KIRAN ATMA: Kundalini Pranayama
Showing posts with label Kundalini Pranayama. Show all posts
Showing posts with label Kundalini Pranayama. Show all posts

Kundalini Meditation Pranayama Exercises - Advanced Practice



Advanced pranayama methods are discussed here. Once the nadis have been cleansed, the doshas (humours) have been balanced and expelled, and the internal and exterior kumbhakas have been perfected, they may be used. 

The kumbhakas have grown very long at this time, and they are used to perform sophisticated yogic meditation methods combining chakra visualization and mantra. 


Not to attempt a comprehensive explanation of these advanced pranayamas in mere words, a short summary is provided instead as an indication of the direction in which pranayama will evolve if practiced for a long period:


1. Shakti Chalana

2. Bhutashuddhi Kumbhaka

3. Kevala Kumbhaka 


You may also want to read more about Pranayama and Holistic Healing here.




Kundalini Meditation Pranayama - Kevala Kumbhaka - Advanced Version



The word Kevala is linked to Patanjali's phrase for freedom, Kaivalya. Kevala is now a word that may mean both "freedom" or "independence." 

It is a self-contained kumbhaka that is devoid of volution and structure on the one hand and inhalation and expiration on the other. 


Kevala Kumbhaka, according to popular belief, occurs after all previous pranayama methods have been learned. Chaturtah is Patanjali's name for the fourth pranayama.  


  • It occurs, according to him, when internal, external, and halfway suspension have been mastered. 
  • However, Patanjali's term chaturtah also connects the kumbhaka to turiya, the fourth stage mentioned in the Mandukya Upanishad. 
  • The states include waking, dreaming, profound sleep, and awareness. 
  • The only state that is permanent is the fourth. It's the condition that's present in all of them. 


Some yoga schools believe that Kevala Kumbhaka is present only when pure awareness is achieved, while others believe that this kumbhaka is present only when pure consciousness is attained. 

In any event, the two are inextricably connected. 


The Kevala Kumbhaka is also known as the genuine kumbhaka or the spontaneous kumbhaka. 

  • It may happen naturally when a practitioner reaches samadhi, and it is true in the sense that no conscious effort is needed. 

When the yogi is ready, he or she enters it. He or she is moving beyond breath, beyond breathing, according to Kevala Kumbhaka. 

  • It does not imply that the yogi willfully ceases breathing, but rather that the breath will stop on its own. 

Kevala Kumbhaka is defined by the Gheranda Samhita as the confinement of prana to the body, implying that it is stopped and fixed. 

  • As a result, it is unable to exit the body, which would result in death.  Kevala Kumbhaka, according to the Hatha Tatva Kaumudi, is the condition in which prana is equally dispersed throughout the body. 


In his Yoga Taravali, the great Shankaracharya connects Kevala Kumbhaka to mastery of the three bandhas as well as focus on the Anahata (heart) Chakra.  

  • He goes on to say that this breathless condition, in which there is no need to inhale or exhale, is the most essential of the pranayamas, and that prana is pulled from Ida and Pingala into the central nadi via Kevala Kumbhaka (sushumna ).  
  • As a result, this kumbhaka wakes the sleeping serpent Kundalini, resulting in easy dharana and dhyana success.  
  • This final line is especially significant because it shows that rising Kundalini is not only a component of Patanjali yoga, but it is also necessary and essential to succeeding in and mastering Patanjali's Ashtanga (eight-limbed) Yoga
  • Instead of Kevala Kumbhaka, the Kumbhaka Paddhati of Raghuvira adopts the term Meru Kumbhaka.  Raghuvira seems to be the only source to define Kevala Kumbhaka in a quantitative manner, i.e. he evaluates its achievement by its length, by teaching that it is achieved in  steps. 
  • This is in contrast to Patanjali and Shankara, who only provide qualitative definitions for yoga limbs. 


