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

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.




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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.



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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.



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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!



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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.



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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.


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26 MINOR YOGA SIDDHIS



Minor Siddhis are also acquired by the Yogi:

1. Hunger and thirst are no longer a problem.

2. The ability to be free of the symptoms of heat and cold.

3. Raga-Dvesha is no longer an issue.

4. Doora Darshan, also known as Dooradrishti or clairvoyance.

Doora Sravan, clairaudience, Doora Sruti, and Doora Pravachana are all examples of Doora Sravan.

6. Mano-Jaya, or mind control.

7. Kama Rupa: The Yogi has the ability to take whatever form he desires.

8. Parakaya Pravesha: He has the ability to reach another entity, animate a dead body, and move his consciousness into it.

9. Iccha-Mrityu: Death comes to him at his leisure.

Devanam Saha Kreeda and Darshana: After seeing the gods, playing with them.

11. Yatha Sankalpa: He is free to do whatever he pleases.

12. Trikala-Jnana: History, current, and future knowledge.

13. Advandva: Above the opposing sets.

14. Vak-Siddhi: By practicing Satya, Prophecy, the Yogi will foresee what will happen in the future.

15. The Yogi has the ability to transform base metal into gold.

16. Kaya-Vyuha: The Yogi will take as many bodies as he wants to exhaust all of his Karmas in one life.

17. Darduri-Siddhi: A frog's leaping ability.

18. Patala-Siddhi: Yogi transforms into Lord of Desire and vanquishes sorrows and illnesses.

19. He learns of his former life.

He learns about the cluster of stars and planets in number 20.

21. He gains the ability to perceive the Siddhas.

22. He attains elemental mastery (Bhuta Jaya), as well as Prana mastery (Prana Jaya).

23. Kamachari: He has the freedom to go whenever he wants.

He gains omnipotence and omniscience at the age of 24.

25. Vayu-Siddhi: The Yogi ascends into the clouds and ascends from the earth.

26. He has the ability to find out the location of a hidden treasure.


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8 IMPORTANT YOGA SIDDHIS



In the direction of Kundalini Yoga, an experienced Purnayogi has eight main Siddhis: Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam, and Ishitvam.

1. Anima: The Yogi will shrink to whatever size he wants.

2. Mahima: The antithesis of Anima. He has the ability to grow to whatever size he desires. He has the ability to enlarge his body to enormous proportions. He has the ability to occupy the whole universe. He will take on the form of Virat Svarupa.

3. Laghima: He has the ability to turn his body into cloth or feathers. This Siddhi is used for Vayustambhanam. Control is also exerted to a limited extent in Jalastambhanam. Plavini Pranayama makes the body lighter. Swallowing huge draughts of air causes the Yogi's real gravity to decrease. With the assistance of this Siddhi, the Yogi will fly across the heavens. In a single second, he will fly thousands of miles.

4.Garima is the polar opposite of Laghima. The Yogi's specific gravity increases as a result of this. Through drinking draughts of air, he will make his body as big as a mountain.

5. Prapti: When a Yogi stands on the ground, he or she has the ability to hit the highest objects. He has the ability to touch the sun, moon, and sky. The Yogi obtains his desired artifacts and divine energies through this Siddhi. He gains the ability to forecast future events, as well as clairvoyance, clairaudience, telepathy, thought-reading, and other abilities. He may communicate with animals and birds in their native tongues. He can also communicate in languages he is unfamiliar with. He has the ability to heal all illnesses.

6. Prakamya: He has the ability to dive into the sea and emerge at any moment. Benares' late Trilinga Swami used to spend six months living under the Ganges. It's the method by which a Yogi will become invisible at times. Some writers describe it as the ability to access another person's body (Parakaya Pravesh). Sri Sankara joined the body of Benares' Raja Amaruka. In Southern India, Tirumular penetrated the body of a shepherd. This was also done by Raja Vikramaditya. It's also the ability to maintain a youthful beauty for an extended period of time. This was the influence of Raja Yayati.

