tries, beginners will experience minor abdominal pain. They should not need to be afraid, and they should stop practicing. Around two or three days, the suffering will be gone. When an experienced Yogic student does Nauli, onlookers will be astounded by the motions of the abdominal muscles. They'll get the sensation that an engine is running in the abdominal factory.

Beginners can lean slightly to the left side and contract the left muscles while doing Dakshina Nauli. Allow them to lean slightly to the right while doing Vama Nauli. Drive the entire muscle group forward by contracting both sides in Madhyama Nauli.

And anyone with a barrel-like stomach, this exercise is impossible. They can't see succeeding in this Kriya if it's tough for them to bear their own belly. They can also attempt it by incremental, slow practice. They must work hard and train diligently for a long time in order to achieve success. Those with a sensitive body will practice and execute this Kriya in a beautiful and efficient manner with ease.

Some people show Nauli and numerous other Asanas and Mudras for the sake of a few pies on the popular Hardwar cosmopolitan stage, where Punjabis and Bengali Baboos stroll in the evening with their ladies on the banks of the Ganges. They go from one workout to the next in a flash. Calcutta, Delhi, Bombay, Madras, and all the major cities have the same problem. This is just a semblance of a work. It's not very close to being Yoga. It's all a set of athletic feats. You can tell they don't have all the skills and goals of a Yogi from looking at their bodies. They don't even feel mentally healthier because they are addicted to intoxicants like Ganja and Bhang.


If you do the Yogic exercises correctly and with the right mental outlook, you will undoubtedly experience spiritual development. Chronic constipation, dyspepsia, and any other gastro-intestinal illnesses may be cured with Nauli Kriya. Sang Pachar and Basti Kriya are both aided by Nauli. The pancreas and liver are toned. The kidneys and other abdominal organs are in good working order. Nauli is a boon to the human race. It's a one-of-a-kind ‘uni-all' or perfect ‘pick-me-up.'


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Neti Kriya - Hatha Yoga Shat Karma





The aim of the ‘Neti' exercise is to cleanse the nostrils. The nostrils must still be kept clear. You may have irregular breathing if the nostrils are dirty. Breathing irregularly can make you sick.

Take a perfect, 12-inch-long piece of yarn. The thread should be free of knots in the centre. It should not be too frail or frail. Place one end of it in the right nostril and tightly grasp the other end. Pass a forcible, persistent inhalation through the door. Then drag it out slowly. Move it into the left nostril in the same manner and gently exhale. Pulling the nostrils violently will cause injury. Move the thread into one nostril and out the other after a little practice. When you first inject the thread into your nose, you will start to sneeze a lot. After three or four tries, this fails. When the nostrils get plugged due to ice, you should use this technique.

Another simple procedure for washing the nostrils exists. In your side, or in a wide-mouthed cup, pour some cold water. Draw the water slowly through your nose and forcefully eject it through your nose. Many people are capable of doing this. When people first start learning this, they can get a little cold and cough after one or two attempts. They will practice as soon as they are feeling better.

Many people will quickly pull tobacco smoke from their mouth and transfer it through their nose. If smokers try hard enough, they will pull smoke from one nostril and expel it through the other nostril or mouth. Water, on the other hand, can be easily passed.

'Seet-Krama' is the practice of drawing water and exhaling it through the nose. It's named 'Vyut-Krama' as you take water from your nose and eject it through your teeth. This Neti Kriya purifies the skull and induces clairvoyance, according to the Gheranda Samhita (Divya Drishti).

Rhinitis and coryza are both healed as a result of this.


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Trataka Kriya - Hatha Yoga Shat Karma


Trataka is the practice of staring at a certain point or object without blinking. While it is one of the six purifying exercises, it is mostly used to improve focus and mental clarity and concentration. It is extremely beneficial to Hatha Yoga, Jnana Yoga, Bhakti Yoga, and Raja Yoga teachers.

There is no other tool for mind control that is reliable. Since such essential activities are defined under Hatha Yogic sections, some students who claim to practice Jnana Yoga overlook them. This exercise was being performed by Sri Ramana Maharshi, a well-known Tiruvannamalai Jnani.

If you had gone to his Ashram for his Darshan, you should have seen it plainly. He used to stare at the walls while sitting on his sofa in his bed. He sat in an easy chair on the veranda and stared steadily at the distant hills or the stars. He was able to maintain a balanced state of mind as a result of this. None was able to divert his attention. He was still quiet and collected. And though his Bhaktas were chatting and singing by his side, he was not disturbed in the least.


EXERCISES 



(1) Stand in front of an image of Lord Krishna, Rama, Narayana, or Devi. Keep your gaze fixed on it without blinking. Look at the head, then the body, and finally the legs. Repetition of the same procedure is required. When your mind has calmed down, focus solely on one place. Hold the breath before tears start to fall. Then shut your eyes and see the scene in your mind.