TECHNIQUE


Kevala Kumbhaka may be reached in a variety of ways. It may be accessed as a result of samadhi in the following ways: 


  • ln.Jnana Yoga, one attains it by fully identifying with the formless Absolute and renouncing all identification with the body, mind, ego, and the world (nirgunabrahman). 
  • This is the route that is considered the most challenging. Complete devotion to the ishtadevata (personal god) as a manifestation of the Absolute with form is how the Bhakta accomplishes it (saguna brahman). 
  • Raising the Kundalini via focus, as stated in Bhutashuddhi Pranayama and Nadanusandhana, is one of the methods used by Laya Yoga . (listening to inner sound). 
  • The Bhramari, Shambhavi, Khechari, and Yoni mudras are all utilized in Hatha Yoga.  
  • There are two main paths to Kevala Kumbhaka within the pranayama method. 
    • The first is to gradually increase the breath count in slow-breathing pranayamas like Nadi Shodhana, Surya, and Chandra bhedana. 
      • The practitioner slows down the essential processes to the point that the breath seems to stop after a lengthy period of practice, assisted by mastery of the bandhas. 
    • The second path employs the Kapalabhati and Bhastrika rapid-breathing techniques. 
      • They feed the brain with oxygen and deplete carbon dioxide to the point where the respiratory center turns off and does not demand the next breath if exercised long enough. 
  • All of the aforementioned techniques should be used in conjunction with bandhas and internal and exterior kumbhakas. 
  • A competent instructor must adapt such a practice to the requirements of the person, taking into consideration a variety of variables such as season.


You may also want to read more about Pranayama and Holistic Healing here.




Kundalini Meditation Pranayama - Bhutashuddhi Kumbhaka - Advanced Version



Bhutashuddhi Kumbhaka is defined by the Hatha Tatva Kaumudi of Sundaradeva as the contemplation of the six chakras in order in the same body (kumbhaka). 

  • This is a highly thorough and meticulous method. 
  • Bhutashuddhi kumbhaka may be used as a meditation or a breathing technique. 
  • The meditation method may also be employed as a warm-up for the more challenging job of doing it during kumbhaka. 


Bhutashuddhi Kumbhaka is stated in Yoga Rahasya, which was passed down via T. Krishnamacharya, and I learned it through this teacher's pupil, B.N.S. Iyengar. 

The latter, on the other hand, referred to it as Shakti Chalana Pranayama (Kundalinirousingpranayama). 

Bhutashuddhi Kumbhaka is essentially a sophisticated form of Shakti Chalana. Yogeshwaranand Paramahamsa also taught Bhutashuddhi Kumbhaka, which he termed Chakra Bhedana, or chakra piercing. 


Sir John Woodroffe's The Serpent Power has a good explanation of Bhutashuddhi. 

In Raghuvira's Kumbhaka Paddhati and Sundarad eva's Hatha Tatva Kaumudi, the consequences of practicing kumbhakas on different chakras are mentioned. 

S.S. Goswami taught a modified form of Bhutashuddhi Pranayama that does not include kumbhaka and is thus referred to as Bhutashuddhi Pranayama. 


This method incorporates all of the essential elements of yogic meditation. 



TECHNIQUE (SIMPLIFIED):


  • During kumbhaka, one visualizes the Muladhara Chakra with its four petals, dark red in color, associated earth element, yantra, sense of smell, and bija mantra Lam in its (coccygeal) position. 
  • All qualities are absorbed into the bija Lam, and the prana is raised to the position of the Svadhishthana Chakra (via focus and visualization). 
  • The Svadhishthana Chakra is seen here with its six orange-red petals, as well as its associated water element, sense of taste, and bija mantra Vam. 
  • The mantra absorbs all of the chakra's characteristics and elevates the prana to the Manipura Chakra's (lumbar) position (via focus and visualization).
  •  The 10 petals of the chakra, the blackish blue color of the storm cloud, the associated fire element, sense of form (i.e. visual), and the bija mantra Ram are all visualized here. 
  • All of the chakra's characteristics are absorbed into the mantra, and the prana is raised to the Anahata Chakra's (thoracic) position (via focus and visualization). 
  • The chakra with its twelve petals, the brilliant red color of the Manduka flower, the associated air element, tactile sense, and bija mantra yam are all visualized here.
  • The mantra absorbs all of the chakra's characteristics and elevates the prana to the Vishuddha Chakra's (cervical) position (via focus and imagination). 
  • The chakra, with its sixteen petals, smoky-purplish color, related ether element, sense of sound, and bija mantra Ham, is seen here. 
  • The mantra absorbs all of the chakra's characteristics and elevates the prana to the Ajna Chakra's (cranial) position (via focus and visualization). 
  • The Ajna Chakra, with its two brilliant white petals, associated void element, and bija mantra OM. 
  • The prana may be elevated from here to the Sahasrara Chakra, which is located at the crown of the head and contains a thousand petals of various colors. 
  • This chakra is more than just an element, a sensation, or a mantra. 
  • One by one, the different layers mentioned in this method are overlaid upon one another. 