7. Vashitvam: This is the force of taming and keeping wild animals under order. It is the ability to hypnotize others and make them obey one's desires and commands with the use of willpower. It is the control of one's impulses and passions. It is the ability to subjugate men, women, and the elements.

8. Ishitvam: Attaining spiritual power is what Ishitvam is all about. The Yogi ascends to the role of Lord of the Universe.

The Yogi who has this strength has the ability to bring the dead back to life. The deceased could be brought back to life by Kabir, Tulsidas, Akalkot Swami, and others.


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7 INSTRUCTIONS FOR YOGA SIDDHIS


1. The Yogi achieves a flawless physical body by Hatha Yoga—Rupalavanya Bala Vajrasam-hanana Kaya Sampat. “Beauty, elegance, resilience, and adamantine hardness are the characteristics of a flawless body.” Kaya Sampat encompasses the ability to withstand intense cold and heat (Titiksha), as well as the ability to survive without water or food (perfection of body).

2. Since the Hatha Yogi's body is perfect and strong, his mind is also firm and focused. He scales the highest rung of the Yogic ladder and achieves Immortality through Yogic Samadhi through the rituals of Dharana and Dhyana. The Yogi who has attained the highest level will possess all of the major and minor Siddhis.

3. The sum of meditation at various Chakras and Tattvas, as well as the awakening of Kundalini, determines the attainment of energies. Mudras, Bandhas, Asanas, and Pranayamas will also aid in the acquisition of Siddhis.

4. The Siddhis obtained through the practice of Mudras can also be obtained through the practice of Bandhas, Asanas, Pranayamas, and emphasis on various Chakras. That is dependent on the aspirants' temperament and capacity. One exercise and various techniques may be used to achieve the desired objective. As a result, if a particular exercise fails to yield results, the individual must resort to other options.

5. Many of the eight main Siddhis are not achievable at this time (Kali Yuga), when the vast majority of people's bodies and minds are not in good enough shape. Several Siddhas have the ability to practice some of the Siddhis even today. When people ask them to do something, they either hide or say, "I don't know." They don't give a damn about these Siddhis. Their aim is to dismiss these as unreal and strive for the top. They're the only ones who can really call themselves Yogins. Many people have the ability to use those abilities but have no idea how they do it.

6. It is possible to hear the minds of someone. In London, a man receives the divine message of Indian sages. Several people have been seen killing the venom of cobras by singing Mantras or just touching them. Incurable conditions may be healed by offering any kind of leaves. There are men who can teach you all about your life, present, and future. Some may have the ability to see astral beings.

Yogic rituals are responsible for stopping the functions of the heart and transforming the minds of others, among other things.

7. Nowadays, it is difficult to locate a Yogi who has any of these abilities. When a person gains those abilities, he is influenced by Maya and false Tushti (satisfaction) and uses the abilities for his livelihood or fame. As a result, he is unable to progress to achieve perfection. The Yogic Kriyas haven't made a mistake. You do not lose hope. You will achieve success if you have faith, focus, honesty, and earnestness.


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8 Alternative Yoga Mudras



Sambhavi, Manduki, Aswini, Tadagi, Matangini, Bhuchari, Aghori, and a variety of other Mudras are among them. I've just listed the most appropriate Mudras here. Refer to my book "Hatha Yoga" for detailed advice on all of the Mudras.



MUDRAS AND BANDHAS INSTRUCTIONS:


1. The Maha Mudra, Maha Bandha, and Maha Vedha are all part of the same community. They resemble three phases of a single workout. Mula Bandha, Uddiyana Bandha, and Jalandhara Bandha belong to a different community. Mula Bandha is used in Puraka, Kumbhaka, and Rechaka, as well as meditation and Japa. During Rechaka, Uddiyana Bandha is performed, and during Kumbhaka, Jalandhara Bandha is performed.

2. Mudras and Bandhas, as other Yogic Kriyas, can be performed when the stomach is empty. Mudras can be practiced according to the same general guidelines as Asanas and Pranayamas.

