Showing posts with label Mudra. Show all posts
Showing posts with label Mudra. Show all posts

Yoga And Yoga Asanas - What Is Bindu Mudra?



The breath is fully let out "swallow the breath" as if swallowing some water after completing a Mahat Yoga Pranayama.

Within the lower portion of the brain, a "clicking" feeling may be felt, suggesting that the Respiratory Certre is being engaged. 


Apraakasha Bindu Mudra is a Mudra with a variety of benefits. 


  • One should 'lock in the breath' as though doing a Prana Bandha. 
  • Another benefit is to overcome negative emotional and mental conditioning. 


  • When one feels emotional, it is impossible to swallow one's breath. 
  • The breath cannot be swallowed if one is hypnotized or crazy. 
  • Focus the thoughts towards the back of the head, in the Bindu area, to encourage positive control.


You may also want to read more about Yoga here.

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



Yoga And Yoga Asanas - What Is Brahma Mudra?



The Apraakasha Bindu, the lower brain's respiratory center, is activated in its entirety by the use of a hand motion known as Brahma Mudra. 


  • We have the earliest term for breath in Sanskrit, which is also the word for God. "God is life." 
  • Try utilizing the Brahma Mudra after a few days of trying Maliz.t Yoga Pranayama, indicating the region with the palms of the hands.

Instructions:

  • First, the hands are clasped in the Adhi Mudra (Lesson V, Pg. A-17). 
  • Then, with the fingers turned upwards, the knuckles of the fingers where they connect the hand are pushed together, hand to hand. 
  • The hands must then be dropped down just below the diaphragm and in front of the navel. 
  • To hold the knuckles together and push the arms downwards at the elbow, some pressure may be required. 
  • Make sure your back is straight. 
  • Observe how the breath now comes from the low, mid, and upper chest in that order. As computed by the Respiratory Centre, this is the normal breathing sequence. 
  • On expiration, the breath will also leave the lower lungs first, then the middle, and finally the upper lungs. 

This Mudra's reflexogenie feedback helps to settle breathing and retrain the brain so that one-third of the breath is directed into each of the three regions of the lungs.


You may also want to read more about Yoga here.

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



Yoga And Yoga Asanas - What Is Adhi Mudra?



Adhi Mudra is a hand motion that sends a reflexogenic signal to the brain's respiratory center, which regulates inspiration and expiration into the clavicular lobes, or top lobes of the lungs. 


  • A clenched fist with the thumbs on the inside touching the palm is the Mudra. 
  • The fingers of the hands arced down on the upper legs, near to the torso. 
  • The respiratory center is a motor center in the brain, directing efferent nerve impulses for bodily movement. 
  • Inspiration is controlled by one side of the respiratory center, while expiration is controlled by the other. 

The brain sends signals to the lungs, which the lungs respond to. Reflex nerves embedded in the tissues of the lungs transmit back to the brain when the lungs are profoundly inflated or almost deflated, speeding or slowing down breathing and providing conscious control over what is otherwise an autonomic function. 

The only autonomic function of the body that can be overridden by voluntary, conscious will is breathing. 

As a result, Pranayama is essential for Yogic regulation of the body, its functions, emotions, and the lower mind's memory store at the base of the brain.


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 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.






    How Long to hold a Mudra?


    The great masters can't agree on how long a mudra should be practiced for. 

    Keshav Dev, an Indian mudra scholar, suggests keeping one mudra a day for 45 minutes to alleviate recurrent grievances. 

    If this is not necessary, the 45 minutes can be split into three intervals of 15 minutes each. 

    Kim da Silva, a kinesiologist who has studied the effects of mudras over prolonged periods of time, advises keeping each mudra for a certain amount of time. 

    If you use a mudra to help a treatment or to heal a recurring complaint, I believe it is beneficial to use it on a daily basis, as a medication: at the same time and for the same amount of time every day. Mudras used for acute symptoms, such as respiratory and circulatory issues, flatulence, nausea, or inner restlessness, should be stopped until the desired result has been achieved. 

    Other mudras can be done two to four times a day for 3 to 30 minutes per time. The only way to time them is with a stopwatch. 

    The time limits I've set for each mudra are intended to serve as a guide, not a dogma. After some preparation, you will find that your hands, especially your fingers, become increasingly responsive and react to the mudras much more quickly. 

