tag:blogger.com,1999:blog-52549912279090646182024-02-22T01:58:27.884-08:00Tantra Kundalini ExperiencesKundalini Experiences of a journey for those on the blissful path of realizationneerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.comBlogger27125tag:blogger.com,1999:blog-5254991227909064618.post-14656823899913297452023-04-08T11:43:00.003-07:002023-04-08T11:46:11.146-07:00 Miraculous Shirdi Saibaba<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJnYH7VDWvk6_k2cuyiKFsTClmiwGLLOJG0nj7DibunVliBM3ofHw2eunvNsRYeZ_1m12C_WEmadYdAIsRfkjNkJIxBD4qpXVhsQ6YoXHEZoLR1pl-QsQZj4naFGjYgEz-4MwDLeHX8o67WYN6-pU9cKUuHhWpDaoDoc-2SuzCMVErCReCMGxzQg6KUQ/s1145/73ADE491-B9FD-4618-B8C9-D9F334E1EB50.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1145" data-original-width="1117" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJnYH7VDWvk6_k2cuyiKFsTClmiwGLLOJG0nj7DibunVliBM3ofHw2eunvNsRYeZ_1m12C_WEmadYdAIsRfkjNkJIxBD4qpXVhsQ6YoXHEZoLR1pl-QsQZj4naFGjYgEz-4MwDLeHX8o67WYN6-pU9cKUuHhWpDaoDoc-2SuzCMVErCReCMGxzQg6KUQ/s320/73ADE491-B9FD-4618-B8C9-D9F334E1EB50.jpeg" width="312" /></a></div><br /> <span face=""PT Sans", Helvetica, Arial, sans-serif" style="-webkit-text-size-adjust: auto; caret-color: rgb(51, 51, 51); color: #333333; font-size: 17px;">Soon after Shirdi Sai took samadhi on October 15, 1918, a picture of Sai Baba was placed in the temple and devotees would come to take his blessings.</span><p></p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">It’s said that because of the huge number of people coming to get a glimpse of the lord, Shirdi Sai Sansthan decided to place an idol of Baba instead of a picture. The authorities of the temple wanted a life-like murti of the lord to be made.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">Three best sculptors were called for the task who were asked to first create a clay-idol of the lord; after which whoever makes the best one would be given the task to create a rock idol of the lord. However, there was only one black and white picture of Sai Baba for reference and to form the idol from it was next to impossible.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">However, the first clay model of Baba’s idol was beautifully made. After the clay idol was created, the next task was to find the finest fine stone. A devotee from a Port Trust official came to know that a marble stone has been discharged for last one and a half years at a port in Mumbai and none has come for one and a half years to claim it. It was the marble of the best quality that came from Italy.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">But for whom did the Italian Marble come and why did it come from Italy? Nobody knows. When Balaji Talim came to the port to see the stone he was surprised to see that the stone was of exactly the same size as they wanted for Baba’s idol.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">About 4 months later, the work of the idol was almost done. Balaji Taleem, his son and other workers were constantly working to make the idol perfect just when one worker suddenly appeared and saw a big crack near Baba’s feet, fearing an air pocket. The problem was that the removal of air pocket could damage the leg by going straight ahead of the crack, in such a way that the idol could also be broken. This created tension amongst the workers.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">Then they prayed to Baba together and, as it was, Baba himself conveyed that ‘go ahead and do nothing’. After this, when Balaji Taleem took his hammer to take out the air pocket, the extra stone was destroyed in a miraculous manner without causing any damage to Baba’s idol.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">After this yet another miracle while creation of Baba’s idol, it was finally ready in its full glory. It was established on October 7, 1954, with Pran Pratishtha at Shirdi’s Samadhi Temple on the occasion of Vijaya Dashami.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">Every day Baba’s temple is visited by thousands of devotees. The idol of Baba bathed with hot water every morning and his clothes are changed four times a day. Breakfast, lunch and dinner are offered in the form of naivaidya.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">After the first aarti in the morning, an Abhishekham is done with water, milk, curd and ghee. Not only this, the idol is also covered with mosquito nets at the time of Baba’s sleep during the night. It is removed at 4 o’clock in the morning and a glass of water is also kept for the lord.</p><p style="-webkit-text-size-adjust: auto; border: 0px; box-sizing: border-box; caret-color: rgb(51, 51, 51); color: #333333; font-family: "PT Sans", Helvetica, Arial, sans-serif; font-size: 17px; font-stretch: inherit; line-height: inherit; margin: 0px 0px 1em; padding: 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">Several devotees throng the Shirdi Sai Baba temple to seek blessings of the lord and feel the divinity come alive.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMdu4s_6plxrx9HL06wCx4CIE3sx5tfJmcO9Y5DG6FhWPEGUHOuzj5JrZs9qTFxI97DHyCxcPtfv2U2viEg6JKH61zYXod9HP1zoJYpZWiNCTdqmU6vitKFmEAClYUIbQPGfNI4rcJpRdLlLMSEijS9fDRzzv07l_GCO-FMB-vNXWSUGEXMSKm9jXVJQ/s1844/2F4A63A4-C21C-4AD3-82D0-E8D38BB8ACA9.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1844" data-original-width="1330" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMdu4s_6plxrx9HL06wCx4CIE3sx5tfJmcO9Y5DG6FhWPEGUHOuzj5JrZs9qTFxI97DHyCxcPtfv2U2viEg6JKH61zYXod9HP1zoJYpZWiNCTdqmU6vitKFmEAClYUIbQPGfNI4rcJpRdLlLMSEijS9fDRzzv07l_GCO-FMB-vNXWSUGEXMSKm9jXVJQ/s320/2F4A63A4-C21C-4AD3-82D0-E8D38BB8ACA9.jpeg" width="231" /></a></div><br /><p></p>neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-84405182449223553772019-05-24T21:58:00.000-07:002019-06-15T02:35:28.403-07:00Awakening the Tantra Kundalini <div dir="ltr" style="text-align: left;" trbidi="on">
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The Kundalini, when awakened, is the giver of all power, health, wealth and success. The Kundalini feeds the baby in the mother's womb. She fulfills our every desire. She is the All in All.</div>
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"I praise Tripura which is the treasure house of the race.</div>
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"The Kundalini, has three angles as well as three circles, and her Bhupura is three-lined. Her Mantra is three syllables, and she has three aspects. The Kundalini energy is also threefold in order that she may create the three Gods (Brahma, the Creator, or air; Vishnu, the Preserver, or water: Rudra, the Destroyer, or fire). Since she is triple everywhere, she is Tripura."</div>
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"O Mother of the Universe, those who praise you by the words, Mother, All in All, and Maya, will obtain all.</div>
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"There is nothing which can not be obtained on earth or in the Heavens, by Thy Grace."</div>
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This is as it should be, as the Kundalini is Power of Powers, Light of Lights, and All in All.</div>
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The Kundalini is Divine static and dynamic energy. The static energy (Kundalini), is sleeping at the Muladhara (Root Chakra); the dynamic energy of the Kundalini is all over the body as Prana, Apana, Samana, Vyana, and Udana. These five Vital breaths, or life forces, keep the body together. The duties of the five Pranas are as follows: Prana remains in the upper part of the body, and always moves upward; the Apana resides in the lower part of the body, or abdomen, and always flows downward; the Samana stays in the first section of the torso, digesting and distributing the food substances; the Vyana resides in the heart, and from there moves all over the body, its duty being the circulation of the blood; the Udana carries the Soul upward when the body dies.</div>
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These five Pranas stay in the grosser body. They are also in the finer or subtle body—the five finer breaths corresponding to the five grosser Pranas above described.</div>
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The Pranayama Yoga, the Mudra Yoga, and Dharana Yoga, are all for the control of the five Pranas and mind. Mind without Prana is like a bird without wings. The practice of the Mudras is to control the dynamic energy of the Kundalini, namely, Prana,</div>
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Apana, etc. The practice of Pranayama</div>
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is also to control the Prana, Apana, etc.—the dynamic energy of the Kundalini, and with it awaken the static energy of the Kundalini, which is sleeping at the Muladhara, or</div>
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root Chakra. When the five Pranas are controlled or made to stop at the desired place, the Muladhara Chakra, or at the door of the Sushumana, it will work like a spark to the static energy of the Kundalini.</div>
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"When Prana and Apana are mixed, it will naturally cause heat in the body; then the body becomes light and powerful. This extreme heat when felt by the Kundalini, causes her to awaken from slee Then she goes into the Sushumana." (From H. Y. )</div>
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The duty of the Yogin is to gather together or control the five Pranas—the life force of the Kundalini—that the dynamic energy of the Kundalini may be used to awaken the static energy of it, as one Kundalini energy will move the other energy.</div>
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When the Kundalini awakens or moves, what then remains? What will become of the Kundalini? She will go to the Six Chakras and also remain at her place. As steam is converted from water by heat and again returns to it, so rises the dynamic energy of</div>
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the Kundalini, which goes up to the different Chakras and returns again and again.. While she will reach to the Sahasrara, still she will be at her home at the Muladhara Chakra.</div>
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The Kundalini power can only be known by Master Yogins, but some times even ordinary Yogins can see it, however not as clearly, as long as the inner eye is not open. When the Yogin has opened the inner eye, then he sees the different Chakras and the energy of the Kundalini, which is Life of Life, and Light of Lights.</div>
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The following Masterly and Scientific explanation of the Kundalini is by Prof. Mukhyopadhyaya, and was written for Arthur Avalon and brought out in his book.</div>
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"The Serpent Power," p -.</div>
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I here acknowledge my thanks for the use of this explanation, and I wish that every student of Yoga would read "The Serpent Power." R. S. Gherwal.</div>
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"When you say that Kundali Shakti is the primordial Shakti at rest, I am led to think of an analogy (and it may be more than an analogy) in modern science. Cosmic energy in its physical aspect may be considered either as static or as dynamic, the former being</div>
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a condition of equilibrium, the latter a condition of motion or change of relative position. Thus a material thing apparently at rest (there being no absolute rest except in pure Consciousness or Chit) should be regarded as energy or Shakti equilibrated, the. various elements of it holding one another in check (or, as the mathematicians will say, the algebraic sum of the forces being zero). Of course, in any given case the equilibrium is relative rather than absolute. The important thing to note is this polarisation of Shakti into two forms—static and dynamic.</div>
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"In the tissues of a living body, again, the operative energy (whatever the nature of that may be, whether we believe in a special 'vital force' or not) polarises itself into two similar forms—anabolic and katabolic—one tending to change and the other to conserve the tissues, the actual condition of the tissues being simply the resultant of these two coexistent or concurrent activities.</div>
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"In the mind or experience also this polarisation or polarity is patent to reflection. In my own writings * I have constantly urged:</div>
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this polarity between pure Chit and the stress which is involved in it: there is a stress or Shakti developing the mind through an infinity of forms and changes; but all these forms and changes are known as involved in the pure and unbounded ether of awareness (Chidakasha). This analysis therefore exhibits the primordial Shakti in the same two polar forms as before—static and dynamic—and here the polarity is most fundamental and approaches absoluteness.</div>
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"Lastly, let us consider for one moment the atom of modern science. The chemical atom has ceased to be an atom (indivisible unit of matter). We have instead the electron theory. According to this, the so-called atom is a miniature universe very much like our own solar system. At the centre of this atomic system we have a charge of positive electricity round which a cloud of negative .charges (called electrons) is supposed to revolve, just as myriads of planets and smaller bodies revolve round the sun. The positive and the negative charges hold each other in check, so that the atom is a condition of equilibrated energy, and does not therefore ordinarily break up, though it may possibly break up and set</div>
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free its equilibrated store of energy, as probably it does in the emanations of the radium. What do we notice here? The same polarity of Shakti into a static and a dynamic partner—viz., the positive charge at rest at the centre, and the negative charges in motion round about the centre; a. most suggestive analogy or illustration, perhaps, of the cosmic fact. The illustration may be carried into other domains of science. and philosophy, but I may as well forbear going into details. For the present we may,. I think, draw this important conclusion:</div>
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"Shakti, as manifesting itself in the universe, divides itself into two polar aspects—static and dynamic—which implies that you cannot have it in a dynamic form without at the same time having it in a corresponding static form, much like the poles of a magnet. In any given sphere of activity of force we must have, according to this cosmic principle, a static background—Shakti at rest or 'coiled', as the Tantras say.</div>
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"Before I proceed, let me point out what I conceive to be the fundamental significance of our Tantric and Pauranic Kali. This. figure or Murti is both real and symbolic, as indeed every Murti in the so-called Hindu</div>
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mythology is. Now, the Divine Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose breast She dances, nude and dark, is the static background of pure Chit, white and inert (Shavarupa), because pure Chit is in itself Svaprakasha (self manifest) and Nishkriya (actionless). At the same time, apart from and beyond Consciousness there can be nothing—no power or Shakti—hence the Divine Mother stands on the bosom of the Divine Father. The Mother Herself is all activity and Gunamayi (in Her aspect as Prakriti composed of the Gunas). Her nakedness means that, though She encompasses all, there is nothing to encompass Herself; her darkness means that She is inscrutable, Avang-manasagochara (beyond the reach of thought and speech). Of course, this is no partition of reality into two (there lies the imperfection of the Sangkhya doctrine of Purusha and Prakriti, which is otherwise right), but merely polarisation in our experience of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit is also Shakti. Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is Gunashraya (support of Gunas) as</div>
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well as Gunamaya (whose substance is Gunas); Nirguna (attributeless) as well as Saguna (with attribute), as said in a well-known passage of the Chandi.</div>
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"Your suggestive hint makes the nature of the Kundali Shakti rather clear to me. You are quite right, perhaps, in saying that the cosmic Shakti is the Samashti (collectivity) in relation to which the Kundali in the bodies is only the Vyashti (individual): it is an illustration, a reproduction on a miniature scale, a microcosmic plan, of the whole. The law or principle of the whole—that of macrocosmic Shakti—should therefore be found in the Kundali. That law we have seen to be the law of polarisation into static-dynamic or potential-kinetic aspects. In the living body, therefore, there must be such polarisation. Now, the Kundali coiled three times and a half at the Muladhara is the indispensable and unfailing static background of the dynamic Shakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of the body, which is dynamic;</div>
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the working the body necessarily presupposes and finds such a static support, hence perhaps the name Muladhara, the fundamental support. In one sense, the static Shakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body, because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the Shakti left over (you have yourself pointed this out, and the italics are yours), after the Prithivi—the last of the Bhutas—has been created, a magazine of power to be drawn upon and utilized for further activity, if there should arise any need for such. Taking the two senses together (yours as well as mine), Shakti at the Muladhara is both coexistent with every act of creation or manifestation and is the residual effect of such act—both cause and effect, in fact—an idea which, deeply looked into, shows no real contradiction. There is, in fact, what the physicist will describe as a cycle or circuit in action. Let us take the impregnated ovum—the earliest embryological stage of the living body. In it the Kundali</div>
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[paragraph continues] Shakti is already presented in its two polar aspects: the ovum, which the mother-element represents, one pole (possibly the static), and the spermatozoon, which is the father-element, represents the other (possibly the dynamic). From their fusion proceed those processes which the biologist calls differentiation and integration; but in all this process of creation the cycle can be fairly easily traced. Shakti flows out of the germinal cell (fertilised ovum), seizes upon foreign matter, and assimilates it and thereby grows in bulk; divides and subdivides itself, and then again co-ordinates all its divided parts into one organic whole. Now in all this we have the cycle. Seizing upon foreign matter is an outwardly directed activity, assimilation is an inwardly directed activity or return current; cell division and multiplication is an outwardly directed operation, co-ordination is inwardly directed; and so on. The force in the germ-cell is overflowing, but also continuously it is flowing back into itself, the two operations presupposing and sustaining each other, as in every circuit.</div>
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[paragraph continues] The given stock of force in the germ-cell, which is static so long as the fusion of the male and female elements does not take place in the womb, is the necessary starting-point of all creative activity; it is the primordial cause, therefore, in relation to the body—primordial as well as constantly given, unceasing. On the other hand, the reaction of every creative action, the return current or flowing back of every unfolding over flow, constantly renews this starting force, changes it without changing its general condition of relative equilibrium (and this is quite possible, as in the case of any material system); the force in the germ-cell may therefore be also regarded as a perpetual effect, something left over and set against the working forces of the body. Many apparently inconsistent ideas enter into this conception, and they have to be reconciled.</div>
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". We start with a force in the germ-cell which is statical at first (though, like a dicotyledon seed, or even a modern atom, it involves within itself both a statical and a dynamical pole; otherwise, from pure rest, involving no possibility of motion, no motion could ever arise). Let this be the Kundali coiled.</div>
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". Then there is creative impulse arising out of it; this is motion out of rest. By this, the Kundali becomes partly static and partly dynamic, or ejects, so to say, a dynamic pole out of it in order to evolve the body, but remaining a static pole or background itself all along. In no part of the process has the Kundali really uncoiled itself altogether, or even curtailed its three coils and a half. Without this Muladhara Shakti remaining intact no evolution could be possible at all. It is the hinge upon which everything else turns.</div>
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". Each creative act again reacts on the Muladhara Shakti, so that such reaction, without disturbing the relative rest of the coiled Shakti, changes its volume or intensity, but does not curtail or add to the number of coils. For instance, every natural act of respiration reacts on the coiled Shakti at the Muladhara, but it does not commonly make much difference. But Pranayama powerfully reacts on it, so much so that it awakes the dormant power and sends it piercing through the centres. Now, the common description that the Kundali uncoils Herself then and goes up the Sushumna, leaving the Muladhara, should, I think,</div>
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be admitted with caution. That static background can never be absolutely dispensed with. As you have yourself rightly observed, 'Shakti can never be depleted, but this is how to look at it'. Precisely; the Kundali, when powerfully worked upon by Yoga, sends forth an emanation or ejection in the likeness of Her own self (like the 'ethereal double' of the Theosophists and Spiritualists) which pierces through the various centres until it becomes blended, as you point out, with the Mahakundali of Shiva at the highest or seventh centre. Thus, while this 'ethereal double' or, self-ejection of the coiled power at the Muladhara ascends the Sushumna, the coiled power itself does not and need not stir from its place. It is like a spark given from an over saturated electro-magnetic machine; or, rather, it is like the emanations of radium which do not sensibly detract from the energy contained in it. This last, perhaps, is the closest physical parallel of the case that we are trying to understand. As a well-known passage in the Upanishad has it, 'The whole (Purna) is subtracted from the whole, and yet the whole remains.' I think our present case</div>
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comes very near to this. The Kundali at the Muladhara is the whole primordial Shakti in monad or germ or latency: that is why it is coiled. The Kundali that mounts up the Nadi is also the whole Shakti in a specially dynamic form—an eject likeness of the Eternal Serpent. The result of the last fusion (there are successive fusions in the various centres also) in the Sahasrara is also the whole, or Purna. This is how I look at it. In this conception the permanent static background is not really depleted, much less is it dispensed with.</div>
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". When again I say that the volume or intensity of the coiled power can be affected (though not its configuration and relative equilibrium), I do not mean to throw up the principle of conservation of energy in relation to the Kundali, which is the embodiment of all energy. It is merely the conversion of static (potential) energy into dynamic (kinetic) energy in part, the sum remaining constant. As we have to deal with infinities here, an exact physical rendering of this principle is not to be expected. The Yogi therefore simply 'awakens', and never creates Shakti. By the way, the germ-cell which evolves the body does</div>
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not, according to modern biology, cease to be a germ-cell in any stage of the complicated process. The original germ-cell splits up into two: one half gradually develops itself into the body of a plant or animal—this is the somatic cell; the other half remains encased within the body practically unchanged, and is transmitted in the process of reproduction to the offspring—that is, the germ-plasm. Now, this germ-plasm is unbroken through the whole line of propagation. This is Weismann's doctrine of 'continuity of the germ-plasm,' which has been widely accepted, though it is but an hypothesis."</div>
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In a subsequent postscript the Professor wrote:</div>
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". Shakti being either static or dynamic, every dynamic form necessarily presupposes a static background. A purely dynamic activity (which is motion in its physical aspect) is impossible without a static support or ground (Adhara). Hence the philosophical doctrine of absolute motion or change, as taught by old Heraclitus and the Buddhists and by modern Bergson, is wrong; it is based neither upon correct logic nor upon clear intuition. The constitution of an atom reveals the static-dynamic polarisation of Shakti;</div>
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other and more complex forms of existence also do the same. In the living body this necessary static background is Muladhara, where Shakti is Kundali coiled. All the functional activity of the body, starting from the development of the germ-cell, is correlated to, and sustained by the Shakti concentrated at, the Muladhara. Cosmic creation, too, ending with the evolution of Prithivi Tattva (it is, however, an unending process in a different sense, and there perhaps Henry Bergson, who claims that the creative impulse is ever original and resourceful, is right), also presupposes a cosmic static background (over and above Chidakasha-ether of Consciousness), which is the Mahakundali Shakti in the Chinmayadeha (body of Consciousness) of Parameshvara or Parameshvari (the Supreme Lord in male an female aspect). In the earliest stage of creation,. when the world arises only as a mist in Divine Consciousness, it requires, as the principle or pole of Tat (That), the correlate principle or pole of Aham (I); in the development of the former, the latter serves as the static background. In our own experiences, too, 'Apperception' or consciousness of self is the sustaining background—a string,</div>
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so to say, which holds together all the loose beads of our elements of feeling. The sustaining ground or Adhara, as the seat of static force, therefore is found, in one form or other, in every phase and stage of creative evolution. The absolute or ultimate form is, of course, Chit-Shakti (Consciousness as power) itself, the unfailing light of awareness about which our Gayatri (Mantra) says: 'Which sustains and impels all the activities of Buddhi.' This fact is symbolised by the Kali-murti: not a mere symbol, however.</div>
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". My remarks about the rising or awakening of the Serpent Power at the Muladhara have been, perhaps, almost of the nature of a paradox. The coiled power, though awakened, uncoiled, and rising, never really stirs from its place; only a sort of 'ethereal double' or 'eject' is unloosed and sent up through the system of centers. Now, in plain language, this ethereal double or eject means the dynamic equivalent of the static power concentrated at the Mula, or root. Whenever, by Pranayama of Bijamantra, or any other suitable means, the Muladhara becomes, like an electro-magnetic machine, oversaturated (though the Kundali</div>
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[paragraph continues] Shakti at the Mula is infinite and exhaustless, yet the capacity of a given finite organism to contain it in a static form is limited, and therefore there may be oversaturation), a dynamic or operative equivalent of the static power is set up, possibly by a law similar to Nature's law of induction, by which the static power itself is not depleted or rendered other than static. It is not that static energy at the Mula wholly passes over into a dynamic form—the coiled Kundali leaving the Mula, thus making it a void; that cannot be, and, were it so, all dynamic operation in the body would cease directly for want of a background. The coiled power remains coiled or static, and yet something apparently passes out of the Mula—viz., the dynamic equivalent. This paradox can perhaps be explained in two ways:</div>
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"(a) One explanation was suggested in my main letter. The potential Kundali Shakti becomes partly converted into kinetic Shakti, and yet, since Shakti, even as given in the Mula-center, is an infinitude, it is not depleted; the potential store always remains unexhausted. I referred to a passage in the Upanishad about Purna. In</div>
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this case the dynamic equivalent is a partial conversion of one mode of energy into another. In Laya-Yoga (here described) it is ordinarily so. When, however, the infinite potential becomes an infinite kinetic—when, that is to say, the coiled power at the Mula becomes absolutely uncoiled—we have necessarily the dissolution of the three bodies (Sthula, Linga, and Karana—gross, subtle, and causal), and consequently Videhamukti (bodiless liberation), because the static background in relation to a particular form of existence has now wholly given way, according to our hypothesis. But Mahakundali remains; hence individual Mukti (liberation) need not mean dissolution of Samsara (transmigrating worlds) itself. Commonly, however, as the Tantra says, 'Pitva pitva punah pitva,' etc. </div>
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"(b) The other explanation is suggested by the law of induction. Take an electromagnetic machine: 'if a suitable substance be placed near it, will induce in it an equivalent and opposite kind of electro-magnetism </div>
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without loosing its own stock of energy. In conduction, energy flows over into another thing, so that the source loses and the other thing gains what it has lost, and its gain is similar in kind to the loss. Not so induction. There the source does not lose, and the induced energy is equivalent and opposite in kind to the inducing energy. Thus a positive charge will induce an equivalent negative charge in a neighbouring object. Now, shall we suppose that the Muladhara, when it becomes over-saturated, induces in the neighbouring centre (say, Svadhishthana) a dynamic (not static) equivalent? Is this what the rise of the Serpent Power really means? The explanation, I am tempted to think, is not perhaps altogether fantastic</div>
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neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-73601130517346890682019-05-24T02:54:00.002-07:002019-05-24T02:57:13.169-07:00Tantra VASHIKARANA<div dir="ltr" style="text-align: left;" trbidi="on">
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VASHIKMUNA is the art by which man or woman is rendered submissive and obedient to the fascinator, who for that purpose uses certain drugs and charms. And first the magic "Talaka." <a href="https://www.blogger.com/null" name="fr_27"></a><a href="https://www.sacred-texts.com/sex/ar/ar08.htm#fn_27"><span style="font-size: xx-small;">1</span></a></div>
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First Prescription</h3>
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The holy sage Vatsyayana Muni <a href="https://www.blogger.com/null" name="fr_28"></a><a href="https://www.sacred-texts.com/sex/ar/ar08.htm#fn_28"><span style="font-size: xx-small;">2</span></a> hath declared that whosoever will take the powder of sensitive plant, the root of green lotus-flowers, the Bassia latifolia, and barley-flower; and, after mixing it up with some of his own Kama-salila, will apply it as a sectarian mark to his forehead, such an one will subdue the world of women, and she who looks upon his brow cannot fail to feel for him the most eager desire.</div>
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Second Prescription</h3>
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The man who will levigate the root of the giant Asdepias, the Jatamansi, or spikenard (<i>valeriana latamansi</i>), Vekhand, the sweet-smelling grass Nagarmotha (<i>cyperus pertenuis</i> or <i>juncifolius</i>), and costus with the blood from a woman's Yoni, and apply it to his forehead, shall ever be successful in the affairs of love, and shall enjoy a long course of happiness.</div>
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Third Prescription</h3>
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The man who will take equal parts of Tagar (a flowering plant, <i>taberna montana</i> or <i>coronaria asarobacca</i>), of Pimpalimull (the root of <i>piper dichotonium</i>, or long pepper), of Mendha-shinghi (a plant whose fruit is compared with goat-horns or crab-claws), and of Indian spikenard; mix them together and knead them with honey, to which is added his Kama-salila, or with any of the other five Mala (secretions of the body); that man will find that such a mixture applied to his forehead will enable him to overcome and subdue the women of the world.</div>
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The following recipe will enable a woman to attract and preserve her husband's love:</div>
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Moisten Gorochana in the blood which appears every month, and apply it to the forehead as a "Tilak"; as long as it is there and the man looks upon it, so long shall he be in her power.</div>
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The following are "Anjan", or magical collyriums for winning love and friendship:</div>
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First</h3>
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Take a human skull from the cemetery or burning ground on the eighth day of the moonlit fortnight of the seventh month Ashvini (September-October), expose it to fire, and collect the soot upon a plate held over it; let this be drawn over the inner surface of the eye-lids, instead of the usual antimony, and the effect will be to fascinate every one. <a href="https://www.blogger.com/null" name="fr_29"></a><a href="https://www.sacred-texts.com/sex/ar/ar08.htm#fn_29"><span style="font-size: xx-small;">3</span></a></div>
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Second</h3>
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Take bamboo-manna, Naga-keskar (<i>messua ferrea</i>) <a href="https://www.blogger.com/null" name="fr_30"></a><a href="https://www.sacred-texts.com/sex/ar/ar08.htm#fn_30"><span style="font-size: xx-small;">4</span></a> Korphad (<i>aloe perfoliata</i>) and Manshila (red sulphuret of arsenic); reduce them to powder, sift, and use as collyrium; the wearer's eyes will attract the hearts of all.</div>
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Third</h3>
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Take wood of the Tad-palm (toddy-tree), costus, and Tagar-root, levigate in water, and with the latter moisten a piece of silk stuff; convert this into wicks with Shiras-oil, light them and take the soot formed upon a human skull in a cemetery, when held above the lamp; this is a</div>
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collyrium, which will make every one who looks upon it the servant or slave of the wearer.</div>
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Fourth</h3>
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Take Manshil, Naga-keshar, Kala-umbar (the fruit of <i>ficus glomerosa</i>) and bamboo-sugar, and make a collyrium when the Pushya-asterism falls upon a Sunday; its effect will be greatly to increase the mutual love of husband and wife.</div>
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The following three prescriptions are powerful in reducing other persons to submission:</div>
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If a powder made of the Kang, or white panic (<i>p. italicum</i>), white Nishottar (<i>thomea turpethum</i>), the wing of the Bhramra-bee, costus, lotus flower, and Tagar-root, be thrown upon a man, it will at once have the effect of fascination.</div>
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Second</h3>
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If a powder, made of Vatalu leaves, of Soma-valli (the moon-plant, <i>asclepias acida</i>, or <i>sarcostema viminalis</i>), and of a garland or rosary placed upon a dead body, and mingled with a little of the man's own Kama-salila, be thrown upon a person, the latter will be surely subdued.</div>
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Third</h3>
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If a powder, made with equal quantities of the Satavina-Vrisksha (the "seven-flowered tree", <i>astonia scholaris</i> or <i>echites</i>), of the Rudraksha (<i>cleocarpus lanceolatus</i>, or Ganitrus, a tree sacred to Shiva), and of the seeds of San (Bengal "sun"), be used as before, it will have even a greater effect. This is perhaps the most potent compound for fascinating others.</div>
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A Philter-Pill (Vatika)</h3>
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On any Tuesday, take out the bowels of the blue jay (<i>coracias indica</i>), and let some of the fascinator's own Kama-salila be placed inside the body; put the latter into an earthen pot, cover it with a second pot whose bottom must be turned upwards, lute with cloth and clay, and keep in a solitary place for seven days; then take out the contents, <a href="https://www.blogger.com/null" name="fr_31"></a><a href="https://www.sacred-texts.com/sex/ar/ar08.htm#fn_31"><span style="font-size: xx-small;">5</span></a> pound, reduce to fine powder, make pellets, or pills, and dry them. If one of these be given to a woman, she will be subject to a man, and vice versa.</div>
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Another Charm</h3>
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The man who, after enjoying his wife, catches some of his own Kama-salila in his left hand, and applies it to her left foot, will find her entirely submissive to his win.</div>
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Another Charm</h3>
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The woman who before congress will touch with her left foot the Linga of her husband, and will make a practice of this, undoubtedly subdues him, and makes him her slave for life.</div>
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Another Charm</h3>
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Let a man take of the egesta of the spotted-necked pigeon; rock-salt, and the leaves of the Bassia latifolia in equal parts, powder them, and rub the powder upon his Linga before congress, he will become the woman's master.</div>
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Another Charm</h3>
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Let a man levigate together Kasturi (common musk, also applied to a kind of camphor) and wood of the yellow Tetu-tree; mix them with honey two months old, and apply the substance to his Linga before congress, it will have the same effect.</div>
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A Fascinating Incense, or Fumigation</h3>
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Pound well together sandal-wood, Kunku (red powder prepared from turmeric and alum coloured with lemon-juice and other matters), costus, Krishnaguru (black sanders), Suvasika-puspha (perfumed flowers?), white vala (the fragrant <i>andropogon muricatum</i> and the bark of the Deodaru pine; and, after reducing them to fine powder, mix it with honey and thoroughly dry. It is now known as Chintamani-Dhupa, the "thought-mastering incense". If a little of this be used according to the ceremonies prescribed, he who employs it will make all the world submissive to him.</div>
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Another Incense</h3>
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Pound and mix together equal quantities of cardamom-seeds, Olibanum (or gum benzoin), the plant Garur-wel Moon-seed, <i>monispermum glabrum</i>, or <i>cocculus cardifolius</i>, sandal-wood, the flowers of the eared jasmine, and Bengal madder. This incense is powerful as that above given</div>
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neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-8555824089814329432019-05-24T02:48:00.004-07:002019-05-24T02:50:51.688-07:00Kareeza Tantra <div dir="ltr" style="text-align: left;" trbidi="on">
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Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things.</div>
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Karezza signifies "to express affection in both words and actions," and while it fittingly denotes the union that is the outcome of deepest human affection, love's consummation, it is used technically throughout this work to designate a controlled sexual relation. </div>
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Intelligent married people, possessing lofty aims in life and desiring spiritual growth and </div>
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development, have it in their power so to accord their marital relations as to give an untold impetus to all their faculties. This is given through the act of copulation when it is the outgrowth of the expressions of love, and is at the same time completely under the control of the will.</div>
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The ordinary hasty spasmodic method of cohabitation, for which there has been no previous preparation, and in which the wife is passive is alike unsatisfactory to husband and wife. It is deleterious both physically and spiritually. It has in it no consistency as a demonstration of affection, and is frequently a cause of estrangement and separation.</div>
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Karezza so consummates marriage that through the power of will, and loving thoughts, the crisis is not reached, but a complete control by both husband and wife is maintained throughout </div>
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the entire relation.</div>
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The law of Karezza dictates thoughtful preparation, even for several days previous to the union. Lover-like attentions and kindly acts prophesy love's appointed consummation. These bind heart to heart and soul to soul. There should be a course of training to exalt the spiritual and subordinate the physical. This is accomplished through reading and meditation. The reading should lead to exaltation of spirit, and to the knowledge of the power and source of life. The authors chosen should be illuminated souls, such as Browning, Emerson, Carpenter. It is not easy to advise for individual cases. W.F. Evans, Henry Wood, and R.W. Trine have revealed the law of spirit and given practical helps in life's adjustment.</div>
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The meditation should be an act of giving up </div>
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of one's will, one's intellectual concepts, to allow free usurpation of kosmic intelligence. In obedience to law, common or finite consciousness listens to kosmic consciousness. Daily, hourly, the listening soul awakens to new ideals.</div>
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At the appointed time, without fatigue of body or unrest of mind, accompany general bodily contact with expressions of endearment and affection, followed by the complete but quiet union of the sexual organs. During a lengthy period of perfect control, the whole being of each is merged into the other, and an exquisite exaltation experienced. This may be accompanied by a quiet motion, entirely under subordination of the will, so that the thrill of passion for either may not go beyond a pleasurable exchange. Unless procreation is desired, let the final propagative orgasm be entirely avoided.</div>
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With abundant time and mutual reciprocity<br />
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the interchange becomes satisfactory and complete without emission or crisis. In the course of an hour the physical tension subsides, the spiritual exaltation increases, and not uncommonly visions of a transcendent life are seen and consciousness of new powers experienced.</div>
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Before and during the time there may be some devotional exercises or there may be a formula of consecration of an uplifting character in which both unite. This aids in concentration and in removing the thoughts from merely physical sensations. The following has been helpful to many: "We are living spiritual beings; our bodies symbolize soul union, and in closest contact each receives strength to be more to the other and more to all the world."</div>
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This method of consummating the marriage relation is erroneously called in TOKOLOGY, Sedular Absorption. Many scientists now believe</div>
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there is no seed fluid secreted except through the demand of the final act of ejection. If this be true, in Karezza there is no seed to be absorbed, as, under the direct control of the will, the act ceases short of the seed secreting period.</div>
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One writer called it Male Continence, but it is no more male than female continence; to secure the greatest good, the husband and wife equally conserve their forces under a wise control; besides, Continence has long been erroneously accepted as the term for abstinence of the physical relation except for procreation.</div>
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Karezza is a symbol of the perfect union of two souls in marriage, it is the highest expression of mutual affection, and gives to those practicing it revelations of strength and power. It must be experienced upon a higher plane than the merely physical, and may always be made a means of spiritual unfoldment. This should, </div>
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indeed, be called a spiritual rather than a physical companionship. With a due reverence for the deeper meanings of the association, union and soul development are sought rather than fleeting passional gratification.</div>
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Karezza gives to the sexual relation an office entirely distinct from the propagative act, a high office in individual development and formation of character. It is both a union on the affectional plane and a preparation for best possible conditions for procreation.</div>
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Karezza should always be the outcome, the emblem of the deeper emotions; both husband and wife should hope and expect that the union will contribute to their spiritual growth and development. The marriage bond has given the sex functions a special consecration. In each union under spiritual law this consecration is renewed. There is no defilement or debasement </div>
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in the natural and controlled expression of sexual love.</div>
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Karezza does not lead to asceticism or repression, but rather to appropriation and expression. In acknowledging the life source and conscientiously devoting the creative principle to achievement, to the activities and purposes of life, one is put in possession of new powers and possibilities.</div>
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The time and frequency Karezza can be governed by no certain law. Experience, however, has proven that it is far more satisfactory to have at least an interval of two to four weeks, and many find that even three or four months afford greater impetus to power and growth as well as more personal satisfaction; during the interval the thousand and one lover-like attentions give reciprocal delight, and are an anticipating prophecy of the ultimate union. According </div>
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to the law of Karezza, the demand for physical expression is less frequent, for there is a deep soul union that is replete with satisfaction and is lasting. As a symbol it embodies all the manifestations of conjugal love. In all departments of life symbols become less necessary as one develops spiritually. So in this relation one may possibly outgrow the symbol. But both growth and satisfaction are attained through altruistic desires, and through the mutual recognition and response by husband and wife to the innermost nature of each - the higher self.</div>
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Be patient and determined; the reward will come in happy united lives, in the finding of the kingdom of heaven in your own hearts through obedience to law.</div>
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Spencer truly said: "When any law works to the advantage of the human race, then human nature infallibly submits to it, since obedience </div>
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to it becomes a pleasure to man." Yes, the pleasure is in obedience, for all our sufferings come from ignorance of the law of being, and failure of adjustment to that law.</div>
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Men and women should be as willing to learn the law of sex expression as they are to study any other science of life, or any law of nature. It should not only be an intellectual study, but should be a study of experience and adjustment. In Karezza this expression and adjustment are so largely personal that special rules cannot be given, but those seeking the highest development will soon establish suitable conditions.</div>
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neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-2407076404058958052019-05-24T02:38:00.001-07:002019-05-24T02:38:26.445-07:00Tantra in Buddhism<div dir="ltr" style="text-align: left;" trbidi="on">
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It has been the subject of debate whether the Tantrik Pañcatattva ritual with wine and so forth is a product of Buddhism, and whether it is opposed to Vaidika Dharma. Some have supposed that these rites originally came from yellow Asia, penetrated into India where they received its impress, and again made their way to the north to encounter earlier original forms. I have elsewhere put forward some facts which suggest that these rites may be a continuance, though in another form, of ancient Vaidik usage in which Soma, Meat, Fish and Purodasa formed a part. Though there are some Maithuna rites in the Vedas it is possible that the Bengal Shakta ritual in this respect has its origin in Cinacara. Possibly the whole ritual comes therefrom. I have spoken of Bengal because we should distinguish it from other forms of Shakta worship. The matter is so obscure at present that any definite affirmation as to historical origins lacks justification. Most important however in the alleged Buddhist connection is the story of Vashishtha to be found in the Tantras. He is said to have gone to Mahacina (Tibet), which, according to popular belief, is half way to Heaven. Mahadeva is said to be visible at the bottom of the Manasarova Lake near Kailasa. Some of the Texts bearing on it have been collected in the Appendix to the edition of the Tara Tantra which has been published by the Varendra Anusandhana Samiti. The Tara Tantra opens (l. 2) with the following question of Devi Tara or Mahanila-Sarasvati: "Thou didst speak of the two Kula-bhairavas, Buddha and Vashishtha. Tell me by what Mantra they became Siddha'. The same Tantra (IV. 10) defines a Bhairava as follows: "He who purifies these five (i.e., Pañcatattva) and after offering the same (to the Devata) partakes thereof is a Bhairava." Buddha then is said to be a Kula-bhairava. It is to be noted that Buddhist Tantriks who practice this ritual are accounted Kaulas. Shiva replied, "Janardana (Vishnu) is the excellent Deva in the form of Buddha (Buddharupi)." It is said in the Samayacara Tantra that Tara and Kalika, in their different forms, as also Matangi, Bhairavi, Chhinnamasta, and Dhumavati belong to the northern Amnaya. The sixth Chapter of the Sammohana Tantra mentions a number of Scriptures of the Bauddha class, together with others of the Shakta, Shaiva, Vaishnava, Saura and Ganapatya classes.
