Showing posts with label Yogic. Show all posts
Showing posts with label Yogic. Show all posts

YOGIC DRISHTIS



The meditation gazing points to reflect on when practicing the poses are called drishtis. They're made to help with good alignment and to help you stay focused on the current moment. 

We have a tendency to look about, equate ourselves to those in the room, or glance at the clock when exercising. Which diverts attention away from the practice's internal workings. Drishtis are intended to assist you in looking inside.


The following are the 9 Yogic Drishtis:

  • 1. Nasagrai (also spelled Nasagre) (nose)
  • 2. Ajna Chakra or Bhrumadhye (third eye, between the eyebrows)
  • 3. Nabi Chakra, also known as Nabhi, Nabhicakre, or Nabi Chakra (belly button)
  • 4. Hastagrai or Hastagre are two different words for the same thing (hands)
  • 5. Padayoragrai (toes/feet) or Padayoragre (feet)
  • 6. Drishti of Parshva (to the right)
  • 7. Drishti of Parshva (to the left)
  • 8. Angushtamadhye or Angushta Ma Dyai. Angush (thumbs)
  • 9. Antara Drishti or Urdhva (up to the sky)

Drishtis can be difficult to understand at first. There are, however, certain basic rules for gaze. It all boils down to following the stretch's course with your eyes. 

In backbends, for example, we look at our third eye to allow the head to roll back and expand the backbend. 

To lengthen the spine, we look at the toes in seated forward bends like Paschimottanasana (Western Intense Stretch Pose). 

Drishtis are a way to gently concentrate without constantly staring; they are not meant to make you cross-eyed.










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.



Bibliography


1. [Mahanirvana Tantra] Tantra of the Great Liberation. Translation from the Sanskrit

with introduction and commentary. Arthur Avalon, New York: Dover Publica

tions, Inc. 1972, (reprint) Chap. 1,1-4.

2. I have mainly followed the text of Sritattvacintamani (Chapter VI) for my inte

pretation. This text has been translated by Arthur Avalon (Sir John Woodroffe

in his book The Serpent Power. Translations have been suitably revised or par

phrased. Sritattvacintamani of Purnananda. Critically edited from original man

scripts (Chapters I—XVIII) with an original commentary by Bhuvanamohan

Sankhyatirtha and (Chapters XIX-XXVI) with Notes by Chintamani

Bhattacharya. Delhi: Motilal Banarasidass Publishers, 1994 (reprint), Chapter

VI, 183-210; Avalon, Arthur. The Serpent Power (Being the Sat-Chakra-nirupan

and Paduka-Pancaka. Two works on Laya-yoga. Translated from the Sanskrit

with introduction and commentary. New York: Dover Publications, 1974 (re

print); Shaktanandatarangini of Brahmananda giri. Rajanatha Tripathi (Editor).

Yogatantra granthamala Vol.. II. Varanasi: Sampurnanda Sanskrit University,

Chap. 1 and IV.

3. Shaktanandatarangini, Chap. IV.99 op.cit.; Shiva Samhita Chap V, 71.Op.cit in not

no. 5.

4. Chandogya Upanisad (VIII.l, 1-3) in Thirteen Principal Unanisads. Trans., E. Hume

London: Oxford University Press, 1975, pp. 262-263.

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.


EXPERIENCES OF KUNDALINI AWAKENING



During meditation, you can see divine dreams, smell divine, taste divine, touch divine, and hear divine Anahata Sounds. God speaks to you and gives you orders. The Kundalini Shakti has been awoken, as shown by these signs. Kundalini has awoken when there is throbbing in Muladhara, when hair stands on its root, when Uddiyana, Jalandhara, and Mulabandha appear involuntarily.

Know that Kundalini Shakti has become involved when the breath stops without effort and Kevala Kumbhaka appears without effort. Know the Kundalini Shakti has awakened when you see waves of Prana coming up to the Sahasrara, when you witness happiness, when you automatically repeat Om, and when you have no thoughts of the world in your head.

When your eyes get locked on Trikuti, the middle of your brows, and the Sambhavi Mudra activates during meditation, realise that Kundalini Shakti has become active. Know that Kundalini has become involved when you sense Prana sensations in various parts of the body, as well as jerks similar to electric shocks. Know the Kundalini has awoken when you feel as if you have no body, when your eyelids shut and do not open to your exertion, and when electric-like currents run up and down the nerves.