    If it takes 5 minutes to experience the effects of a mudra at first, it will only take 10 breaths over time. This is a fantastic opportunity! If you are confined to your room, though, you have plenty of time on your hands and can take advantage of it. 

    Allow the visualizations and affirmations to continue to work once you've finished. You should use this time for your own good, for body, mind, and soul healing. 

    A mudra's influence may be felt instantly or after a certain period of time has passed. 

    You begin to feel wet, the feeling of sickness and discomfort dissipate, your morale changes, and your mind is refreshed. 

    However, it's possible that the reverse would happen at first. You become tired, or you begin to shiver as a result of the cold. This is also a good indication that the result is working.




    You may also want to read more articles on Yoga and Holistic Healing Here.





    BREATHING, VISUALIZATION, AND AFFIRMATIONS FOR MUDRAS



    With the breath, the influence of a mudra can be greatly amplified. This is why it is important to understand what breathing entails. When you grasp the following rules, you'll be able to tailor the effect of a mudra to your specific needs. 

    • Maintain a symmetrical stance by keeping your arms about an inch from your torso. Since it controls the function of the nervous system and hormonal glands, this role alone gives a feeling of inner balance and peace.

     • When we exhale deeply, we release not only carbon dioxide but also spent energy on a subtle basis. This is why, at the start of a mudra, you can exhale deeply many times. Make room for what you intend to do.

     • Always add a few seconds to the little delay after inhaling and exhaling. The most crucial part of the breathing mechanism is this. On any step, the inner forces are formed during the pauses. 

     • Slow your breathing while you do a mudra to relax yourself.

     • Intensify your breathing after doing a mudra to reset yourself. 

     • When the breath is steady, deep, rhythmic, fluid, and perfect, it is of the highest standard. Exhale rapidly several times at the start of a mudra meditation, then allow the breath to become deeper and slower. 


    There are now three options available to you: 

    1. Concentrate on the palms and toes, noticing the soft pressure when they touch; 
    2. Press the fingertips together a little harder when inhaling and release the pressure while exhaling; 
    3. Reverse the process and add a little more pressure when exhaling and release the pressure while inhaling. Each variance has its own distinct influence. 

    The first variance centers, establishes inner equilibrium, and increases overall power. The second variant reinforces and refreshes the willpower. 

    The third variant is soothing and relaxing. Try out these different combinations and notice the difference for yourself! It's true that you won't notice the impact right away, but it's already there. 

    The outside situations of our lives typically take shape in accordance with our imagination and mental contents. 


    As a result, we have the ability to form our inner images in such a way that we love life, achieve satisfaction at work, and have caring and understanding relationships. To go along with our self-made pictures, it's critical to cultivate an unwavering confidence and be filled with both fervor and serenity. 


    We need to build small victories for ourselves, and what works on a small scale will probably work on a larger scale. 


    This trust can be built and developed over time. Imagine what would happen if a large number of people imagined a perfect world with abundant flora, satisfied animals, and joyful people all at the same time, and strongly believed that this was real. 

    If you join in, there will be two of us! It will already be the start of a new order of existence if we can simply articulate what we don't want and definitively formulate our wants and desires. I've been working with affirmations for a long time—often more, sometimes fewer. Their incredible effects have astounded me time and time again. 

    My kitten, for example, vanished one day. "With spiritual strength and force, I find my kitten again," I repeated over and over during the day. I simply realized where my kitten was as the evening progressed. 

    When I told her that my cat was in her garage, she was taken aback, but it was real. It's so easy that some people think it's a little naïve. However, the most powerful force is normally seen in items that are especially plain and innocent. 


    Affirmations and visualizations both follow the same idea. Say them with confidence, fervor, and calm. 


    You should repeat them up to three times before, after, or after your meditation. You should even take a break through the day to say the affirmation out loud or quietly. 

    Take this great opportunity to persuade yourself to do what you truly want—what is best for you. A negation may also be useful for getting rid of the stubborn. Start by saying it out loud while actively exhaling. "This hate (or anger, remorse, pain, terror, compulsion to smoke, etc.) will suddenly vanish and erase itself," for example.



    You may also want to read more articles on Yoga and Holistic Healing Here.






    Where and When to Practice Mudras?