3. The advantages conferred can not be realized only by the use of Mudras. Pranayamas, Asanas, Japa, and other Yogic Kriyas must all be combined.

4. Khechari Mudra must be performed under the supervision of a Khechari Guru. Cutting the lower tendon at regular intervals should be performed with caution. If aspirants begin this Kriya after the age of 25, when the muscles and nerves have stiffened, they may not be effective.

5. Advanced courses such as Khechari, Shakti Chalana, Vajroli, and others need not be practiced by anyone. Aspirants can check with the Guru to see whether they are physically fit for such advanced exercises, as well as whether they meet the other conditions for the course.

6. Tadagi Mudra is another name for Uddiyana Bandha. Matangini Mudra refers to the Seet-Krama and Vyut-Krama . Mula Bandha is what you can do. Allow it to go. This is all I keep coming back to.

It's known as Aswini Mudra.

7. Those who have not completed the preliminary portion of Khechari Mudra (lengthening the tongue) should merely turn their tongue upwards on the palate. Nabho Mudra, also known as Manduki Mudra, is a hand gesture.

8. Only deep mental attention will lead to true results in Mudras. 


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SOUNDS OF ANAHATA




The Yogin hears mystic noises during his trance, which he refers to as Anahata sounds. It is a symbol of Nadis' purification. Some students can distinctly hear it with one hand, while others can hear it with both. There are both harsh and soft noises. Through the noisy to the soft, and from the subtle to the subtler, one must reflect. Beginners can only detect the sound with their ears closed. Even without shutting their ears, advanced students can focus on the Anahata message. Omkara Dhvani is another name for Anahata tone. They start from the Sushumna Nadi's Anahata center.


Place yourself in your normal Asana. Thumbs are used to close the ears. Through the ears, listen to and observe the internal vibration. You will become deaf to all external sounds as a result of the sound you hear from within. Close your eyes as well. You can hear a lot of noisy noises at the start of the session. Later on, they can be heard in a more subdued manner. The subconscious, having initially focused on a single tone, becomes permanently attached to it and immersed in it. The subconscious becomes insensitive to external stimuli, becoming one with the sound as milk becomes one with water, and then quickly consumed in Chidakasa. The Chitta, which is still immersed in the inner scent, does not long for sensual things, as it is bound by the sweet fragrance or Nada and has lost its flitting existence, just as the bee drinking honey alone does not care about the odour.

The sound emanating from Pranava Nada, which is Brahman, is effulgent in nature.

The subconscious becomes engrossed in it. The mind persists as long as there is tone, so when it stops, it enters the Turiya state. That is the highest level of government. It is the condition of Unmani. Constant emphasis on Nada absorbs both the consciousness and the Prana. The body resembles a log of wood, with no sensations of hot or cold, pleasure or sorrow. Different types of sounds (Anahata sounds) emanate from the heart.

There are ten types of nada that can be heard by the ears. The first is the sound of a bell; the second is ‘Chini-chini'; the third is the sound of a conch; the fourth is the sound of a lute; the fifth is the sound of cymbals; the sixth is the tune of a flute; the seventh is the tune of a flute; the eighth is the voice of a drum (Bheri); the ninth is the sound of a double-drum (Mridanga); and the tenth.

You can't begin to hear something right after you shut your ears. You should focus and keep your attention on one thing. It's possible that the sound you hear now isn't one you'll hear every day. However, all of the ten Anahata sounds can be heard.

Laya via Nada, Anahata is the sound mentioned above. In the same way, focus at the tip of the nose (Nasikagra Drishti), the area between the two eyebrows (Bhrumadhya Drishti), meditation on the five Tattvas, Soham Mantra, Aham Brahma Asmi, Tat Tvam Asi Mahavakyas, and other methods will affect Laya.


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BHAKTI YOGA



The reverence of elements and dead deities is the lowest rung on the Bhakti Yoga ladder. This is the most obscene form of worship. The worship of Rishis, Devas, and Pitris follows. Each person's confidence is influenced by his or her personality. The guy is made up of his religion, and he is even that. 