Vashishtha is spoken of in the XVII Chapter of the Rudrayamala and the 1st Patala of the Brahmayamala. The following is the account in the former Tantrik Scripture:
Vashishtha, the self-controlled, the son of Brahma, practiced for ages severe austerities in a lonely spot. For six thousand years he did Sadhana, but still the Daughter of the Mountains did not appear to him. Becoming angry he went to his father and told him his method of practice. He then said, "Give me another Mantra, Oh Lord! since this Vidya (Mantra) does not grant me Siddhi (success); otherwise in your presence I shall utter a terrible curse."
Dissuading him Brahma said, "Oh son, who art learned in the Yoga path, do not do so. Do thou worship Her again with wholehearted feeling, when She will appear and grant you boons. She is the Supreme Shakti. She saves from all dangers. She is lustrous like ten million suns. She is dark blue (Nila). She is cool like ten million moons. She is like ten million lightning-flashes. She is the spouse of Kala (Kalakamini). She is the beginning of all. In Her there is neither Dharma nor Adharma. She is in the form of all. She is attached to pure Cinacara (Shuddhacinacararata). She is the initiator (Pravarttika) of Shakticakra. Her greatness is infinitely boundless. She helps in the crossing of the ocean of the Samsara. She is Buddheshvari (possibly Buddhishvari, Lord of Buddhi). She is Buddhi (intelligence) itself (Buddhirupa). She is in the form of the Atharva branch of the Vedas (Atharvavedashakhini). Numerous Shastric references connect the Tantra Shastra with the Atharvaveda. (See in this connection my citation from Shaktisangama Tantra in Principles of Tantra.) She protects the beings of the worlds. Her action is spread throughout the moving and motionless. Worship Her, my son. Be of good cheer. Why so eager to curse? Thou art the jewel of kindness. Oh, son, worship Her constantly with thy mind (Cetas). Being entirely engrossed in Her, thou of a surety shalt gain sight of Her."
Having heard these words of his Guru and having bowed to him again and again the pure one (Vashishtha), versed in the meaning of Vedanta, betook himself to the shore of the ocean. For full a thousand years he did Japa of Her Mantra. Still he received no message (Adesha). Thereupon the Muni Vashishtha grew angry, and being perturbed of mind prepared to curse the Mahavidya (Devi). Having sipped water (Acamana) he uttered a great and terrible curse. Thereupon kuleshvari (Lady of the Kaulas) Mahavidya appeared before the Muni.
She who dispels the fear of the Yogins said, "How now Vipra (Are Vipra), why have you terribly cursed without cause? Thou dost not understand My Kulagama nor knowest how to worship. How by mere Yoga practice can either man or Deva get sight of My Lotus-Feet. My worship (Dhyana) is without austerity and pain. To him who desires My Kulagama, who is Siddha in My Mantra, and knows My pure Vedacara, My Sadhana is pure (Punya) and beyond even the Vedas (Vedanamapyagocara). (This does not mean unknown to the Vedas or opposed to them but something which surpasses the Vaidik ritual of the Pashu. This is made plain by the following injunction to follow the Atharvaveda.) Go to Mahacina (Tibet) and the country of the Bauddhas and always follow the Atharvaveda (Bauddha deshe' tharvaveda Mahacine sada braja). Having gone there and seen My Lotus-Feet which are Mahabhava (the great blissful feeling which in Her true nature She is) thou shalt, Oh Maharisi, become versed in My Kula and a great Siddha".
Having so said, She became formless and disappeared in the ether and then passed through the ethereal region. The great Rishi having heard this from the Mahavidya Sarasvati went to the land of China where Buddha is established (Buddhapratishthita). Having repeatedly bowed to the ground, Vashishtha said, "Protect me, Oh Mahadeva who art the Imperishable One in the form of Buddha (Buddharupa). I am the very humble Vashishtha, the son of Brahma. My mind is ever perturbed. I have come here (Cina) for the Sadhana of the Mahadevi. I know not the path leading to Siddhi. Thou knowest the path of the Devas. Seeing however thy way of life (Acara) doubts assail my mind (Bhayani santi me hridi: because he saw the (to him) extraordinary ritual with wine and woman). Destroy them and my wicked mind which inclines to Vaidik ritual (Vedagamini; that is, the ordinary Pashu ritual). Oh Lord in Thy abode there are ever rites which are outside Veda (Vedavavahishkrita: that is, the Vaidik ritual and what is consistent with Veda as Vashishtha then supposed). How is it that wine, meat, woman (Angana) are drunk, eaten and enjoyed by naked (Digambara) Siddhas who are high (Vara), and awe-inspiring (Raktapanodyata). They drink constantly and enjoy (or make enjoy) beautiful women (Muhurmuhuh prapivanti ramayanti varanganam). With red eyes they are ever exhilarated and replete with flesh and wine (Sadamangsasavaih purnah). They are powerful to favor and punish. They are beyond the Vedas (Vedasyagocarah). They enjoy wine and women (Madyastrisevane ratah)" (Vashishtha merely saw the ritual surface).
Thus spoke the great Yogi having seen the rites which are outside the Veda (Veda-vahishkrita. v. ante). Then bowing low with folded hands he humbly said, "How can inclinations such as these be purifying to the mind? How can there be Siddhi without Vaidik rites?"
Manah-pravrittireteshu katham bhavati pavani
Kathang va jayate siddhir veda karyyang vina prabho.
Buddha said, "Oh Vashishtha, listen the while I speak to thee of the excellent Kula path, by the mere knowing of which one becomes in a short time like Rudra Himself. I speak to thee in brief the Agama which is the essence of all and which leads to Kulasiddhi. First of all, the Vira (hero) should be pure (Shuci). Buddha here states the conditions under which only the rites are permissible. His mind should be penetrated with discrimination (Viveka) and freed of all Pashubhava (state of an uninitiate Pashu or animal man). Let him avoid the company of the Pashu and remain alone in a lonely place, free from lust, anger and other passions. He should constantly devote himself to Yoga practice. He should be firm in his resolve to learn Yoga; he should ever tread the Yoga path and fully know the meaning of the Veda (Vedarthanipuno mahan). In this way the pious one (Dharmatma) of good conduct and largeness of heart (Audarya) should, by gradual degrees, restrain his breath, and through the path of breathing compass the destruction of mind. Following this practice the self-controlled (Vashi) becomes Yogi. In slow degrees of practice the body firstly sweats. This is the lowest stage (Adhama). The next is middling (Madhyama). Here there is trembling (Kampa). In the third or highest (Para) stage one is able to levitate (Bhumityaga). By the attainment of Siddhi in Pranayama one becomes a master in Yoga. Having become a Yogi by practice of Kumbhaka (restraint of breath) he should be Mauni (given over to silence) and full of intent, devotion (Ekanta-bhakti) to Shiva, Krishna and Brahma. The pure one should realize by mind, action, and speech that Brahma, Vishnu and Shiva are restless like the moving air (Vayavigaticancalah). Quaere. Perhaps the transient nature of these Devatas, as compared with the supreme Shakti, is indicated. The man of steady mind should fix it on Shakti, who is consciousness (Cidrupa). Thereafter the Mantrin should practice Mahavirabhava (the feeling of the great hero) and follow the Kula path, the Shakti-cakra, the Vaishnava Sattvacakra and Navavigrah and should worship Kulakatyayani, the excellent one, the Pratyaksha Devata (that is, the Deity who responds to prayer) who grants prosperity and destroys all evil. She is consciousness (Cidrupa), She is the abode of knowledge (Jñana) and is Consciousness and Bliss, lustrous as ten million lightnings, of whom all Tattvas are the embodiment, who is Raudri with eighteen arms, fond of wine and mountains of flesh (the text is Shivamangsacalapriyam, but the first word should be Sura). Man should do Japa of the Mantra, taking refuge with Her, and following the Kula path. Who in the three worlds knows a path higher than this? By the grace gained therein, the great Brahma Himself became the Creator, and Vishnu, whose substance is Sattva-guna, the object of adoration of all, highly deserving of worship, the great, and Lord of Yajurveda, became able to protect. By it Hara the Lord of Viras, the wrathful one, Lord of wrath and of mighty power, became the Destroyer of all. By the grace of Virabhava the Dikpalas (Protectors of the quarters) became like unto Rudra. By a month's practice power to attract (Akarshanasiddhi) is attained. In two months one becomes the Lord of Speech. In four months one becomes like unto the Dikpalas, in five months one becomes the five arrows (probably masters the five Tanmatras), and in six months he becomes Rudra Himself. The fruit of this method (Acara) is beyond all others. This is Kaulamarga. There is nothing which surpasses it. If there be Shakti, the Vipra becomes a complete Yogi by six months' practice. Without Shakti even Shiva can do nought. What then shall we say of men of small intelligence".
Having said this, He whose form is Buddha (Buddharupi) made him practice Sadhana. He said, "Oh Vipra, do thou serve Mahashakti. Do thou practice Sadhana with wine (Madyasadhana) and thus shalt thou get sight of the Lotus Feet of the Mahavidya." Vashishtha having heard these words of the Guru and meditating on Devi Sarasvati went to the Kulamandapa to practice the wine ritual (Madirasadhana) and having repeatedly done Sadhana with wine, meat, fish, parched grain and Shakti he became a complete Yogi (Purnayogi).
A similar account is given in the Brahmayamala. There are some variants however. Thus while in the Rudrayamala, Vashishtha is said to have resorted to the shore of the ocean, in the Brahmayamala he goes to Kamakhya, the great Tantrik Pitha and shrine of the Devi. (The prevalence of Her worship amongst the Mongolian Assamese is noteworthy.) It may be here added that this Yamala states that, except at time of worship, wine should not be taken nor should the Shakti be unclothed. By violation of these provisions life, it says, is shortened, and man goes to Hell.
According to the account of the Brahmayamala, Vashishtha complaining of his ill-success was told to go to the Blue Mountains (Nilacala) and worship parameshvari near Kamakhya (Karma in Assam). He was told that Vishnu in the form of Buddha (Buddharupi) alone knew this worship according to Cinacara. Devi said, "without Cinacara you cannot please Me. Go to Vishnu who is Udbodharupi (illumined) and worship Me according to the Acara taught by Him." Vashishtha then went to Vishnu in the country Mahacina, which is by the side of the Himalaya (Himavatparshve), a country inhabited by great Sadhakas and thousands of beautiful and youthful women whose hearts were gladdened with wine, and whose minds were blissful with enjoyment (Vilasa). They were adorned with clothes which inspired love (Shringaravesha) and the movement of their hips made tinkle their girdles of little bells. Free of both fear and prudish shame they enchanted the world. They surround Ishvara and are devoted to the worship of Devi. Vashishtha wondered greatly when he saw Him in the form of Buddha (Buddharupi) with eyes drooping from wine. "What" he said, "is Vishnu doing in His Buddha form? This map (Acara) is opposed to Veda (Vedavadaviruddha). I do not approve of it (Asammato mama)." Whilst so thinking, he heard a voice coming from the ether saying, "Oh thou who art devoted to good acts, think not like this. This Acara is of excellent result in the Sadhana of Tarini. She is not pleased with anything which is the contrary of this. If thou dost wish to gain Her grace speedily, then worship Her according to Cinacara." Hearing this voice, Vashishtha's hairs stood on end and he fell to the ground. Being filled with exceeding joy he prayed to Vishnu in the form of Buddha (Buddharupa). Buddha, who had taken wine, seeing him was greatly pleased and said, "Why have you come here?" Vashishtha bowing to Buddha told him of his worship of Tarini. Buddha who is Hari and full of knowledge (Tattvajñana) spoke to him of the five Makaras (M: that is, the five commencing with the letter M are Madya, or wine and so forth) which are in Cinacara (Majnanam Cinacaradikaranam) saying that this should not be disclosed (a common injunction as regards this ritual and renders it from the opponents' standpoint suspect). "By practicing it thou shalt not again sink into the ocean of being. It is full of knowledge of the Essence (Tattvajñana) and gives immediate liberation (Mukti)." He then goes on to explain a principal feature of this cult, namely, its freedom from the ritual rules of the ordinary worship above which the Sadhaka has risen. It is mental worship. In it bathing, purification, Japa, and ceremonial worship is by the mind only. (No outward acts are necessary; the bathing and so forth is in the mind and not in actual water, as is the case in lower and less advanced worship.) There are no rules as to auspicious and inauspicious times, or as to what should be done by day and by night. Nothing is pure or impure (there is no ritual defect of impurity) nor prohibition against the taking of food. Devi should be worshipped even though the worshipper has had his food, and even though the place be unclean. Woman who is Her image should be worshipped (Pujanam striya) and never should any injury be done to her (Stridvesho naiva kartavyah).
Are we here dealing with an incident in which Sakyamuni or some other Buddha of Buddhism was concerned?
According to Hindu belief the Ramayana was composed in the Treta age, and Vashishtha was the family priest of Dasharatha and Rama (Adikanda VII. 4, 5, VIII. 6), Ayodhya-kanda V. 1). The Mahabharata was composed in Dvapara. Krishna appeared in the Sandhya between this and the Kali-yuga. Both Kurukshetra and Buddha were in the Kali age. According to this chronology, Vashishtha who was the Guru of Dasharatha was earlier than Sakyamuni. There were, however, Buddhas before the latter. The text does not mention Sakyamuni or Gautama Buddha. According to Buddhistic tradition there were many other Buddhas before him such as Dipankara "The Luminous One," Krakuccanda and others, the term Buddha being a term applicable to the enlightened, whoever he be. It will no doubt be said by the Western Orientalist that both these Yamalas were composed after the time of Sakyamuni. But if this be so, their author or authors, as Hindus, would be aware that according to Hindu Chronology Vashishtha antedated Sakyamuni. Apart from the fact of there being other Buddhas, according to Hinduism "types" as distinguished from "forms" of various things, ideas, and faiths, are persistent, though the forms are variable, just as is the case with the Platonic Ideas or eternal archetypes. In this sense neither Veda, Tantra-Shastra nor Buddhism had an absolute beginning at any time. As types of ideas or faiths they are beginningless (Anadi), though the forms may have varied from age to age, and though perhaps some of the types may have been latent in some of the ages. If the Vedas are Anadi so are the Tantra-shastras. To the Yogic vision of the Rishi which makes latent things patent, variable forms show their hidden types. Nothing is therefore absolutely new. A Rishi in the Treta Yuga will know that which will apparently begin in Kali or Dvapara but which is already really latent in his own age. Vishnu appears to his vision as the embodiment of that already latent, but subsequently patent, cult. Moreover in a given age, what is latent in a particular land (say Aryavarta) may be patent in another (say Mahacina). In this way, according to the Hindu Shastra, there is an essential conservation of types subject to the conditions of time, place, and person (Deshakalapatra). Moreover, according to these Shastras, the creative power is a reproducing principle. This means that the world-process is cyclic according to a periodic law. The process in one Kalpa is substantially repeated in another and Vashishtha, Buddha, and the rest appeared not only in the present but in previous grand cycles or Kalpas. Just as there is no absolute first beginning of the Universe, so nothing under the sun is absolutely new. Vashishtha, therefore, might have remembered past Buddhas, as he might have foreseen those to come. In Yogic vision both the past and the future can project their shadows into the present. Every Purana and Samhita illustrates these principles of Yogic intuition backwards and forwards. To the mind of Ishvara both past and future are known. And so it is to such who, in the necessary degree, partake of the qualities of the Lord's mind. The date upon which a particular Shastra is compiled is, from this viewpoint, unimportant. Even a modern Shastra may deal with ancient matter. In dealing with apparent anachronisms in Hindu Shastra, it is necessary to bear in mind these principles. This of course is not the view of "Oriental scholars" or of Indians whom they have stampeded into regarding the beliefs of their country as absurd. It is however the orthodox view. And as an Indian friend of mine to whose views I have referred has said, "What the Psychic research society of the West is conceding to good 'mediums' and 'subjects' cannot be withheld from our ancient supermen -- the Rishis."
The peculiar features to be noted of this story are these. Vashishtha must have known what the Vedas and Vaidik rites were, as ordinarily understood. He is described as Vedantavit. Yet he was surprised on seeing Cinacara rites and disapproved of them. He speaks of it as "outside Veda" (Vedavahishkrita) and even opposed to it (Vedavadaviruddha). On the other hand the connection with Veda is shown, in that the Devi who promulgates this Acara is connected with the Atharvaveda, and directs Vashishtha always to follow that Veda, and speaks of the Acara not as being opposed to, but as something so high as to be beyond, the ordinary Vaidik ritual (Vedanamapyagocarah). He is to be fully learned in the import of Veda (Vedarthanipuno). It was by the grace of the doctrine and practice of Cinacara that Vishnu became the Lord of Yajurveda. The meaning there fore appears to be, that the doctrine and practice lie implicit in the Vedas, but go beyond what is ordinarily taught. Vishnu therefore says that it is not to be disclosed. What meaning again are we to attach to the word Visnubuddharupa? Buddha means "enlightened" but here a particular Buddha seems indicated, though Vishnu is also spoken of as Udbodharupi and the Devi as Buddheshvari. The Tara Tantra calls him a Kulabhairava. As is well known, Buddha was an incarnation of Vishnu. Vashishtha is told to go to Mahacina by the Himalaya and the country of the Bauddhas (Bauddhadesh). The Bauddhas who follow the Pañcatattva ritual are accounted Kaulas. It is a noteworthy fact that the flower of the Devi is Jaba, the scarlet hibiscus or China rose. As the last name may indicate it is perhaps not indigenous to India but to China whence it may have been imported possibly through Nepal. This legend, incorporated as it is in the Shastra itself, seems to me of primary importance in determining the historical origin of the Pañcatattva ritual.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-15456607842173442492016-09-05T00:39:00.001-07:002016-09-05T00:40:50.525-07:00KATHA UPANISHAD IN SHORT
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THE KATHA UPANISHAD</b>
Today, I’d like to take up the Katha Upanishad for study. As you know, the Upanishads are independently written treatises or parables, which were penned by various unnamed sages, widely scattered in time. The Katha Upanishad, like all the others, is undated; however, scholars guess its date of origin to be somewhere around the first few centuries before the Christian Era, though we don’t have any idea who might have written it. Nonetheless, it has stood the test of time due to the fact that its author was clearly a knower of the Self, a seer of extraordinary depth and clarity.
The Upanishad begins as a tale about a young boy named Nachiketas. It seems that Nachiketas’ father, in his desire to attain heaven, performed a large scale ritual sacrifice (yajna) in which he ostensibly offered the most highly valued of his possessions, including a few head of cattle. Nachiketas, observing that the cattle offered were actually quite old and thin, wondered if his father might attain to a nether world of sorrow, rather than heaven, with such a poor sacrifice; and so he said to his father, “Why don’t you offer me as well!” His father ignored this suggestion, and so Nachiketas repeated it three times during the course of the ritual offering. His father, finally angered by what he took to be his son’s sarcasm, retorted, “Alright, I’ll offer you to Yama, the king of death!”
And so, as the story goes, the guileless Nachiketas, in
obedience to his father’s word, willingly descended into the realm of Yama, the god of death. However, when Nachiketas arrived, Yama was not at home, but was out performing some duty. And so Nachiketas had to remain there, awaiting Yama’s return, for three nights, without food or water. When, at last, Yama did return to receive Nachiketas, he said to the boy, apologetically, “You came as my guest, and you were given no hospitality for three nights; and so, in order to make amends, I will grant you three boons.”
Nachiketas accepted this offer, and said, “O Yama, for my first boon, let my father’s anger be appeased; and may he happily welcome me back when I return to him.” This was, of course, a very clever first request, as it contained within it the assurance that he would return home from this place. And when Yama granted him this boon, Nachiketas said, “For my second boon, please explain to me the meaning of the yajna, the ritual of offering to the flames of the sacrificial fire, by which one is said to attain heaven.” And so, Yama explained to him how to prepare the fire, what mantras to recite over it, and so forth. And then he said, “Now choose your third boon.”
Nachiketas said, “When a man dies, some say he continues to exist; others say he ceases to exist. Please teach me the truth of this matter.” And Yama immediately protested, saying, “Even the gods of old had questions about this. Ask me for another boon.” But Nachiketas stood his ground; “There is no other boon I wish but to understand
this,” he said. And again Yama shook his head, saying, “I’ll give you sons and grandsons who shall live for a hundred years! I can give you huge expanses of land, and you may live for as long as you like! Choose whatever you wish. I’ll provide you with beautiful dancing girls with musical instruments to entertain you; but please don’t ask me for the secrets of death!”
But Nachiketas was persistent; “All those pleasures,,” he said, “will only pass away; and while they exist, they only weaken a man’s character and strength. Indeed, life is a very fleeting thing! Keep your horses and dancing girls. Can a man enjoy wealth when he has you in sight? How can we enjoy life while you stand in the background, waiting for the end to come? I repeat my request for the knowledge of life and death. This is the only boon I wish of you.”
So, Yama had no choice but to honor his word. He sat down with Nachiketas, and began explaining to him: “There is the path of joy, and there is the path of pleasure,” he said. “Both attract the soul. One who follows the path of joy comes to good; the follower of pleasure does not reach the ultimate destination. These two paths lie before everyone. The wise choose the path of joy; the fools choose the path of pleasure.
“You, O Nachiketas,” Yama continued, “have pondered on pleasures, and you have rejected them. You have not accepted that chain of possessions wherewith men bind themselves and beneath which they sink and fall. There is the path of wisdom, and the path of ignorance.
They are far apart, and lead to different ends. You, O Nachiketas, are a follower of the path of wisdom; many pleasures tempt you not.”
Comment: This is the truth; the great majority of
humans on this planet are as yet unevolved, and still addicted to pleasures of the senses. They strive, from the time of their adolescence, to acquire material goods, and throughout their lives they give no thought to penetrating beneath the appearances to discern the reality of this life. The “good life,” they feel, has been acquired only if it is filled with wealth and power. And then they grow old, fall into senility, and die, miserable and confused.
“Abiding in the midst of ignorance,” Yama continued, “and thinking themselves wise and learned, fools go aimlessly hither and thither, like the blind led by the blind. What lies beyond life shines not to those who are childish, or careless, or deluded by wealth. “This is the only world; there is no other,” they say. Thus they go from death to death.”
Comment: “From death to death” is Yama’s way of
saying that they transmigrate as souls, taking on new bodies to enjoy the pleasures of life; then, again, they die, and continue thusly, learning slowly through experience that pleasure only alternates with pain on this wheel of birth and death. Eventually, they learn to seek, through learning and introspection, the knowledge of the eternal Self, which is the salvation from birth and death.
“Not many hear of Him (who is beyond life and death); and, of those who do hear, not many reach Him. He cannot be reached by much thinking. The way to Him is through a teacher who has seen Him.”
Comment: There are many teachers of the spiritual
life; but, unless they have, themselves, become enlightened; that is, seen the Truth in themselves, they are more apt to mislead their students than lead them to experience the eternal Self. Those who teach, without having attained that “vision” for themselves, are often preferred by superficial students; for they are apt to reduce the spiritual life to a more accessible level, offering, not the realization of God, but merely a healthy lifestyle, and membership in a “spiritual community.” This is not enlightenment, but ignorance. It is the blind led by the blind.
“This sacred knowledge,” said Yama, “is not attained by reasoning; but it can be given by a true teacher. As your purpose is steady, you have found your teacher. May I find another pupil like you!
“Before your eyes has been spread, Nachiketas, the fulfillment of all desire, the dominion of the world, the reward of all ritual, the shore where there is no fear, the greatness of fame and boundless lands. With strength and wisdom you have renounced them all.
“When the wise [person] rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then
he rises above pleasures and sorrows.
“When a man has heard and has understood, and, finding the Essence, reaches the Inmost, then he finds joy in the Source of joy. Nachiketas, you are a vessel open to the experience of your Self, of God.”
Then Nachiketas questioned Yama, his teacher: “Tell me, please, O Yama, what is seen beyond the opposites of good and evil, action and inaction, beyond past and future.” And Yama, instructing his new pupil, said, “The Self is
never born and never dies. Nothing existed before Him, and He remains One forever. He was never born; He is eternal. He is beyond all times gone by, and all times to come; He does not die when the body dies. If the slayer thinks that he kills, and if the slain thinks that he dies, neither knows the truth. The Eternal in man cannot kill; the Eternal in man cannot die.”
Comment: The author of the Bhagavad Gita was
apparently an admirer of the Katha Upanishad, for he used several of the passages from this Upanishad, almost verbatim, to place in the mouth of Krishna, such as this one, above. Or, it may be that the author of this Upanishad was quoting the Bhagavad Gita. In either case, however, it is important to note that there is no intention of implying, as some foolish people suggest, that the taking of life is justified or condoned by these sacred passages.
Yama continues: “Concealed in the heart of all beings is the Self—smaller than the smallest atom, greater than all
the vast spaces. The man who surrenders his human will leaves sorrows behind, and beholds the glory of the Self, by the grace of God.”
Comment: The Self exists everywhere: in the sub-
microscopic world of the atom and beyond the far-flung galaxies. He is realized as the sole reality of one’s being. When the puny individual ego is surrendered to that higher Self, it is the merciful grace of God, which leads one to know the Truth.
“At peace, He moves everywhere; unseeing, He sees everything. Who else but my Self can know that God of joy and sorrow? When the wise realize the omnipresent Spirit, who rests invisible in the visible, and is permanent within the impermanent, then they go beyond sorrow.”
Comment: The paradox of an unmoving God who is
manifest in all that moves is one which can never really be unraveled until the Truth is revealed within. He, in His transcendence, experiences nothing of the world; yet, He is the enjoyer and experiencer of all the senses of all creatures. Only the Self can experience the Self; and when It is revealed, the illusion of an individual ego is dispelled. Then, only the One is.
“Not through much learning is the Self reached, and not through the intellect and the study of the sacred literature. It is reached by the chosen of Him—because they choose Him. To His chosen, the Self reveals His glory.”
Comment: “Many are called,” said Jesus, “but few are chosen.” Here again it is emphasized that no amount of learning or intellectual acumen can open to man the “vision” of God. It is He who grants this vision. It is a paradox: God inspires the longing; God fulfills the longing; God is the giver of the vision, the receiver of the vision, and the vision as well.
“Not even through deep knowledge can the Self be reached, unless evil ways are abandoned, and there is rest in the senses, concentration in the mind, and peace in one’s heart.”
Comment: These, while they seem to be conditions
required for the attaining of grace, are, in fact, the results of grace. All is His doing.
“Who knows, truly, where He is? The majesty of His power carries everyone away at the time of death: priests and warriors, the holy and the unholy. Death, itself, is carried away ultimately.”
Comment: Death, itself, is carried away when the soul
realizes its oneness with God; then it is neither born nor does it die. Death is no more.
Yama continues to instruct Nachiketas, saying: “In the secret place of the heart, there are two beings who drink the wine of life: those who know Brahman ... call them ‘light’ and ‘darkness.’”