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THE MIND'S GRADATIONAL ASCENT



The Chakras are centers of Shakti as life force—in other words, they are Pranavayu's Pranashakti embodied in the living body, with the presiding Devatas being the names for the Universal Consciousness manifested in the form of these centers. The Chakras are not visible to the naked eye. And if they were visible in the living body that they helped to organize, they vanish with the demise of the organism.

Yoga contributes to heaven by mental purity. When dealing with others, keep your behavior in check. Have no feelings of envy towards other people. Be considerate of others. Don't despise sinners. Be good to all. If you devote all of your energies to your Yoga practice, you will achieve fast results. You must have a strong desire for liberation as well as a lot of Vairagya. You must be sincere and sincere in your intentions.

In order to achieve Samadhi, you must practice intense and continuous meditation.

The Muladhara and Svadhishthana Chakras, or centers, near the anus and sexual organs, respectively, are where an earthly man's mind travels with base instincts and emotions.

When the mind is cleaned, it grows to the Manipura Chakra, or navel core, and feels certain strength and pleasure.

When the mind is cleaned, it ascends to the Anahata Chakra, or heart core, where it enjoys happiness and sees the effulgent form of the Ishta Devata, or tutelary god.

When the mind is highly purified, meditation and devotion become deep and insightful, and the mind rises to the Vishuddha Chakra, or the center in the throat, the mind feels an increase in energies and ecstasy. And after the mind has entered this center, it has the potential to descend to the lower centers.

The Yogi achieves Samadhi and realizes the ultimate Self or Brahman as he meets the Ajna Chakra, which is located between the two eyebrows. Between the devotee and Brahman, there is a faint feeling of separation.

The Yogi achieves Nirvikalpa Samadhi, or superconscious state, as he enters the divine center of the brain, the Sahasrara Chakra, the thousand-petalled lotus. Every sense of separation vanishes. Supreme Asamprajnata Samadhi is the highest level of consciousness. Siva and Kundalini became one.

The Yogi can descend to the throat's center to give guidance to the students and to help others (Lokasamgraha).


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YOGA AND ITS IMPLICATIONS



Yoga is the practice of connecting the human soul with the Supreme Soul, of connecting the latent Kundalini Sakti in the Muladhara Chakra with Siva in the Sahasrara Chakra. By tradition, all disciplines that aid in achieving this purpose are often referred to as Yoga.

According to Vedanta, the individual soul is encased in five sheaths: Annamaya Kosha (the gross body), Pranamaya Kosha (the vital sheath), Manomaya Kosha (the mind), Vijnanamaya Kosha (the intellect), and Anandamaya Kosha (the bliss-sheath or the ignorance that immediately veils the Self), and that the goal of life, namely Self-realization

When do we consider a part or organ of the body to be completely healthy? When we are unaware of the existence of the organ. When we are not sure that the ear exists, it is in great health; when there is suffering, we are aware of its existence. As a result, they must all be clean of afflictions in order to overcome the five sheaths. Yoga will assist you in this endeavor.

Hatha Yoga's purifying Kriyas and Asanas ensure that the body is well and free of illnesses. The vital sheath is revitalized by pranayama. The mind is strengthened by Pratyahara (withdrawing the mind's rays and preventing them from streaming outwards) and Dharana (concentration). Meditation allows the mind and instincts to come together in a harmonious way, and the Yogi's wisdom becomes intuitive. Through piercing the curtain of blindness, Samadhi illuminates the soul and exposes the Self. Yoga is the ideal system for all-around self-cultivation.

However, no one can embark on this glorious mission without first planning the ship. This is ensured by Yama-Niyama, or the canons of correct behavior. No one will advance in Sadhana if his senses are not under balance, if he is not honest, kind, caring, and pure. Many of his body's channels are leaking energy. His vital sheath has been weakened. His thoughts are entirely extroverted. He has a bland intellect. His spirit is engulfed in a thicket of darkness. Meditation is a pipe dream for such a man. 

As a result, I insist that all spiritual seekers do the following:


1. Participate in Nishkama Karma Yoga for self-purification and righteousness cultivation; and 

2. Do as many Japa as possible to receive His Grace.

The importance of these two—Karma Yoga and Bhakti Yoga—cannot be overstated.

Controlling the mind, concentrating the rays, and reflection become much easier until the senses are under control and the heart is purified. 


The aspirant should recall the two great watchwords of Sadhana: 


(a) Abhyasa (unwavering, extreme, unbroken, constant, and systematic practice), and 

(b) Vairagya (dispassion, aversion to all sensual pleasures, non-attachment to sense objects).