Those who worship Avataras such as Sri Rama, Krishna, and Narasimha belong to the third class. The Saguna method of worship is practiced by the four groups of Bhaktas mentioned above. The Bhaktas are the next group, who perform Nirguna Upasana on an attributeless Brahman. This is the highest level of worship, and is appropriate for educated people with good willpower and bold knowledge.

Ahamgraha Upasana or Jnana Yoga Sadhana is the name for this pose.

Bhakti is a skill that can be learned and developed. Bhakti can be infused by the practice of the Nava Vidha Bhakti (nine ways of devotion). Constant Satsanga, Japa, Prayer, Reflection, Svadhyaya, Bhajan, Svadhyaya, Svadhyaya, Svadhyaya, Svadhyay


Bhakti will be developed by service to saints, Dana, and Yatra, among other things.


 The 9 strategies for improving Bhakti are as follows:


  1. Sravana:—hearing of the Lilas of God
  2. Smarana:—remembering God always
  3. Kirtan:—singing His praise
  4. Vandana:—Namaskaras to God
  5. Archana:—offerings to God
  6. Pada-Sevana:—attendance
  7. Sakhya:—friendship
  8. Dasya:—service
  9. Atma-nivedana:—self-surrender to Guru or God


Sri Ramanuja suggests the following 10 Bhakti-development measures:


  1. Viveka:—discrimination
  2. Vimoka:—freedom from all else and longing for God
  3. Abhyasa:—continuous thinking of God
  4. Kriya:—doing good to others
  5. Kalyana:—wishing well to all
  6. Satyam:—truthfulness
  7. Arjavam:—integrity
  8. Daya:—compassion
  9. Ahimsa:—non-violence
  10. Dana:—charity


Namdev, Ramdas, Tulsidas, and others were among the fortunate ones who received God's Darshan. Yoga-Bhrashtas were these Bhaktas. They were born with a large number of divine Samskaras. They worshiped God with heartfelt reverence in many births. In their final incarnation, they didn't do any Sadhana. Because of the force of previous Bhakti Samskaras, their loyalty was normal and spontaneous. Ordinary people should take extreme steps and practice unique Sadhana in order to develop Bhakti quickly. To the greatest extent possible, new grooves and pathways must be carved in the old stony, devotionless middle. A Bhakta should lift his consciousness to a high degree and attain Para Bhakti, highest wisdom, and Supreme peace by daily meditation, Japa, Kirtan, service to Bhaktas, charity, Vrata, Tapas, Dhyana, and Samadhi. The meditator and the meditated, the worshipper and the revered, the Upasaka and the Upasya will merge in advanced stages of meditation. In Samadhi, Dhyana will come to an end. It is important to train on a daily basis.

A Hatha Yogi attains the highest level through the practice of various Mudras, Bandhas, Asanas, and other exercises; a Jnani attains the highest level through the practice of Sravana, Manana, and Nididhyasana; a Karma Yogin attains the highest level through selfless works (Nishkama Seva); a Bhakta attains the highest level through Bhakti and self-surrender; and In either instance, the goal is the same, but the strategies are different.


Concentration and meditation on Shakti, the primal spirit, is merely a variation of Jnana Yogic Sadhana. Raja Yoga is the practice of concentrating and meditating on the various energy centers. Hatha Yoga is characterized by concentration on the various Chakras and Nadis, as well as physical approaches for awakening Shakti. Concentration and concentration on the Devata, the presiding deity of the various inner Chakras, can be done as a Bhakti Yoga advanced course. Different Sadhana strategies should be mixed for swift results.