Kumbhaka must be prolonged each time the yogi adds another layer to suit the technique's growing intricacy. 

  • The mind gets clearer and more brilliant as kumbhaka becomes longer. 
  • Prana gets steadier and kumbhaka may be prolonged as the mind becomes clearer and more brilliant. 
  • As kumbhaka is expanded again, the ability to focus and flow prana improves. 

As a result, the mind ultimately develops the ability to raise the prana to the top of the head in lengthy kumbhakas, which is known as Kundalini-raising (Shakti Chalana). 


Theos Bernard, renowned for his amazing physical exploits like as doing headstands for three hours and kumbhakas for almost an hour, referred to the same technique. 

He explained how he used focus to guide Kundalini through the different chakras until it was absorbed into awareness with each breath retention. 

The Hatha Tatva Kaumudi, confirms this by stating that during kumbhaka, the yogi must concentrate on Kundalini and move her up through the chakras one by one.


You may also want to read more about Pranayama and Holistic Healing here.




Kundalini Meditation Pranayama - Shakti Chalana - Advanced Version

buddhist monk in meditation  pose with colorful Chakras buddhist monk in meditation  pose with colorful Chakras over black background kundalini stock pictures, royalty-free photos & images


Pranayama is not the name of a specific pranayama method, but rather a catch-all word for all yogic practices that include pranayama and are mainly intended to raise Kundalini. 


  • Shakti, prana, and Kundalini are frequently used interchangeably. 
  • When the life force circulates, it is called prana; when it descends by an act of divine grace, it is called Shakti; and it is named Kundalini when it rises to fulfill our divine destiny through the effort of the person. 
  • The goal of asana is to prepare the body for pranayama by making it healthy and stable. 
  • The nadis are cleansed and karma is removed via pranayama. 


Then, using a combination of mantra, pranayama, kriya, visualization, bandha, and mudra, prana is driven into the core energy channel (sushumna), energy obstructions (granthis) are pierced, and prana is raised to the Ajna (third eye) Chakra. Dharana, dhyana, and samadhi are experienced practically spontaneously and easily after it is installed, while the process is laborious without it. 


According to the Hatha Tatva Kaumudi, the Divine vision may only be received when Shakti Chalana has taken place, hence its significance. 

Various yogic schools have their own unique Shakti Chalana formula, but Sundaradeva's Kaumudi is a true encyclopedia of its many variations. 


Technique:


• Practicing Utkarsha Pranayama with all five bandhas (Mula, Uddiyana, ]alandhara, ]ihva, and Maha bandha) and Maha Mudra is an example of Shakti Chalana. 

• Surya Bhedana for 90 minutes in the morning and evening, then turning apana up, i.e. the way of fire and air. 

• Sitting in Siddhasana and then doing Bhastrika while blocking the Muladhara Chakra with the left heel. 

• External kumbhaka, as well as bandha, mudra, and Utkarsha Pranayama, are used to close the nine gates (i.e. Siddhasana + Yoni Mudra). 

• Engaging Mula Bandha and contracting Surya (right nostril); Uddiyana Bandha then pushes Kundalini up via kumbhaka. 

• Sitting in Siddhasana, shutting the nine gates (Siddhasana + Yoni Mudra), inhaling via the crow beak mudra, doing kumbhaka, and generating fire and apana while listening to the inner voice. 


This is only a tiny sampling of the methods available. The idea is that they usually include kumbhaka, bandhas, mudras, and chakras, as well as prana manipulations, or any mix of these.


You may also want to read more about Pranayama and Holistic Healing here.