    The mudras can be practiced at any time and in any place. Mudras, according to modern scholars, may be performed when sitting in traffic, watching tv, or waiting for someone or something. 

    However, for the following reasons, my viewpoint varies from that of this viewpoint: Mudras can be performed in a meditative, peaceful state of mind. 


    Will you promise that you won't feel stressed and irritated that you can't drive where you want to go while sitting in traffic, or that you won't stay in front of the TV while you're "relaxing" while enjoying a hard-core thriller or a heated parliamentary discussion on taxes? 


    I'd like to invite you to take part in a fun experiment: 

    • Place your thumb and index finger together and imagine something beautiful for a few minutes (a natural experience, sporting victory, sex, etc.)—it doesn't matter what it is as long as it allows you to float on pink clouds. 
    • Try to imagine the electricity flowing from your index finger to your thumb now. It's over! 
    • Now repeat the process, except this time imagine something really tragic. Feel the vitality of the fingers once more. 

    If you think you've seen a difference? 

    You'll have seen how dull the flow of energy looked the second time around. This little experiment has shown me how important it is to perform mudras in a supportive environment and when in a good mood. 

    And if we aren't aware of it, our feelings and emotions have an effect on the energy fields and the distribution of energy in a negative or constructive way. 

    This isn't a laughing matter. We want to engage these energy fields in a constructive way, which I'll clarify later. This is why the fundamental sound of our current mood and position is so crucial. 


    Mudras and relaxation techniques for serenity, patience, and concentration.

    These may be used to set the tone for the rest of the evening. For example, if we are caught in traffic, in line, or on a train, we should first calm down before beginning to practice the mudra. 

    One more thought should be made while keeping a mudra while watching TV or listening to the radio: the time we spent on a mudra should still be a time of self-communion as well. 

    Special services or songs with a soothing rather than relaxing influence on the nerves are the only exceptions. 

    Mudras have no room in our lives if we haven't arranged our days so badly that we don't have three quiet minutes, if we allow ourselves to be continuously addicted to the radio or television from the time we wake up before we fall asleep at night. 

    Mudras can be done almost anywhere, at any time, but only if we can all withdraw inside ourselves almost anywhere, at any time. 

    This isn't all that complex and, like anything else, can be taught. It's for our health—every day, we need a few minutes of silence. 

    These quiet times can be the most valuable to us, and silence, like the salt in the dough that gives bread its flavor, adds the perfect amount of seasoning to our lives. 


    Mudras should be practiced a few minutes before waking up and a few minutes before sleeping, before or during meals, while walking (we all need to walk a certain distance every day), on public transit, or during work breaks. 

    However, don't just carry out a bunch of mudras in a row on the spur of the moment. Only one or two should be chosen. These can be practiced according to a timetable. 

    Every day, decide when, how long, and how much you want to do them. Alternatively, when you have to wait, prepare to fill both the predictable and unexpected moments with them. For the next few days, just practice these mudras. 

    The results can be felt right away, particularly if you're suffering from acute complaints or mood swings. However, it's possible that the effects you're hoping for will take some days to manifest. 


    When it comes to persistent complaints, it normally takes several weeks, if not months, for them to improve. Patience is the only thing that can help in this situation.

    Furthermore, it is still worthwhile because, in addition to the desired recovery, many new perceptions and great memories can be gained. You should also be aware that as anything happens inside you, it also affects the surroundings. 

    Any time you cure yourself, you bring healing to the rest of the world. A physical illness is often linked to the emotions and emotions that cause people to become ill. It takes a certain period of time for recovery to occur on both levels. 

    Give yourself the time—practice fervently while being absolutely calm and secure. Then you'll have the best chance of regeneration.



    You may also want to read more articles on Yoga and Holistic Healing Here.





    How to Practice Mudras ?



    Preparatory steps to practicing mudras:


    • Shape your hands and put your fingers in the positions seen in the diagrams. 
    • When you're doing this, make sure the weight on your fingertips is light and perfect, and your hands are calm. 

    However, you might have noticed that this isn't quite so straightforward! The palms are defiant, so rigid, and the hands easily fall away or tire. 

    The flexibility of the hands is proportional to the overall flexibility of the body. If we are stressed in one part of the body, the stress will be reflected in the hands in a corresponding location. 