The aspirant's mind may continue to meditate to the degree that he or she improves in these two areas. Meditation will bring you pleasure. The mind will eagerly anticipate the mediation time.

When this disorder gets serious, the mind will be in a state of trance all of the time. When your hands are busy with the tasks of the day, your mind will be blissfully disconnected from the outside world, happily watching the play of the senses and sense-objects (Sakshi-Bhava). You are a perfected Yogi once you have reached this state. 

All you have to do is sit and close your eyes to overcome the five sheaths and unite with the Supreme Soul. Your acts will be in accordance with God's will. You would have superhuman intelligence, mind, and physical abilities. 

You'll never be drained, bored, or sad again. Your thoughts would have the ability to change people's lives. Your heart will be overflowing with people's kindness and devotion, and all of humanity will be drawn to you. You'll transform into a metaphysical magnet. As a Yogi, sage, and Jivanmukta, you will shine. You've been set up. This is the objective.


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TEN COMMANDMENTS OF YOGA



1. Do Asanas and Pranayama first thing in the morning or three hours after eating.

2. Before beginning the practice, pray to Guru and God.

3. Eat Sattvic food and avoid spicy, pungent, sour foods as well as stimulants such as tea and coffee.

4. Keep a tidy, secure space that is well-ventilated, calm, and free of insects and other forms of disruption.

5. Adhere to strict Brahmacharya and avoid needless conversations.

6. Minimize your desires. Develop a sense of fulfillment.

7. Take a bath before the practice; if this is not necessary, shower first and bath at least half an hour afterwards.

8. Sit with your back to the East or North.

9. Train on a daily and systematic basis.

10. Be Still, always.


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What is Ideal Yoga?



Any Yogic students believe that a Yogi is someone who can run, walk on water, and do other miraculous feats. It's a tragic oversight. Real Yoga is being quiet, calm, radiating love, having an intense aspiration to realize God, having a sense of service and dedication, and being self-controlled. Yoga isn't about flying through the clouds. After attaining human birth, why does one strive to fly like a bird? You must have a duty to possess all divine qualities and a willing heart to please others. This is what Yoga is all about.

Being good and doing good should be your goal. Be ready to share what you have with others at all times.

You should know the scriptures and be dedicated to your preceptor, saints, and sages. Nirvikalpa Samadhi is also not needed. Why do you want to be absorbed into the system?


Is it absolute? Serve as Nityasiddhas with a thin veil of individuality. Have supernatural virtues and walk on this planet like a divine being. Do not aspire to be strong. Powers will appear on their own. Have all of the noble virtues. Be rid of spite and hate. Encourage others by setting a good example.

Disseminate the Rishis' note. Attempt to live a moral life. Tell me as it is. Worship your mother as God, your father as God, your tutor as God, and your visitor as God. Give, but do so modestly. Give with a generous heart.

Give with affection.

There is only one eternal Atma, one universal Consciousness, which resides in everyone's hearts.

Aspiration, renunciation, concentration, and purification are also ways to do this.

Control the anger. Do not get annoyed as a result of confusion. Make an effort to comprehend everyone.

Recognize and respect the emotions of others. It's a bear insult. Injury to a bear. Sarvabhutahite ratah, be ever intent on the wellbeing of everyone. You should put these into practice rather than only studying the Brahmasutras and Upanishads. Through purification and service, the Upanishads should flow from your heart.

The highest thing on this planet is selfless devotion. You will become spiritual as a result of your service. Serving others is a divine existence. In God, service is everlasting life. Service that is selfless and unattached will get you Cosmic Consciousness. However, no one wants to serve! All needs to be taken care of by someone. You'll have to get rid of your ego. You'll need to pulverize it into a powder. It will take six months to remove oil from the bones and ignite it. Such is the struggle, as it were, on the road of self-realization.

Be a decent person and do good deeds. This is the core of all of the world's scriptures and prophets' teachings. Just a small percentage of people are interested in inner life. All is looking for peace, but they don't know where to find it. They look for it in material wealth and possessions. Maya is astute.

She never encourages others to experience the joy of an inner life in the Atman. Man, deluded by her influence, believes there is no transcendental world, no realm outside the senses. “Eat, drink, and be merry,” has become a life motto. Only all who have received the Divine Grace have access to the kingdom of God.

May you all understand the real meaning of Yoga and base your life on selfless service to humanity and the creation of all spiritual virtues with Atma Bhava. May you all have a strong desire to succeed.