Comment: This is similar to the parable of the two birds in the Mundaka and Svetasvatara Upanishads, one of whom represents the individualized soul who eats the fruits of life, while the other, the Self, looks on in silence, as the eternal Witness. These two aspects of Reality, the transcendent Mind and Its power of creative manifestation, are named in nearly every mystical treatise. They have been called “Shiva and Shakti,” “Brahman and Maya,” “Theos and Logos,” “Purusha and Prakrti,” and so on. In the New Testament book of John, they are referred to as the “Light” and the “darkness”; this is a universal appellation for these two, found in nearly every mystical tradition. The Light, of course, is the eternal Godhead (the Self); the darkness is the universal appearance of phenomena, the world of form, which, though transient and changing, is so often mistakenly thought to be permanent and steadfast.
“Know the Self,” says Yama, “to be the Lord of the chariot; and the body to be the chariot itself. Understand the faculty of reason to be the charioteer; and the mind to be the reins.
“The horses, they say, are the senses; and the path ahead of them contains many objects of the senses. When the soul identifies with the mind and the senses, he is called,
‘one who has joys and sorrows.’”
Comment: The transmigrating soul identifies with the body, mind, and senses, and is thus carried away by the impulse toward enjoyment of the sense-objects. At the
heart of every soul is the Self, the one eternal Existence- Consciousness-Bliss. But, through ignorance of its real nature, it races about, identifying with the active mind and senses.
“He who has no correct understanding, and whose mind is never steady, is not the ruler of his life; he is like a bad driver with wild horses. But he who has right understanding, and whose mind is ever steady, is the ruler of his life, like a good driver with well-trained horses.
“He who has no correct understanding, who is careless and never pure, does not reach the end of the journey [of life]; but wanders on from death to death. But he who has right understanding, is careful and ever-pure, reaches the end of the journey [of life], from which he never returns.
“The man whose chariot is driven by reason, who watches and holds the reins of his mind firmly, reaches the ultimate end of the journey, the supreme and everlasting Spirit.”
Meditation
What, Lord, is the most I can hope for in this life? Is it not Thee, Lord, who art my greatest hope? To find Thy love and Thy serenity within me when trouble comes to me—is this not my greatest hope and treasure? To feel Thy presence when all others abandon me, to receive Thy consolation when nothing on earth consoles me, to breathe freely in eternal Joy when this earthly breath fails me—is this not my greatest hope, my highest good?
To be so firmly wed to Thee that I am never without the happy thought of Thee; to be so established in awareness of Thee that I see nothing before me that is not resplendent with Thy glory; to be so surrendered to Thy Will that I do not speak or act, but rather Thou dost speak and act through me—is this not the most I can wish for in this life, O Lord?
Bring me, Lord, to this, my desire: that I may remember Thee with my every thought, see Thee in every form, and serve Thee with every word and deed that comes from me. For Thou art my Truth, my Joy, my very Self; and I have no other goal, and no other hope, but Thee and Thee alone.
∞ ∞ ∞
When we left off with the Katha Upanishad, Yama, the god of death, was explaining to Nachiketas, his pupil, that like the master of a chariot, the Self is the Master of the body. The mind he likened to the reins, held in the hands of the intellect, who is the charioteer. The horses, which are steered by means of the reins, are the senses; and their objects are the pathways before them. As we left off, Yama was saying to Nachiketas that, “The man whose chariot is driven by reason, who watches and holds the reins of his mind firmly, reaches the ultimate end of the journey, the supreme and everlasting Spirit.”
Once again, Yama attempts to explain to Nachiketas the relationship of the Self to Nature, to the soul and to the intellect and the wayward mind:
“Beyond the objects [of sense] are the senses which perceive them; and beyond the senses is the mind. Beyond the mind is the faculty of intellect, and beyond the intellect is the soul (jiva) of man. Beyond the soul is the manifestory power of God (Nature, or Prakrti); and beyond Nature is the supreme Being (Purusha). Nothing is beyond Purusha. He is the final end.”
Comment: It may be possible to understand this
better by reversing the order and seeing how each manifests from the other: The Self, or Purusha, is synonymous with Brahman, the absolute Godhead. Emanating from It, like
the power of thought, is the manifestory power of God. This “power” is the creative Energy, which manifests as the phenomenal universe of form—on both the subtle and the gross levels. From God’s manifestory power, souls are formed, each one being God in essence, but unaware of it, due to the veiling power inherent in manifestation, which gives to each one a unique perspective. The pure Consciousness, which is the Self, is reflected in the soul as intellect, the reasoning power, and subservient to this reasoning power is the active effusion of thought and image, which is the mind. The mind, in turn, is the “ruler,” so to speak, of the senses; their input is filtered through the mind and there analyzed. And, of course, the senses could not function if there were no objects of perception in the phenomenal world to reflect.
Yama goes on to say: “The light of the Self is invisible, concealed in all beings. It is seen by the seers of the subtle, when their vision is keen and clear.”
Comment: The Self is the original Light by which all
subtle and gross forms, which emanate from It, are illumined. As the senses and their objects are subsequent to the Self, that original Light cannot be perceived by the senses. However, when the separative identity, the false ego, is made subservient to the Self, the Light of Consciousness rises to the surface, as it were, and shines through as Divine Love, or Joy. In a moment of absolute clarity, the Self becomes aware of Itself, and all ignorance
regarding Its true Identity is dispelled.
“Awake, arise!” says Yama; “Strive for the Highest and be in the light! Sages say the path is narrow and difficult to tread; narrow as a razor’s edge.”
Comment: This was the admonition of Jesus also:
“Strait is the way and narrow the path that leads unto the Light.” What both of these Self-realized sages meant to impart with this caveat was the understanding that what is required to attain “the Highest,” “the kingdom of God,” is a single-minded dedication to the goal, comparable to that of a tight-rope walker whose concentration is fixed on the rope before him. Those who follow the soft-pedaled approach of those teachers who have never made their way to the Highest will not find such methodology to their taste; however, those who have reached that goal are unanimous in the prescription of diligent one-pointedness of mind.
“The Self,” says Yama, “is beyond sound and form, beyond touch, taste, or smell. It is eternal, unchangeable, and without beginning or end; indeed, It is beyond reasoning. When consciousness of the Self manifests within, a man becomes free from the jaws of death.”
Comment: The realization of the Self, which Yama is
teaching to Nachiketas, is the means to be free of the power of Yama himself. Little wonder that Yama was reluctant to teach this secret to Nachiketas. Again, Yama speaks to his charge of the difference between the outer focus of
attention, which is intent on the objects of sense, and the inner focus of attention, which is intent on God within:
“The Creator made the senses outward-going; they go to the world of matter outside, not to the Spirit within. But, it happened that a sage who sought the eternal Truth looked within himself and found his own eternal Soul.
“The foolish people of the world run after outward pleasures, and fall into the snares of all-embracing death. But the wise, who seek the Eternal, do not search for It in things that pass away.
“This, by which we perceive colors and sounds, perfumes and kisses of love, by which alone we attain knowledge, by which we can be conscious of anything: this, truly, is that Self.”
Comment: Yama wishes to make clear that the
substratum of consciousness which is our very Self, that same consciousness by which we think and know and experience the pleasures of the senses, is the one Consciousness of the universe. There is no other. Though that consciousness is limited at present by our false identification with such modifications as the intellect, the mind, the body, etc., still, the Self is always the Self; and that is our true Identity.
“When the wise man knows that it is through the great and omnipresent Spirit in us that we are conscious, both in waking and in dreaming, then he goes beyond sorrow.
“When he knows the Self, the inner Life, who enjoys like a bee the sweetness of the flowers of the senses, the Lord of what was and of what will be, then he goes beyond fear. This, truly, is that Self.”
Comment: “This” means this very self, which is
seated behind the eyes that are reading these words; this Self, which is the witness of the activity of the mind and the senses, is the one and only Self. It does not come and go; It is always the Self of you and of everyone.
“There is a Spirit who is awake in our sleep, and creates the wonder of dreams. He is Brahman, the Spirit of Light, who is rightly called “The Immortal.” All the worlds rest on that Spirit, and beyond Him no one can go. This, truly, is that Self.
“As fire, though one, takes new forms in all things that burn, the Spirit, though one, takes new forms in all things that live. He is within all and is also outside.”
Comment: If just for a moment one could become
aware, while looking at other people, that here, before one’s eyes, is the Divine Spirit, manifesting in all these various forms—then, in that moment, one’s view of life and the world would be changed forever. And because, ultimately, the Divine Spirit is one’s own Self, all this world of diversity and multiplicity is nothing else but one’s Self.
“As the wind, through one, takes new forms in whatever it enters, the Spirit, though one, takes new forms
in all things that live. He is within all and is also outside. “As the Sun, that beholds all the world, is untouched
by earthly impurities, so the Spirit, that is in all things, is untouched by external sufferings.”
Comment: The assertion that God does not suffer
seems an obvious and unnecessary statement. But it is not obvious to everyone that their real Self never suffers. If we can realize that there is no Self but God, the eternal Self, then we can see also that it is only Nature, it is only the constituted appearances, which suffer disintegration and death. The Self is ever-free of Nature, while projecting it on Its own screen.
“There is one Ruler, the Spirit that is in all things, who transforms His Unity into [the appearance of] multiplicity. Only the wise who see Him in their souls attain the Joy eternal.
“He is the Eternal among things that pass away, the pure Consciousness of all conscious beings, the One who fulfills the prayers of many. Only the wise who see Him in their souls attain the Peace eternal.”
Now, Yama draws all his thoughts together and reiterates, by way of summary, all that he had said before, in order to inspire Nachiketas to aspire toward the realization of the Self:
“The whole universe,” says Yama, “comes from the Lord, and His Life burns [like a conflagration of Energy] throughout the whole universe. In the power of thunder
one senses His majesty; but those who have known Him have found immortality.
“If one sees Him in this life before the body passes away, one is free from bondage; but if not, one is born and dies again in new worlds and new creations.
“When the wise man knows that the senses do not belong to the Spirit, but that their waking and sleeping belongs to Nature, then he grieves no more.”
Comment: In other words, it is not the Self who acts,
or enjoys, or senses; but, rather, it is the manifestory power of God, or Nature, who is acting, enjoying and sensing within this phenomenal world. The Self is always detached. It is the eternal Witness, the conscious Screen upon which all is projected. And when this is realized, one knows the Self to be ever-free, ever-blissful, without grief.
“Beyond the senses is the mind and beyond the mind is the intellect; beyond the intellect is the soul of man, and beyond this is the creative Energy of the universe, the Evolver of all. Beyond even this, is the Purusha (the Self), all-pervading, beyond definitions. When a mortal knows Him, he attains liberation and reaches immortality.”
Comment: This is the course of the evolution of
awareness: first, we identify with the senses as children; then we discover the mind, then the intellect; and, if we study and analyze Nature, we come to realize that all forms are nothing but manifestations of the one creative Energy. We sense our oneness with this creative Energy, this one
effusive Life, and we feel that we are an integral part of one vast Nature. Only the contemplative soul passes beyond even Nature and knows the eternal Mind from which that creative Energy is projected, as a vast dream-image might be projected from the mind of man. This eternal Mind, the Absolute, the Godhead, is realized within the mind of man as the substratum of Consciousness that manifests as all conscious beings. It is known, not as “He,” but as “I.”
“His form is not in the field of vision; no one sees Him with mortal eyes. He is seen by a pure heart, and by a mind and thoughts that are pure. Those who know Him attain life immortal.
“When the five senses and the mind are still, and the intellect itself rests in silence, then begins the path supreme. This calm steadiness of the senses is called ‘Yoga.’ Then, one should become watchful, because Yoga comes and goes. “...When all desires that cling to the heart are surrendered, then a mortal becomes immortal, and even in
this world he is one with Brahman.”
Comment: Even while living in this world of manifold appearance, one who has seen the Truth of existence will be free, will know that he is the Immortal. And, even should he forget, he remains ever-free, ever one with Brahman.
“When all the ties that bind the heart are untied, then a mortal becomes immortal. This is the sacred teaching.” Comment: When all personal, separative desires are
dispelled in the satisfaction of the Self, then the heart is surrendered to God’s will, and that heart becomes an instrument of God’s Love, of God’s Joy. The separative soul no longer has any substance or reality; and only the immortal Self lives and acts on earth so long as the body lives. Thus comes to an end Yama’s sacred teachings; and with this, the Katha Upanishad also ends:
“Nachiketas assimilated this supreme wisdom taught by Yama, the god of the afterlife, and he learned the art of inner union, or Yoga. Then he reached Brahman, the supreme Self, and became immortal and pure. And so, truly, will anyone else who knows the Atman, the true, supreme Self.”
Meditation
What may I give Thee, O my Lord, who hast given to me so greatly of Thyself? What, indeed, do I have to give that is not already Thine? And who is this upstart “I” who speaks of serving “Thee,” whom everyone knows art both the server and the served?
It is this very sense of “I,” this false ego, that I offer, Father, as my gift to Thee. For there is nothing that is not Thine own: this body, mind, and intellect, all belong to Thee and serve Thy purposes in reflecting Thy wisdom and Thy truth. It is only this mistaken sense of “I,” this “me and mine,” that stands before the clarity of Thy inherent Light
and the sweetness of Thy perfect Peace.
Then let this “I” be always prostrate at Thy feet in adoration, silenced in surrender, awed and voiceless in anticipation of Thy touch. And let these eyes turn ever upward unto Thee, though blinded by Thy brilliant Light, until, transparent as a polished pane of glass, this soul becomes the pure conduit of Thy Truth, Thy Will, Thy Love, who art the only “I” that truly lives.
∞ ∞ ∞
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neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-83720021858680950762016-09-05T00:28:00.006-07:002016-09-05T00:32:13.743-07:00RAGHAVENDRA SWAMI MIRACULOUS SAINT OF MANTRALAYAM<div dir="ltr" style="text-align: left;" trbidi="on">
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Sri Raghavendra Theertha - the patron Saint at Mantr alayam is verily the wishing tree (Kalpavruksha), the divine cow (Kamadhenu) and the divine jewel (Chintamani) all in one, fulfilling the righteous desires of all that visit Mantralayam and pray for his bening benevolence. No one has returned disappointed as the sage who is verily present to this date, in the holy Brindavan answers all prayers, grants all desires and makes the devotes happy here in this mundane world and the upper world, recommending to him "Moksha" (beatitude). Lord Sriman Narayana is the sole Moksha Data (giver of beatitude) and Lord Vayu Deva also functions as Moksha -Data with the permision of Lord Sriman Narayana. Raghavendra Theertha is an ardent devotee of Sri Vayu-Deva and his indwelling Lord Sri Ramachandra who is no other than Sriman Narayana Himself. Sri Raghavendra Theertha has access to this Moksha data and is instrumental in getting the Grace ofVayu deva and Lord Sri Hari to the devotees who approached him.
Every human being desires happiness only, when he lives in the world and wants the same
happiness in the upper world too, which is Janma rahithya or Moksha or a place of permanent happiness from which no-body would like to return. This is the abode of Lord Sriman Narayana who is supreme, as the greatest God of Gods, none to equal Him, in any respect. This true Knowledge is Vaishnava Bhakti propagated by Sriman Madhwacharya 13th century (Devotion of Lord Vishnu or Sriman Narayana). Sriman Madhwacharya is the incarnation of Sri Vayudeva himself a great devotee of Lord Sriman Narayana and his disciples spread his doctrine far and wide in this sacred land of Bharath and Sri Raghavendra Theertha is one such great devotee of Sriman Madhwacharya and Lord Sri Hari who established the Dualistic theory of Dwaitha Siddhanta.
Sri Raghavendra Theertha of present times in an incarnation of a celestial and though he is not visible to us now (He was visible to Sir Thomas Monroe, the then Collector of Bellary and Anantapur), He is very much present in the Brindavan alive at Mantralayam to this 324th year of entry into the Brindavan as on 16-8-
1995 showing all his mystic powers and blessings all those who come to him for solace and comfort in this
strife torn life. The saint has assured his presence for many many more years to come, not only at
Mantralayam, but all places where Brindavan is established containing "Mrithika" (scared soil) taken out from the original Brindavan at Mantralayam.
The mystic experience of devotees, the miracles of Sri Ragahvendra Theertha performed while bodily moving, prior to his entry into Brindavan and performing to this date are indesireable and the learned alone are capable of extolling the miraculous wonders of this wonder of wonders of the modern scientific era.
His charms baffle scientific probes. The Blind are restored their sight, the deaf hear, the dumb speak and he limping lame walk majestically after due benediction.
Raghavendra Theertha was a prolific writer. His lucid explanation in chaste sanskrit the most difficult abstract axioms in meta-physics, makes one master philosophy in general and Dwaita doctrine in particular. Learned scholars (Pandits) owe a debt of gratitude to the sage who is verily the walking encyclopedia then and now. Un-understandable passage in scriptures are rendered understandable by a flash as it were and the learned extoll"Sri Rayaru" (As Sri Raghavendra Theertha is affectionately called by (the multitudes) as the greatest preceptor of modern times.
Mantralayam draws huge crowds althrough the year, and the glory of Ragha vendra Theertha, the
saint at Mantralayam is a perennial source of hope for all the forlorn, believer’s and disbeliveers. "Raghavendra" is a household name is South India especially and the masses cherish his name as
Saviour, Savant and benefactor, yesterday, to day and tomorrow.
2. BACKGROUND AND PURPOSE OF AVATHAR (INCARNATION)
A Rigvedic prayer " NISHUSEEDA GANAPATHE GANESHU TWAAM AAHU; RVI PRATHAMAM KAVEENAM \ NA RUTHE TWAT KRIYATHE KINCHAARE MAHA MARKAM MAGHAVAN CHITRA MARCHA", attributes "SARVA KARTRUTVA (DOER OF EVERTHING) to Lord Sri Hari. Doing, undoing sustaining are all the sport of Sri Hari who is sarvagna (Omniscient) being present always (Omnipresent) and all powerful always (Omnipotent). He wills everthing and does everything being very very independent (SARVA SWATANTRA)
The universe is his creation and its entity is real (not unreal) as propounded by some and is an
Arena (Place) where the Sujeevis (Worthy) work for their salvation (Sadhana) and our sacred land of Bharath is one such Sadhana Kshetra (Workspot) for realization of ultimate truth, the supremacy of Lord Vishnu, which knowledge alone leads to Moksha (Beatitude).
As the age of Kali advanced, the righteous suffered a set back and unrighteous flourished and the worthy Sujeevis (Souls) were worried that the true knowledge necessary for salvation had become relegated to be of no use.
The celestials complained to Lord Vishnu, who assured them that he would send his deputy, Lord
Vayu-deva to spread the vedic messsage to enable the righteous to know the subtleties hidden in the vast texts of Vedas and arrive at the correct interpretation of the same to choose the path leading to Mukthi, the last of the four-fold desires (Dhamartha Kama Moksha) the abode of eternal happiness and freedom from the cycle of births and deaths.
Vayudeva thus sent, (who has taken the Avatar of Sri Hanuman in the days of Sri Ramachandra )
took the Avatar (Incarnation) of Sri Bhimasena of the fame of Mahabharatha, a warrior par excellent, who subdued the enemies, the followers of Kali and destroyed them establishing the supremacy of Lord Sri Krishna (Another incarnation of Sriman Narayana).
The same Sri Vayudeva re-incarnated as SRI MADHWACHARYA near Udipi and spread the Dwaitha doctrine to uplift those deserving and fitting souls to realise their lives ambition, the Moksha or (Mukthisthana) abode of perenial and permanent happiness.
The mission over, Sri Madhwa Charya disappeared on an auspicious day (Madhva Navami in the month of Magha), about eight centuries ago and his work of spreading ther divine Dwaitha doctrine was taken up be great Savants, his disciples and their disciples and their disciples (sishya and Prasishyas), a continuous process to the present times. They are the preceptors and Sri Raghavendra Swamiji is one such preceptor spreading the philosophy of the great master Sri Madhwacharya and it is rightly said that the task of path shown is now accessible to all who worship Lord Vishnu as the greatest amongs the greatest Gods, and who done bestows the much desired Moksha.
Sri Raghavendra Theertha belongs to the galaxy of luminaries, stalwarts in Madhwa philosophy like the ascetics of great eminence in the pontificate succeeded by Vibhudendra Theertha, Surendra Theertha, Vijayendra Theertha and Sudhindra Theertha, the immediate guru of Sri Raghavendra. All these great men were very very pious sages, and well wishers of the society. Contemporary kings Emperors, patronished them and the Mission of spreading Vishnava cult spread and attained the pinnacle of glory in the times of Sri Raghavendra Theertha.
A cursory glance of all events leading to the appearances of Sri Raghavendra Theertha in the
religious history of South India in an opportune time to uplift the masses, establishes that God wills his own
way, sends his own servants of picked choice to carry out his Will, his orders and help devotees who yearn for Him.
Sri Raghavendra is God's choice. He is born of His Grace. He did and does what God commands, having been in the merciful look of Sri Vayu Deva, who is his indweller along with his own indweller Lord Sri. Ramachandra.
An attempt will be made in the succeeding chapters how the God's mission befell on celestial "SANKUKARNA"A Karmaja Devatha, an attendant on Sri Brahmadeva, whose main duty was to furnish articles of worship like flowers. Tulasi (Basil) to Brahmadeva and assist him to worship Lord Vishnu.
It was a divine plan. One day Sankukarna was late in bringing the articles of worship to
Brahmadeva, who was not happy with the delay caused. A curse outwardly (a boon really) befell SankuKarna to be born as a human being in the mundane world. It was a blessing in disguise. Sankukarna had now a chance to go to the earth on a great mission of spreading the "SARVOTTAMATWA" (Supremacy) of Lord Sri Hari, with an assurance from Brahmadeva that in all his births in the mundane world, Sanku karna would be a devout Vishnu Bhaktha spreading vaishnava cult.
The first Avatar (incarnation) Sanku Karna took was that of Prahalada Raja, son of Hiranya Kashipu. The second was that of Sri Vyasa Theertha, the Raj Guru of Sri Krishna Deva Raya and the thrid is that of Sri Raghavendra Theertha, still in his Avatar (incarnation), living in the Brindavan for the last four centuries and contunues to be there invisible to us in the Brindavan for three more centuries. He manifests himself in all the Brindavans, wherever a Brindavan is established (Pratishte of Moola Mritika Brindavan by the peethadhipathis of Sri Rayara Mutt, with the Holy and sacred soil taken out from the original Brindavan at Mantralayam.
Blessed is that should who devotedly worships and sings the glory of Sri Raghavendra Theertha. Haridasas
(Bards) have sung his glory and have rules out that unless Sri Raghavendra wills an attempt to visit Mantralayam and His sacred Brindavan will fail, and the unfortunate (Manda bhagyas miss his Sevas (worship) such is the greatness of Sri Raghavendra Theertha.
3. ANCESTRY
The Kadambas and Chalukyas were rulers of parts of South India in the days of Yore. They patronised vedic religions and held Brahmins in high esteem and gave them high posts. The vijaynagar kings also extended the same support to the Brahmin Community.
Fourteen Gotras (Section of Community) were of fame among the original sixty families
(Sashtika Vamsas) and " BEEGAMUDRE" family of Gauthama gotra was renown, and one Sri Krishna
Bhat amongst them was a man of great learning. Adept in playing Veena Krishna Bhat. Sri Krishna Deva Raya, the greatest king among the Kings of Vijayanagar was the contemporary monarch of those days. He was a great patron of art and architecture. Artists flourished in his regime. He sent for Veena Krishna Bhat gave him royal support and kept him in the Royal; Court. His son Kanakachala Bhat, and Grand son Thimmanna Bhat continued the family tradition of being Vainikas (adept in playing Veena) besides being orthodox Vedic Pandits.
The year 1565 A.D. was fateful year. It saw the decline and downfall of the Vijayanagar Empire,
the champions of a Hinduism and Hindu Culture. Aliya Rama Raya, the son-in-law of Sri Krishna Deva Raya, commander - in - chief of Hindu forces fell to the Muslim sword in the battle of Rakkasi - Tangadi on the shores of river Krishna and the aggressing Muslim forces of the five sultnates in the Deccan (break- away kingdoms of Bahamani Empire) chased the retreating Hindu armies and put everything to sword and fire, proof of which can still be in the ruins of Hampi on the banks of river Tungabhadra, the then capital of the great Vijayanagar empire. The glory of Vijayanagar kings had been crushed and deserting the capital, the then kings field to safety shifting the capital to Penukonda in the present Anantapur district of Andhra Pradesh. Royal patronage having been lost, the artists and poets in the Royal Court also field to places of safety to eke out a living. Veena Thimmanna Bhat was one such migrant who sought Ashraya (Refuge) in the pontificate at KUMBHAKONAM under the charge of Surendra Theertha enjoying the patronage of the ruler Sri ranga Raya of those parts, keeping up the traditions of Vijayanagar empire in supporting art and architecture.
Thimmanna Bhat thus settled down with his wife Gopikamba and lead a life of peace and comfort in the new environment. The couple undertook a pilgrimage to Tirumala and had the blessings of Lord Venkateshwara (lord Sriman Narayana himself in the age of Kali) and returned to his "Agrahara" a colony of Brahmin settlement in the Tundeera Manadala of Tamil Nadu, and was blessed with a daughter"Venkatamba and a son "Gururaja".
Sri Vijayendra Theertha and next to him Sri.Sudheendra theertha had taken over the pontificate at Kumbakonam in Tundeera Mandalam and one CHEVVAPPA NAIK of the Naik Dynasty held his sway at Tanjore and he too extended the patronage to the pontificate and he learned pontiffs and Pandits of contemporary period.
Thimmanna Bhat and Gopikamba were not content with a daughter and a son. They wished one
more son who would make them still happier, more so if the son to be born was an extra-ordinary gifted
Vaishnava Bhaktha. That was God's plan. Motivated by His plan (SANKALPA) the orthodox couple,
Thimmanna Bhat and Gopikamba left for Tirumala to worship again Tirumalesha the KAMITARTHA PRADAYAKA (fulfiller of desires) praying His grace in the form of a jewel like som, a Vaishnavagrani who would spread Vishnu Bhakthi.
4.THE FUTURE RAGHAVENDRA IS BORN
An adage in Telugu says that a flower spreads its perfume of fragrance the moment it blossoms. (POOVU PUTTAGANE PARIMALIN CHUNU). Here was a flower spreading its fragance even before it blossomed. Gopikamba was in the family way and the joy of Thimmanna Bhat and Gopikamba, his wife, knew no bounds. The couple were sure that a baby boy would soon join them as a Vara Prasada (fruit of a boon) to spread his effulgence eternally to his own people and the community at large. How could it be otherwise, especially when Lord Venkateshwara Himself has blessed the couple?
Raghavendra Vijaya an authentic classic of Ten cantos penned by Lakshmi Narayana Charya, son
of Venkatamba (nephew of future Raghavendra Theertha) records events chronologically from the childhood, early education, higher education and still higher education youth, marriage, and his mastery over philosophy with special reference to the doctrine of Madhwa's preaching and learning’s besides a matchless adaptation in playing Veena, the family art and finally ascension to the pontificate to succeed Guru sudheendra Theertha to take up the mission of his life-preaching and spreading of Vaishnava cult and Vishnu Bhakthi.
The fetus in the womb of Gopikamba was to be the future Raghavendra, once again SankuKarna
to be re-born a third time to carry out the great mission for which he was ear-marked. Pregnant women long for so many delicacies when they are pregnant in their pregnancy For example, pregnant ladies develop a strong desire for sour fruits etc., But Gopikanba's longings were not for the ordinary things of desire of common ladies, but they were in consonance with the divine child that was in. She liked colour indicating the child to be in the womb would be an individual who would adorn saffron robes of a Sanyasi in the days to come. She desired to hear only stories of God's benevolence and his care for the devoted souls who would cling to the lotus like feel of the Lord. What a noble lady indeed! to bear a world Master (JAGATHGURU) in her pretty womb. Blessed are the noble souls who become the parents of such world Masters, this is reminiscent of Jagat Guru Madhwa Charya to Madhyageha Bhattaru and Vedavathi devi in PAJAKA KSHETRA, near Udipi. Great should chose great souls to be their parents in this world, So were Gopikamba and Thimmanna Bhat, chosen by the God to bear a noble soul.
5. BIRTH OF SRI RAGHAVENDRA
Gopikamba was now in an advanced stage of pregnancy. An auspicious time came. All the planets were in their ascendancy by a divine plan and they were all benefic in nature seeing the Janma (Ascendent). A divine baby boy was ushered into this world in 1595 A.D. Gopikamba had given birth to a son who was to become the future Raghavendra. Thimmanna's joy, was of no bounds. He had a pure factory bath and offered thanks to God. His fore-fathers (Pitru devathas) would now go to the better worlds as a very very worthy son had been from born to the pious couple Gopikamba and Thimmannarya.
The baby boy was a synosure to the gazers. His brilliance was superb. The customary rituals over, Thimmannarya named the boy"VENKATANATHA", in gratitude to Lord Venkataeshwara, by whose blessings this brilliant son had been born to him.
The child was supper natural. All its actions of infancy would indicate extra-ordinary happenings in the days to come and when the child was about six months old"ANNAPRASANA" a function to mark the first feed to Solid food was celebrated fittingly.
Third year came off. Venkatanatha had his tonsure ceremony, (first hair cut). Aksharabhyasa
(initiation to write alphabet) followed and young Venkatanatha amazed all with his capacities to learn anything he was taught. By this time, Venkatamba, his elder sister came of age and had to be married soon. With no royal patronage then, Thimmannarya began to brood over as to how a poor man like him could afford to celebrate the marriage as it costs a lot. His worry would disappear as son as Venkatanatha would near him with his bewitching smiles and endearing addresses of affection. Brilliant children are a source of perennial joy to parents in pecuniary troubles. Poverty is forgotten. Thimmannarya never minded his poverty.
The first days of Aksharabhyasa were astounding. Young Venkatanatha would perplex his father
by asking how a pervading God would limit himself in a tiny alphabet "AUM" when he was asked to practice writing "AUM" in sand (This system of practicing writing in sand is not in vogue now. It is giving way now a days with the advent of pens and pencils ruining the handwriting. Good handwriting is a rare commodity now a days.) Thimmannarya could see the divinity in the child. He would like to prostrate but dared not as he was reminded of another father, Madhyageha Bhattaru, prostrating to his son Vasudeva Unawares took as permission from his father to take Sanyas. So Thimmannarya dared not offer a Pranam (obeisance) to the child prodigy Venkatanatha. Venkatanatha a prodigy was very precocious. His preciosity was a subject matter of all who visited them.
Days rolled on. Thimmanna got his daughter married to a learned man one Lakshminarasihacharya of Kasyapa gotra. He wanted his sons Gururaja and Venkanna (Venkatanatha) to come up well in studies. Thimmannarya performed the Upanayana (Threa ceremoney of Guru Raja).
Thimmannarya now went to live with Sri. Sudheendra Theertha at Kumbakonam in his Vidya
Mutt. Sudheendra Theertha saw Venkanna, the little boy as his future successor. Venkanna was as brilliant lad. Thimmanna's concern was that Venkanna should progress very well in studies. But destiny snatched his away soon. He was not destined to see Venkanna's progress in studies. He died and the responsibilities to educate Gururaja and Venkanna to higher levels befell to the lot of his Brother-in-law Lahsminarasimhacharya. Soon Gururaja was married and an affectionate Sister-in-law of Venkanna joined the family which now consisted of Widowed Gopikamba, elder brother Gururaja and his wife KAMALADEVI and Venkanna, the youngest in the family circle.
6. EDUCATIONAL PROGRESS AND MARRIAGE
Visit to the Mutt at Kumbakonam has a salutary effect on Venkanna. His primary education was almost over. He had mastered Amarakosha which had sharpened his lexial knowledge and the future writer had endowed himself a vast treasure of Active and Passive vocabulary in Sanskrit Grammar had been mastered and young Venkanna's mind turned towards God. He liked performing pooja (Worship) like the Swami at the Mutt, and felt attrached towards Moola Rama (the unique idol worshipped in the Mutt by the Swamiji).
Gururaja, the elder brother performed the Upanayana of Venkanna and both left for Madura i to be
with their Brother-in-law Lashminarashimha charya for advanced studies. Venkanna was an all round. Good at play he was equally good in studies. His chanting of Vedas, efficiency in music revealed the celestia; in him. He was now in his youth and very very handsome. Humble, modest, he was all a model for personified virtues. Words cannot describe his virtuous personality. Parents of eligible girls would deek him as a befitting Bridegroom for their adolescent daughters, and brides of beautiful countenance would very much desire a Bridegroom like Venkanna to be their life partner-matchless in any quality. Venkanna was indeed a cupid come down to earth.
Gururaja the elder brother selected a befitting girl from a learned family "Saraswathi" by name for
Venkanna and had the marriage performed in all pomp and pleasure.
Venkanna was now a Grihasta, a family man. Saraswathi was an ideal wife and Venkanna was happy.
7. DOGGING POVERTY
Venkanna and Saraswathi lived a happy life in their village. Days plied fast and the couple were blessed with a son "LAKSMINARAYANA" soon.
Indian mythology attributes kith and kin relationship amongst Gods and Goddesses in the above
world as in vogue amongst human beings in this world below. Goddess Lakshmi, the consort of Lord Narayana is Mother-in-law and Goddess Saraswathi is her daughter-in-law. In the human world Mothers- in-law are opposed to their daughters-in-law and do not agree with each other generally. Venkanna was a man of letters in charge of wealth would not prefer to stay with Venkanna where her daughter-in-law has established herself. That is to say learning and wealth do not co-exist generally.