    Even a person's age can be decided by looking at their stretched fingertips, according to Chinese healing practitioners. 

    Over years of yoga practice, my body and hands have been extremely versatile. Despite this, I can only do the mudra for backaches with one hand because I need to use the other to keep the fingers in place. 

    You will find it difficult to do some of the mudras with both hands at first because you may need to arrange and hold the fingers of one hand with the other. If this is the case, for the time being, just do the mudra with one hand. 

    If the fingers that should be extended fold back up on their own, merely rub them against your thigh or some safe position to rest them. The stresses in the fingers or hand, as well as the corresponding region of the body, will dissipate with time. 

    If you do the mudra as well as you can, the result would show up in any situation. It can be tough to keep the fingers stretched at first. When the fingers get too sore to continue, they give up. 

    I am certain that as time passes, your hands will get stronger, more comfortable, and you will be able to use both hands. 

    You'll probably be more energized and adaptable. It's even likely that you'll start to feel younger. Still handle your fingers with respect and love, even though you've become stronger and more flexible. It doesn't matter if you're doing the mudra; it should be both a soothing and a sacred act. 

    • Mudras may be performed in a variety of positions, including sitting, lying down, standing, and walking. 
    • Make sure your body is symmetrical and balanced, and that you are as relaxed and loose as possible. 
    • If you're doing them in a chair, make sure your back is straight and your feet are in good touch with the board. 
    • If you're going to do them while lying down, the most natural position is on your stomach. If you plan on being in this spot for an extended amount of time, place a small pillow under the back of your head to relieve neck pressure. 
    • Place a pillow under the hollow of the knee or thigh to alleviate the back. It's crucial to stay comfortable and happy, because any friction can obstruct the inner flow of energy, and we want something new to flow through the mudras. 
    • If you're going to do them while driving, make sure you're walking in a steady, calm, and rhythmic manner. Holding your legs shoulder distance apart while you're doing them while standing. The elbows should be comfortable and the toe tips should point forward. 


    If you have a little more time, you can also do the mudras in a sitting meditation pose, which will allow you to meditate for longer. Take into account the following fundamental rules of meditation practice when you do so:

    1. Sit on a stable couch with an erect pelvis and a straight spinal spine. 
    2. All knees should be level or at the same height on the field (if necessary, support the lower knee with a cushion until it is at the same height as the other knee). 
    3. Relax your palms on your calves. 
    4. Loosen your shoulders and let them slide back and down; your chest should be clear and loose.
    5. Pull your head back and keep your neck long and comfortable. 
    6. Breathe evenly, slowly, smoothly, and gently. 
    7. Never abruptly end a meditation session. 
    8. Always stretch your arms and legs vigorously. You can even make a mudra when thinking about something else.

    However, I've discovered that assuming a meditative pose while focusing on your hands and observing your breathing accelerates and intensifies the result. Observing the natural flow of the breath, as well as controlling and guiding it, is a crucial part of helping the mudra. For each mudra, instructions are given on how to do so. 

    Visualizations and affirmations that correspond to this should be used to ensure that this does not become a normal matter. The mudras' results are often amplified by these. 

    For certain exercises, I'm not sure if the mudra, breathing technique, visualized image, or spoken word has the greater impact. Who cares, though? It accomplishes its goal, makes you feel good, and brings you joy!



    You may also want to read more articles on Yoga and Holistic Healing Here.





    Mudra Origins


    The origins of mudras are unknown. Mudras are not only used in Asia, but they are also used all over the world. Europeans were definitely familiar with complex signs, which they used to emphasize and seal what they felt and wished to express in their ceremonies. 

    Many gestures were originally forbidden during the Christianization of the Nordic peoples, such as invoking the gods with raised arms. Later, some of these gestures were incorporated into Christian teachings. 

    We may perhaps feel how these ancient cultures communicated themselves if we notice the different motions made by a priest saying the Mass. 

    But our social life is often marked by movements, the roots of which hardly anyone understands today: crossing our fingers for others, clapping our hands as applause, the embrace, shaking hands, or "giving someone the finger" to show our poor opinion of them. 


    Mudras are an integral part of all religious activities in India. 


    The numerous mudras and hastas (arm poses) used to represent Hindu gods are notable. They reflect the identifying traits of different deities, in addition to body postures and qualities. 