When the Bhakta meditates on the presiding deity or Devata, he imagines a different kind of God for each Chakra. For each Chakra, detailed explanations of God and the Devatas are provided in Mantra Shastra books. They take on the form of God in various ways depending on the attitude of the students. In any situation, the aspirants' perceptions and emotions differ. As a result, I'm not going to list any of the Devas and Devatas. When a person closes his eyes and meditates on the inner Chakras, he has numerous visions and sees God in various ways. That is the best he can hold on to. Only then is true growth feasible. The general knowledge presented in this Kundalini Yoga's theoretical section would undoubtedly aid concentration and meditation on the Chakras.


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MANTRAS



Mantra has an influence on Kundalini awakening as well. Bhakti Yoga is a part of it.

Some aspirants should recite their Guru's Mantra tens of thousands of times. 

The Guru utters a specific Mantra during the Diksha of an Uttama Adhikari, and Kundalini is automatically awakened. 

The student's awareness is lifted to a very high level. This is dependent on the student's belief in his Guru and the Mantra. 

Mantras are extremely effective when obtained directly from the Guru. 

Only after receiving a proper Mantra from a Guru can aspirants in Kundalini Yoga begin this Mantra Sadhana. 



As a result, I will not go into great depth on this topic. Mantras can't help you whether you hear them from everyday people or from books. There are several different Mantras, and the Guru should choose one that will awaken the consciousness of a specific student.


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YONI MUDRA

 


Sit in the Siddhasana position. 

Close your ears with your fingertips, your eyes with your index fingers, your nostrils with your middle fingers, your upper lips with your ring fingers, and your lower lips with your little fingers.

This is a lovely way to do Japa. 

Deepen the meditation and focus on the Shat Chakras and Kundalini.



This, like other Mudras, is not for all. In order to succeed in this, you would have to put in a lot of effort.

If you want to be effective in Brahmacharya, you must be well-established. Even Devas find it difficult to attain “Devanamapi durlabha.” 

As a result, understand the significance of this Mudra and use it with caution. Yoni Mudra is another name for Vajroli Mudra.


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KHECHARI MUDRA



‘Kha' denotes Akasa, and ‘Chari' denotes movement. In the Akasa, the Yogi runs. The Akasa holds the tongue and the subconscious. As a result, it's known as Khechari Mudra.

Only a man who has completed the preliminary exercise under the direct supervision of a Guru who practices Khechari Mudra may perform this Mudra. The first step in this Mudra is to make the tongue so long that the tip of the tongue touches the gap between the two brows. 

Every week, the Guru would gradually cut the lower tongue tendon with a bright, clean knife. The cut edges can not join together again after being sprinkled with salt and turmeric powder. Cutting the tongue's lower tendon once a week for six months can be performed on a daily basis. 

Draw out the tongue by rubbing it with fresh butter. Take the tongue between your fingertips and move it back and forth. Milking the tongue entails grasping it and drawing it out, similar to how a milkman milks a cow's udder. You will lengthen the tongue in any of these ways to meet the forehead. This is the first part of the Khechari Mudra.

Then, when seated in Siddhasana, turn the tongue upwards and downwards until it touches the palate, close the posterior nasal openings with the reversed tongue, and focus the eyes on the gap between the two eye-brows. 

Prana can now go across the Sushumna Nadi, leaving the Ida and Pingala behind. The breathing will come to a halt. The tongue is resting on the mouth of the nectar well. Khechari Mudra is the name of the mudra.

The Yogi is cured of fainting, hunger, thirst, and laziness after practicing this Mudra. He is unaffected by infections, decay, aging, or death. 

This Mudra transforms an individual into an Oordhvaretas. Even virulent poison would not kill the Yogi because his body is packed with nectar. Yogins receives Siddhis from this Mudra. The greatest of all Mudras is Khechari.


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VIPARITAKARANI MUDRA



Lay down on the deck. Raise your knees straight up. 

Hands can be used to support the buttocks. 

The elbows should be resting on the field. 

Maintain your composure. The light is at the navel's root, and the moon is at the palate's root. 

The method of bringing the sun upward and carrying the moon downward is known as Viparitakarani Mudra. The sun's and moon's roles are reversed. 

Do it for a minute on the first day. Increase the time to three hours gradually. In six months, lines and gray hair on the skin vanish. 