Venkanna was well learned. One can easily infer the aloofness of wealth. With no patronoage to his learning, he was poor and not able to make both ends meet. He could as well go the rich, impress them with his learning and make a decent living. But he preferred poverty to pelf. He preferred pursuit of Vedantic studies still and made a living with whatever he earned, often too meager to meet the demands of the oven. The dripping miseries of the poor are only to be experienced to know the severity of the intense suffering, the poverty brings in Dejection, depression, defeatism dog the person inflicted with poverty and it is a hellish suffering to be poor. Even kings like "NALA" deserted their wives in utter dejection in a temporary phase of poverty, they suffered. Venkanna's poverty beggars description. The orthodox Madhwa Brahmins observe the eleventh day of each fortnight (Bright or dark) in the calendar month of the year as "Ekadashi" on which day even water is not sipped. It is ritual (Vratha) observance to please Lord Sri Hari (Haridina) and strict observed of fast during the Thirtythree to Thirty five hours from Dasami
(Tenth day) night to Dwadashi, (12th day) early hours is a must. venkanna and Saraswarthi observed fasts not only on Ekadashis of the calendar month but also Ekadashis thrust on them on and often for want of food materials in the house. Many were the days the couple ate their lunch or dinner on the ground after cleaning the ground.
That was due to short age of dining leaves even. More often than not Venkanna adorned himself with
Angara and Akshinte (caste markes) on the forehead signifying he had his food. This he did though he was starving for want of provisions. He did this lest his students return without their lessons thinking the Master was yet to dine. Oil bath (Abhyanjana) was not known as Venkanna clad not afford, and the robes he clad were reminiscent of the sky with innumerable stars, as the holes in the cloth appeared conveying the sense that what he wore were pretty old and fit for being thrown away. New clothes he could not afford to buy and the ritualistic spoon full ghee (Abhigara) was never served as where could he afford? (Ghee is a luxury to the poor) Annadata to the crores of people his devotees, bhagyadata to the many now as Raghavendra,
poor Venkanna lead a life of misery but contentment. God loves the poor. Venkanna necessarily must have had God's love and grace as Lord Krishna is quoted as telling.
"Yasya Anugraham Iakchhami, tasya vittam Haraamyaham" ( I shall relieve him of riches, whom wish to extend my Grace)
Saraswathi was highly devoted to Venkanna. She was thankful to God for having given her a pious husband. She did not despise his poverty and ran the home as best she could with whatever resources she had. Each sacrificed for the other and they lived happily in harmony in spite of a dogging poverty haunting them.
Baby Lakshmi Narayana too starved. He was stark naked, having nothing to put on.
Day to day living was a problem to the couple. Each day was a day testing and Saraswathi found herself at her wits end always. She hardly went out-she had only one saree to dress herself and that too was torn everywhere. Food was scarce. It is not exaggeration it is said that Venkanna and Saraswathi had tasted ghee on their marriage days only.
Hardship made Saraswathy very patient and Venkanna never minded his poverty but prayed to
God always.
On a certain day, Venkanna found that nothing had been cooked. On saying why nothing had been prepasred, his wife told him that their ill luck would not permit her to cook anything in the house. Venkanna said that God always wanted devotion to Him and if nothing was available, even water could be offered. Saraswathi could not contain herself. She broke down and started weeping. Venkanna consoled her and told that constant meditation on God and inward worship was a panacea for all the miseries in the world. He was highly devoted and his words made an indelible impression on Saraswathy who realised that Venkanna, her husband was not an ordinary person and that he was a noble soul. Such was their attitude to face their poverty.
Mis-fortunes do not come singly. One night there was a housebreak by the thieves and whatever
utensils they had, even those were stolen. Saraswathi told everything to Venkanna. Venkanna was unperturbed and expressed his desire to study more and more about God. Saraswathi then told him that if she was not mis-understood, she would suggest him to go to the Swamiji nearby and proceed with his learning. Venkanna welcomed the suggestion and thanked her for the apt suggestion and both left for Kumbakonam with their only child to take refuge in the Mutt as they had nothing left with them in their village. The thieves had indirectly helped them to take a right decision in their abject poverty.
8. AT KUMBAKONAM
Venkanna, Saraswathi, and little Lakshmi Narayana were most welcome in the Mutt at Kumbakonam. The Swamiji had made the arrangements for Venkanna's stay in the Mutt with family and he was well looked after. The swamiji began to give him lessons in philosophy and taught Venkanna what all he had known in philosophy. Venkanna mastered the teachings of JAYA THEERTHA, VIBUDHENDRA THEERTHA, VYASA THEERTHA and got well trained. Guru Sudheendra Theertha was very happy that a fitting student Venkanna had joined him. Soon Venkanna was an adept in all Shastras. Grammer was one of the subjects taught. Thelessons were bound not by any syllabus nor time factor. Proficiency in the subject was alone the criterion. Those were the days when the teacher taught their students to such a level that they would not mind their defeat in any debate with them (Shisyath Ichheth Parajayam).
Venkanna in turn taught what he had learnt to different groups of students which made him very
efficient in the subjects he had learnt. Venkanna was a born Master and loved teaching. So Venkanna spent his time happily learning and teaching at Kumbakonam.
9 DEBATES
It is customary for the peethadhipatis to tour and spread Dwaitha Sidhanta and whenever Sudheendra Theertha, undertook a tour, Venkanna followed him. It was Chola country and people were well read in the Agrraharas, the settlement of Brahmins. every house was an abode of learning and housed pandits of good character and conduct. Fire worship was a must and the skies in all the Chola country had become dark as smoke emanated from each house.
Sudheendra Theertha and his disciples were welcomed to this part of Chola country whole heatedly. Rajamannargudi was a place where they were challenged by an Adwaitha Sanyasi. Adwaitha school of thought is different from the Dwaithas' School of thought. The former says that jeeva and Brahma (Soul and God) are one and the same. The Dwaithas say that God and Jeeva (Soul) are tow different entities and not one and the same. The souls are the servants of God and his servants. Venkanna silenced the Adwaitha group with his expert debating capacities. Grammer was ti his finger tips. They were not able to answer the delicate points in grammar. Sudheendra Theerthea was very happy that Venkanna has mastered whatever had been taught to him so well. Venkanna's Dialectical acumen was something to be seen than described. He called his affectionate student to him and honored him by pronouncing him to be a " Mahabhashya Charya from thenceforth, Venkanna became "Maha BHashya Venkanna Bhatt or Mahabhashya VenkataCharya.
Venkanna's fame spread far and wide as Maha Bhashya Venkata Charya. The fame of the Mutt also increased as the Vidya Mutt of the local area. Kings and Rulers were favourites of learning, so, soon there was an invitation to Tanjore by its Ruler. One Yagna Narayana Dixit was a pandit of great learning at Tanjore Court. The Dixit met Venkanna as he came to see the Swamiji and engaged himself in a courtesy talk during which he said that he was happy to meet such a man of great learning and used the word "Kakataliay" meaning that it was a meeting of co-incidence. Venkanna took the word "Kakataliay" for discussion and made him understand that he possessed a great knowledge in everything.
The next matter of discussion was about the Tapta Mudrankana ritual in the Madhwas where in Peethadhipatis imprint the weapons of Lord Vishnu by a heated metallic peace which is called "Mudre". Dixit argued that Tapta Mudrankana was opposed to vedic practices. But Venkanna refuted his arguments and argued that Tapta Mundrankana was a necessary item of Mukthi and drew many examples from " Chakra Mimamsa", an authoritative book by Shri. Vijayendra Teertha. Venkanna had once again proved that his scholarship was very great.
10. LITERARY SERVICE
Venkanna had now established himself as the greatest disputant in Polemics. He was happy that he was slowly establishing the greatness of Madhwa philosophy and wanted to contribute more and more. His disputes with the followers of other Schools of Thought was not sufficient for his ambition to spread more and more the doctrine of Dwaitha Siddantha. He thought that by writing books, he could contribute more to the spread of Dwaitha Siddantha, to remove what little doubts the readers could have. Thus originated commentary on ANU MADHWA VIJAYA or Prameya Nava Malika. This is almost a precis writing of the great book Sumadhwa Vijaya by Narayana Pandit Acharya. Every canto has been summarized into a couplet. His lucid bringing of the entire text into the couplet is remarkable. Contemporary Sanskrit writers were agog with this mastery in Sanskrit. It is believed that the later writings of Venkanna as Raghavendra Teertha came of after he took to Sayas. Guruguna Stavana composed by Shri Vadeendra Teertha,Raghavendra Swamiji's great grand son whose Brindavan also exists in close proximity near Raghavendra Teertha"s Brindavan at Mantralayam eulogized Venkanna that Shri Madhwa Charya was so pleased with Venkanna that he had made him reign the empire of Vedantha samrajya as a celebrated pontiff. Vagdevi (Bharathi Devi) in-charge of speech was also happy that Venkanna was match-less scholar and Blessed him suitably. Many more books were to come but it is believed that all the books were written after Venkanna became Raghavendra Teertha.
11. SANYASA AWAITS VENKANNA
Venkanna's ambition was to write commentaries of all the Vedas just as Jagathguru Madhwachara wrote "Rig Bhasya". But the ambition remained unfulfilled. Sudeendra Teertha felt that Venkanna would be a worthy successor to him in the pontificate after him. But destiny made him intiate an other disciple of his who came to him and requested him to grant him Sanyasa. Sudheendra Theertha had this disciple initiated and named him Yadavendra. The new disciple Yadavendra undertook the religious tours and left the Guru on a long tour.
Days began to roll. One Day, Sri Moola Ramachandra came in the dream of Sudheendra Te ertha and hinted that venkanna alone would be his worthy successor in the Pontificate. Sudheendra Theertha broke the subject to venkanna one day and he told Venkanna that Lord Sri Ramachandra was pleased with venkanna and wanted him to see a Sanyasi in the Mutt-offering worship to him. Venkanna was very modest and said that he was a very insignificant individiual compared to the stalwarts in the line of pontiffs who had passed before him. He told the very idea to succeed a galaxy of such pontiffs of great fame like Jayatheertha. Vibhudhendra Theertha, Vijayendra Theertha and Sudheendra Theertha, sent a cold shivering in his spine. He questioned his Guru how could one not knowing the art of swimming attempt to cross a boundless ocean? Guru Sudheendra was very happy at his repartee. He harped on the word "Ocean" and said that boats like Self restraint, courage and generosity were there to ferry across the ocean with his blessings functioning, as "SAILS" Venkanna was non-plussed. He did not know what to do. His Guru was asking him to renounce the world, his dear wife and son and take to Sanyasa. Venkanna begged the Guru to excuse him as he had a young wife and a son to be cared for an his renunciation would leave them in lurch. The Guru was sorry that he was dinning into the ears of his disciple something which was not a happy thing. Venkanna was still young. His wife too was still young and Venkanna was pleading to the guru that he did not like to be initiated as sanyasi. The Guru impressed on him at length the futility of worldly pleasures, desires and attachments to one's family (Samsara) and exhorted him to take Sanyasa when alone he would be free from all the bondages in the Mundane world and render true service which was expected to him to Lord Sri Hari. He asked Venkanna to perform the Upanayana of his son and come ways to take Sanyasa. Venkanna found that the earth below his feet was giving way. His head was reeling and he could not for once, think of leaving his very affectionate wife and son and dedicate himslef to God. The swamiji disturbed the Hornet's nest. A storm blew in his mind and poor Venkanna tossed up and down in the whirl wind of thoughts. Was he to uphold his Guru? or give away to his own views of life continuing to be a good "Grahastha", a fond husband and a fond father? He was in a great dilemma. He was not able to any
conclusion. Family life bound him to disown responsibilities but renunciation was equally enchanting. The words of Guru were ringing in his ears that Samsara was a great ocean of difficulties and miseries and dedication to God renounciating everything was the only panacea for all the miseries of the world. He even felt that the Guru would curse him if he did not hear him and if heard him Sanyasa would stare him. "To be or not to be was his question". It was a great test for a noble soul. It was Hari's plan only. Being learned, Venkanna thought that he was too insignificant a soul and whatever Sri Hari decided would automatically happen, whether one liked or not. He traced his feet home, sweet home as Saraswathi, his sweet heart would be looking for him. Sullen and sunken in spirits, his dejection was noticed by Saraswathi She knew that some catastrophe was in store for her. She felt sorry that her suggestion to her husband to be in the service at Mutt had created a more severe problem that would dash to pieces her happiness or happy life away from the pangs of poverty, if Venkanna became a Sayasi..............Oh! No! she would say to herself. Sanyas means separation from her husband for ever and she could not brood a single moment without him. Her happy days with her husband flashed in her mind as a Panorama of sweet recollections. Those days were coming to an end.
The husband knew the storm in the wife's mind and she knew the storm that was raging in his mind. They were not able to talk with each other as the silence was the only answer to the question each had to put to the other. Venkanna was a learned man. All the teachings in the Bhagwat Geeta, the song celestial preached by Lord Krishan to Arjuna in the great battle field at Kuru Kshetra flashed his mind. He was almost making up his mind to act upto the words of his Guru. He had not slept well. Some where in the Wee-hours priors to the dawn, he saw a wonderful light. It was a dream. He saw Goddess Saraswathi and she was addressing him. She said that she was "Vahdevi", the Goddess of learning created by Veda and Madhwa Charya had given the right interpretation to the oft misinterpreted vedic thoughts. She said that Brahma sutras were like a celestial cow " Kamadhenu" and she had been nurtured with the nourishing milk and she had come to tell him that people belonging to the different schools of thought would one day ruin the very vedic message refuting the supremacy of Lord sri Hari. She expressed her ardent desire that Venkanna rose to the occasion and set right things which had caused confusion amongst the Sujeevis. She suggested that it would be good on his part to hear his Guru's words and take up Sanyas to uphold the tenets of philosophy. She said that he would best serve his mission in Sanyas than what he would being in a family life. She even told that God's decrees. Were indelible and disappeared. Venkanna was now clear that he had a great mission to do and on the next day fell into a trance and Hari appeared to him in his manifestation as Rama, Narahari, Krishna and Veda Vyas. Venkanna now felt that he was ear marked for
service as Sanyasi in spreading the supremacy of Vaishanava cult. He offered his gratitude and made up his mind to act up to the words of his guru. Venkanna looked at his wife. Melancholy was largely writ on her face as she was sleeping. Tears rolled down but it was momentary. He never looked at her lest he should again eaver in his mind.
Soon it was day break, Saraswathi noticed in her husband's face no longer any worry. The face had become serene and calm. Venkanna was firm as he had made up his mind. Daily routine over, Venkanna hurried to the Mutt and met the Swamiji. He told Swamiji that how Goddess Saraswathi had appeared to him in a happy at last. The disciple was toeing the line of the Guru. He asked Venkanna to prepare for the upanayana of his son Lakshmi narayana and come away. Venkanna performed the upnayana with great pomp and piety. It was the last act as a Grihastha and the only hinderance was the attachemtn of Saraswathi, his wife to him. The Guru also knew this. He planned the initiation of Venkanna at Tanjore instead of at Kumbakonam. And Raghunatha Bhupal, the ruler at Tanjore would extend all his support and arrange the intiation ceremony in befitting manner.
12. VENKANNA BECOMES RAGHAVENDRA THEERTHA
Guru Sudheendra Teertha had though well in going to Tanjore to initiate Venkanna into sanyas as Tanjore would be better place for the function. The king Rghunatha Bhoopala welcomed the swamiji and his disciple Venkanna and made elaborate arrangements to mark the function.
News of the Swamiji coronating Venkanna to the pontificate had spread far and wide and many Pandits and
men of later of all disciplines began to arrive at Tanjore to witness a great event in the Mutt. A new pontiff was being initiated. It was the month of phalgun, and the second day of the month in 1621 A.D. was an auspicious day.
The most important day dawned. Venkanna hence forth would not be Venkanna but a Sarva Sanga Parityagi, an ascetic, from that day onwards. Venkanna went through all the rituals before the initiation. The auspicious moment came. Venkanna was given "Sanyasa" in the presence of a huge gathering in the Raja Prasada (Stately Mahal) Sudheendra Theertha named the young Sanyasi "RAGHAVENDRA THEERTHA" as had been directed to him also in a jumped into it and died to become a ghost in which form she appeared before her Lord Venkanna now Raghavendra Teertha. The Swamiji sprinkled holy water on the ghost and released her from the pretatva (Life of a Ghost). People remember her in all pretatva functions where all Mutt aides (Married women with husbands alive) are honored (in functions called Hoovilya).
YADAVENDRA
Yadavendra who was on tour heard the ascension of Raghavendra and returned to Kumbakonam. Raghavendra received his Senior Sanyasi with due respect. Yadavendra spent his last days on the banks of River Krishna and breathed his last at Mudumal.
13. RAGHAVENDRA AND HIS DAILY ROUTINE
The name Raghavendra itself brings back one to remember the greatest in Raghava Kula i.e., Ramachandra. Sudheendra had extolled as "Raghavednra Iva Bhadra Bhajanam Tat Krupena Jagatham Hite rathaha"- meaning- Raghavendra was klike Ramachandra in wishing the world all well by the grace of sri. Ramachandra. The word Raghava means "Sins having been got rid, the desired things are granted" and Haridas's like Gopala Das have explained this fact giving meaning of each letter in his name and Appanna Charya, the most loved disciple of Raghavendra has sung the eficiency of the Mantra "SUM SRI RAGHAVENDRA NAMAHA" consisting the miraculous eight lettered mantra " Raghavendraya Namaha" as capable of granting the desired thing.
Raghavendra was great in every respect. He was a Sidda Purusha (God realised person). His writings were as eloquent as his speech and Vadeendra Teertha, the fifth descendent and great grand son compares the tongue of Sri. Raghavendra as the stage on which Goddess Saraswathi danced while the perfumed flowers from her hair-do fell on the tongue (the stage) rendering his speech and writing filled with perfume entitling him to be known as Parimala Charya, Raghavendra could install faith in those who looked at him and were sure of his guidance to "Mukthi".
Raghavendra was a celestial come down to earth. Every inch he was a Bhagavotattama ('A' Class Vishnu
Bhaktha) and having got rid of his PRARABDHA (the unerasable sufferings) in the form of severest poverty, he was now on the path to gain punya to be given away to those who would approach him. Raghavendra's day would start long before the dawn to the sweet songs of PRAISE BY HIS DEVOTEED.
Swa miji would wake up and pray to God and come out for giving darshan to the devotees waiting outside. He would chant the morning Stotras and bathe in the Cauvery. He would systematically utter the Ashtakshara, Shadakshara, Dwadasa Akshara mantras and take a mud bath and purify himself with a purifying bath in the waters of Cauvery. He would offer the Arghya to Gods and then putting on the saffron robes, he would decorate his body with "Gopi Chandana Nama (caste marks all over the body and wear the impressions, the weapons of Lord Vishnu (Mudra Darane) and chant the pranava mantra and participate in
purana sravana (hearing the spics). He would prostrate before the Brindavan of his Parama Guru (Guru's
Guru) Vijayeendra Teertha and reach the Mutt bowing to Lord Kumbeshwara.
He would then given lessons on Brahma Sutra in a most acceptable form to Lord Sri Hari. These Brahma Sutras are often wrongly interpreted by other Schools of thought not acceptable to Lord Sri Hari. His proficiency in mastering the knowledge contained in the Brahma Sutras was the result of Raghavendra's sincere study of scriptures in the light of Acharya Madhava's teachings explained by jaya Teertha and made easy by Sri. Vyasa Teertha his own incarnation years ago. Therefore, Raghavendra Teertha's hold on the subject was excellent.
One day a Pandit of eminence came to the Mutt and challenged Raghavendra in metaphysical
argument trying to establish that God and the Man was the same entity and the Madhva School of thought that God and Man are two different entities and man was always inferior and servant of God was wrong. Raghavendra with his uncanning supremacy in the vedic knowledge defeated his opponent with all logical conclusions and established the supremacy of Lord Vishnu as enunciated by Vyasa Teertha or Chandrika Acharya described Hari as in his sloka Sriman Madhva Mathe Harih Para Taraha (Sri Hari is the greatest and jeevo Bheda Ganaha, Hareranucharaha (Souls are different and followers of Hari). The opponent belonging to the opposite School of thought accepted his defeat and went away. The disciples in the Mutt who witnessed the great debate were all praise for the Swamiji. He was the very "Vagdevi" in the form of Raghavendra.
The Swamiji would give lessons till the mid-day and prepare once again for bath and pooja. He
would worship Moola Rama, Garuda Vahana, Lakshmi Narayana and Digvijaya Rama and jaya Rama along with Sri Krishna prepared in gold by himself. The wroship would go on as prescribed in sashtras. After daily worship, he would take the Teertha (Holy water) and take his Bikhsha (alms in the form of meals). He would next attend to the teachings of Grammar and logic and later discuss matters of Vedanta with Pandits and offer everything at the end of the day to Lord Sri Krishna as the piece of worship of the particular day.
In the evening, he would take the evening bath and offer the evening prayers to his most beloved Moola Ramachandra offering him milk and fruits and give Arathi in a golden plate. His attachment to his God Moola Rama Devaru was so great that often he would go into a trance. He would sing the Lord (s) glory with an emotion and with his composition "Indu Enage govinda - Ninnaya Padaravindva Thoro Mukundane" (Oh! Lord Govinda show me your lotus like feet. Hey Mukunda"). The song is full of devotion praying His support and sustenance and succor as none could save him. He compiled the song by
praying to Venugopala to see him safely across the shore. One should hear that song set to 'Bairavi' Rag to know the depth of his knowledge in music and rapturous sweetness in the song. It was very difficult to describe his devotion Blessed were the people of those times who heard him, saw him and who is second to none in devotion in the world of devotees.
14. TANJORE TOUR
As the days passed, chola Mandala experienced political unrest. Internecine wars started and the king experienced hard times. The Kingdom experienced plunder and accession and a terrible famine followed. The king spent his money from his own coffers. But the famine did not abate. He approached Raghavendra Teeratha and prayed for his kind indulgence in the welfare of his subjects. The Swamiji readily consented and stayed at Tanjore for 12 years and came to the succur of the people and the king. The Swamiji with his miraculous powers was able to save the people. The king who was all gratful offered a jewelled nacklace to Swamiji and the same was put by Swamiji in the Fire of Sacrifice as the Swamiji was a great Viragi person of great renunciation. The king felt insulted when he saw his presentation thrown into fire. TheSwamiji knew his (King's) disturbances in mind and prayed to Parasu Rama, the indsweller of Fire God, and showed his amazing powers by getting it back. The king realised that Raghavendra Swami was not an ordinary ascetic but the one who possessed divine powers. Swamiji returned to Kumbakonam.
15. MIRACLES CONTINUED
It is one of the injunctions of Sanyasis to move constantly and spread the gospel of truth, greatness of God and duties of human beings to God and Community. So travelling was a must. Raghavendra Swamiji also undertook a tour and the first tour was towards the East.
Even on torus, the daily routine of the Swamiji was not changed. His lessons in the scriptures would continue and in big Metropolises, these would be religious debates and the Pandits would flock and carry on religious debates and show their knowledge in the Vedas and other allied topics in the Religion and philosophy. These are referred as Vakyarthas and the explanations one renders is termed Anuvada. Each Pandit exhibits his depth of knowledge and in recognition to their proficiency, the Swamiji would grant them suitable rewards and honors and cash awards called Sambhavanas. He visited the Paripurna Nagara, Kamalalaya and Ardha Nareeshwara and finally reached the spot where Cauvery joins the sea. He returned to Rameshwar, bathed at the Sethu Bandhan, Darba Sayana and Sethu Madhawa of hallowed glory as the last point on the South India from where Rama crossed the sea and fought Ravana. Anantha Padmanabha Swamy and reached the banks of Tamraparni. There lived a Brahmin, who was harassed by the co- members of the Community and the Brahmin was ex-communicated by them. Swamiji purified him by
sprinkling the Sankhodaka (water from the conch shell) and made him to join the other Brahmins, who were happy to welcome him amongst them.
Swamiji's next visit was to Madhurai. It was a great education centre in those days. Tirumalai Naik was the Ruler of the place (1623-1659 A.D). Neelakanta dixit grand son of Appayya Dixit, a very well learned man and a contemporary of Vijayendra Teertha, Swamiji's Paramaguru, was the Minister of Tirumalai Naik. He was also a very learned and a top Adwaitee, opposed to the School of thought
preached by Madhwacharya. All Adwaitees are followers of Bhatta Mimamsa Sashtras and
Neelakanta Dixit tried his best to test Swamiji's hold on Mimamsa Sashtra. Raghavendra Swamy was a scholar. He had compiled Bhatta Mimamsa. Neelakanta Dixit was surprised at the learning and had the book written by Swamjiji, seated on the Howdah of the State elephant and arranged a devoted procession in the streets of Madhurai. The swamiji paid his respects to Sundareshwarar and Meenakshi Amman and proceeded to Sri Ranga, the abode of Ranganatha from where he began his Northern tour.
16. AT VELLORE (Tamil Nadu)
Raghavendra Swamiji worshipped Sri Narasimha at Namakal and reached vellore. Vellore was the then capital of the latter Vijiayanagar kings, Venkatapathi Raju and Ramadeva Raju. Veerabadra and Bairava Bhatta were two Shiva Pandits who were there, were known for their scholarship in Adwaitha Sashtra. Naturally a religious debate followed between the Scholars and Raghavendra Swamiji was as usual successful in establishing the Madva School of thought as supreme. The king felt very happy and having been impressed with the erudition, he made a grant of villages and lands in the particular part of the country. With this, the tour of South India, was almost over.
17. AT UDUPI (South Canara District)
Raghavendra Swamiji finished Southern tour and started his tour in South Canara district. This was the place formerly ruled by king jayasimha who had worshipped Sri Madhvacharya. Raghavendra Swamiji went to Vishnu Mangala and form there to Subramanya, another celebrated pilgrim centre in the part of the country. Swamiji's next halt was at Udupi, the abode of Lord Sri Krishna. Here his Paramaguru, Sri Vijayendra Teertha had acquired a small Mutt in front of the Temple in those days. The Swamiji stayed there. He was very very happy to see Lord Krishna installed by Madhvacharya. His devotion increased and he danced in devotion Sri Krishna. He had a very special liking to the form of Sri Krishna Akruthi. One of the manifestations of Lord Narayana, Krishna is the God worshipped in the present Kaliyuga, Swamiji took a pen name of "Venugopala" and composed songs of devotion. Here in Udupi, he took to the task of writing books which are a part of his mission. He started writing a commentary on Chandrika called Prakasha on
Chandrika. But changed over to write Nyaya Mukthavali which tries to summarise the discussions of theological matters. He later wrote Tantra Deepika and "Parimala" was the next book. This Book is a Gloss on "Sriman Nyaya Sudha" the magnum-opus of Sri Jaya Teertha. If Sudha is the divine nectar, the Parimala is the fragrant perfume of the celestial elixir. There is a saying in Sanskrit "Sudhava Pathaneeya, Vasudha waPaalaneeya" meaning that one should either sutdy Sudha or rule the land if one lived a life of a human being in this world. Such is the greatness of that book, Sriman Nyaya Sudha. To write a gloss on that great book is not possible to ordinary scholars. Raghavendra Swamiji alone could do it as ae was en erudite scholar and the name "Parimalacharya" befits him. He now completed prakasha and Chandrika and dedicated all his works to Udupi Sri Krishna. The Swamiji made a golden idol of Sri Krishna holding churning stick hanging in his hand and worshipped by the successive Peethadhipatis who have come in his line.
18. MYSORE VISITED
Further tours saw Raghavendra Swamy in the precincts of Mysore and the Ruler then was Doddadeva Raja, the ruler from Srirangapatnam, his capital nearby. Vibhudendra Teertha a former pontiff had been honoured by the kings of Mysore. The Swamiji stayed at Srirangapatnam, the capital of his Chaturmasya Deeksha that year. The king gave two villages as gift to Swamiji. They are Nallur and Devearajapura. The swamiji finished his Chaturmasya deeksha and then went to the North. He passed through Chirtradurga this was the place where a worthy "anecdote" is recorded. One of the attendants of Swamiji would often request for "Mukthi" or final liberation. The Swamiji who had stayed there for sometime, asked the attendent whether he was serious about "Mukthi which he often asked. The Attendent was overjoyed and then the Swamiji asked him whether he would do what he asked of him. The attendant replied in affirmative. The Swamiji asked him to bathe and come after Sandhya Vandanam, a daily ritual. He did like-wise and the Swamiji gave him Pancha Guava, a purifactory liquid. Then he got a fire erected and initiated Beejakshara Mantra and asked the attendant to plunge into the burning fire. The attendant reverentially bowed to Swamiji and took the dust from his feet in great devotion on his head and plunged into the blazing fire without any hesitation. The fire engulfed him and he was reduced to ashes. The critics of Swamiji had killed actually an innocent attendant wrongly making him believe that he would attain Mukthi. They thought that it was devilish pleasure of the Swamiji. But all their criticism was silenced as they heard a bell ringing when the attendant seated in a brilliant heavenly plane was moving towards other worlds - the moksha; he had desired. The world came to know that Swamiji was capable of recommending one to go to the Moksha, (Mokshadata is Sri Hari only and Vayudevaru also a Mokshadata with the
permission of Sri Hari). So the fame of Sri Raghavendra Teertha spread as he could show to the world of his brilliant capacity.
Raghavendra Teertha toured North Karnataka latter. He worshipped veera Narayana at Gadag and reached Kiritagiri. A rich landlord at Kiritagiri named Venkata Desai invited Swamiji for the Bhiksha in his house. It was a mid summer, the season of mangoes in abundance. Mango juice was extracted and kept in a sump to be served as a dish of delicacy at the time of serving the food. The pooja was over and the devotees were entertained to Teertha Prasada the devotional lunch, When the Swamiji visits a Grahasta. Unfortunately, the young son of Desai slipped and fell into the sump and died. The agony of the Grahastha, the desai, was indescribable. But he kept quiet lest the invitees for Teertha Prasada would go away without food. So after their lunch was over, the Garhastha and his wife were called for teertha, the holy water. He broke into a great sorrow and wept. The Swamiji ascertained the cause of his grief. He bade him to bring the dead child and sprinkled holy water over the dead body of the young lad. He brought back, the young lad to life. The Desai was greatly elated with joy. He made over the village of Kiritagiri in the Swamiji's name and uttered the words "Krishnarpanam" (Let Lord Krishna be pleased with this offer). Kriritagiri thence forth became the property of the Mutt. A similar revial of life was performed by the Swamiji when one of his attendants had died on the day of his nuptials. It was apamruthyu (accidental death). The Swamiji has powers to restore life when people died of accident. Another example is the revial into life the son of the Nawab of Savanoor who had died of a snake bite. The Nawab greatfully offered Krishnapur and other villages as gift to the Mutt.
Veera Saivas are the worshippers of Shiva. They hate Vaishnavas. They wanted to test Raghavendra Swamy. The Desai of Shirasangi a Veera saiva, was troubling the Brahmins. The Swamiji came to that place on a tour. He placed a long dry deadwood piece (Musalam) and said to the Swamiji that if he made it sprout by his Mantras, then he would believe that Brahmins were not hypocrites. Swamiji wanted to show the high efficacy of vedic mantras. He made ti sprout into a green plant. It was a miracle. From then onwards, Veera saiva Desai changed his attitude towards Brahmins.
19. AT PANDARIPURA
The miracles performed by the Swamiji are many. On the way to Pandaripura, the wife of one of his attendants was delivered of a child where no shed and water were available. The Swamiji provided both and the mother felt very happy.
During this tour, he met another Scholar Shesha and defeated him in a reilgious debate. A book called "Vag Vaikhari" by his paramanguru, Sri Vijayendra Teertha was made use of by Sri Raghavendra
Teertha to silence Sesha. The Swamiji visited Pandaripura and worshipped Sri Panduranga. Visited Kolhapur and then Nasik. Swamiji bathed in the Godavari river and on the way saved a Brahmin who was almost going to die on the way bereft of food and water.
His next place to visit was Bijapur. It was ruled by the Muslim king lbrahmim Adul Shahll. The
Nawab had a great religious tolerance. He worshipped the Swamiji and gave him the title "Jagath Guru" and gave a Royal emblem of "White Umbrella".
The next place of religious tour was allur on the banks of River Krishna. There, he wrote a
commentary on TATWA PRAKASHIKA and Tatva Manjari, a gloss on Sutra Anu Bhashya. He reached Mandavi in Raichur district. The days of chaturmasya diksha had commenced then and he was writing a book, while writing a book he saw a low caste (Harijan) standing aside. Swamiji spoke to him and after a chit-chat with him, he asked him to do some service to God. Next day, the Harijan brought a handful mustard seeds and offered the same to Swamiji so as to offer the same to Lord Sri Hari. Those were the days when mustard seeds are not used in cooking. But his devotion made the Swamiji to accept it and ordered the cooks to use in the food, the left over food was given to the Harijan who ate it and died. This was Kanaka dasa in his previous birth in the times of Vyasa Teertha, the Swamiji's former incarnation. The Swamiji released the Soul of kanakadasa in the form of a Harijan in this incarnation.