    These magical hand poses have a special force, capability, and character strength for the individual praying. The main gods Brahma (Creator), Vishnu (Preserver), and Shiva have the most well-known mudras (Destroyer). 

    The mudras are just as familiar in Indian dance, where the hands, eyes, and body gestures act and/or dance the whole drama without words. Ingrid Ramm-Bonwitt, a mudra expert, describes it beautifully:

     "The Indian dancer communicates the life of the world with his or her paws, which hold vital images that are still widely recognized in the East today."

    The rich symbolism of the dance's language of gestures gains a greater significance for the mind than words could express through its variety of interpretive possibilities. In Indian sculpture, the divine essence of the mudras was perfectly expressed. 

    Deities portrayed in Hindu and Buddhist art make movements that symbolize their roles or invoke particular mythological events. 

    Mudras are used in Tantric rites as well.  

    They play an important role in Buddhism, where six mudras are depicted in many of Gautama Buddha's paintings. They are inextricably linked to his teachings and life. 

    Hatha Yoga uses movements and body poses to convey a variety of emotions, including grief, joy, rage, and serenity. They understand that the same is often true: those gestures may have a positive impact on the mind.



    You may also want to read more articles on Yoga and Holistic Healing Here.





    24 Yoga Dharanas

     



    1. Focus the mind on something inside or beyond the body. Maintain the position for a while. Dharana is my name. You'll have to do something on a regular basis. Dharana is the foundation of Laya-Yoga.

    2. Purify the mind first by doing Yama, Niyama, and Dharana, and then move on to Dharana.
     Concentration is useless if it is not pure. Concentration is a skill that certain occultists possess. They, on the other hand, have no decent character. That is why they have not made much spiritual gains.

    3. Those who have a steady Asana and have cleansed the Yoga Nadis will find it easier to focus. If you eliminate all distractions, the concentration would be intense. A real Brahmachari who has maintained his Veerya would be able to concentrate extremely well.

    4. Some rash, eager students rush into Dharana without first completing the required ethical preparation. This is a huge mistake. The value of ethical perfection cannot be overstated.

    5. You should focus on any of the seven Chakras on the inside and any Devata, Hari, Krishna, or Devi on the outside.

    6. Focus requires a high level of attention. He who has honed his focus capacity will be able to concentrate well. A man packed with love and all kinds of wonderful impulses can hardly focus on something for more than a second. Like a monkey, his mind would be racing.

    7. He who has mastered Pratyahara (withdrawing the senses from the objects) will be able to focus well. You'll need to take the spiritual journey one step at a time, stage by stage. To begin, lay the foundation of Yama, Niyama, Asana, Pranayama, and Pratyahara. Only then can Dharana and Dhyana's superstructure be successful.

    8. You should be able to see the focus of concentration clearly even though it is not there. You must be able to recall the mental image at all time. You should be able to do this without too much hassle if you have decent concentration skills.

    9. You should focus on the tick-tock sound of a watch, the flame of a candle, or some other object that is appealing to the mind in the early stages of meditation. This is an example of concrete focus. There will be no focus until the mind has anything to rest on.
    A fun thing may be set in the head. Fixing the mind on any object that it dislikes is extremely difficult at first.

    10. You must reduce your worldly habits if you wish to improve your concentrating capacity. Every day, for at least two hours, you must observe Mouna.

    11. Concentrate on the object of focus until the mind is well founded on it.
    Carry the eye back to the object as it wanders away.

    12. The other senses are disabled when focus is strong and heavy. A individual with tremendous psychic abilities who practices focus for one hour a day has tremendous psychic abilities. He'll have a good desire to succeed.

    13. Vedantins attempt to retrain the mind to focus on Atman. Their Dharana is this. Hatha and Raja Yogins focus their attention on the six Chakras. Bhaktas are solely focused on their Ishta Devata. Other meditation objects are identified in Trataka and Laya Yoga. Both aspirants must be able to concentrate.

    14. Focus practitioners progress rapidly. They can complete any task faster and more efficiently. What some can do in six hours can be accomplished in half an hour by anyone with a focused mind. Concentration purifies and calms raging impulses, activates mind currents, and clarifies concepts. Concentration often aids a person's material advancement.
    In his office or business-house, he can produce excellent results. What was previously cloudy and hazy becomes simpler and definite; what was previously complicated becomes simple; and what was previously nuanced, befuddling, and confounding becomes easily graspable. Concentration allows you to do something. Nothing is difficult for someone who practices focus on a daily basis.
    Concentration is needed for clairvoyance, clairaudience, mesmerism, hypnotism, thought-reading, music, mathematics, and other sciences.