(2) Look at a black dot on a white wall or draw a black line on a sheet of white paper and tape it to the wall.

it's

(3) On a piece of paper, draw the word Om (!) and position it in front of your seat. Lie down on an open terrace and look at a brilliant star or the full moon for Trataka. After a while, you'll see various colored lights. For a while, you'll only see a single color inside, and all of the surrounding stars will vanish. When you look at the sky, all you see is a white moon on a dark backdrop. You will sometimes see a massive mass of light all around you. When your gaze becomes more focused, you may see two or three moons of the same size, or you may not see any moon at all, despite your eyes being wide open.

(5) Choose a random spot in the clear sky in the morning or evening and stare at it for a long time. You'll find new sources of inspiration.

(6) Look in the mirror and focus on the pupil.

(7) Some people perform Trataka between their brows or at the tip of their nose.

Some people do Trataka at the tip of their nose sometimes when driving.

(8) Advanced students may perform Trataka at the Chakras inside the Chakras (Padmas). The significant Trataka centers are Muladhara, Anahata, Ajna, and Sahasrara.

9) Place a ghee lamp in front of you and stare at the flames. Darshan is provided through the flames by certain astral beings.

(10) Trataka on the sun is practiced by a small number of Yogins. It necessitates the presence of an accomplished man. They begin by gazing at the rising sun and, with practice, can do Trataka on the sun even in the middle of the day. This practice gives them certain unique Siddhis (psychic abilities). This Sadhana is not suitable for everybody. The first nine activities are suitable for anyone and are completely healthy. Sungazing, the last one, can only be attempted with the assistance of an experienced man.


WRITTEN INSTRUCTIONS



Sit in your favorite Asana (posture), Siddhasana or Padmasana, while practicing in your meditation area. You should do so in a standing or sitting position at all moments. Trataka can be achieved profitably while walking. Do not look here and there as you walk down the streets.

Look at the tip of your nose or your fingers. When talking to others, many people should not look them in the eyes. They chat when focusing their gaze on a certain location. This Sadhana does not necessitate any specific Asana.

Trataka is what you see when you look at an image. Saguna Dhyana is when you shut your eyes and mentally visualize an image (meditation with form). When you equate God's virtues with the object of Trataka, such as omnipresence, omnipotence, omniscience, goodness, immortality, and so on, the name and shape of the Trataka object vanishes, and you join Nirguna Dhyana (abstract meditation).

To begin, do Trataka for two minutes. Then gradually extend the time. Do not be irritable. It is necessary to practice steadily and gradually. Even if you stare at a spot for three hours straight, if your mind wanders, it's useless. The subconscious must be alert as well. Only then would you be able to progress in this practice and gain more psychic abilities.

Those who, after many efforts, cannot maintain a steady gaze for a second should not be concerned. They will shut their eyes and concentrate on an abstract spot between their brows.

Many with very poor eye capillaries can practice Trataka after shutting their eyes on some imagined location inside or outside. Do not overwork your eyes by practicing too much. When you're sleepy, shut your eyes and concentrate on the Trataka object. Do not rock your body while doing Trataka.

Trataka helps to improve vision. Many people who had eye problems found Trataka to be extremely beneficial. Going beyond one's own strength and looking at the sun without assistance can be beneficial.


You must have your guide with you while looking at the light. To stop some serious problems and to cool the machine, the Guru will administer some oil to rub on your head.

When you practice sun-gazing at night, you should add honey to your skin.

During the drill, the same object of gaze will appear as something else. You'll have a lot of other dreams. Various people have had various encounters. When people tell you of their stories, you can not trust them. Trataka alone can not provide you with any of the Siddhis. Once you've gained hold over your mind and it's been stable, you'll need to exploit it using prescribed techniques in order to gain forces. As a result, the abilities gained from this experience can vary from person to person. It is contingent on additional mental conditioning in a specific manner.

Young aspirants posing as major Yogins disregard those rituals and wonder if they are doing Moksha. Certainly, the practice is not Moksha in and of itself. For the achievement of Moksha, various practices are used. One approach may be used to achieve the target, while another may use a different method.

Have this in mind at all times. Otherwise, you'll be ignoring all of your options. If you ignore the Sadhana, you will be misled and lose sight of your target.

Diseases of the eyes may be cured by doing Trataka. The condition of one's eyes changes. Many people have given up their glasses as a result of this procedure. Willpower is cultivated. Vikshepa is annihilated. It helps to keep the mind in check. Clairvoyance, thought-reading, psychic healing, and other Siddhis can all be learned quickly.

Again, Bhakti Yoga, Jnana Yoga, Hatha Yoga, Karma Yoga, and other types of yoga are not incompatible with Cocaine or Soda Bicarbonate. They are not at odds with one another. This practice should not be overlooked only because it falls in the Hatha Yoga category. Even if you pretend to be a Jnana Yoga or Bhakti Yoga practitioner, you can engage in this exercise. It's a highly useful and potent cure for a wandering mind. It unquestionably trains the mind for perfect Dhyana and Samadhi. This is unquestionably a way to an end. Step by step, ascension of the Yogic ladder or stair-case is required. 

This beneficial exercise has helped a number of people. Why don't you, my friend, make a real effort to practice this right now? I've sent you a variety of Trataka exercises. Choose the approach that best serves your needs and reap the divine rewards. Do this for a month on a daily basis and report back to me on your encounters, rewards, and any problems you encounter.


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