One day a learned man called Srinivasa charya Bidarahalli came to Swamiji. He was asked to par-
take the Teertha Prasada and there he found mustard seeds in the food preparations. Since mustard seeds are not to be used, Srinivasaharya did not take his food. The Swamiji ordered special food preparations without mustard seeds. Srinivasa Charya then took leave of the Swamiji receiving Mantrakshethe (special particles of coloured rice given by Swamiji when the devotees take leave). He went home but his face showed no brightness and his elder brother Yadavaraya felt that he had done something to invite a sin. On enquiry, he found that Srinivasacharya had refused to take the mustard seeds contained in the food preparations. His brother told him that he had offended the Swamiji and hence lost the facial brightness and on observing Mantrakshathe brought by him, both found that they had turned black. The elder brother impressed on the younger Acharya that he had offended the Swamiji. He said that he ought not to have rejected food preparations containing mustard seeds as they had been offered to Moola Rama. So he asked him to take his steps back and apologize to Swamiji who could excuse him. Swamiji pardoned him and asked him to partake food once again in the Mutt, Moola Ramachandra Prasada and be done away with his sin. Srinivasacharya did it and got the blessings of Swamiji.
This episode brings home that the customs and practices of the learned are to be followed by us and take the ways of learned people as our guides in life. We should not create our own rules and regulations as we are too insignificant and will definitely invite the anger of the noble souls if we follow the ways of our own in observing rituals, customs and traditions. The incidence of Srinivasacharya should remain an "Eye-opener" to all vain orthodox people who care more for outward exhibition of their orthodoxy going to the extent of insulting the noble sages like Raghavendra Teertha. We often find that one Section of Brahmins disagreeing with the customs and conventions of an another section of the same community often coming to sorrow by wending the feelings of noble men. Greatness is to be respected wherever it is present as God likes nobility and teaches a lesson to all those who try to insult sage like persons.
Raghavendra Teertha had blessed but Srinivasa Charya had insulted not the Guru but Moola Ramachandra who showed his wrath on him. It is said that if the God is angry, the Guru can come to our rescue but if the Guru is angry with us, even the God will not save us. Therefore, it is a matter of prime importance that the Guru always be pleased with our conduct. Here Ramachandra took it into his head that Srinivasacharya should disgraced and it was Guru Raghavendra Swamiji that came to his rescue. That is why Raghavendra Swamiji is extolled as "RAGHAVENDRA GURAVE NAMOATYANTADAYALAVE". He is the kindest sage one can think of in this world now.
Swamiji touched a place called Kandanathi and an orphan brahmin boy called Venkanna by name became very devoted to Swamiji. The boy had none to look him after. He was eking out his living by being a cow-herd. Swamiji blessed him and asked the boy to remember him in times of difficulty.
That time soon came to the orphan boy Venkanna. In those days, Advani (Now Adoni) was ruled by one Siddi Masood Khan a feudatory Lord subordinated to Bijapur Sultan. He came to Venkanna's village. He received a letter which he could not read. He asked Venkanna, the cow-herd, to read the letter. But Venkanna could not read as he was an illiterate boy. The feadatory Lord commanded him to read because he was a Brahmin Boy-He also threatened him that he would kill him if he did not know what to do. He could not read and he could not escapethe wrath of the Nawab of Adwani. So he remembered Raghavendra Swamiji and prayed for his help. Lo! he could read and the letter contained good news for the Nawab of Advani. His men had been victorious in a siege in the neighboring region and the Nawab was over whelmed with joy. Guru Raghavendra Swamiji's blessings had started pouring on the orphan the Brahmin boy. The Nawab invited Venkanna to be his Diwan. Orphan Venkanna who was cowherd became
Dewan Venkanna, or the trusted counselor of the Nawab of Adoni. He was happy. He waited once again to see the Swamiji person and tell him how he had risen to the great status in life.
The Swamiji visited many places of pilgrimage and finally visited Srimushna, the place had been visited by Madwa Charya and a lake by name "Danda Teertha" is still there to commemmorate the visit of Madhvacharya to that place. At last, he reached Kumbakonam. The people of Kumbakonam welcomed the Swamiji in the traditional way of offering "Purna Kumba". Every house offered the Arasthi and the Swamiji was happy that he had an abundant grace of Lord Sri Hari. The administration of Chakrapani and Sarangapani temples were given to Ahobala Mutt and gave away the administration of Kumbheshwar for Nava Brindavan and worshipped his own Guru Sudhindra Teertha in the Brindavan there and returned to Adwani.
20. AT ADWANI (Now Adoni)
Siddi Masood Khan was a feudatory Lord of Adwani. The former cow-herd by name Venkanna was the Diwan of Adwani. Venkanna was over joyed that his Guru was coming. The Nawab knew that Raghavendra Swamy had been honoured by the Nawab of Bijapur and the feudatory Lord was presented to the Swamiji by the Nawab of Bijapur in great devotion. A mischievous idea entered into the head of Siddi Masood Khan, the feudatory Lord of Adwani to test the capacities of Guru Raghavendra Teertha. Guru Raghavendra Swamiji was welcomed on a grand scale and after the usual inquiries of welfare, Venkanna told the Swamiji that he was very grateful to Swamiji for up-filling him to a great status in life. The swamiji hinted to Venkanna that Venkanna would be required to do a great service in the days to come to him. The Swamiji was happy that Venkanna was a very sincere devotee who remembered him with a great gratitude. The next day the Nawab visited Swamiji. But he came with a mischievous intention of testing the capabilities of Guruji. He brought silver plates consisting of plates full of mutton covered by an artistic cloth to conceal the contents and requested the Swamiji to offer the food brought by him to God. The Mutton is a 'Taboo' for Brahmins. How could it be offered to Moola Rama, the Greatest God of Gods worshipped by the greatest celestials. He being the Supreme of the Supremes. Could the Swamiji do this great umbrage to his lord?
The Swamiji smiled. He knew the mischief. He sprinkled holy waters on the cloth covered and
asked the attendants to remove the cloth. The whole contents had been converted into flowers and fruits fit to be offered to the deity of his worship. The Nawab was crest fallen. He could see the divine powers vested in Sri Raghavendra Swamiji and prostrated on the feet of the Swamiji and begged for a pardon for
his willful act. The Swamiji being the kindest in heart, pardoned the Nawab and blessed him. The pooja programme of the day was conducted in a grand manner by the offering given by the Nawab.
21. GRANT OF THE VILLAGE MANCHALA TO SRI RAGHAVENDRA SWAMY
The Nawab of Adwani wanted to give a permanent gift to the Swamiji in all his devotion. He
thought that grant of a village exclusively to the Swamiji would be the fittest honour he could do to the Swamiji and asked his Diwan, Venkanna if he could do so. Venkanna was very happy and when told the Swamiji about the desire of the Nawab, the Swamiji was also equally happy. The Swamiji asked the village Manchala or Mantralayam as it is called now on the banks of the river Tungabhadra to be give to him. It was a useless village and had been given away to a Kaji. Venkanna begged to Swamiji to opt for a better village but the Swamiji insisted that he prefered village Manchala only as he was not bothered about the fertility or otherwise of the village. He expressed that he would be very happy in the village Manchala. Venkanna in turn informed the Nawab that Swamiji prefered the grant of Manchala village only. The Kaji who had been given the village of manchala was to surrender the village Manchala and the same was given away to the Swamiji. Venkanna himself supervised the gifting process according to religious rites and Manchala from thence-force came into the possession of Raghavendra Teertha Swamiji.
22. SASAREERA BRINDAVANA PRAVESHA
(ENTER INTO BRANDAVANA BODILY IN 1671 A.D.)
Raghavendra Swamiji chose Manchala or Mantralayam as his last place to leave as the days of his incarnation slowly came to conclusion. He built a temple for Lord Venkateshwara by whose blessings he had been born. Venkanna paid frequent visits to Manchala to enquire the welfare to Swamiji. One day, Swamiji took Venkanna, the Diwan, to the banks of Tungabhadra and asked him to dig at a particular place. Venkanna did so and found a "Homakunda" (a sacrifical fire place). Venkanna was amazed. The Swamiji told him that this place he had performed a sacrifice in the days of Krithayuga in his incarnation as Prahalada and Manchalamma or Mantralayambike was their family deity and he had chosen manchala as he loved it so much all these years. And this was the place where in the Dwapara Yuga, there was a bitter fight between Anusalva and Arjuna during the Aswamedha Sacfice. Arjuna could not defeat Anusalva as his chariot was on the Homakunda. On Krishna 's advice. Sri Krishna made Arjuna to move a little backward when Anusalva's chariot too left the point and become vulnerable and Arjuna defeated him. Such was the importance of the place, the Homakunda. Venkanna was very happy to know the Swamiji's previous incarnation and at the same time he was sorry to know that the Swamiji was soon to complete the present incarnation.
Soon the month of Ashada in the particular year Virodhikrit came off and it was the time for
Chatur Masya Diksha. Days rolled on. Month of Srawan set in and the Swamiji worshipped Mantralayam bike, the village deity, who was no other than Goddess Durga. She appeared herself before the Swamiji and blessed the Swamiji. She also promised that she would stay in Manchala and carry on her work as ordered by Sri Hari through Swamiji. She suggested sculptures in the pillars in the sanctum sanctorum even now and Manchalamma or Mantralayam bike is worshipped even now in the village and pilgrims offer worship to Goddess Durgadevi in the form of Machallamma to get easy access to Raghavendra Swamy's favors and blessings.
The Swamiji chose the second day of the dark half of the month of Srawan for his disappearance from this world. But meanwhile, he was educating his followers about the great event. He sent for his near relatives, the grandson of his elder brother Gururajachar in his day before intiation. His name was also Venkannachar. He was vairagi (not interested in wordily life). So, the Swamiji chose him to be his successor and initiated him into the Sanyas and called him 'Yogindra Teertha' and he was to function as the Supreme Pontiff later and we commanded Venkanna to do what all necessary to see that Yogindra Teertha remained the Head of the Pontificate and serve God and Community. The Swamiji next commanded a
masonary piece of work called 'Brindavan' to be his abode. Diwan Venkanna did get one prepare as desired by the Swamiji. But the Swamiji said that it be reserved for a later Swamiji coming in the same line of his and bade Venkanna to procure a stone lying in the fields at Madhwaram, a village, nearby. This stone was of special significance to him as Lord Ramachandra had sat on that stone, in his wanderings in Dandakaranya searching Seethadevi his consort. The stone was brought, chiselled suitably and a beautiful Brindavan was thus made. A part of the same stone was made use of to prepare the figure of Lord Vayudevaru, the trusted servant of Lord Ramachandra.
The fixed date for the entry into"Brindava n" bodily came off. It was an exciting time. The devotees would not be able to see the Swamiji in person as they were used to hitherto, grief largely writ on every face because one cannot imagine to be living without seeing the gracious looks of Swamiji which brought peace and prosperity and comfort. The Swamiji's entry into Brindavan would deprive every-one all the real treasure in their possession all these days. But the divine decrees of God go on whether one likes it or not and Raghavendra Swamy a true servant of Lord Sri Hari was just obeying God's decrees. The second day of the dark half of the month of Srawan (Sravana Bahula Dwithiya of the year Virudhikruth in 1671
A.D. dawned. That was the last day of the appearance of Sri Raghavendra Swamy. Sri Raghavencra Swamiji went through the daily rituals that day and set in his " Asana" and spoke to the desiciples telling them that it was his last day and asked his listners not to grive or feel anxious when he would disappear in the Brindavan. He told them that he was not going to part with his body and he would physically be present to safeguard the welfare of all. He would stay there not to be seen but carry out the mission to which he had come as ordered by Sri Hari. "God be with you" he blessed them. He asked Venkanna to cause 1200
Saligramas put in the Brindavan and the day's worhsip of Moola rama Devaru being over, the Teertha was given to all and all the devotees were given Mantrakshate. He talked to Vemkanna and ordered him to cause the stones kept all around him in the Brindavan and when they reached his head, he asked all the 1200
Saligramas to be kept over the head and close the Brindavan with some earth. In the afternoon as the
auspicious time tickled, the Swamiji set in Yoga and controlling his breath went into Dyana Samadhi thinking of God Sri Venugopala Krishna, all through, as the Brahmins around him chanted Vedic slokas and Hari Dasa sung the glory of Swamiji. It was a very emotional time. Each devotee was found in his tears. People hardly talked as their throats had choked. The stones all around Swamiji went up and 1200
Saligramas were placed on the head and over that earth was spread and the final lid was put on. The
Swamiji thus entered the Brindavan bodily" SASAREERA BRINDAVANA PRAVESHA" exactly 324 years ago as on 12-8-1995 as these lines are written in this book. Praise to the Holy Saint Raghavendra
Teertha, glory to Raghavendra Teertha, the helper of all, the protector of all. May he be with us all the time and shower his blessing on all of us.
That day was celebrated as "Maha Samaradhane". The Brahmins were fed sumptuously and Yogindra Teertha gave "Sambhavana", cash awards to Brahmins and worshipped his Guru Raghavendra with a charama sloka last words): which are as follows.
DURAVAADI DHWANTA RAVAYE VAISHAVENDI VARENDAVE SRI RAGHAVENDRA GURAVE NAMO ATYANTA DAYALAVE"
obeisance to Sri Guru Raghavendra Swamiji, the kindest, the dark dispelling Sun of the bad systems of
Philosophy and the Moon of Vaishanava devotee lotuses.
What a be-fitting charama sloka to the most noble clestial who had come down to the uplift of man kind!
23. SRI SWAMIJI IN THE BRINDAVAN
HIS UNABATED CONTINUANCE OF ANUGRAHA (BLESSING)
Three centuries have rolled away since the swamiji's entry bodily into the Brindavan and the four- undredth year has begun in 1971 A.D.
Devotees visit Mantralayam all through the year, worship Sri Swamiji in the Brindavan and get their wishes granted and return happily. Miracles as they are, the Swamiji's Grace continues un-abated. He is in and though is invisible to us, answers all our Prayers and continues to do so for many more years to come as He Himself has declared that fact to the astrologers who calculated his longevity. Evidences are many and are recorded.
Bichhale is a small village on the other shore of River Tungabhadra a couple of miles away from Mantralayam APPANNACHARYA, one of the residents of that village was a very pious Brahmin deeply attached to Sri Rayaru (Swamiji). It is said that he is an attendant incarnating along with Sri Rayaru. He knew that Sri Rayaru would be entering the Brindavan and wanted to see his Guru for the last time. He started for Mantralayam, but the river Tungabhdra in full floods had to be crossed to reach Mantralayam. No bridge was there. He started swimming extolling the glory of his Guru composing a paneygric (Stotra) in sanskrit extempore. The stotra is a mantraraja capable of pleasing Sri Rayaru which the devotees chant even to day. He reached safe the shore this side and rushed to the Brindavan. Alas! The last stone had just been laid. He was just late by a minute and missed seeing his Guru. His agony being indescrible his stotra stopped abruptly as his voice chocked with deep emotion. But Lo! the composition got completed with a loud testification from the Brindavan 'Saakshi Hayasyatrahi' meaning that what all had been eulogized assuring the worshippers their desires fulfillment would materialize, Lord Hayagriva witnessing the Panegyrie.
Appanacharya reconciled and completed the stotra telling that his composition was by the Grace of Sri Rayaru only, and that Sri Rayaru would be a Kalpa Vruksha to his worshippers and a Kamadhenu to those who prostrated to him in the Brindavan. It is a great prophecy and it is verified to be true even to day and continues to be so for times immemorial.
Appanacharya composed a further eight verses later termed Mangalashtaka' and offered worship
and got blessed.
Every devotee, learns by heart this mantraraja and is blessed by Guru raja our Swamiji in the
BRINDAVAN.
24. SRI VADEENDRA THEERTHARU
Sri Raghavendra Swamy desired a Brindavanam to be made for him, and Diwan Venkanna got one made. But the Swamiji ordered it to be reserved for a future pontiff that would come to the pontificate.
He asked Diwan Venkanna to use the stone at Madhwaram fields for making a Brindavanam to
him as the stone had been hallowed by a touch of Sri Ramachandra who had sat on it searching Sri
Sitamata, This we see even to day as Moola Brindavanam at Mantralaya.
Adjacent to the Moola Brindavan we see another Brindavan the Brindavanam of Sri Vadeentheertharu, a great grand son of Sri Rayaru, fifth descendant after Sri Rayaru in the Pontificate. He belongs to 18th Century. He was a great scholar and was as ardent devotee of his great grand father Sri Rayaru, His 'Gurugunasthavana' of 36 verses composed in sanskrit is a master piece composition and he sand it near the Brindavan. The whole Moola Brindavan nodded in appreaciation of the scholartic work. Sri Rayaru had been immensely pleased.
Sri Rayaru has given a special place of recongition to Sri Vadeendraru, by keeping him by his side. Devotees worship Sri Vadeendraru also as they offer Pradakshina (going in circles) simultaneously when they go to round the Moola Brindavana, Sri Vijayadasaru great devotee of Dasapantha opines that Sri Vadeendra Theertharu as the incarnation of Devaguru Sri Brihaspathi Acharya and Sri Vadeendratheertharu functions are as the minister, almost a P.A. to the Swamiji in the Brindavana.
Blessed is Sri Vadeendraru. He was just a boy of about 2 years when Sri Rayaru entered Brindavana. But Sri Rayaru knew his capabilities and earmaked a special position of favour to him in the years to come.
25. SRI VIJAYA DASARU
Sri Vijaya Dasaru is another great devotee of Sri Hari, who appeared in our religious history much later. Born in poverty, bread in poverty, he was personified Poverty begging every meal. But he was sage "Bhrigumaharshi" incarnated now (Bhrigu Maharshi had established the supremacy of Lord Vishnu when he was commissioned by an assembly of rishis to report who was the greatest God of Gods.)
One of the pontifs in the lineage of decendants of Sri Rayaru, Sri Vasudhendra Theertharu was Vijaya dasas's contemporary. Dasa movement which had declined was revived by Vijaya by Vijaya dasa. He was inspired by Sri Raghavendra Swamiji to effect the revival and the Moola Brindavan at Mantralaya was his source of inspiration. He eulogized Sri Rayaru as a great Bhagavatottama and sone the glory of Sri
Rayaru by a intution which is being experienced now. Vijaya dasa disclosed the extraordinary Powers of
Moola Brindavana and the greatness of Sri Rayaru ever present there in.
26. SRI JAGANNATHA DASARU
Jagannatha Dasaru, is another celebrated Hari Dasaru who has spread the name and fame of Sri Rayaru, in
18th Century.
Jagnnatha Dasaru went by the name Srinivasacharya, a profound scholar, but a vain Pandit. He offended Vijayadasa only to be blessed by him to get a further lease on his longevity. His life had come to an end and Vijaya dasa caused him a transfer of 40 years of life from the life of his disciple Gopal dasa. Sri Hari Kathamrutasara is a magnum opus, and encyclopaedia of the doctrine of Sri Madhwa, all in vernacular- Kannada the common man's understandable language.
It is said that he was no other than the younger brother of prince Prahaladha, who could talk to Sri
Rayaru in his Brindavana. He has sung the glory of Sri Rayaru and His Grace to the multitudes.
27. SIR THOMAS MUNORE
The English had come to trade in Bharath, and they held a sway throgh their East India Company. Sir Thomas Munore was one of their officers, who was asked to resume Mantralaya an endowment village granted to maintain the Mutt and temple at Mantralaya.
He came on his duty to resume. He was a noble soul. Sri Rayaru emerged from the Brindavan
and convinced him about the irrevocability of the endowment and disppeared into the Brindavan giving him
'Mantrakshate' Sri Rayaru was visible to Mr. Munore only and not to other. This episode is recorded in the Madras Gazatteer in the First quarter of 19th Century, copy of which can be persued even to day in the records at the Collectorate at Anantapur.
Such is the greatness of Sri Raghavendra Thirtha Swamiji and words fail to describe his greatness.
A foreigner, a follower of another religion had the good fortune of being blessed by Sri Rayaru.
neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com1tag:blogger.com,1999:blog-5254991227909064618.post-9678948495444580132012-06-17T08:14:00.002-07:002012-06-17T08:14:49.151-07:00The Illusion of Tantra Sadhana<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>The Illusion of Tantra Sadhana</b>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJa_F9NbG9bMPhTEujGOsbcGAN2Lf7ZPm6A2sBqTD7XyDhlzDAyizGi2KN4ZLDvngjeUgGEo2INF7sXv72BuZ6PXJbxA1rYm9kEi2pkWCVo2VB89UcctpV9XZFE6hMF7NlOtIoMk0PenRU/s1600/tantric_sex_1.gif" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="400" width="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJa_F9NbG9bMPhTEujGOsbcGAN2Lf7ZPm6A2sBqTD7XyDhlzDAyizGi2KN4ZLDvngjeUgGEo2INF7sXv72BuZ6PXJbxA1rYm9kEi2pkWCVo2VB89UcctpV9XZFE6hMF7NlOtIoMk0PenRU/s400/tantric_sex_1.gif" /></a>
1. <b>Introductory </b>:
Many sadhakas have asked questions directly or indirectly regarding the topic of conjugal sadhana during the last five or six years. Due to lack of time, dearth of proper scriptures, and my limitations as a sanyasi (renunciate), I have answered them very briefly. I decided to write a critical appre- ciation of one of the following scriptures: Sivasamhita, Gherandasarhhita, or Goraksa Paddhati and include elaborate answers to all the relevant questions, but I have not been able to do so yet.
As I have been directing research for two years in the fields of yoga and music, it is proper that I
provide the answers to the sadhakas' questions.
It is not correct that only complicated problems are put forth in the scriptures; the solutions to these problems are also given. It is true that these solutions cannot be understood logically. Logical reasoning would only make the problem more confusing. The solutions to the problems are obtained through regular sadhana (spiritual practice). In ancient times when the sadhaka (spiritual seeker) faced a problem at any stage of sadhana and could not find a solution, he would run to his Gurudeva (beloved teacher) and get a solution to his problems. This was the ancient way. This is correct, because when a mystery is revealed at the proper moment, the interrogator's doubts are allayed.
I have answered the questions of a few sadhakas hesitatingly, because if my opinion differed from that of their Guru, they would be on the horns of a dilemma. I have always first advised the sadhaka to seek his solution from his own Guru. Yet when they have insisted on my answer, I have given it
to them.
The answers to the problems I have put forth are the solutions to the problems in this article. I have obtained them by my sadhana, study of scriptures and the guidance of my Sadguru. You may accept and respect them only if you find them to be true according to your own experience.
2. A Difficult Stage of Yoga :
There is only one yoga. It is of two types - Sakama and niskama. Both have various classifications and different spiritual accomplishments.
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Whether it is Niskama Jnana Yoga, Niskama Bhakti Yoga or Niskama Karma Yoga, all have their beginning in Kriya Yoga, which itself begins with an important distinct stage. As this is a difficult stage of yoga, it is very difficult to become steady in it. The sadhaka who ascends to this stage is afflicted by a very strong sensual urge. Whenever he sits for his dhyana (meditation) session, he experiences intense arousal of the sexual instinct. Here the guidance of a Guru who is a perfect yogi is an absolute necessity. If proper guidance is not available to the sadhaka, he does not have the courage to continue with his sadhana. From here the two main types of yoga branch out.
In the first branch, the sadhaka allays his sexual desires with his wife in the natural way without asking her to meditate. Then he asks her to take meditation initiation from his Guru and both perform meditation together and take each other's help when their sexual appetite is aroused. The followers of the Vama sect perform group meditation. They fix a schedule and then take each other's help in allaying their desire.
The follower of the second sect does not take feminine help. He abandons his meditation room when his sexual desire is aroused. He resorts to several ways which intuitively occur to him, but he is faced with only failure. At this stage, only a perfect and accomplished Guru can give the correct guidance.
The serious sadhakas of the Jnana, Bhakti, orYoga cults all believe that sexual desires diminish with their practice of meditation. Actually they increase, and when this happens, the sadhaka loses his faith. He tries to understand the reasons for this, but he cannot come up with an answer with which he can reconcile himself.
The cause of the arousal of sexual desire is that the sex center is also the center of yoga. The sexual fluid is the medium in both sex and yoga. The sex urge causes the sexual fluid to descend through ejaculation, and yoga causes it to ascend through sublimation.
The desire which is aroused at this stage of meditation is described in Srimad Bhagavad Gita as not contrary to the dharma or the law of religion. Lord Krsna says: "I am the strength of the strong, devoid of desire and passion. In beings I am the desire which is not contrary to the law of Dharma, O King of Bharatas (Arjuna)".1
Moreover, the first stanza of Mangalacarana of Bhagavad Gita says : "I bow down to the Omkara which is merged with the Bindu which fulfils all desires, including liberation". Here Omkara indi- cates anahata nada (spontaneous sound) and Bindu indicates the stage of meditation.
3. Ancient Era :
In ancient India, the sanyasis (ascetics) lived and died in the forests. Meditation was their life's final goal. They lived with their wives, and these wives were not only wives, but also partners in their religious practice. The wives did not want pleasure, they were lovers of yoga and practiced self- control of the highest order. They lived with their husbands and led a very simple life.
These ascetics practiced their religion in their own way. The knowledge seeker studied the various scriptures and pondered on their readings constantly, trying to practice and research what they read. They carried out their practice with great enthusiasm. The ascetics who were fond of yoga practiced yoga, and those who believed in the Bhakti cult worshipped God. Thus all the ascetics led a
religious life.
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In those days, the initiation into sanyasa was not given to one and all. The brahmin who had conscientiously observed the rules and regulations of all three asramas (stations of life) - Brahmacarya, Grhastha and Vanaprastha - were considered to be fit for initiation into sanyasa.
These ascetics lived in a separate forest, or they would roam from one forest to another. They would observe the vow of silence, solitude, and renunciation, and make efforts to be Urdhvaretas (yogis with totally sublimated sexual fluid) in order to achieve salvation. They would put on saffron robes and adopt an attitude of penance and renunciation which was considered more important than these robes.
Just as nature dons a special type of beauty in the autumn, summer, and rainy seasons, so also it dons new appearances during different life cycles. At the time when saints and ascetics were predo- minant, two different paths were followed - ordinary and special. In the ordinary path, people practiced ordinary celibacy and tried to lead the life of a Brahmacari (chaste-celibate). The people who followed the special path practiced yoga and tried to achieve perfection by becoming Urdhvaretas and accomplished yogis. Only a brave and great ascetic gathered the courage to follow the special path. The ordinary ascetics were considered unfit to practice yoga. So much importance was given to celibacy that the practice of celibacy became the main aim in the life of all ascetics
and there was no one who believed in the practice of conjugal yoga. Due to the calmness prevailing in the minds of people, the practice of celibacy became easy in that age.
The people living in towns and villages were highly impressed by the life led by the ascetics in the forest. Not only that, but they made the life led by these ascetics their good in life and strove to live accordingly.
In those days, the perfect, accomplished yogi was considered a superman or Apta purusa,2 and the books written by him were considered scripture.
Here is an example to show that the life of the ascetic was full of self-control:
One morning Yogi Yajnyavalkya, after finishing his morning ablutions, called his favorite wife Maitreyi. She came and sat before him with reverence and asked him why he had called for her. He said in a soft tone, 'I have made up my mind to don the saffron robes and so I wish to abandon this home and take up my abode elsewhere. I wish you to give me your permission'.
'Will you go away leaving me alone ?'
'I am not leaving you alone, I am leaving Katyayani (the second wife) with you. I wish to divide whatever belongings there are in this house between the two of you'.
The saintly Maitreyi did not give much importance to this proposal. She asked instead, 'Can I
become immortal if I learn all the religious scriptures in the world?
'No.'
'Then you should teach me the religious practice by which I may become immortal.'
Yogi Yajnavalkya gladly initiated her into the path of yoga. He then gave up his permanent abode and became a roaming ascetic, leading a life of total renunciation.
He is considered a great saint. If conjugal yoga were possible, would he have renounced domestic life to lead the life of a roaming ascetic ?
4. The Middle Ages :
In the middle ages, the practice of ascetic self-denial decreased. This resulted in the forests and asramas becoming vacant. It seemed as if the ascetics had changed their nature and direction. They started living in towns or just outside the towns. They stopped being ascetics and became religious teachers. They started preaching religion everywhere.
The Sanatana Dharma was subdivided into various sects. The sanatanist called himself a Vaisnava, a
Sakta, a Vedantist, etc. One religious sect censured the other, and hatred was bred between them. The importance of the Vedas, Puranas, and Upanisads decreased and the texts inspired by great religious teachers became the scriptures.
Due to the caste system, the schools run by Gurus and Risis stopped functioning. They were replaced by lectures and hymn-singing at different centers in the towns. The different sects took on the appearance of religious business centers whose main goal was to increase the number of their followers. It was a rat-race between the different religious sects. The greatness of the religious master was measured by the quality and quantity of his followers. If he had among his followers wealthy men and land-lords and had a large host of followers, he was considered a great master. If his followers were limited, he was considered of lesser status and caliber.
Sacrifice and dispassion decreased and the inclination for collection increased. Discussions of spiri- tual accomplishments and miracles were to be found everywhere in the towns. Various organizations, Tantrika and Yogika, and different practices of yoga were being established.
The once highly expensive salvation had become very cheap.
The conjugal practice of yoga started at the end of this age. This was the birth of the Vama Marga (left-handed path). Lord Siva, who conquered sexual power and then reduced Cupid to ashes, left the city for the forests, and the ashes of Cupid did not remain ashes but were transformed into godliness and came to stay in the towns where they were worshipped.
Self-restraint and virtuousness were also disposed of and were replaced by indulgence and evil deeds. The Vaidika religion dimiselled, being replaced by un-vaidika traits. Truth was replaced by falsehood, straight-forwardness became crookedness. Hypocrisy in the name of yoga slowly took India into its clutches.
5. Abundance of Yogika Literature :
India is the land of origin of yoga, where the practice of yoga has been carried out individually, collectively, and comprehensively for thousands of years.
Therefore, there is, a constant critical evaluation of the results and influence of the various yogika cults. Plenty of literature is available. Therefore, any experienced yogi is able to ponder and think deeply over his experiences.
An ordinary individual or an ordinary sadhaka cannot assess correctly a perfect yogi or a good scripture. The correct assessment can be made only by an advanced yogi.
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The scriptures are valuable not because they are ancient but because they contain the essence of the truth.
It is not easy to attain perfection. Perfect yoga is achieved after several lifetimes. Hence, yoga is divided into several major and minor branches, giving rise to many viewpoints. An ordinary sadhaka is not able to decide which of these viewpoints is the best.
It is imperative that the sadhaka has the blessing of Guru and God in order to accomplish Purnayoga. Moreover, this takes place only after years of sadhana. The sadhaka often stops his sadhana when he faces insurmountable difficulties. Such sadhakas later become popular and powerful. As they are in the position of teacher, their opinions are readily accepted by the masses. They consider their incomplete experiences complete and defame the best opinions of true yogis. Therefore, the ordinary sadhaka wanders in his search for the truth.
The perfect yogi does not consider knowledge, action and devotion different divisions of yoga, but considers divisions to be based on the nature of the sadhaka. He does not consider one type of yoga to be the best and the rest inferior. Only the incomplete sadhaka thinks thus and defames other paths, praising only his own.
The sadhaka chooses the type of yoga that suits his nature. He should first ask himself whether he is after the achievement of salvation of that of material wealth and fulfillment of lust. Depending upon the answer that comes from within, he should make the choice of his Guru. The Guru who himself strives for salvation looks to the fitness of his disciple and the materialistic and lustful Guru looks to the assets of his disciple before initiating him.
The sea of yogika literature is very deep and spreads far and wide. If you do not have a boat in the form of a Guru, you are bound to drown in it.
Yoga cannot be mastered only through the study of yogika literature. It is necessary to practice yoga in order to master it.
By the deep study of the best scriptures of knowledge, devotion, and yoga one achieves two principles of the highest order. The first principle is that in the first stage of yogika practice, one must achieve a pure body purified by yogika fire. That is the external sign of physical purity. The second principle is that there should be a total non-attachment in the second or final stage of yoga. Without the achievement of physical body purified by yogika fire, total non-attachment does not take place. The perfect yogi is one who has achieved these two principles in practice. The first stage is known as sabija samadhi, samprajnata samadhi, cetana samadhi, or savikalpa samadhi. The second and final stage is known as nirbija samadhi, asamprajnata samadhi, acetana samadhi, or nirvikalpa samadhi.
6. Teacher's Blessings :
The salient feature of an enlightened Guru is that he acquaints his disciple with all the different opinions on yoga and then explains why he has chosen his particular path. Only after expanding his principle fully does he give his disciple final initiation. If the disciple is to practice yoga while being away from the Guru, the considerate Guru gives him all the necessary guidance. He also explains
the various mysteries being unravelled at the different stages of his sadhana. As the disciple proceeds from one stage to another, he comes to understand the mysterious teachings of his Guru.
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Thus his path of progress is cleared of all obstacles. His practice of yoga is not delayed or brought to a stand-still by obstructions or doubts.
The best teacher blesses several disciples, but all of them are not equally fit. Moreover, they do not all practice their sadhana uniformly. Also, each one's environmental circumstances differ. Due to all these reasons, the results of their practice do not bear uniformity.
A question may arise at this point-who is the disciple who has been able to get the unreserved blessings of his Guru and what are his feelings towards his Guru ?
The disciple who has the unreserved blessings of his Guru is one who, in one birth or another, is able to reach his goal, who is never tempted to leave his path, who abandons materialistic gains in order to practice sadhana, making remarkable progress. He has complete faith in his Guru's words, takes up his smallest wish and fulfils it, leaving his sadhana aside, and considers his Guru's pleasure to be his pleasure.
There is one point to be remembered here - Guru's blessings can be achieved only if there is God's blessings. Many great men consider God's blessings as the blessings of their Guru and reach their goal.
7. The Conflict of Prana and Apana :
Our yoga is known as Sahaja yoga (natural yoga), Sanatana yoga (eternal yoga), Anugraha yoga (yoga of grace), saranagati yoga (yoga of surrender), Atmasamarpana yoga (yoga of self-sacrifice), Prema yoga (yoga of love), Raja yoga (royal yoga), Maha yoga (great yoga), or Nirvikalpa yoga (yoga of the dissolution of the mind).