Deep meditation is a great way to achieve Self-realization. Can you all shine brightly as Nityasiddhas, spreading joy and happiness across the world.


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SELF REALIZATION AND YOGA

 


Yoga is primarily a self-culture operation. Its aim is to achieve spiritual perfection, also known as Self-realization. Yoga is a technique for controlling the internal organs, the breath, the mind, and the senses.

Yoga practice has a rich and balanced life. It is, after all, the science of leading a good and pure life.

Yoga is a process that involves self-control, mental equilibrium, truthfulness, love, purity, and selflessness.

Yoga also includes the practices of Asana, Pranayama, Bandha, and Mudra.

A country made up of physically fit and mentally stable citizens has the potential to be amazing.

Physical education can begin at a young age. It is necessary to prepare both the body and the mind.

Exercises can include for physical and emotional development as well as leisure.

Asanas maintain muscle suppleness, spine elasticity, mental faculties, lung power, internal organ ability, and longevity.

Via increased blood pressure in the brain box, Sirshasana develops the brain, confers strong memory, and increases eyesight and hearing capability.

Sarvangasana stimulates thyroid gland development, strengthens the lungs and heart, and elongates the spine.

Bhujangasana, Salabhasana, and Dhanurasana improve bowel peristaltic flow, relieve constipation, and treat abdominal diseases.

The pelvic muscles and organs are toned up with Viparitakarani Mudra and Paschimottanasana. They are beneficial to the digestive system. Mayurasana, Agnisara Kriya, and Uddiyana Bandha are also beneficial to digestion and appetite. Ardha-matsyendrasana improves digestion.

The liver and spleen benefit from Ardha-matsyendrasana.

In Dhanurasana, rolling from side to side provides excellent abdominal massage. Matsyasana is beneficial to the growth of the lungs, brain, and eyes, as well as the upper portion of the spine. Savasana is a yoga pose that relaxes the body and mind while providing complete poise and rest.

Women and infants above the age of seven are not excluded from doing Asanas.

Any Asana should be practiced for just a minute or two at a time, but with the guidance of a qualified coach, the time may be progressively increased to a limited length.


Pranayama gives you energy, vitality, and immortality. It strengthens the chest muscles and develops the lungs.

To begin, focus on deep inhalation and exhalation. Then try to catch your breath as long as you can safely. Around the early hours of the morning, practice a few sessions of deep breathing.

Practice Bhastrika Pranayama in the winter and Sitali and Sitkari in the summer.

Mild exercise Pranayama does not require any special dietary restrictions or living conditions.

Never put so much pressure on yourself. Make use of common sense. Continue the career if you see any significant benefits. If you have some pain, stop doing it and seek professional help.

Withdraw your mind from all external stimuli and attempt to focus on a single entity or subject. Concentrate on the Om sign, or on an Avatara or a saint's image.

Consider the spiritual virtues of auspiciousness, holiness, harmony, sanctity, grace, equanimity, nobility, honesty, and selflessness during your meditation. In your daily life, try to develop these qualities. Often tell the facts. Be a good person.

Live a life of egoless-ness and detachment. Try to keep the feelings under balance. Try to control the emotions. Don't be overbearing. Be humble, courteous, and friendly. Do not be envious of another's wealth. Be optimistic rather than cynical. Make no attempt to become wealthy or popular at the detriment of others.

Examine your motivations. Examine the ideas carefully. Investigate the origins of things. Do not chase after the world's phony glitz. You must exercise restraint. Give up personal comforts and luxuries if it means you can support someone else. Still have in mind the spiritual, vital essence. Yoga is a method for doing and achieving these things for eternity.


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SELF CULTURE AND YOGA


Yoga is an excellent self-cultivation method that is both realistic and efficient. Yoga is a scientific discipline. Its aim is to promote the harmonious creation of the body, mind, and spirit. Yoga is the practise of moving the senses away from the objective world and focusing the consciousness inside. Yoga is the soul's or spirit's everlasting presence. Yoga helps to regulate the mind and its many manifestations. Yoga is an inward journey through which the heart serves as a portal.

Yoga is the practise of controlling one's mind, senses, and physical body. Yoga aids in the coordination and modulation of the body's subtle powers. Yoga brings beauty, harmony, and eternal happiness into your life. Yoga will assist you with both your professional and personal life. Yoga allows you t
o maintain mental calmness at all times. You will have a good night's sleep. Increased stamina, vigour, resilience, resilience, and a high level of health are all possible. Yoga elevates you to the height of spiritual beauty and splendour by transforming your animal essence into divine nature.