    15. Find a peaceful place to retreat to. Close your eyes for a moment. When you dream about an apple, see what happens.
    You might consider its color, form, and scale, as well as different sections such as the skin, pulp, and seeds. You might consider the countries from which it is manufactured, such as Australia or Kashmir. Its acidic or sweet flavor, as well as its effects on the digestive system and blood, can come to mind. Other fruits' ideas can also attempt to join into the rule of association. The mind might start to entertain any other unrelated thoughts. It could start to stray. It might consider seeing a friend at 4 p.m. at the Railway Station. It might consider buying a towel, a tin of tea, or some biscuits. You should strive to follow a clear path of thinking. There should be no pause in the thought process. You must not entertain any other thoughts that are unrelated to the current subject. The ego will do everything it can to stay in its old grooves. You'll have to put in a lot of effort at first. It's a little like trying to climb a steep slope. When you achieve concentration success, you will be overjoyed and overjoyed.

    16. Just as physical laws such as gravity and cohesion exist in the physical universe, definite mental laws such as association, relativity, and contiguity operate in the mental plane or thought-world. These rules should be well understood by those who practice concentration.
    When the mind considers an entity, it can also consider its attributes and components. When it considers a source, it can also consider its consequence.

    17. You will get new ideas each time you read the Bhagavad Gita or the Vicar of Wakefield with attention. You can gain knowledge by concentrating. In the realm of mental consciousness, subtle esoteric interpretations will emerge. You will comprehend the metaphysical significance's inner depth.

    18. Don't fight your mind while you're concentrating on an object. Tension can be avoided in the body. Continuously think about the object in a gentle way. When one is starving and recovering from an acute illness, it is very difficult to practice concentration.

    19. Don't be bothered if feelings interfere with your focus. They're going to die too. You'll have to tax your willpower if you want to scare them further. Get a nonchalant manner. The Vedantin uses the formula "I am a Sakshi with mental adjustments" to push away emotions. It makes no difference to me. “Get out of here.” The Bhakta actually prays, and God responds with assistance.

    20. Develop a good habit of focusing on a variety of objects, both gross and subtle, of different sizes, over time. When you sit down to concentrate, the mood will come to you quickly and effortlessly.

    21. Focus is needed when reading a novel. It's pointless to skim through the pages in a rushed way. One page could suffice. Bring the book to a close. Pay attention to what you've read. Find parallel lines in the Gita, Upanishads, and other sacred texts.

    22. At first, the process of concentrating is disgusting and exhausting for a neophyte. In his mind and brain, he would carve fresh grooves. He develops a strong interest after a period of time, say two or three months. He's experiencing a different kind of pleasure. The only way to get rid of the miseries and tribulations is to concentrate. Your only responsibility is to gain discipline, and it is by concentration that you can achieve the ultimate beatitude, Self-realization. When it comes to concentration, charity and Rajasuya Yajna are nothing.

    23. Do not want to fulfill impulses that emerge in the subconscious. As soon as they appear, reject them. Desires may be diminished over time by gradual exercise. The mind's modifications would now be greatly reduced.

    24. You must eliminate all behavioral weaknesses, superstitions, and erroneous and incorrect Samskaras. Only then would you be able to focus your thoughts.




    A YOGI'S POWER



    A Yogi forgets about his or her body in order to focus his or her attention on the Lord. 

    By learning breath management and manipulating his nervous system, he conquers heat and cold.

    Via the practice of Bhastrika Pranayama, a Yogi induces psychic heat in the body.

    He doesn't like being exposed to extremes of temperature.

    He lies on the snow and uses the heat from his body to melt it.

    A Yogi uses a sheet dipped in very cold water to protect his body and dries it with the Yoga heat emitted from his body. Some experts have dried up to thirty sheets in a single night.

    In the end, a perfect Yogi cremates his body using the Yogic heat provided by his Yoga strength.


    You may also want to read more articles on Yoga and Holistic Healing Here.