In Sahajayoga, the proficient master yogi awakens the vital power in his disciple with his blessings. This results in the involuntary performance of yogika kriyas (activities) in the disciple. He accepts that he does not do anything willfully and readily accepts the will of the Omnipresent.
This self-surrender does not bear with any argument; it is a thing to be experienced. Therefore, it is not possible for the layman to understand the second-hand descriptions of this experience.
By the stimulation of Prana, it slowly reaches the sex center. As soon as this happens, the conflict between Prana and Apana begins. This results in the awakening of sensual desires. In the beginning, the sadhaka comes to the conclusion that this is a short disturbance which will subside in a few
days. But as he progresses, desire is on the increase. He continues his practice four, three or for
years with full faith. Then his faith starts wavering. He cannot understand what to do. Only when he gets the guidance of an experienced master, is his problem solved and he is at peace with himself, after completely surrendering himself to his Guru.
Just as the traveller does not have to walk after he gets into a vehicle, so also the sadhaka does not have to bother about anything after surrendering himself to his master. He has only to follow the instructions of his master strictly and surrender himself completely.
The involuntary performance of yogika kriyas cleanses the body and mind and makes the sexual fluid sublime. Prana here is the main force. The descent of the sexual fluid is brought about by Apana. Due to this, Prana attracts Apana to rise. This kriya continues not for two or three years, but
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for many years. Only a very brave sadhaka may tread this path which is strewn with obstructions like secret attractions toward social obligations, deep longings for miraculous powers, lack of scriptural knowledge, lack of proficiency of one's Guru, lack of faith, impatience and unsteadiness. It is said in Yoga cudamani, "Just as a bird on a leash is pulled back to its place, so also the soul which is bound by the qualities of nature is held back by Prana and Apana. Prana is the ascendant function and Apana is the descendant function. Thus Prana attracts Apana in the upward direction, and Apana attracts Prana downwards. Only he who experiences these natural movements of Prana and Apana knows yoga".3
The seat of Prana is the Anahata cakra (respiratory system). The seat of Apana is the muladhara and Svadhisthana (reproductive system) cakras. The conflict between Prana and Apana goes on even in the body of a man not practicing meditation, but this conflict occurs in a special way in the body of a man practicing meditation.
Through meditation, the circulatory system is stimulated. This results in the stimulation of the organs which produce sexual fluid. The Apana vayu is dominant here. To prevent the activities of Apana, Prana descends and obstructs it. Apana attracts the sexual fluid towards the genitals, and Prana prevents it from going in the lower direction. Apana expands the Susumna. and Prana contracts it.
8. Solitary and Joint Meditation :
When the sadhaka is placed in the dangerous position mentioned above, he or she is attracted towards the opposite sex. At this juncture, it is of prime importance that the sadhaka be guided by an experienced Guru.
If salvation were possible with sexual intercourse, then i t would be said that salvation is not meant for the ascetic sadhaka, but only for the worldly sadhaka. If this is the case, then the virtue of dispassion has no meaning. On the other hand, the holy scriptures prescribe that only the dispassionate sadhaka is eligible for the path of salvation. The materialistic sadhaka is not eligible for this great path.
There are thousands of examples in the Puranas citing cases where a certain ascetic is said to have practiced severe penance and deep meditation which resulted in the rocking of Indrasana (the throne of Lord Indra), making him (Indra) fear his own security. To end this insecurity, Lord Indra would call on a very beautiful nymph to go down to earth, attract the attention of the ascetic concerned,
and destroy his penance. The nymph would go and disturb the ascetic by heavenly music and dancing, thus breaking his samadhi (union with the Almighty) and leading him astray into the realm of sensuality.
If sexual intercourse led one to salvation, then the presence of the nymph would have been a boon
to the ascetic. But this is not the case; on the contrary, the appearance of the nymph turns out to be a curse. These citations prove that one should practice sadhana alone.
Surrender means the state in which the independent Prana, which is totally free from the bonds of the mind during meditation, is allowed to perform actions through the medium of the body and organs without any obstructions. The Prana vayu is one of the five elements existing in nature. Though it seems dynamic, it is static. The source that instills life into Prana vayu is Paramesvara (God). It is not proper to abandon this state of surrender to God in order to seek the protection of the opposite sex, i. e. another person. In sexual intercourse, the mind becomes extrovert and the sensory
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organs become uncontrollable. In spite of all this, sadhakas - both male and female - say that they experience the vital power functioning forcefully when they have sex.
This experience is a result of their involvement in sexual pleasures and is an illusion. This gross observation is miles away from the truth. The force that they experience is not that of Prana but that of the mind. Yes, during meditation the Prana sometimes becomes powerful, but it is never distracted. It is always calm. In this condition, it is not present in the external organs. It flows in the nadis or in the internal bodily passages.
When husband and wife perform meditation together, their minds naturally dwell on each other. Therefore they are very soon affected by the force of lust and become excited. As clothes are obstructive during meditation, usually only the genitals are covered by a minimum of clothing. The limbs are revealed. This also is a cause of excitement. Thus the presence of someone of the opposite sex is undesirable and obstructive.
Moreover, during meditation, when desire is awakened in the male, it may not have awakened in the female and vice versa. Under these circumstances, he or she forces himself or herself on the other, breaking the other's meditation and causing the other to give in to his or her wishes.
Along with this, the couple who practice meditation together make another mistake. When the sexual instinct is aroused while meditating alone, it subsides in few moments. But before it subsides, the sadhaka gets himself in a more excited state and leads his partner also into his path.
In the meditation sessions of Vama margis (followers of the left-handed path) where sadhakas of both sexes perform meditation nude, lust is the prevalent feature, so participants are soon agitated by it. Moreover, free sex is dominant in this path and so it is easy to come in contact with new people every time. People who engage in these practices are only looking for new acquaintances and free sex. Thus the object of meditation is lost and enjoyment takes its place.
These sadhakas argue that just as you need iron to cut iron, so also you can conquer lust with lust. The argument seems convincing, but it is not correct; it can be proved to be false. It is true that iron cuts iron, but only an iron with a sharp edge can do so. If the iron used for cutting is not sharp it is cannot be used as a cutting agent.
When one resorts to the help of the opposite sex in meditation, the independent Prana becomes dependent, and yoga is transformed into enjoyment. The sadhaka should never forget that in sexual enjoyment there is a fusion of the male and female, while in yoga the union is that of sadhaka and the Lord Almighty. The support of siddhasana and mudras and pranayama helps the Apana to ascend and open the gateway of salvation and closes the path leading to downfall. Through sexual intercourse, the Apana becomes descendant and never opens the closed gateway leading to salvation.
Due to the various yogika kriyas, the purification of the blood takes place and the sexual fluid in its purest form is produced. It is sublimated and ascends of its own accord when Prana becomes intensified. This causes the intense sensation in the genitals.
In the solitary meditation of a non-attached sadhaka, the mind is introverted, all the organs are steady, and Prana is free. The passion which is aroused in this state is yoga and not a state of enjoyment. Lord Krsna has kept this stage of yoga in view and has cited the yogi who at the end of Karma yoga abandons passion and becomes dispassionate. He says, "In this way, control your
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sexual fluid with a steady mind, considering passion to be beyond intellect and abandon the great enemy in the form of lust (i. e. become an Urdhvareta by sublimating your sexual fluid)".4
In this stage, the Prana becomes more powerful with the help of siddhasana and various mudras and pranayamas. As long as the Prana does not become all-powerful, it, is vanquished over and
over again by Apana. It can be said that Apana becomes victorious in the primary and secondary stages and Prana becomes victorious only at the end. The final victory is the victory that counts. After this victory, the sadhaka does not remain a sadhaka any longer but becomes an Urdhvareta yogi. Subsequently, he achieves the divine body purified by yogika fire, divine consciousness, and complete dispassion. He then ignores even miraculous powers and omnipotency and tries to master Nirvikalpa samadhi. Finally, he becomes a superman or a divine being. Sri Govindabhagavatpadacaryaji, the Guru of Sankaracarya, has said, "Salvation is the result of knowledge. Knowledge is the result of yogika practice and yoga is practiced through the immortal body. The ordinary body is mortal, but the body which is the result of the fusion of Siva (cosmic male principle) and Parvati (cosmic female principle) is immortal”.
9. Self-Sacrifice :
The sadhaka who rejects mudras and siddhasana has not resorted to surrender to God or self- sacrifice. There is no self-sacrifice in sexual intercourse. One can tread the yogika path only
through self-sacrifice. With the disappearance of self-sacrifice;, the love for the Lord is also broken. Devotion, Knowledge, and Yoga disappear; there remains only one element-lust.
10. Obstacles and Remedies :
Some people say, "By taking up siddhasana and mudras, the attraction and inclination towards the opposite sex increase. Under these circumstances, mental impurities increase also. If a renunciated couple pactice yoga together they will expedite their progress".
When during meditation the Svadhisthana cakra is illumined by yogika fires, the sexual instinct becomes intense. The sadhaka has to sublimate this intense sexual feeling. In order to do this, he or she should not seek the opposite sex. If it had been possible to sublimate one's sexual feelings with the help of the opposite sex, then this whole world would have been the ideal place for penance and all householders would have become Urdhvareta saints.
During meditation, control over the genitals is achieved by the practice of siddhasana and mudras which make Apana move upwards. In sexual intercourse, neither siddhasana nor the important mudras manifest. As a result, there is no control over Apana and thus only pleasure is gained and not liberation.
As the genital region becomes very sensitive during meditation, the sadhaka's mind becomes full of licentious thoughts. This inevitable situation mustbe patiently tolerated. Lord Krsna mentions this stage of meditation: "Arjuna ! Even though one strives to practice yoga and is ever so discerning, his senses lead his mind away by force".5
The sadhaka watches as a witness the various actions performed by Prana during meditation. In the same way, he should also watch the vicious sensuous wanderings of the mind.
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Lord Krsna has in mind the above situation when He gives guidance to the sadhaka in the Bhagavad Gita : "One whose intelligence is established in the Divine, abandons both good and evil. Therefore, Arjuna, devote yourself to yoga; yoga is skill in action". 6
The sadhaka who has surrendered himself to the Lord should not think of the good or evil nature of any action which is performed by Prana during meditation. He should duly seek to maintain a high level of meditation. In the above stanza, Lord Krsna has called him the yogi "whose intelligence is established in the Divine".
The Lord Himself lends clarity to this elsewhere by saying, "Oh Arjuna, during yogika meditation, perform all acts with a sense of detachment without concern for achievements or failures, because the equanimity of intellect is itself called yoga". 7 As long as the sadhaka is affected by happiness when faced with success or by sorrow when faced with failure, his mind does not become detached. The perfection of yoga depends on detachment. This detachment is not possible without the sense of self-sacrifice complete surrender to the Lord.
The Muladhara cakra and the Svadhisthana cakra are related to each other. The Apana vayu rules these two regions. There is a collection of 72,000 nadis (bodily passages) in the legion of the Apana vayu. Without the help of the kundalini, the purification of these nadis is not possible, to achieve the purification of these nadis is like crossing the Vaitarani river, a river which is said in the Puranas to be situated betweea Mrtyuloka (earth) and Yamaloka (the other world). It is full of very hot blood, bones, hair, etc. Sinners flounder in this river, unable to swim across it. Holy people swim across it by holding on to a cow's tail. Yogis consider the body, filled with blood, bones and hair, as the Vaitarani river. They use the cow's tail in the form of Kundalinl to cross the river and become immortal. It is better to die once while living with a smiling countenance than to die thousands of times crying and unwilling. To die a living death means to surrender oneself to God and to sacrifice oneself at his lotus feet.
Lord Siva has preached in Siva Samhita, "Sakticalana mudia is that mudra in which the wise sadhaka should capture the Apana and forcibly attract the dormant kundalinl power to ascend. Thus, this all-powerful mudra when practiced destroys all diseases and lends longevity to life. Its practice awakens the kundalinl and makes it ascendant. Therefore, those yogis who aspire for miraculous powers should practice this mudra. By its practice, the body is purified and the eight major miraculous powers, including the power of becoming microscopic like an atom are achieved". 8
It is said in Hathayoga Pradipika, "One who has been able to accord movement to Sakti (power) is entitled to achieve miraculous powers. What more can be said ? He can miraculously attain immortality".9
In Gheranda sarhhita it is said, "He who regularly practices sakticalana mudra attains divine body purified by yogika fire. He achieves miraculous powers and all the diseases in his body are destroyed".10
11. Vajroli mudra :
Vajroli mudra is included in the ten very important mudras in ancient yogika scriptures. In the sexual act, the Apana is thrown outside the body with force; in yoga, the Apana is forcibly drawn into the body. This internal suction is known as vajroli mudra or yoni mudra.
Experiments are carried on in every field of life. I will here mention one experiment. This is not
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prescribed by a Purna yogi (I personally do not recommend it) but by an ordinary sadhaka;
however, a certain section of society is attracted towards this sort of experiment. It is as follows :
Take a thin, straight lead rod about ten inches long. Lubricate it with oil and introduce it into the urinary tract up to the length of nine inches. Then take a thin hollow silver rod bent at one end. After introducing it into the genitals, slowly blow into it to clean the urinary tract.
Then try to draw in water through the genitals. Once this is learned, try to draw in milk in the same way.
The married sadhaka should draw the Apana upwards with the help of khecari mudra and uddiyana bandha at the end of sexual intercourse, drawing the semen and female discharge into his testicles.
In ancient scriptures, vajroli mudra is mentioned, but the above-mentioned practice is not described. Sadhakas who practiced this technique existed in the past and exist in the present day, but I have not read or heard of any couple having attained the higher stage of yoga or the divine body.
This whole experiment arises out of ignorance. It is mentioned that the married sadhaka should, at the end of sexual intercourse, perform khecari mudra and uddiyana bandha, and thus make the Apana vayu ascendant and draw his semen along with the female discharge into his testicles. To draw water and milk into the genitals is possible. In the same way, it is possible to draw the semen and female discharge inside. This appeals to one's intelligence.
It is a well-known fact that semen and urine both pass out of the genitals, but they use different tracts. The urinary tract lies further in than the seminal tract. It comes downward, meets the seminal tract, and then comes into the genitals and is thrown out.
Milk and water may be drawn into the genitals. But does the water, milk, semen or female discharge drawn into the bladder reach the testicles ? No.
Water goes into the bladder and comes out along with the urine. When milk is drawn in, it also comes out with the urine. If the suction of water or milk results in their being thrown out with the urine, can one expect anything different with semen or female discharge ? And if this is the case, how can one achieve divine body in this way ? It does not bear scientific scrutiny.
Yes, one can use a lead or silver pipe to purify the genitals. In the same way, one can draw in water or milk. This makes the practice of celibacy easy to a certain extent. But sexual intercourse is harmful.
Certain sadhakas who follow the above experiment consider khecari mudra a necessary part of it. So, carrying out this experiment, they sever the thin ligament underneath the tongue and try to achieve it. After long practice, a few sadhakas do succeed in introducing their tongue into the nasal passage. But khecari mudra performed in an artificial way is not beneficial.
The sadhaka who practices sahaja yoga achieves khecari mudra. in a natural way. He does not have to sever the thin ligament under the tongue artificially; it is severed of its own accord due to yogika fire kindled by his sadhana, and all the other aspects of khecari mudra also occur involuntarily. During the three stages of samprajnata yoga - savitarka, savicara, and sananda samapattis - the Apana vayu remains indomitable. The Prana is defeated again and again, and so it cannot perform vajroli mudra-the contraction of the genitals - successfully. Yet, in the first three stages, when the
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Apana vayu pushes the semen towards the genital outlet, the Prana performs vajroli mudra. and attracts the sexual fluid in the opposite direction. In the fourth stage of sasmita samapatti, the Prana becomes very strong and the Apana becomes extremely weak, and vajroli mudra. can be performed successfully.
During the practice of savitarka, savicara, and sananda samapattis, beautiful and handsome images of women and men appear before the mind's eye and tempt sadhakas. But when they enter the stage of sasmita samapatti, their rajoguna and tamoguna become weak, and sattvaguna achieves dominance. So sensuality or lust does not trouble them. Just as children remain unmoved by passion when they see each other naked, the yogi in the final stage of sasmita samapatti is not moved to passion by the appearance of naked nymphs.
After the achievement of vajroli mudra, the sexual fluid of the sadhaka is not destroyed, and so he or she can become an urdhvareta and achieve a divine body, divine consciousness and complete detachment.
The tongue of the sadhaka practicing sahaja yoga enters the cavity of the skull known as the tenth gate of Vyoma cakra after two or three years practice. But it cannot completely prevent the loss of the sexual fluid for several years. Only in the final stage of samprajnata samadhi (i. e. sasmita samapatti) can one completely prevent this loss. Then sakticalana mudra disappears forever and is replaced by the powerful vajroli mudra.
In India even today there are a few secret sects of Siva, Vaisnava, and Sakti cults where men and women practice meditation together and try to achieve perfection in yoga. This path is called Vama marga (left handed path). It only spreads licentiousness, and the generation which follows becomes lusterless and uncultured.
Saktipata initiation is meant only for those sadhakas who aspire for liberation. Even though it is the best type of initiation, it is not very useful for householders because the aim of yoga differs for the householder and the ascetic. The householder is motivated by desire and is eager to achieve materialism and the satisfaction of sensual desires, while the ascetic, being dispassionate, aspires only for liberation.
Self-restraint and limited companionship of women or men should hold a place of primary importance in the practice of yoga for the ordinary person. The more restraint one practices, the more spiritual power he attains. With this power, he achieves wealth, spouse, children, fame, and other material achievements. He must find ways to conserve his sexual fluid. If a householder receives saktipata and practices it zealously, he becomes scattered, unrestrained, and talkative. As a result, he fails in the eyes of society and becomes frustrated.
On the other hand, celibacy is of prime importance for the renunciate, ascetic sadhaka. As he aspires to be a perfect yogi, he has to wage a war vehemently against lust. When the sexual desire is stimulated, he tries to curb it by making the Apana ascendant. Desire and lust are stimulated by the practice of siddhasana. The yogi who wants to become an Urdhvareta should welcome the spon- taneous occurrence of siddhasana. That posture stirs up the sexual senses and then helps to subli- mate the sexual fluid through yogika techniques. The ordinary man is ignorant of these yogika techniques, and so he becomes very sensual through the practice of siddhasana. Siddhasana is meant for perfect yogis and not for ordinary householder sadhakas.
The sadhaka striving for liberation does not necessarily get it in one birth. He has to take many
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births and continue his efforts constantly.
Moreover, this practice of yoga is full of obstructions and may be successfully practiced only by a brave sadhaka or one who is steadfast in his goal. It is said in the Siva Sarhhita : "There are countless and insurmountable obstructions in this path of yoga. These obstructions are terrible and fearful. Yet the yogi should not abandon his practice of yoga even at the hazard of his life".
In certain yogika texts, it is said that one can achieve vajroli mudra in the company of a woman. But it is necessary to seek the guidance of a proficient Guru. Yes, there are stanzas which can be interpreted thus, but they definitely have a different meaning. Certain materialistic Tantrika masters were married householders. To increase the validity of their married status, they directed the people to pursue conjugal sadhana. Moreover, the teacher of the Vama marga gave importance only to conjugal sadhana. Thus only materialistic-minded teachers popularized this path.
Those people who believe that they can achieve the purified divine body by attracting their own semen along with the ovum into their bodies are sadly mistaken. I have already stated that the semen or ovum thus drawn only goes into the bladder and is rejected with the urine.
The semen which emerges from the testes in childhood mixes with the blood, resulting in the development of the mind and the body. With the advent of youth, the semen no longer mingles with the blood, but attempts to leave the body through the genitals.
The opposite of lust is yoga. The best yogis know this. Their seminal fluid mixes with their blood by yogika techniques. As a result, they become young, reverting from old age to youth and childhood. This is a natural physiological and scientific process.
Pure divine body is the body and similarly pure divine mind is the mind. Why, then, should the yogi desire such divine body and mind ?
The yogi does not have any desires. If he has desires, he cannot be called a yogi. The yogi aspires only for God-realization and to merge with God. In order to achieve God-realization, it is necessary that he possess a pure body and mind. After having a full meal, the beggar does not want left-overs. Why then should the yogi wish for anything else, after he has achieved oneness with God ?
<b>REFERENCES</b>
<b>1 Srimad Bhagavad Gita, Chapter 7, verse 11.
2 Aptastu Yatharthavakta. 'Apta' purusa means one who has experienced truth in the real sense and speaks only truth.
3 Yoga cudamani, stanzas 29, 30.
4 Srimad Bhagavad Gita, Chapter 3, verse 43.
5 Bhagavad Gita, Chapter 2, verse 60.
6 Ibid., Chapter 2, verse 50.
7 Bhagavad Gita, Chapter 2, verse 48.
8 Siva Sarhhita, Chapter IV, verses 105-108.
9 Hathayoga Pradipika, verse 120.
10 Gheranda sarhhita Chapter 3, stanza 60.
</b>neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com6tag:blogger.com,1999:blog-5254991227909064618.post-41828902524653861742012-06-06T09:37:00.000-07:002012-06-17T08:18:14.414-07:00VAJROLI & SECRET OF THE URDHVARETA<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVywb-zg7Utoma7hcpi5Wh9r11tjd5KxeB1hQAKxoK2g44thHPOwvPF7091mhWm_4v9O3WtgLJVWXugxb5nDfzjfjW4likjZJHn8-ikUQ9ywq7P5kF9uPvABkgYjNuKd-_cVuVc6Q8fWjn/s1600/Chakra+man2.jpg" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="400" width="144" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVywb-zg7Utoma7hcpi5Wh9r11tjd5KxeB1hQAKxoK2g44thHPOwvPF7091mhWm_4v9O3WtgLJVWXugxb5nDfzjfjW4likjZJHn8-ikUQ9ywq7P5kF9uPvABkgYjNuKd-_cVuVc6Q8fWjn/s400/Chakra+man2.jpg" /></a>
<b>VAJROLI & SECRET OF THE URDHVARETA</b>
What are the changes which take place at the physical level in one who is transforming himself into an Urdhvareta?
A: It takes a very long time, with very honest and sincere Brahmacharya in thought, word and deed coupled with gods grace for one to achieve full sex sublimation including the stoppage of wet dreams.
However as an aspirant climbs up the ladder of celibacy to the best of his efforts by abhorring from the sexual act, ejaculation and impure thoughts for a considerable period of time; An inner phenomenon called Urdhvareta kriya(process)also called by the name 'Vajroli' takes place in his system, due to which the semen which was earlier flowing downward and being ejaculated outward now starts flowing upward and inward. This aids the formation of 'Ojas' shakti in his brain. The aspirant is not yet a complete Urdhvareta, as he has not yet achieved complete sex sublimation or transmutation. Semen will still flow down if he is not vigilant against the senses (wet dreams completely stop in one who is a complete Urdhvareta and whose Kundalini shunts only between the 3 upper chakras).
When the aspirant maintains this state of celibacy for a considerable period of time from when the 'Vajroli kriya' starts to function, the passage of flow of semen within his body (from the sex glands to the Urethra) starts to become narrow and constricted. Under such circumstances if he indulges in ejaculation of semen (even in a copious wet dream), instead of pleasure he experiences pain. This further aids in developing distaste and dispassion towards the sex act.
This is one of the most important of changes which occurs in the body of the celibate at the physiological level. Coupled with this, certain external changes take place such as:
1. The body becomes more taut, wiry and lithe. The tendency to accumulate bulk and fat reduces.
2. The face develops a red hue and wrinkles gradually start to disappear.
3. The skin glows with luster and the eyes become bright. Eyesight starts to improve.
4. Overall, all organs in his body gradually start to return to their original state of maximum function (as they were during childhood)
From this stage onwards, the celibate must be very, very careful in avoiding more than necessary contact with members of the opposite sex in particular and people in general. Further to the vajroli kriya taking place he starts to develop a magnetic personality and appears very alluring to the world in general and women in particular. Any act of letting his ego get goaded resulting in pompousness, pride or arrogance will immediately lead to his downfall in the form of his semen deserting him; for the appearance of these negative traits is invariably accompanied by blossoming of latent lust present within. The aspirant should very clearly know that he has no more conquered lust than a child has learnt to deal with the world. Lust is only in a state of control. It is still present in its fullest form within him, but in a latent and dormant state at most. From now on he has to be very humble before the world and god, always keeping in mind that this power he is developing is not his own but the power of god shining through him. Only humility, kindness and consideration towards fellow beings and an attitude of gratitude towards god for all that he has given will strengthen celibacy and make for for further growth.
The aim of vajroli is not to suck up the energy of the women. It is used to retain the semen. Dakini clarified that the real meditator does not believe in stealing some one’s energy. The exchange of energy any way happens. Secondly the woman emits energy through hair, lips, eyes breast and then yoni. One can absorb the energy like tai chi techniques using nose hand or even the whole body. By giving one receive and there fore learn to give the male essence from your chest , hair eyes and lips automatically the yin essence will come out.
One also can do circulation of energy using the sushama nadi . this what is difficult to master because it requires the synchronization of the breath, visuals energy of two person especially male and female. This can be done in two ways one is with touch another is at a distant . the second one is for non lovers. First one is for lovers and secondly care should be taken so that passion does not over whelm the other person.
For the retention of semen most important breath and visual control. faster the breath faster the ejaculation. Slower the breath greater it takes time.
The visual component is killed using the visualization of deity this actually slows down.
How does one retain the semen?
Keep the eyes open. More one close the eyes more one will over whelmed with passion. See all the tantric painting man and women will keep the eyes open.
Secondly fold the tongue and keep it in the palate. This will help the concentration move in ward. The tongue wags and the bindu flows down. There fore when you have sex always keep the tongue itching the palate.
Thirdly slow down the breath other wise in hale or hold the breath. The more one does the more one can retain the semen.
Fourth secret to hold the bindu is to do aswini mudra. Learn to do aswini mudra in any postures. When the linga going inside always do the aswini mudra . When the double bath room place tightens no semen will come out. When it becomes lose then only the semen comes out.
Fifth is to learn the orgasmic draw. Put the attention in between eyes brows or u can do sambhavi mudra. Role up the tongue. Then in hale. As you inhale imagine the semen flowing into the brain and passing through many charkas.
When one does correctly then the visualization will be clear, breathing will be slow,. The mood will change immediately in spite of the linga being stiff.
One will require 5- 10 times of the orgasmic draw then one can easily retain the semen
Other methods include the pulling up of energy by master chao andaswini mudra for 100- 200 times. After aswini mudra then the rolling of stomach is done which will help semen to pass through to heart chakra . The tightening of chest or the neck should not be done as it does not allow semen to flow up ward.
One can go on and on without ejaculation. Sensitive must be the word when the bindu slips from the ajna chakra.
When one meditates on the blue pearl between the third eye, then the sighting the bindu become easy. When the rush of energy is down ward holding the tongue in the palate and jamming the visualization become difficult. Take out the linga and one can do orgasmic draw.
Emotions and memory will settle down before the blue pearl is sighted.
The aim of vajroli is not to suck up the energy of the women. It is used to retain the semen. Dakini clarified that the real meditator does not believe in stealing some one’s energy. The exchange of energy any way happens. Secondly the woman emits energy through hair, lips, eyes breast and then yoni. One can absorb the energy like tai chi techniques using nose hand or even the whole body. By giving one receive and there fore learn to give the male essence from your chest , hair eyes and lips automatically the yin essence will come out.
One also can do circulation of energy using the sushama nadi . this what is difficult to master because it requires the synchronization of the breath, visuals energy of two person especially male and female. This can be done in two ways one is with touch another is at a distant . the second one is for non lovers. First one is for lovers and secondly care should be taken so that passion does not over whelm the other person.
For the retention of semen most important breath and visual control. faster the breath faster the ejaculation. Slower the breath greater it takes time.
The visual component is killed using the visualization of deity this actually slows down.
How does one retain the semen?
Keep the eyes open. More one close the eyes more one will over whelmed with passion. See all the tantric painting man and women will keep the eyes open.
Secondly fold the tongue and keep it in the palate. This will help the concentration move in ward. The tongue wags and the bindu flows down. There fore when you have sex always keep the tongue itching the palate.
Thirdly slow down the breath other wise in hale or hold the breath. The more one does the more one can retain the semen.
Fourth secret to hold the bindu is to do aswini mudra. Learn to do aswini mudra in any postures. When the linga going inside always do the aswini mudra . When the double bath room place tightens no semen will come out. When it becomes lose then only the semen comes out.
Fifth is to learn the orgasmic draw. Put the attention in between eyes brows or u can do sambhavi mudra. Role up the tongue. Then in hale. As you inhale imagine the semen flowing into the brain and passing through many charkas.
When one does correctly then the visualization will be clear, breathing will be slow,. The mood will change immediately in spite of the linga being stiff.
One will require 5- 10 times of the orgasmic draw then one can easily retain the semen
Other methods include the pulling up of energy by master chao andaswini mudra for 100- 200 times. After aswini mudra then the rolling of stomach is done which will help semen to pass through to heart chakra . The tightening of chest or the neck should not be done as it does not allow semen to flow up ward.
One can go on and on without ejaculation. Sensitive must be the word when the bindu slips from the ajna chakra.
When one meditates on the blue pearl between the third eye, then the sighting the bindu become easy. When the rush of energy is down ward holding the tongue in the palate and jamming the visualization become difficult. Take out the linga and one can do orgasmic draw.
Emotions and memory will settle down before the blue pearl is sighted.
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<br /></div>neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com9tag:blogger.com,1999:blog-5254991227909064618.post-15329477145766044852012-06-03T01:25:00.000-07:002013-03-11T02:54:58.826-07:00Rudraksha<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Rudraksha & its significance<div class="separator" style="clear: both; text-align: center;">
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When you think of Rudraksha, you think of a lucky charm whose power never seems to fade. Treasured by millions of people since centuries across the world, Rudraksha has a special historical significance. True-life stories abound of its incredible healing powers and amazing ability to provide tranquility and all-round self confidence to its wearers!
Rudraksha in Sanskrit means ‘Red Eyed’ or ‘The Eye of Rudra’ and Rud means ‘To Cry’ and Aksha means “Eye”. Regarded as the seed of a fruit from a Rudraksha tree (Elaeocarpus Granitrus) grown in India, Malaysia and Nepal, a Rudraksha bead occupies a special place in Hinduism, and is credited with possessing mystical and divine attributes that offers lasting benefits to its wearers.
Used for thousands of years, Rudraksha Beads have helped thousands of wearers to Self Empowerment and Self Enlightenment. They have been proved to possess electromagnetic properties that have a calming and therapeutic effect on the wearer’s human body when worn. Rudraksha have also been used with enormous success for treatment of various diseases in traditional Indian medicine.
A Rudrakha seed can be worn around the neck on either a gold chain or a red thread. This does not produce any immediate results. This auspicious seed will benefit you only on constant wearing. This seed is believed to emanate positive energies from within, which when held close to your body at all times, will always bring you goodness and fulfill all your desires. The single faced seed is the rarest among all and is said to have more powers. Majority of our ancestral texts have mentioned the rudraksha seed to have immense medicinal powers that
Activate the power points in your body
Cure ailments
Ensure moksha for spiritual people
Bring wealth to materialistic people
Defy death
The science of Rudraksha
By trying out the rudraksha for health problems, one can harvest the abundance of traditional cures that are still prevalent in our country. Scientific research suggests that rudraksha seed consists of electromagnetic properties that comprise resistance, capacitance, inductance and dynamic polarity. Our body naturally contains a bio-electric circuit which is a flow of energy from mind-body-mind. Disruption of this flow of energy may mostly cause stress and stress related ailments or illnesses. Another important process is the level of blood circulation in the body that has to be uninterrupted. Serious illnesses erupt from the thinning or clogging of blood vessels and arteries. Such undesirable occurrences can be avoided by wearing the seed of rudraksha.
Scientific health benefits of Rudraksha
The resistance property of the beads streamlines the rhythm of the heart and controls the natural bodily frequency thus producing good enzymes in the brain that regulates the overall well being of the body.
The dielectric property of the beads removes the excess production of energy thus bringing back the hyperactive organs back to normalcy.
The dynamic-polarity property of the beads aligns the charged particles in our body to the respective opposite charge. This action brings about a feeling of renewed energy.
Rudraksha and Ayurveda
Ancient ayuvedic scriptures have mentioned the cures that use rudraksha in various forms. This seed controls blood pressure, cuts risk of heart related diseases, cures lung and liver disorders, cures skin disorders, cures common cold & cough, cures measles, increases memory power, reduces stress etc. In most of the treatments the seed is either ground into a powder or soaked in milk / water (to be drunk on an empty stomach). Such remedies are to be taken only if prescribed by a certified ayurvedic healer. Hence Rudraksha is an unbreakable part of Indian culture and history whose healing properties are to be believed in and taken advantage of.
"Mlechkhho Vaapi chandalo Yukto Va sarvapaatakai,
Rudraksha Dharayedyastu Sa Rudra Natra sanshaya".
The men who are Mlechchha, chandaal (impious and
inhumane) or he who is full of all kinds of vices
get the form of Lord Rudra. There is no suspicion
about it.
"Dhyaan dharan Heenoapi Rudraksham Dharaya Budhah,
Sarvapaap Vinirmukto sa yaati, Paramam gatim."
A man with meditation and perseverance and a wise
man who wears Rudraksha gets rid of all the sins
and attains the supreme goal of the human life.
"Shiva Poojayam Asya Mala Dharana ma vashyakam".
It means that Rudraksha mala must be worn at the time
of worshipping Lord Shiva.