Yoga practise will assist you in controlling your emotions and passions, as well as giving you the ability to avoid temptations and clear your mind of distracting factors. It will allow you to maintain a calm mind at all times and eliminate exhaustion. It will provide you with serenity, calmness, and excellent focus. It will enable you to have communion with the Lord and thus achieve the ultimate goal of life.

If you want to succeed at Yoga, you must give up all worldly pleasures and practise Tapas and Brahmacharya. You'll need to be able to manage your thoughts deftly and tactfully. To stop it, you'll have to use judicious and wise approaches. It would become more turbulent and mischievous if you use intimidation. Force cannot be used to manipulate it. It will continue to hop and float forward. Those that try to tie a raging elephant with a thin silken thread are similar to those who try to bind a raging elephant with a thin silken thread.

Yoga cannot be practised without the guidance of a Guru or preceptor. The Yoga aspirant should be modest, simple, gentle, refined, tolerant, merciful, and kind. Yoga would not be effective if you have a need to gain psychic abilities. Yoga does not include sitting cross-legged for six hours, halting the heart's heartbeat or pounding, or burying oneself for a week or a month under the earth.

Self-sufficiency, impertinence, vanity, luxury, name, celebrity, self-assertive personality, obstinacy, ego complex, sensual desires, evil business, laziness, overeating, overworking, too much mixing, and too much talking are some of the hurdles in the way of Yoga. Allow yourself to publicly admit your flaws. Samadhi, or union, will come naturally until you are rid of all of these negative characteristics.

Yama and Niyama can be practised. Sit in Padma or Siddhasana peacefully. Breathe slowly and deliberately.

Withdraw all of the senses. Have your emotions under control. Make an effort to concentrate. Asamprajnata or Nirvikalpa Samadhi is the product of meditation (union with the Supreme Self).

Let the practise of Yoga help you to shine as a genius Yogi. Will you live in everlasting peace.


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PRANAYAMA KUNDALINI


The Bhavana is more significant in this Pranayama than the Puraka, Kumbhaka, and Rechaka ratios.

Face East or North when sitting in Padma or Siddha Asana.

Begin this Pranayama after mentally prostrating to the Sat-lotus guru's feet and reciting Stotras in honor of God and Guru. This Pranayama would quickly lead to Kundalini awakening.

Deeply inhale without making a whistle. When
you inhale, imagine the Kundalini, which has been latent in the Muladhara Chakra, has been reawakened and is ascending from Chakra to Chakra. Have the Bhavana that the Kundalini has entered the Sahasrara at the end of the Puraka. The more vividly you see Chakra after Chakra, the faster you can advance through this Sadhana.

Hold the breath for a few moments. Rep the Pranava or the Ishta Mantra as many times as you can. Focus your attention on the Sahasrara Chakra. Feel the gloom of ignorance that has engulfed your soul being dispelled by Mother Kundalini's Grace. Feel as if light, strength, and wisdom are pervading your whole being.

Now slowly exhale. As you exhale, see how the Kundalini Sakti descends from the Sahasrara and from Chakra to Chakra, eventually reaching the Muladhara Chakra.

Restart the method now.

It is difficult to properly extol this glorious Pranayama. It's a magical wand that allows you to achieve perfection in a short amount of time. Even a few days of experience will persuade you of its incredible brilliance. Start right now, in this very moment.

May God grant you joy, happiness, and eternity.


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YOGA LAMBIKA



Lambika Yoga is the practice of Khechari Mudra. The Mudra technique is described further down. He who does this Mudra would not be hungry or thirsty. He has the ability to walk into the clouds. This Yoga has a lot of challenges.

This is a tough Yoga pose. It must be learned under the guidance of an experienced Yogi Guru who has been practicing this Yoga for a long time and has achieved complete success.

Yogis keep it a secret. It bestows wonder
ful Siddhis, or abilities. It is very beneficial in terms of mind control.

He who has mastered this Mudra will experience neither hunger nor thirst. He has a good handle on his Prana.

The significant Mudras are Khechari Mudra, Yoni Mudra or Shanmukhi Mudra, Sambhavi Mudra, Asvini Mudra, Maha Mudra, and Yoga Mudra. Khechari Mudra is the most significant of these Mudras. It reigns supreme among the Mudras. Mudra is the Sanskrit word for "seal." It binds the mind and Prana together.