Death is conquered by the Yogin who does this for three hours a day. As the gastric fire rises, those who practice this Mudra for an extended period of time can drink some light refreshment, such as milk, as soon as the Kriya is completed. Viparitakarani Mudra is another name for Sirshasana.


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SHAKTI CHALANA MUDRA



In Siddhasana, sit in a secluded spot. Forcibly draw in the air and join it with Apana. 

Mula Bandha should be done before the Vayu reaches the Sushumna. 

Through maintaining the breath, the Kundalini awakens and travels through Sushumna to Brahmarandhra, feeling suffocated.

Sit in the Siddhasana position. Slowly beat the Kanda with the foot, which should be kept above the ankle. Tadana Kriya is the name of the practice. 

Kundalini can also be awoken using this form. It is possible to become a Siddha by practicing this Mudra.


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VAJROLI MUDRA



In Hatha Yoga, this is an essential Yogic Kriya. To achieve complete success in this Kriya, you would need to put in a lot of effort. 

This act is performed by a small number of individuals who are specialists in it. Yogic students draw water first from a silver tube (specially made catheter) inserted 12 inches into the urethra.

They draw milk after enough practice, then oil, honey, and so on. In the end, they drew mercury. 

They will be able to pull these liquids straight into the urethra without the need of the silver conduit in the future. This Kriya is extremely beneficial for maintaining complete Brahmacharya. 

The catheter can only be inserted into the urethra for one inch on the first day, two inches on the second day, three inches on the third day, and so on.

You'll need to practice before you can send 12 inches of the catheter inside. The path opens up and becomes smooth and winding. Raja Bhartrihari possessed exceptional dexterity in performing this Kriya.

Even a single drop of sperm cannot escape the Yogi who performs this Mudra. And if it has been discharged, he will reclaim it with this Mudra. Death is defeated by the Yogi who gathers and protects his sperm. His body emits a pleasant odor.

This Kriya was perfected by Varanasi's late Trilingaswami. This Mudra is taught by Sri Swami Kuvalayanandaji of Lonavala.

Mayurasana is also known as Vajroli Mudra. Yoni Mudra is another name for Vajroli Mudra. Yoni Mudra, on the other hand, is defined separately.

The aim of Vajroli Mudra is to achieve perfection in Brahmacharya. When aspirants use this Mudra, their minds are unwittingly diverted to sexual centers, and they are unable to achieve success. 

When you read the definition of this Mudra, it will become clear that strict Brahmacharya is needed. There is no need for a woman or other physical contact in order to practice this. 

Since the Grihasthas have wives and believe that Vajroli Mudra is a birth-control system, they have a strong desire to practice this Mudra. They haven't grasped the strategy or the intent of this crucial Kriya.

Mula Bandha, Maha Bandha, Maha Mudra, Asanas, Pranayamas, and other yoga practices can automatically help you learn and succeed at Vajroli. This must be carried out under the supervision of a Guru.


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MAHA VEDHA



Take a seat in the Maha Bandha role. 

Slowly draw in a breath. Keep your breath. 

Place your head on your stomach. 

Place the palms of your hands on the deck. 

The body should be supported by the palms. 

Slowly raise the buttocks and softly pound them against the pavement. 

When raising the buttocks, the Asana must be intact and strong. 

This Kriya eliminates death and decay. The Yogi gains mental control and defeats death. Maha Mudra, Maha Bandha, and Maha Vedha have very little in common. They resemble three phases of a single workout.


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MAHA BANDHA



The Maha Mudra is the first step in this process. 

With the left heel, press the anus. Place your right foot on top of your left thigh. 

The anus and perineum muscles should be contracted. Apana Vayu should be drawn upwards. 

Slowly draw in a deep breath and hold it in Jalandhara Bandha for as long as you can. 

Then slowly exhale. Start on the left side and work your way to the right. 


The Bandha is the destroyer of death and decay. Many of the Yogi's wishes are fulfilled, and he gains Siddhis.


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