"Rudraksha Kewalam Waapi Yatra Kutra Mahamate,
Sumantrakam Wa Mantren Rahitam Bhava Varjitam"
"Yo Wa ko Wa naro Bhaktya Dharyellajjayaapi Wa,
Sarvapaap Vinirmukta Samyagjnanam An Wapnuyaat"
Rudraksha can be worn by chanting mantra or without
chanting it , with reverence or without it, with
devotion or without it, with shame or without same
i.e. with whatsoever procedure a man who wears
Rudraksha gets rid of all kinds of sins and gets
knowledge well.
"Shiva bhaktya shantaya dadyadrudrakshashuttaman,
Tasya Punyaphal syantam nacha ha vaktumats the
Dhritrudraksha kanthaya yastvanna sam pryachchhatitri
Saptakula mudadhritya Rudraalokam sa gachchhati."
A Shiv bhakta i.e. devotee of Lord Shiva should be
given Rudraksha for peace. The limitlessness of the
result of its virtues cannot be described. A man,
who gives food to the wearer of Rudraksha, reaches
Rudraloka i.e. the kingdom of Lord Rudra after providing
salvation to seven orders of his ancestors.
If the wearer of the Rudraksha dies, he does not take another
birth, he reaches the kingdom of Rudra. If a man who is wearing
Rudraksha around the neck or an arm, dies, he lives in the
kingdom of Rudra after providing salvation to 21 orders of
his ancestors.
A man who wears Rudraksha with Pearls, Coral, Crystal,
Silver, Gold or other precious stone, takes the form of
Lord Shiva. The devotee who worships Lord Shiva in the form of
Rudraksha devotedly, becomes a king inspite of being poor.
"Arudrakshadharo Bhootwa yadyat Karmach Vaidikam,
Karoti Japahomaadi tat sarwe nisphalam bhavet"
A man who perform Vedic rituals, chanting mantras, yajnas
etc without wearing Rudraksha, gets no virtue or fruit.
"Snane dane jape home vaishvadeva surarchne,
Prayashchite tatha shraadhde deeksha kaale visheshatah,
Arudraksha Dharo Bhootwa yat kimchit karma vaidikim,
Kurvan viprastu Mohen NarakepatatiDhruwam."
Failing to wear Rudraksha , a man who performs religious
deeds/bathing, worshipping gods Vishwadeva to perform the
penitence (repent) and shraadhda karmas (deeds for bygone
souls) , at initiation, falls prey to innocence and worldly
attachment and at last falls into hell i.e. his down-fall
comes. It is the reason why a man should wear Rudraksha
while performing religious activities.
The wearer of Rudraksha not only makes Lord Shiva happy but
pleases Lord Brahma and Lord Vishnu, Ganesh, Kaartikey, Durga,
Indra, Aditya and the ruling deities of the nine planets.
No men, seers and scholars are tired of describing the importance
of Rudraksha. Rudraksha is very much dear to Lord Shiva. Nobody
can imagine the image of Lord Shiva without Rudraksha. Seeing,
chanting and worshipping Rudraksha burns all the sins to ashes.
A man can feel unlimited pleasure only by seeing Rudraksha.
The wishers of devotion and salvation should wear it after
purifying themselves. Mainly the devotees of Lord Shiva must
wear it because it removes their numerous pains, sorrows, and
calamities. Rudraksha fulfills all the wishes. It is peerless
in the universe. It is the dearest ornament to Lord Shiva.
If an innocent, un devoted and immoral man wears Rudraksha with
love and faith, he gets rid of all sins and attains the supreme
goal. As long as a man keeps wearing Rudraksha, he does not
fear untimely death. He cannot die without completing his span
of life. At the time of death he gets the true knowledge of
Lord Shiva and His abode too. One should wear Rudraksha by all
bits of efforts.
Rudraksha Beads have been worn by mankind for thousands of years
for good health, religious
attainment through Japa and Shakti (power) and for the fearless
life.
Wherever Rudraksha is worshipped the Goddess of wealth always
stays there.
One can escape from untimely death by wearing Rudraksha
Rudraksha assists in awakening of Kundalini (the self
pleasure/pressure points).
Rudraksha is helpful for worldly and heavenly attainments.
Rudraksha can make the whole family live together in peace
and harmony.
Rudraksha is best known for its biomedical properties and in
controlling stress, hypertension and blood pressure.
Rudraksha help increase Self power and invoke Self love . They
also enhance the Charisma of the wearer .
Rudraksha can cure various dangerous diseases like small pox,
epilepsy, whooping cough etc.and heal the most poisonous wounds,
if used as a prescription, in a specified method.
It gives peace of mind to the wearer, stimulates the mind and
sharpens the intellect.
1 Mukhi Rudraksh
It bestows happiness and revival from the miseries arising from loss of wealth. Prosperity or richness, luck, fortunes grow wherever it is venerated in House or put on in the body in the form of necklace. All forms of ill-effects related to wealth are dispelled. It boosts the concentration and will power of the wearer. According to Vedas it prevents diseases of head such as stroke, paralysis, etc.
Ruling Planet: Sun
Mantra: Om Namaha Shivaya
2 Mukhi Rudraksh
It gives source of fertility in all living beings and the blessings of marital felicity. Fulfillment of material desires between husband and wife along with unity and love between each other. Garlanded it expands and maintain harmonious relationship within the family members. Good for impotence, infertility, left eye and Kidney.
Ruling Planet: Moon
Mantra: Om Namaha Shivaya
3 Mukhi Rudraksh
Amplification of memory power and concentration on the subject are the prime effect of this rudraksha. It boosts the power of creative intelligence when garlanded. The wearer feels it by realizing success in his work, constructive resources, wisdom and knowledge. Good for - depression, retrograde amnesia, epilepsy, Parkinson disease.
Ruling Planet: Mars
Mantra: Om Namaha Shivaya
4 Mukhi Rudraksh
The four face Rudraksha blesses wearer with creativity , communication skills and inner meditation. Wearing it prevents diseases of hypothalamus, cerebellum and medulla oblongata.
Ruling Planet: Mercury
Mantra: Om Namaha Shivaya
5 Mukhi Rudraksh
Five faces is the most commonly available rudraksha. Wearing this rudrakshas removes the nature of human like Kama (Lust), Lopa (Greed), Mooha (Attachment), Krodha (Jealousy), and Ahankar (Unwanted Ego) thus bring sound health. Wearing in the mala of 54+1 or 108+1 in the collar is highly beneficial for people with heart diseases, blood pressure, stress, anxiety.
Ruling Planet: Jupiter
Mantra: Om Namaha Shivaya
6 Mukhi Rudraksh
Six Face rudrakshas helps to build and increses emotional charecter. These charecter like Love ,Kindness , Attraction Etc will be good and strong .It improve the intellectual area in our brain which controls how to love and appreciate others. Good in the prevention of eyes, nose, throat, sexual organs, kidneys, and bladder related diseases.
Ruling Planet: Venus
Mantra: Om Namaha Shivaya
7 Mukhi Rudraksh
Seven face Rudrakshas bring pleasure,peace ,cheerfulnesss,simplicity ,easiness and happiness in the person while wearing. It strengthen digestive system in the body. Good for preventing cold, cough, bronchitis, rheumatism.
Ruling Planet: Saturn
Mantra: Om Namaha Shivaya
8 Mukhi Rudraksh
Eight faces rudraksha have the energies for success and destroyer of evils and obstacles. Eight face is a vital instrument in strengthening one's will power and converting even an enemy into a friend. It uses before new work/venture to bring good fortune in work and businesses or services is well influential. It is also the demolisher of arrogance, egoism and pride when adorned. Those people having mental troubles, insomnia as well as having habits of excessive expenditure finds eight faces the best remedy for the solutions of their problems. Diseases of stomach are prevented by wearing this Rudraksha.
Ruling Planet: Rahu
Mantra: Om Namaha Shivaya
9 Mukhi Rudraksh
Energies from Nine faces manifests when evil forces threatened the very existence of balanced health of the wearer. Wearing it stimulates the nine hormones within the body. It improves will-power, body strength, invokes fearlessness, dynamism leading to a balanced healthy life. Those who are prone to fatal diseases of a mysterious nature will be benefited by use of nine faces. Nine mukhi beads will help to destroy sins, injustice, irreligion, cruelty, laziness and evil habits. Recommended for all kinds of diseases.
Ruling Planet: Ketu
Mantra: Om Namaha Shivaya
10 Mukhi Rudraksh
Ten face one of the most powerful rudrakshas has wide variety of benefits.Wearing it attracts luck and prosperity, helps to attain wealthy life, works as divine protection tool from all kind of negative forces,energies and spirits .It calms the nerves, quiets the mind, and relieves depression.It brings out the inner spiritual energies leading to self healing . From the experiences with many people we have seen that it improves business and social life .It works as pacifier of all the nine planets dosha and malefic effects.
Mantra :- " Om Namaha Shivaya "
11 Mukhi Rudraksh
Wearing it one gets success in each and every work he/she do. Wearing of Eleven faces is accomplished by the family person for comforts and prosperity in family life, by unmarried for early marriage, by old and infirm for perfect health, by those under some threat for fearlessness and by Yogis and Sanyaasis for spiritual success of the highest order. In other words everyone gets fulfillment of their respective wishes. Good for diseases like chronic body pain, backache, alcoholism, and liver.
Mantra: Om Namaha Shivaya
12 Mukhi Rudraksh
It is believed to be the source of vitality and the physical make up. Wearing twelve faces improves variety of traits in an individual, both physical and psychological which helps them to move continuously with brilliance and strength in their life. It helps in one’s personal honesty and integrity, and the ability to command respect and authority, to impress and influence others. It is good for Job seeker and people looking for higher positions in work . Twelve faces improves leadership qualities and puts the person in forefront. It gives intellectual capabilities . Diseases like bone diseases, rickets, osteoporosis will get improvement by using it.
Mantra: Om Namaha Shivaya
13 Mukhi Rudraksh
It prepares the person to tackle the physical challenges you are likely to encounter in future. Even in difficult situations one can overcome with ease. Wearing this bead along with other rudraksha beads lead to faster manifestation of their result. According to the feedback received from numerous clients, wearing this rudraksha helps to attract opportunities for search of right partner, maintain relationship which are on the verge of breaking. It harnesses the strength and direction of the physical force that increases your personality, fires your emotions and passion, and encourages your mental endeavors and communicative skills.
Mantra: Om Namaha Shivaya
14 Mukhi Rudraksh
It is considered as the most precious divine Rudraksha according to Scripture. Fourteen faces invokes compassionate qualities making individuals more kind to living things. It maintains good health, increases prosperity and knowledge. Wearing or placing them in cash box, this rudraksha helps in making good profits in business, shows the power and capabilities of attracting clients to business. It has abilities of reviving stagnant business to speedy recovery and success. Practitioners shall be able to see changes in terms of monetary gains, a success in ventures and free from all financial difficulty. Wearer always feels very close to Lord Shiva and feels his breath with “Omkar” vibration. Wearing it prevents all sorts of diseases and he/she never suffer from any disastrous situation. This rudraksha completely protect the individual from Saturn Mahadasha ( Sade-Sati Dasha).
Mantra: Om Namaha Shivaya
15 Mukhi Rudraksh
Fifteen Faces create energies that impact the wearer's mind in improving intuitive, abstract and lateral thinking. In addition, the wearer finds high energy levels to put into action his thoughts and ideas leading Economical progress. Unconscious or conscious wrong doings in life are cleared so the person becomes free of sins and he/she feels fresh with new life. After its uses by many people it has been seen that especially old people who are debilitating and have frequent health problem finds it a very important remedy to keep the energy level intact to maintain their body for normal health. The energy level that emits from the fifteen face are good to maintain a constant promotion in jobs for those who are working in companies, good for those who are getting hindrances in their mobilization due to karmic imbalance.
Mantra: Om Namaha Shivaya
Gowri-Shankar Rudraksh
Good for bringing harmony in all kind of relationship weather family relationship or relationship around the friend and people in society or working places. Peace and pleasure of family are tremendously increased. Wearing this rudraksha removes planetary obstacle in the person who has difficulty in marriage or search for life partner. Wearing this rudraksha maintains the yin and yang energy within the person.Wearing these rudraksha has been found very good for careers involving dealings with people, such as psychology, sales and public relations. Diseases like sexual problems, impotence and behavioral disorders are removed.
Mantra: Om Namaha Shivaya
16 Mukhi Rudraksh
Sixteen faces is used for multi-dimensional purposes. In ancient religious texts, saints and sages have been advised to wear sixteen mukhi Rudraksha beads for enveloping the wearer with positive energy, harmonious body function, peace of mind and prosperity. It has positive hypnotic properties so its good for attracting love and affection and appraisal from the people around the wearer according to the RudrakshaJabalopanishad. It has also been stated that fire, theft or robbery never touches the wearer as well as his/her Properties. In all kind of jobs, legal problems etc victories always follow the wearer. From the experiences that has been received from various wearers, sixteen faces is good for the following conditions as well:
To win Legal problems
To improve the chance of conception for the ladies
To destroy the evil thoughts of enemies.
Mantra: Om Namaha Shivaya
17 Mukhi Rudraksh
Seventeen faces Rudraksha removes negativity and attract all success in life such as day to day life, love life, family life so wearer growth will be tremendous in all aspects of life. According to the scripture, wearing this bead Kundalini can be awakened.Experiences retrieved from the people who are wearing this rudraksha find this a best remedy for :
Gaining unexpected money, attaining property, vehicles and all material assets.
Circulation of high energies thus good for loss of energy, inability to do hard work or laziness.
Provide strong power to speed up love, marriage and relationship with longevity.
Help to relax and improve concentration.
Mantra: Om Namaha Shivaya
Nag (savar) Rudraksh
Special kind of rudraksha with long protrusion from top to bottom (Like Snake) comes out from the rudraksha. This Protrusion has only one line on it and have a natural hole. Nag Rudraksha helps to overcome varieties of problems as follows:
- Lack of self-confidence, lack of energy, unknown worries, fear.
- Harmonious life in house and working places
- Very helpful for those facing high financial crisis and debts. Nag rudraksha stops losing of money and increases the income so people can overcome this problem easily.
Mantra: Om Namaha Shivaya
Ganesh Rudraksh
Ganesh Rudraksha is a typical kind of bead in which normal rudraksha gives a trunk shape projection in its surface. Vibrating diamagnetic and spiritual energies emitting from it helps to protect one from any unknown negative Energies. This Rudraksha has been found to boost the confidence, courage and inner strength of the wearer significantly. According to the ancient scripture, wearer attains all the pleasure of this world and of the world to come.
Wearing will provide :
- Positive personality.
- Optimism.
- Righteous conduct.
- Safety and security.
Mantra: Om Namaha Shivaya
18 Mukhi Rudraksh
One of the rarest and powerful rudraksha,18 Faces Rudraksha provide spiritual as well as material energies related to protection, strength, success and removal of fear and worries(weak Mind) .Wearing it removes as well as prevent the negative energies of black magic coming to the wearer as well as to their property.
Wearing this bead will help to completely remove fears and phobias, unknown thoughts and worries from the mind due to improvement in bodily function especially strengthening the autonomic nervous system. Its wearing is very useful to win over your enemies, success and all materialistic comforts. Even the enemies of the wearer become friends.18 mukhi Rudraksha is good for protecting from energies where there are malefic planets in natal lagna or when natural malefic are transiting in person life.
18 Mukhi Rudraksha is one of the best rudraksha for those people who are looking to get high position in political carrier. Helps to acheive fame , success and uplift the management capabilities to lead large population group
I CAN HELP ANY ASPIRANT PROCURE AUTHENTIC BEAD DIRECTLY FROM NEPAL.
DROP ME A MAIL REGARDING YOUR REQUIREMENT.
prad5001@yahoomail.comneerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com9tag:blogger.com,1999:blog-5254991227909064618.post-49939782737643479152011-12-15T06:00:00.000-08:002011-12-15T06:02:30.426-08:00Intoxicataing Jallaudin Rumi Quotes-1<i><b><b>Knock, And He'll open the door<br />
Vanish, And He'll make you shine like the sun<br />
Fall, And He'll raise you to the heavens<br />
Become nothing, And He'll turn you into everything.<br />
Rumi <br />
<br />
If you don't have enough madness in you<br />
go and rehabilitate yourself.<br />
<br />
<br />
I want to know the joy<br />
of how you whisper<br />
"more”<br />
by Rumi<br />
<br />
<br />
I want to know the joy<br />
of how you whisper<br />
"more”<br />
by Rumi<br />
<br />
<br />
<br />
There is another world inside this one<br />
no words can describe it.<br />
There is living, but no fear of death;<br />
There is Spring, but never a turn to Autumn <br />
<br />
<br />
Even if I close my eyes<br />
You are still in my heart ?<br />
You don't go away from there<br />
Where can I escape from You?<br />
~<br />
<br />
Deafened by the voice of desire you are unaware the Beloved lives in the core of your heart. Stop the noise and you will hear His voice in the silence.---Rumi<br />
<br />
<br />
what is the heart?<br />
It is not human and it is not imaginary.<br />
I call it you.~Rumi<br />
<br />
Love comes with a knife, not some shy question, and not with fears for its reputation!” ~ Rumi<br />
<br />
<br />
Don't be fooled by my beauty - the light of<br />
my face comes from the candle of my spirit.<br />
<br />
<br />
<br />
<br />
There is another world inside this one<br />
no words can describe it.<br />
There is living, but no fear of death;<br />
There is Spring, but never a turn to Autumn <br />
<br />
<br />
Even if I close my eyes<br />
You are still in my heart ?<br />
You don't go away from there<br />
Where can I escape from You?<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwnDWrHQVNdyOkH7r-s_PJzVv01mNvCDQ-1rfIpBalBE7z-UqW7GWjFRKbxqRjREbAimhD9gTWr5Skng6a7wJpKNHf33RP5bARL5wipHH-YVBMkjbPQd1af8cghU-DCv0EbjPZSuQ3LtNf/s1600/rumi.JPG" imageanchor="1" style="clear:left; float:left;margin-right:1em; margin-bottom:1em"><img border="0" height="400" width="299" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwnDWrHQVNdyOkH7r-s_PJzVv01mNvCDQ-1rfIpBalBE7z-UqW7GWjFRKbxqRjREbAimhD9gTWr5Skng6a7wJpKNHf33RP5bARL5wipHH-YVBMkjbPQd1af8cghU-DCv0EbjPZSuQ3LtNf/s400/rumi.JPG" /></a></div><br />
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~<b>Jalaluddin Muhammad Rumi.</b><br />
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</b><i></i></b></i>neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-50556778403457341762011-05-16T07:10:00.001-07:002011-05-16T07:16:38.982-07:00Treatise on the Buddhist Tantra Yoga of Niguma PART 1The Actual Inner Fire Yoga<br />
The inner fire yoga involves six subjects, as follows: consuming the inner fire as nutriment; using it as clothing; using it as a resting place; riding it as a magic horse; directing it for liberation from hindering forces; and utilizing it to receive the most powerful initiations.<br />
The most important of these is the first of the six: consuming the inner fire as nutriment. This refers to (i) the general and (ii) special- ized ways of working with the three main energy channels and four main pressure points.<br />
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The General Method<br />
Sit in the six-point fire posture as before and meditate upon yourself as the Yogini. Just below your navel are four fires, one in each of the four directions, approximately the size of a bird’s egg. Breathe in air from the two nostrils and pull in lower air from below. Bring these together at the navel.<br />
This causes the four fires to blaze forth fiercely with a reddish hue. Extremely hot, they fill one’s body with a reddish flame and give rise to the blissful inner fire. The airs from above and below are thus held together in this mystic kiss for as long as is comfortable. When they can no longer be held, they should be released gently through the nostrils.<br />
Now visualize the central energy channel, called uma. It runs straight up the center of the body just in front of the spine. The thick- ness of a wheat straw, its upper terminal comes to the point between the eyebrows and its lower terminal to a point slightly below the navel. To its right is the energy channel called roma, and to its left is kyangma. These connect into the central channel at the bottom terminal.<br />
At the top they run into the right and left nostrils. At the inside of the central channel where they meet at the base is a sun disc the size of half a chick pea. Upon the sun disc is a red letter RAM blazing with the flames of inner fire. It is the size of a mere barley seed.<br />
Below the navel is a triangular dharmodaya. The wide base is on the top and its tip points downward. Inside the dharmodaya is an air mandala shaped like a bow and very vibrant. As before, one pulls in the airs from above and below. The airs move from below, causing the mystic fires to blaze forth from the letter RAM. Red in color and hot to the touch, they rush up the central energy channel, giving rise to the experience of blissful inner fire. As before, hold the airs at the navel for as long as is comfortable and then release them slowly through the nostrils.<br />
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Meditating upon the energy channels<br />
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One must know four subjects: Body, time, object, and energy.<br />
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As said here, in order to engage in the practice one must first understand these four points.<br />
The time for the meditation is at dawn, when the mind is clear, or in the evening, when bodily heat is strong. Otherwise, if this does not agree with one’s metabolism, it is acceptable to meditate whenever one feels inspired to do so.<br />
The physical posture is as follows. Sit with legs crossed, back straight, neck inclined slightly forward, tongue against the palate, eyes toward the tip of the nose, teeth and lips held as feels natural and<br />
relaxed, hands in the meditation gesture just below the navel, body supported by a meditation band, and so forth.<br />
As for the breath, exhale all negative air. Avoid breathing either too deeply or shallowly by simply letting the breath flow in a relaxed manner.<br />
The visualization then proceeds as follows. Envisioning oneself as Heruka with Consort, concentrate on the energy channels. As before, the central channel runs up the center of the body just in front of the spine, with roma to its right and kyangma to its left. Each of these three channels is approximately the thickness of a wheat straw. They connect below as explained earlier.<br />
The four pressure points are visualized in the following manner. At the navel is the wheel of emanation, shaped like a triangular San- skrit letter EH. It has sixty-four petals, is red in color, and opens upward. At the heart is the wheel of truth, with eight petals, shaped round like the Sanskrit letter VAM, white in color, opening down- ward. At the throat is the wheel of enjoyment, with sixteen petals, red in color, also shaped like the round Sanskrit letter VAM, its face open- ing upward. Finally, at one’s crown is the wheel of great bliss, shaped like a triangular Sanskrit EH, multicolored, having thirty-two petals, its mouth opening downward. Meditate in this way. One visualizes the upper chakras only for a moment, and then shifts concentration below the heart (i.e., at the navel) for as long as possible, dedicating the main part of the session to this latter concentration.<br />
In this one should recollect the advice of Mahasiddha Ivawapa: to maintain radiance and clarity in the visualization of the pressure points.<br />
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Secondly, meditating upon the mantric syllables<br />
As in (the first technique above for) the meditation upon the inner fire, one visualizes the three energy channels and four pressure points. One then arranges the mantric syllables within these. The process is<br />
explained in both The Tantra of Two Forms and The Samphuta Tantra, and is further elucidated in the writings of various mahasiddhas such as those of Krishnacharya.<br />
There are both elaborate and condensed methods of performing the meditation. In the elaborate method one visualizes mantric syl- lables at the center of each of the pressure points as well as on each of the petals. This is explained in the oral tradition. In the condensed method the syllables are visualized only on the pressure points them- selves. This is described in The Explanatory Tantra1 and has also been recommended by many of the mahasiddhas. I shall explain the latter tradition.<br />
How does the meditation proceed? One visualizes that at the cen- ter of the chakra at the navel, at the middle of the central energy chan- nel, is a sun disc the size of half a chick pea. Upon this is the Sanskrit letter AH, red in color, its head pointing upward. In nature it is the inner fire, emanates forth bright light, and is the size of a mustard seed. Above it is a half-moon the size of a wheat kernel. Above this is a mystic drop and a tiny zig-zag flame.<br />
At the center of the heart chakra at the middle of the central channel is a moon disc, a blue letter HUM upon it, its head pointing downward.<br />
At the center of the throat chakra at the middle of the central chan- nel is a moon disc, a white letter HAM upon it, its head pointing downward. White bodhi-mind substances fall from it like snow.<br />
Each of these syllables is the size of a mustard seed, is exceedingly bright, and is crowned by a half-moon and a zig-zag of flame.<br />
As well, at each of the chakras the side channels wrap themselves around the central channel and in this way form knots that obstruct the free flow of the vital energies from the side channels into the central one. The meditation upon the mantric syllables aims at opening these passages. One holds this visualization, identifying one’s mind with the letter AH at the navel. Here it should be pointed out that the inner fire is both the foundation and central pillar of the path, and<br />
that the ultimate place of residence of the inner fire is the pressure point at the navel. Therefore, it is important to concentrate single- pointedly on the syllable AH at the navel and thus stimulate the inner fire and cause it to ignite.<br />
The way to hold the visualization is to see the visualized mystic drop and one’s own mind as entering into a unity. When this is done well, the visualized drop and the visualizing mind no longer appear as sep- arate entities. By means of blending the two and causing them to become inseparable, one gains especially subtle tantric pride. More- over, the syllables should be visualized as being as small as possible. The smaller they are, the more easy it becomes to control the vital energies. These letters are seen as being bright and in the nature of light, for this causes mental torpor to be cut off. Also, meditating on the half-moon and zig-zag of flame and on the bodhi-mind substance falling like snow, it becomes very easy to give rise to tantric bliss.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWKKC7EKTTUUn-w69DIWlUKIIP9WfSZcE28KjvVycSZbu9sVn2mQD6smXFWgXaS70C2YLoajqT2nz8lNy4SsSeprzj9kHiHNGMAwsCHkNf-Xbfm8TPMdiaY3vgmedLZ_vrQRnFJ7T-wt7i/s1600/dorchechangbuddha.jpg" imageanchor="1" style="clear:left; float:left;margin-right:1em; margin-bottom:1em"><img border="0" height="400" width="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWKKC7EKTTUUn-w69DIWlUKIIP9WfSZcE28KjvVycSZbu9sVn2mQD6smXFWgXaS70C2YLoajqT2nz8lNy4SsSeprzj9kHiHNGMAwsCHkNf-Xbfm8TPMdiaY3vgmedLZ_vrQRnFJ7T-wt7i/s400/dorchechangbuddha.jpg" /></a></div>neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com1tag:blogger.com,1999:blog-5254991227909064618.post-54850344156789425732011-02-01T06:15:00.000-08:002011-02-01T06:22:22.580-08:00THE CONTROL OF PSYCHIC PRANA<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3uxCc9WbW3PmHZP23NL2Gpc2t_AwMymIlWdWJawKT25vB6yg27QXxRh-lVX897Orb7s8tzHyDAZusrqfYTn85P0CeIXMEifckK7Xud1QM64SbUFkQlH-I9rvl4vGzD5oQtCfXpy0AbGey/s1600/Om-Mantra_9315.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 300px; height: 265px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3uxCc9WbW3PmHZP23NL2Gpc2t_AwMymIlWdWJawKT25vB6yg27QXxRh-lVX897Orb7s8tzHyDAZusrqfYTn85P0CeIXMEifckK7Xud1QM64SbUFkQlH-I9rvl4vGzD5oQtCfXpy0AbGey/s320/Om-Mantra_9315.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5568725769180299650" /></a><br />THE CONTROL OF PSYCHIC PRANA<br /><br /><br /><br /> In Prânâyâma we know that the first step, according to the Yogis, is to control the motion of the lungs. What we want to do is to feel the finer motions that are going on in the body. Our minds have become externalised, and have lost sight of the fine motions inside. If we can begin to feel them, we can begin to control them. These nerve currents go on all over the body, bringing life and vitality to every muscle, but we do not feel them. The Yogi says we can learn to do so. How? By taking up and controlling the motion of the lungs; when we have done that for a sufficient length of time, we shall be able to control the finer motions. <br /><br />We now come to the exercises in Pranayama. Sit upright; the body must be kept straight. The spinal cord, although not attached to the vertebral column, is yet inside of it. If you sit crookedly you disturb this spinal cord, so let it be free. Any time that you sit crookedly and try to meditate you do yourself an injury. The three parts of the body, the chest, the neck, and the head, must be always held straight in one line. You will find that by a little practice this will come to you as easy as breathing. The second thing is to get control of the nerves. We have said that the nerve centre that controls the respiratory organs has a sort of controlling effect on the other nerves, and rhythmical breathing is, therefore, necessary. The breathing that we generally use should not be called breathing at all. It is very irregular. Then there are some natural differences of breathing between men and women. <br /><br />The first lesson is just to breathe in a measured way, in and out. That will harmonise the system. When you have practiced this for some time, you will do well to join to it the repetition of some word as "Om," or any other sacred word. In India we use certain symbolical words instead of counting one, two, three, four. That is why I advise you to join the mental repetition of the "Om," or some other sacred word to the Pranayama. Let the word flow in and out with the breath, rhythmically, harmoniously, and you will find the whole body is becoming rhythmical. Then you will learn what rest is. Compared with it, sleep is not rest. Once this rest comes the most tired nerves will be calmed down, and you will find that you have never before really rested. <br /><br />The first effect of this practice is perceived in the change of expression of one's face; harsh lines disappear; with calm thought calmness comes over the face. Next comes beautiful voice. I never saw a Yogi with a croaking voice. These signs come after a few months' practice. After practicing the above mentioned breathing for a few days, you should take up a higher one. Slowly fill the lungs with breath through the Idâ, the left nostril, and at the same time concentrate the mind on the nerve current. You are, as it were, sending the nerve current down the spinal column, and striking violently on the last plexus, the basic lotus which is triangular in form, the seat of the Kundalini. Then hold the current there for some tune. Imagine that you are slowly drawing that nerve current with the breath through the other side, the Pingalâ, then slowly throw it out through the right nostril. This you will find a little difficult to practice. The easiest way is to stop the right nostril with the thumb, and then slowly draw in the breath through the left; then close both nostrils with thumb and forefinger, and imagine that you are sending that current down, and striking the base of the Sushumnâ; then take the thumb off, and let the breath out through the right nostril. Next inhale slowly through that nostril, keeping the other closed by the forefinger, then close both, as before. The way the Hindus practice this would be very difficult for this country, because they do it from their childhood, and their lungs are prepared for it. Here it is well to begin with four seconds, and slowly increase. Draw in four seconds, hold in sixteen seconds, then throw out in eight seconds. This makes one Pranayama. At the same time think of the basic lotus, triangular in form; concentrate the mind on that centre. The imagination can help you a great deal. The next breathing is slowly drawing the breath in, and then immediately throwing it out slowly, and then stopping the breath out, using the same numbers. The only difference is that in the first case the breath was held in, and in the second, held out. This last is the easier one. The breathing in which you hold the breath in the lungs must not be practiced too much. Do it only four times in the morning, and four times in the evening. Then you can slowly increase the time and number. You will find that you have the power to do so, and that you take pleasure in it. So very carefully and cautiously increase as you feel that you have the power, to six instead of four. It may injure you if you practice it irregularly. <br /><br />Of the three processes for the purification of the nerves, described above, the first and the last are neither difficult nor dangerous. The more you practice the first one the calmer you will be. Just think of "Om," and you can practice even while you are sitting at your work. You will be all the better for it. Some day, if you practice hard, the Kundalini will be aroused. For those who practice once or twice a day, just a little calmness of the body and mind will come, and beautiful voice; only for those who can go on further with it will Kundalini be aroused, and the whole of nature will begin to change, and the book of knowledge will open. No more will you need to go to books for knowledge; your own mind will have become your book, containing infinite knowledge. I have already spoken of the Ida and Pingala currents, flowing through either side of the spinal column, and also of the Sushumna, the passage through the centre of the spinal cord. These three are present in every animal; whatever being has a spinal column has these three lines of action. But the Yogis claim that in an ordinary man the Sushumna is closed; its action is not evident while that of the other two is carrying power to different parts of the body. <br /><br />The Yogi alone has the Sushumna open. When this Sushumna current opens, and begins to rise, we get beyond the sense, our minds become supersensuous, superconscious — we get beyond even the intellect, where reasoning cannot reach. To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres, or, in more figurative language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord, and is called Mulâdhâra, the next higher is called Svâdhishthâna, the third Manipura, the fourth Anâhata, the fifth Vishuddha, the sixth Âjnâ and the last, which is in the brain, is the Sahasrâra, or "the thousand-petalled". Of these we have to take cognition just now of two centres only, the lowest, the Muladhara, and the highest, the Sahasrara. All energy has to be taken up from its seat in the Muladhara and brought to the Sahasrara. The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they, do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas. <br /><br />Now in every man there is more or less of this Ojas stored up. All the forces that are working in the body in their highest become Ojas. You must remember that it is only a question of transformation. The same force which is working outside as electricity or magnetism will become changed into inner force; the same forces that are working as muscular energy will be changed into Ojas. The Yogis say that that part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas, and as the Muladhara guides these, the Yogi pays particular attention to that centre. He tries to take up all his sexual energy and convert it into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue. A man feels that if he is unchaste, spirituality goes away, he loses mental vigour and moral stamina. That is why in all the religious orders in the world which have produced spiritual giants you will always find absolute chastity insisted upon. That is why the monks came into existence, giving up marriage. There must be perfect chastity in thought, word, and deed; without it the practice of Raja-Yoga is dangerous, and may lead to insanity. If people practice Raja-Yoga and at the same time lead an impure life, how can they expect to become Yogis?neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com1tag:blogger.com,1999:blog-5254991227909064618.post-24367027190967800322011-02-01T05:55:00.000-08:002011-02-01T06:14:42.962-08:00SIDDHIS ACCQUIRED THROUGH MEDITATION & RAJA YOGA<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkP3rU8OPaeGiIg11gav-jYN51HD-2INrqKhyphenhyphenFO7ICdivtVUMxRCBtMGYVxEdcYTTZf2xcYQdWfHZBxulQuGF-nrM8k3VDgmwPfjnYuoqN1K10hM0MYTCmGshqFZDSriCkmNiXk-n-fxei/s1600/images.jpeg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 185px; height: 272px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkP3rU8OPaeGiIg11gav-jYN51HD-2INrqKhyphenhyphenFO7ICdivtVUMxRCBtMGYVxEdcYTTZf2xcYQdWfHZBxulQuGF-nrM8k3VDgmwPfjnYuoqN1K10hM0MYTCmGshqFZDSriCkmNiXk-n-fxei/s320/images.jpeg" border="0" alt=""id="BLOGGER_PHOTO_ID_5568724323210281554" /></a><br />RAJA-YOGA IN BRIEF<br /><br /><br /><br />The following is a summary of Râja-Yoga freely translated from the Kurma-Purâna. <br /><br /><br /><br />The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvâna is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahâyoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhâva, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.<br /><br />Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhârâna, Dhyâna, and Samâdhi are the steps in Raja-Yoga, of which non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind, the Chitta. Never producing pain by thought, word, and deed, in any living being, is what is called Ahimsâ, non-injury. There is no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating facts as they are — this is truth. Not taking others' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached. <br /><br />The following are helps to success in Yoga and are called Niyama or regular habits and observances; Tapas, austerity; Svâdhyâya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhâna, worshipping God. Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.<br /><br />We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Âyâma means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gâyatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kurnbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.