A Yogi has power of both his mind and his Prana.

Chhedan and Dohan are two important Kriyas in the Khechari Mudra.

Once a week, the frenum lingua, the lower half of the front portion of the tongue, is sliced to a hair's breadth with a sharp knife. After that, it's dusted with turmeric powder.

This has been going on for a while. Chhedan is my name.

After that, the Yogic student butters his tongue and lengthens it on a regular basis. He makes a motion with his tongue that resembles the act of milking a cow's udder. Dohan is my name.

The student folds the tongue, pulls it out, and seals the posterior part of the nostrils until it is long enough (it can meet the tip of the nose). He is now sitting and meditating. The breath comes to a full halt.

The cutting and lengthening of the tongue is not needed for certain people. They have a long tongue from birth.

The one who achieves perfection in this Mudra becomes a skywalker. This Siddhi, or strength, was possessed by Queen Chudala.

The practice of this Mudra will favor those who possess purity and other sacred virtues, are free of ambition, envy, and lust, and are endowed with dispassion, discrimination, and a deep desire or longing for salvation.

The Mudra assists the Yogi in burying himself under the earth.


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KUNDALINI YOGA



The Yogin who seeks salvation practices Kundalini Yoga, which provides both pleasure and liberation. He enjoys a unique type of bliss and learns unique abilities at each center where he rouses Kundalini. Carrying Her to Siva at his cerebral core, he experiences the Supreme ecstasy, which is Liberation in its essence and Liberation itself when founded in permanence on the loosening of spirit and body.

Energy (Sakti) is divided into two types: static and potential (Kundalini) dynamic (the working forces of the body as Prana). There is a static backdrop behind all of the action.

The Muladhara's serpent-power is centered in this stagnant center in the human body (root support).

This static Sakti becomes active as a result of Pranayama and other Yogic processes.

As Kundalini unites with Siva in the Sahasrara, the polarization of the body dissolves. The two poles merge into one, resulting in the state of consciousness known as Samadhi. Of instance, the polarization occurs in consciousness. The body does, in fact, continue to exist as a subject of scrutiny from others. It continues to exist in its natural state. However, man's knowledge of his body and all other things has been removed when the subconscious has ceased to work in relation to his identity, the function having been withdrawn into its ground, Consciousness.

Kundalini Sakti, when awakened, ceases to be a static power that sustains the earth-consciousness, the content of which is retained only for as long as she sleeps; and once set in motion, Kundalini Sakti is drawn to the other static core in the Thousand-petalled Lotus (Sahasrara) to attain unity with the Siva Consciousness, or the consciousness of bliss beyond the world of forms. Man is alive to this world while Kundalini sleeps. When she gets up, he rests, which means he lacks his knowledge of the outside world and joins the causal body. He achieves formless consciousness through Yoga.

Kundalini Awakening Pranayama: Concentrate on the Muladhara Chakra, which is triangular in shape and is the seat of the Kundalini Sakti, at the base of the spinal column while you perform the following. Using the right thumb, close the right nostril. Inhale deeply from the left nostril until you count three Oms. As if you were painting the Prana with the air around you. Then, with the right hand's little and ring fingers, cover the left nostril. Then hold your breath for 12 seconds.


Greetings. Send the present straight down the spinal column to the Muladhara Chakra, a triangular lotus. Imagine a nerve-current striking the Lotus, causing the Kundalini to awaken.

Exhale gently from the right nostril, counting 6 Oms. Repeat the procedure from the right nostril, using the same units and the same creativity and sensation as before. This Pranayama would easily awaken the Kundalini. It can be done three times in the morning and three times in the evening. Gradually and carefully increase the number and time according to your strength and ability. The main thing in this Pranayama is to concentrate on the Muladhara Chakra; Kundalini would be awakened immediately if the focus is deep and the Pranayama is practiced daily.


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INTELLECT - BRAHMA JNANA AND ABHYASA



The Yogis achieve the nectar of equality solely through Samadhi.

The lamp of wisdom does not appear without Yoga practice, just as the fire latent in the sacrificial wood does not appear without churning.

Outside, a vessel's fire does not provide light. When the hull is shattered, however, the light shines from the outside.

The vessel refers to one's physical form. The light or fire inside is the seat of "That." When the body is split by the teachings of a Guru, the light of Brahmajnana shines brightly.

With the Guru as the helmsman and through the affinities of Abhyasa, one passes the subtle body and the ocean of Samsara.


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