<br /><br />Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not be practiced. This applies more particularly to India. Do not practice when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practice, first salute all the ancient Yogis, and your own Guru, and God, and then begin. <br /><br />Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation. <br /><br />PATANJALI'S YOGA APHORISMS<br /><br /><br />We have now come to the chapter in which the Yoga powers are described. <br /><br /><br />1. Dhâranâ is holding the mind on to some particular object. <br /><br />Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and keeps itself in that state. <br /><br /><br /><br />2. An unbroken flow of knowledge in that object is Dhyâna. <br /><br />The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time, it is called Dhyana (mediation). <br /><br /><br /><br />3. When that, giving up all forms, reflects only the meaning, it is Samâdhi. <br /><br />That comes when in meditation the form or the external part is given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form — that state of Dhyana is called Samadhi. <br /><br /><br /><br />4. (These) three (when practiced) in regard to one object is Samyama. <br /><br />When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind. <br /><br /><br /><br />5. By the conquest of that comes light of knowledge. <br /><br />When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on. This Samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things. <br /><br /><br /><br />6. That should be employed in stages. <br /><br />This is a note of warning not to attempt to go too fast. <br /><br /><br /><br />7. These three are more internal than those that precede. <br /><br />Before these we had the Pratyâhâra, the Prânâyâma, the Âsana, the Yama and Niyama; they are external parts of the three — Dharana, Dhyana and Samadhi. When a man has attained to them, he may attain to omniscience and omnipotence, but that would not be salvation. These three would; not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again. Only when the seeds are, as the Yogi says, "fried", do they lose the possibility of producing further plants. These powers cannot fry the seed.<br /><br /><br /><br />8. But even they are external to the seedless (Samadhi). <br /><br />Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but a lower stage, in which this universe still exists as we see it, and in which are all these powers. <br /><br /><br /><br />9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications. <br /><br />That is to say, in this first state of Samadhi the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi in which all the waves subside, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out. <br /><br /><br /><br />10. Its flow becomes steady by habit. <br /><br />The flow of this continuous control of the mind becomes steady when practiced day after day, and the mind obtains the faculty of constant concentration. <br /><br /><br /><br />11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi. <br /><br />The mind takes up various objects, runs into all sorts of things. That is the lower state. There is a higher state of the mind, when it takes up one object and excludes all others, of which Samadhi is the result. <br /><br /><br /><br />12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar. <br /><br />How are we to know that the mind has become concentrated? Because the idea of time will vanish. The more time passes unnoticed the more concentrated we are. In common life we see that when we are interested in a book we do not note the time at all, and when we leave the book, we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given: When the past and present come and stand in one, the mind is said to be concentrated.* <br /><br /><br /><br />13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs. <br /><br />By the threefold changes in the mind-stuff as to form, time and state are explained the corresponding changes in gross and subtle matter and in the organs. Suppose there is a lump of gold. It is transformed into a bracelet and again into an ear-ring. These are changes as to form. The same phenomena looked at from the standpoint of time give us change as to time. Again, the bracelet or the ear-ring may be bright or dull, thick or thin, and so on. This is change as to state. Now referring to the aphorisms 9, l1 and 12, the mind-stuff is changing into Vrittis — this is change as to form. That it passes through past, present and future moments of time is change as to time. That the impressions vary as to intensity within one particular period, say, present, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff, which alone will enable him to make the Samyama named in III. 4. <br /><br /><br /><br />14. That which is acted upon by transformations, either past, present, or yet to be manifested is the qualified. <br /><br />That is to say, the qualified is the substance which is being acted upon by time and by the Samskâras, and getting changed and being manifested always. <br /><br /><br /><br />15. The succession of changes is the cause of manifold evolution. <br /><br /><br /><br />16. By making Samyama on the three sorts of changes comes the knowledge of past and future. <br /><br />We must not lose sight of the first definition of Samyama. When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind and the mind can get into that state in a moment, that is Samyama. If a man in that state wants to know the past and future, he has to make a Samyama on the changes in the Samskaras (III. 13). Some are working now at present, some have worked out, and some are waiting to work. So by making a Samyama on these he knows the past and future. <br /><br /><br /><br />l7. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds. <br /><br />The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three, confused, make our sense-objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three — vibration, sensation, and reaction. Ordinarily these three are inseparable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or be any other animal. <br /><br /><br /><br />18. By perceiving the impressions, (comes) the knowledge of past life. <br /><br />Each experience that we have, comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives. <br /><br /><br /><br />19. By making Samyama on the signs in another's body, knowledge of his mind comes. <br /><br />Each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs he knows the nature of the mind of that person. <br /><br /><br /><br />20. But not its contents, that not being the object of the Samyama. <br /><br />He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind. <br /><br /><br /><br />21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen. <br /><br />A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The form and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed. <br /><br /><br /><br />22. By this the disappearance or concealment of words which are being spoken and such other things are also explained. <br /><br /><br /><br />23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies. <br /><br />When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life. <br /><br /><br /><br />24. By making Samyama on friendship, mercy, etc. (I. 33), the Yogi excels in the respective qualities. <br /><br /><br /><br />25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi. <br /><br />When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has discovered the science of getting it. <br /><br /><br /><br />26. By making Samyama on the Effulgent Light (I. 36), comes the knowledge of the fine, the obstructed, and the remote. <br /><br />When the Yogi makes Samyama on that Effulgent Light in the heart, he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers, and also things which are very fine. <br /><br /><br /><br />27. By making Samyama on the sun, (comes) the knowledge of the world. <br /><br /><br /><br />28. On the moon, (comes) the knowledge of the cluster of stars. <br /><br /><br /><br />29. On the pole-star, (comes) the knowledge of the motions of the stars. <br /><br /><br /><br />30. On the navel circle, (comes) the knowledge of the constitution of the body. <br /><br /><br /><br />31. On the hollow of the throat, (comes) cessation of hunger. <br /><br />When a man is very hungry, if he can make Samyama on the hollow of the throat, hunger ceases. <br /><br /><br /><br />32. On the nerve called Kurma, (comes) fixity of the body. <br /><br />When he is practising, the body is not disturbed. <br /><br /><br /><br />33. On the light emanating from the top of the head, sight of the Siddhas. <br /><br />The Siddhas are beings who are a little above ghosts. When the Yogi concentrates his mind on the top of his head, he will see these Siddhas. The word Siddha does not refer to those men who have become free — a sense in which it is often used. <br /><br /><br /><br />34. Or by the power of Prâtibha, all knowledge. <br /><br />All these can come without any Samyama to the man who has the power of Pratibha (spontaneous enlightenment from purity). When a man has risen to a high state of Pratibha, he has that great light. All things are apparent to him. Everything comes to him naturally without making Samyama. <br /><br /><br /><br />35. In the heart, knowledge of minds. <br /><br /><br /><br />36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha. <br /><br />All action of Sattva, a modification of Prakriti characterised by light and happiness, is for the soul. When Sattva is free from egoism and illuminated with the pure intelligence of Purusha, it is called the self-centred one, because in that state it becomes independent of all relations. <br /><br /><br /><br />37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling. <br /><br /><br /><br />38. These are obstacles to Samadhi; but they are powers in the worldly state. <br /><br />To the Yogi knowledge of the enjoyments of the world comes by the junction of the Purusha and the mind. If he wants to make Samyama on the knowledge that they are two different things, nature and soul, he gets knowledge of the Purusha. From that arises discrimination. When he has got that discrimination, he gets the Pratibha, the light of supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom. These are, as it were, to be met in the way; and if the Yogi rejects them, he attains the highest. If he is tempted to acquire these, his further progress is barred.<br /><br /><br /><br />39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body. <br /><br />The Yogi can enter a dead body and make it get up and move, even while he himself is working in another body. Or he can enter a living body and hold that man's mind and organs in check, and for the time being act through the body of that man. That is done by the Yogi coming to this discrimination of Purusha and nature. If he wants to enter another's body, he makes a Samyama on that body and enters it, because, not only is his soul omnipresent, but his mind also, as the Yogi teaches. It is one bit of the universal mind. Now, however, it can only work; through the nerve currents in this body, but when the Yogi has loosened himself from these nerve currents, he can work through other things. <br /><br /><br /><br />40. By conquering the current called Udâna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can, die at will. <br /><br />Udana is the name of the nerve current that governs the lungs and all the upper parts of the body, and when he is master of it, he becomes light in weight. He does not sink in water; he can walk on thorns and sword blades, and stand in fire, and can depart this life whenever he likes. <br /><br /><br /><br />41. By the conquest of the current Samâna he is surrounded by a blaze of light. <br /><br />Whenever he likes, light flashes from his body. <br /><br /><br /><br />42. By making Samyama on the relation between the ear and the Akâsha comes divine hearing. <br /><br />There is the Akasha, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets supernormal hearing; he hears everything. Anything spoken or sounded miles away he can hear. <br /><br /><br /><br />43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the yogi goes through the skies. <br /><br />This Akasha is the material of this body; it is only Akasha in a certain form that has become the body. If the Yogi makes a Sanyama on this Akasha material of his body, it acquires the lightness of Akasha, and he can go anywhere through the air. So in the other case also. <br /><br /><br /><br />44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light. <br /><br />The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of nerves, and put the Ego only in one body, if the mind is omnipresent? There is no reason why I should. The Yogi wants to feel the Ego wherever he likes. The mental waves which arise in the absence of egoism in the body are called "real modifications" or "great disembodiedness". When he has succeeded in making Samyama on these modifications, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to be full of knowledge. <br /><br /><br /><br />45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements. <br /><br />The Yogi makes Samyama on the elements, first on the gross, and then on the finer states. This Samyama is taken up more by a sect of the Buddhists. They take a lump of clay and make Samyama on that, and gradually they begin to see the fine materials of which it is composed, and when they have known all the fine materials in it, they get power over that element. So with all the elements. The Yogi can conquer them all. <br /><br /><br /><br />46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities. <br /><br />This means that the Yogi has attained the eight powers. He can make himself as minute as a particle, or as huge as a mountain, as heavy as the earth, or as light as the air; he can reach anything he likes, he can rule everything he wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be fulfilled at will. <br /><br /><br /><br />47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness. <br /><br />The body becomes indestructible. Nothing can injure it. Nothing can destroy it until the Yogi wishes. "Breaking the rod of time he lives in this universe with his body." In the Vedas it is written that for that man there is no more disease, death or pain. <br /><br /><br /><br />48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs. <br /><br />In the perception of external objects the organs leave their place in the mind and go towards the object; this is followed by knowledge. Egoism also is present in the act. When the Yogi makes Samyama on these and the other two by gradation, he conquers the organs. Take up anything that you see or feel, a book for instance; first concentrate the mind on it, then on the knowledge that is in the form of a book, and then on the Ego that sees the book, and so on. By that practice all the organs will be conquered. <br /><br /><br /><br />49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature. <br /><br />Just as by the conquest of the elements comes glorified body, so from the conquest of the organs will come the above-mentioned powers. <br /><br /><br /><br />50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience. <br /><br />When nature has been conquered, and the difference between the Purusha and nature realised — that the Purusha is indestructible, pure and perfect — then come omnipotence and omniscience. <br /><br /><br /><br />51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya. <br /><br />He attains aloneness, independence, and becomes free. When one gives up even the ideas of omnipotence and omniscience, there comes entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind. <br /><br /><br /><br />52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again. <br /><br />There are other dangers too; gods and other beings come to tempt the Yogi. They do not want anyone to be perfectly free. They are jealous, just as we are, and worse than us sometimes. They are very much afraid of losing their places. Those Yogis who do not reach perfection die and become gods; leaving the direct road they go into one of the side streets, and get these powers. Then, again, they have to be born. But he who is strong enough to withstand these temptations and go straight to the goal, becomes free. <br /><br /><br /><br />53. By making Samyama on a particle of time and its precession and succession comes discrimination. <br /><br />How are we to avoid all these things, these Devas, and heavens, and powers? By discrimination, by knowing good from evil. Therefore a Samyama is given by which the power of discrimination can be strengthened. This by making a Samyama on a particle of time, and the time preceding and following it. <br /><br /><br /><br />54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama. <br /><br />The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery. It is caused by ignorance. When discrimination comes, it brings strength, and then alone can we avoid all these various ideas of body, heavens, and gods. This ignorance arises through differentiating by species, sign, and place. For instance, take a cow. The cow is differentiated from the dog by species. Even with the cows alone how do we make the distinction between one cow and another? By signs. If two objects are exactly similar, they can be distinguished if they are in different places. When objects are so mixed up that even these differential will not help us, the power of discrimination acquired by the above-mentioned practice will give us the ability to distinguish them. The highest philosophy of the Yogi is based upon this fact, that the Purusha is pure and perfect, and is the only "simple" that exists in this universe. The body and mind are compounds, and yet we are ever identifying ourselves with them This is the great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusha. <br /><br /><br /><br />55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations. <br /><br />Saving, because the knowledge takes the Yogi across the ocean of birth and death. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perception by this knowledge; it takes in all things simultaneously, at a glance. <br /><br /><br /><br />56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya. <br /><br />When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that is called Kaivalya (isolation) and perfection. It is attained when this mixture of purity and impurity called Sattva (intellect) has been made as pure as the Purusha itself; then the Sattva reflects only the unqualified essence of purity, which is the Purusha.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com1tag:blogger.com,1999:blog-5254991227909064618.post-63963043219975077862010-08-14T06:56:00.000-07:002010-08-14T06:58:06.111-07:00CROSS-CULTURAL ASPECTS OF KUNDALINI<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhq3NtDPTsJe3wYYqpxWOcLxvVrYZC75n6VtToKWHIu3rmHwBl8eocgpcoXSAX-olOWgZQZWi2i1LVkrfGEp9WdfhtXbC8QkzZSDiDGKWGy0hzFuw8_2BlPezgCOSwUuZ_toMCSP7dZwXKQ/s1600/images.jpeg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 204px; height: 247px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhq3NtDPTsJe3wYYqpxWOcLxvVrYZC75n6VtToKWHIu3rmHwBl8eocgpcoXSAX-olOWgZQZWi2i1LVkrfGEp9WdfhtXbC8QkzZSDiDGKWGy0hzFuw8_2BlPezgCOSwUuZ_toMCSP7dZwXKQ/s320/images.jpeg" border="0" alt=""id="BLOGGER_PHOTO_ID_5505264480535047538" /></a><br />CROSS-CULTURAL ASPECTS OF KUNDALINI <br />In Africa <br />Katz (1973) writes of the !Kung people of the Kalahari Desert in Northwest Botswana, Africa, who dance for many hours to “heat” up the n/um so that the !kia state can be attained. He notes that n/um is analogous to the kundalini state. !K•ia is the state of transcendence. It is more than a peak experience of going beyond the ordinary self; !kia is like Satori, participation in eternity. Education for transcendence teaches the adept the way to stir up the n/um and how the threshold of fear can be crossed into the !kia state. The n/um is said to reside in the pit of the stomach. As it warms up, it rises from the base of the spine to the skull where then !kia occurs. <br />According to the report of a tribesman: <br />You dance, dance, dance, dance. Then n/urn lifts you in your belly and lifts you in your back, and then you start to shiver. N/urn rnakes you trernble; it’s hot. Your eyes are open but you don’t look around; you hold your eyes still and look straight ahead. But when you get into !kia, you’re looking around because you see everything, because you see what’s troubling everybody...Rapid shallow breathing, that’s what draws n/urn up...then n/urn enters every part of your body, right to the tip of your feet and even your hair. <br />Another says: <br />In your backbone you feel a pointed sornething, and it works its way up. Then the base of your spine is tingling, tingling, tingling, tingling, tingling, tingling, tingling...and then it rnakes your thoughts nothing in your head. <br />The !kia is an intense emotional state. At its height the n/um master practices extraordinary activities such as curing the sick, handling and walking on fire; a master has X-ray vision and may see over great distances, but does not even attempt such activities in his ordinary state. <br /><br />One master said that when he is in the !kia state, “I can really become myself again”, implying that these unusual activities are the natural right of a person. <br /> Neeraj<br />Transcending himself, a master is able to contact the super- natural realm and combat the ghosts that cause illness. The struggle with the ghosts is at the heart of the n/um master’s art, skill, and power. Just as at the moment of transcendence fear of dying is overcome so that rebirth may occur, so at the moment of healing the battle with sickness is won. <br />The sole criterion for determining who becomes a n/um master is the process itself. Every person who experiences n/um and is able to !kia is automatically a n/um master. The more emotional you are and the richer your fantasy life the more apt you are to !kia (transcend). Over half the tribe members can attain this state and !kia seems to run in families. <br />!kia is painful, fearful, and unpredictable each time it occurs. As in many close Guru relationships the idea is that the teacher puts n/um into the student. The Guru also controls the process so that the excessive fear does not prevent the occurrence of !kia Though originally from the gods, n/um now passes regularly from person to person. <br />Katz points out that the !Kung seek !kia not only for their own personal enrichment, but to help others. Nor is it cultivated as a long term condition. A tribe member must soon return to an ordinary state and the usual responsibilities. An extended !kia is not seen as a state of grace but as a mistake .!kia is for entering the religious dimension, receiving its nourishment, sharing it in healing, and then to return and live this truth with one’s fellows. <br />Katz says that there are few teachers among us in the West who can help others toward transcendence, being relatively incomplete beings ourselves. We are at a further disadvantage, operating as we do, without a context that exists culturally to support the idea of education for transcendence. <br /> <br />In the Christian Tradition <br />Saint Therese of Lisieux (1873-1897) is reported to have undergone sufferings similar to those we have observed (Rohrback, 1963). She was from a middle class French family with happily married parents and four sisters. When she was ten she became a student at a nearby Carmelite convent. A few months after she enrolled she began to have constant headaches. Three months later as she prepared for bed one evening, she began to shiver uncontrollably. These spells continued for a week and were uninfluenced by any treatment. She had no fever and once the shivering was over, it never returned. <br />A few weeks later she was stricken with a “strange mélange of hallucinations, comas and convulsions”. She appeared to be in delirium, crying out against unseen and terrifying creatures. She tossed violently in bed hitting her head on the bedboards some strange force were assailing her. These “convulsions”, which sometimes resembled the actions of a gymnast, were occasionally so violent that she would be thrown out of bed. There were rotary or tumbling movements of her whole body of which she was incapable when she was <br /> Neeraj<br />well. For example, she would spring from her knees and stand on her head without using her hands. <br />Later, while at Mass, she had a more severe attack which terminated upon her praying earnestly. In all, this whole illness lasted less than two months. Later, two more incidents occurred; fainting and rigidity which lasted for only a few moments. Throughout all this, Therese said she never lost awareness, even during the “fainting”, but that she had no control over her actions. <br />She was attended regularly by a competent physician who was unable to help her and frankly admitted to being confused by her symptoms. He was very firm in his statement that “it was not hysteria”. <br /><br />Heat Manifestations in Different Cultures <br />Heat is one of the more easily observed and measured manifestations that may accompany an active kundalini state. Two examples from the Sufi literature are worth noting (Bhavan, 1971). <br />Then the saint came to take a meal, and the girl was pouring water on his hands. She noticed that so intense was the fire of separation burning in him that immediately the water would fall on his hands it would pass into vapor. <br />By troth I see, as the physician tries to touch my hand, his hand is burnt and patches and swellings immediately appear on it. Such is the heat of the fire of separation. He alone knoweth my condition who hath endured such pain cheerfully when it fell to his lot. <br />Tony Agpaoa (1974), a Phillippine psychic surgeon who has received much notoriety, said that he learned to ignite fires by mental means as part of his training as a healer. Swami Muktananda (1975) said that this ability is part of the training in certain yogic disciplines. The widespread tradition of objective heat manifestation adds credence to similar manifestations in our own cases. <br />In recent times many instances of paranormal spontaneous combustion have been well documented. There are many cases in the literature. I will note one of these, and report my own experience. H. Andrade (1975) reports that many fires occurred spontaneously in a case he investigated and that some of them were witnessed by police officers. <br />I spent two years investigating a poltergeist case where fires broke out frequently (Morris, 1974). The situation was emotionally and religiously complicated. It involved a Jewish and a Catholic family with intermarriage between them. When a son was born to the young Jewish man and Catholic woman, the poltergeist activity started with the events centering around the baby, symbols of the marriage, and religious artifacts. <br /> Neeraj<br />Soon the young man decided to convert to Catholicism. This, together with the poltergeist activity itself, threw the families into great turmoil. All the family members of four generations and <br /> <br />several other people experienced the movement of objects, their disappearance, and spontaneous fires. The young couple suffered sensations of being struck, shaken, scratched, and choked. The mother was struck and knocked unconscious one evening and had to be hospitalized. <br />There were a number of spontaneous fires witnessed by family member and by several investigators. My first experience occurred one evening when the grandfather went into the bedroom to check on the baby and found the curtains ablaze. He and I burned our hands slightly in putting the fire out. I was present when several other small fires broke out. <br />This is a possible example of how pent-up energy can express itself objectively at a distance. After the young man converted to Catholism, avidly invested his energy in the Church, and secured an official exorcism, the phenomena ceased. <br />In the Orient <br />In the Chinese Taoist tradition (Luk, 1972), after one has learned to achieve stillness of mind, hitherto dormant excellent qualities will manifest themselves. The vital principle, prana, now sufficiently accumulated in the lower belly, bursts out and begins to flow in the main psychic channels of the body causing involuntary movements. Also, eight physical sensations are produced: pain, itching, coldness, warmth, weightlessness, heaviness, roughness, and smoothness. <br />The vital element is hot, and not only spreads its warmth to parts of the body, but may even become bright and perceptible to the meditator. In exceptional meditators it causes illumination of a dark room perceptible to others. When the vital principle flows into obstructed psychic centers it is quite unpleasant, causing feelings of roughness, cramping and pain. <br />Luk reports Yin Shih Tsu as writing in 1914 that he felt heat <br />going from the base of his spine to the top of his head, then down over his face and throat to his stomach. His whole body turned and twisted and he saw a variety of internal lights. He had headaches and one time his head felt swollen. The upper part of his body seemed to stretch so that he felt ten feet tall. This is spoken of as the Great Body in Buddhist scriptures. <br /> Neeraj<br />Yin Shih Tsu said that he did not feel all these things at one time but a few at different times in his meditative experiences. Sometimes the circulating heat felt more like vibrations following the described path. Once, for a period of six months, he experienced nightly involuntary yogic postures that occurred in an orderly sequence. <br />In the Korean Zen experience this same progression of sensation is reported. Seo (1974) said that the chi energy travels up the body, especially the back, then over the top of the head to the face, finally passing down through the throat to terminate in the abdomen. <br />Uroboros <br />In one modern esoteric school, Arica, the uroboros, or snake swallowing its tail is an exercise in which energy is seen to be generated in the lower abdomen directed by the breathing. On inhalation one focuses on the perineal area, first sensing, then directing the energy up the spine to the back of the head. Then it curves over the skull, and with the expired breath begins its downward path. I goes through the center of the head to the forehead where it splits at the eyes and goes down the sides of the nose and upper lip to meet at the chin. (A similar splitting occurs in the Korean Zen teaching and in the ancient Egyptian symbol of the eye of Osiris.) From the chin it continues down the front of the throat through the breastbone to end in the lower abdomen. The purpose of the exercise is to “see” a light in the head. <br /><br />Some Classical Yoga Accounts <br />Swami Narayanananda (1960) reports on the experience of kundalini: <br />There is a burning up the back and over the whole body. Kundalini’s entrance into Sushumna (the central spinal canal) occurs with pain in the back One feels a creeping sensation from the toes and sometimes it shakes the whole body. The rising is felt like that of an ant creeping up slowly over the body towards the head. Its ascent is felt like the wiggling of a snake or a bird hopping from place to place. <br />The translator of Ramakrishna’s biography, Nikkhilananda, describes the experience in strikingly similar words. In Joseph Campbell’s (1974) book, A Mythic Image, we read on page 306: <br />Now there was in the last century a great Indian saint, Ramakrishna (1836-1886), who in the practices of this yoga was a veritable virtuso. “There are”, he once told his devotees, “five kinds of samadhi;” five kinds, that is to say, of spiritual rapture. <br />In these samadhis one feels the sensation of the Spiritual Current to be like the movement of an ant, a fish, a monkey, a bird, or a serpent. <br /> Neeraj<br />Sometimes the Spiritual Current rises through the spine, crawling like an ant. Sometimes, in samadhi, the soul swims joyfully in the ocean of divine ecstasy, like a fish. Sometimes, when I lie down on my side, I feel the Spiritual Current pushing me like a monkey and playing with me joyfully. I remain still. That Current, like a monkey, suddenly with one jump reaches the Sahasrar. That is why you see me jump up with a start. Sometimes, again, the Spiritual Current rises like a bird hopping from one branch to another. The place where it rests feels like fire. Sometimes the Spiritual Current moves up like a snake. Going in a zigzag way, at last it reaches the head and I go into samadhi. A man’s spiritual consciousness is not awakened unless his Kundalini is aroused. <br />The great work by Swami Vishnu Tirtha (1962) builds an excellent bridge between the classicists and moderns in the yoga tradition. In one small volume this holy man categorizes the signs of an early awakening in a most personal and picturesque fashion. All of the different sense systems are covered as well as the motor and other manifestations also. The more intimate personal accounts of Gopi Krishna and Muktananda seem to spring naturally from his fresh approach. <br /><br />Also in the kundalini yoga tradition, Swami Muktananda (1974) has recently published an autobiography rich in description of sensations, involuntary movements, flows of energy through the body, unusual breathing patterns, inner lights and sounds, formed visions and voices, and many other extraordinary experiences. <br />He says, “My body was heated up and my head became heavy...the spinal base was rent with pain. <br />He assumed involuntary yogic positions and his body became stiff as a board. He smelled perfumes during meditation, and he tasted nectar. He heard sounds of ocean surf, thunder, brook murmurs, the crackle of fire, drums, conch shell sounds, bells, and bird calls. <br />In describing one important process he writes, “My eyes gradually rolled up and became centered. Instead of seeing separately,...they saw as one.” <br />The entire progression, which lasted several years, finally culminated when, he says, he passed beyond all such experiences to become permanently established in the absolute equanimity of the transcendental state. <br />From a clinical standpoint it is important to note that in the early stages of his kundalini awakening he was often confused and fearful, having no control over his wild body movements, awkward postures, or dazzling lights he saw in his head. At times he believed he was going insane. It is easy to imagine the diagnosis if he had approached a psychiatrist instead of his Guru for help. And yet now these experiences have spontaneously culminated in a state in which he functions very well and is able to help many who come to him. <br />Another living practitioner of kundalini yoga, Gopi Krishna (1971), has also published an autobiography containing similar kinds of observations.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com1tag:blogger.com,1999:blog-5254991227909064618.post-72344884637098466652010-05-09T03:49:00.000-07:002010-05-09T03:59:04.690-07:00The Five Phases of Vibration or the Signs on the Path<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-ByvjHXAxDKQ1v957UOuCPG0FvORE013e6HJ1nbvJ2XI-cTUqxnULm44xwVpWASPJIEvLf77ufSXIBdSsHmaUG0CeyzbvmezzA_tcPDc5PwiIS6nHFbykjJqJ-2r7z3R75xJkSa_9Xvqm/s1600/SolPyramid1.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 295px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-ByvjHXAxDKQ1v957UOuCPG0FvORE013e6HJ1nbvJ2XI-cTUqxnULm44xwVpWASPJIEvLf77ufSXIBdSsHmaUG0CeyzbvmezzA_tcPDc5PwiIS6nHFbykjJqJ-2r7z3R75xJkSa_9Xvqm/s320/SolPyramid1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5469223096984770178" /></a><br /><span style="font-weight:bold;">The Five Phases of Vibration or the Signs on the Path </span><br /><br />To complete this survey of the various courses of Kundalini, <br />the distinctive signs of the different stages will now be described. <br />A vibration of the nostrils, for instance, is indicative of the movement <br />of the breath energy (pranakundalini); however, the passages <br />dealing with all these symptoms are deliberately scattered, <br />and since they belong to different traditions, we cannot present all <br />of our information together. So here we deal exclusively with the <br />basic texts, leaving for subsequent chapters the descriptions <br />given by treatises such as the Saktauijnana or the Amaraughasasana. <br /><br /><br />The Malinivijayatantra enumerates five major signs <br />of the stages of yoga and of their centers: bliss, giving a jump, <br />trembling, mystical sleep, and whirling (ghurni), associated respectively <br />with the lower triangle, the bulb, the heart, the vault of <br />the palate, and the brahmarandhra. <br /><br />Mystical experiences and significant phenomena occur in <br />rapid succession as the corresponding centers are affected and <br />the Kundalini energy begins to spread through the entire being of <br />the yogin. When she saturates the whole body, absolute bliss prevails, <br />but as long as she remains confined to one center, the way <br />is not clear and certain phenomena occur. In fact, the yogin is <br />hardly able to cope with the vibration she generates and each of <br />the centers reacts in its own way. As Abhinavagupta1 further explains, <br />these experiences are nothing but the reactions of a yogin <br />in contact with plenitude (purnatasparsa). <br /><br />The reactions hereafter described cease as soon as one becomes <br />identified with Reality. <br /><br /><span style="font-weight:bold;">Ananda, Bliss </span><br /><br />If this contact affects the triangle (trikona) known as "mouth <br />of the yogin!" (yoginivaktra), a feeling of bliss is experienced by a <br />yogin who, in spite of his earnest desire to do so, fails to penetrate <br />into the way of the supreme Reality. He has already discovered <br />the interior essence of the Self, he dwells in the fourth state, but the bliss <br />flooding through him should not be mistaken for the bliss of the <br />fully-unfolded Kundalini, since it is still related to the lower <br />center—trikona, or muladhara. At this stage, there is only a <br />peaceful state, a self-awareness filled with wonder (camatkara), <br />free of dualizing thought (vikalpa). As long as the yogin does not <br />go beyond this modality, he has mastery only over this center and <br />remains there until he gains access to the modalities of the next <br />stage. And indeed the same holds true for the mastery over each <br />of the other centers. <br /><br />1. Ten sucessive states called "trumpeting of the splendor (tejas) of the energy." <br />We can recognize there some of our experiences, but they are given in a deliberately <br />erratic order, since enlightening the ignorant who would venture <br />on their own through the treatises must be carefully avoided. They are: trembling <br />(kampa), revolving (bhrama), whirling (ghurni), diving or flight (plavana), <br />stability (sthirata), the light of Consciousness (citprakasa), bliss <br />(ananda), celestial vision (diuyadrsti), wonder (camatkrti) and lastly, the <br />Indescribable (auacya). These ten modalities appear when the supreme category, <br />Siva tattoo, is attained. Once this contact has become perfect, there is <br />liberation from the ocean of rebirth. <br /><br /><span style="font-weight:bold;">VARIOUS REACTIONS OCCURRING IN A YOGIN </span><br /><br /><span style="font-weight:bold;">Udbhava or Pluti, Jump or Bound </span><br /><br />If the plenitude comes in touch, even lightly and briefly, with <br />the bulb (kanda) situated just above the lower center, a certain <br />stirring is experienced and the yogin is startled: this is because, <br />in a flash, he breaks his earthly ties and forgets his body, his ego. <br />Such a jump is due to vibrations that start spreading throughout <br />the body. A yogin who is not yet perfectly interiorized and who <br />does not completely identify with his energy, makes a start. Again <br />he bounds when the energy is forced downward or when she begins <br />moving up by fits and starts. <br /><br />If there is a continuous immersion in Reality and if one jump <br />is followed by another in quick succession, as Kundalini re <br />the heart there occurs a violent trembling. <br /><br />Kampa, Trembling <br /><br />The false sense of identity with the body, already greatly reduced <br />at the previous stage, grows even fainter during this trembling. <br />The heart center suffers the shock. As soon as it is affected, <br />no objective support remains: the yogin recognizes Consciousness <br />as his own Self and its inherent potency as belonging to the <br />supreme I-ness. At this moment, he breaks the attachment which <br />binds him to the body. <br /><br />But if, owing to the effect of past impressions accumulated <br />in the course of many births, he has not entirely rejected his sense <br />of identity with the body, he begins to tremble, just like dust on <br />the surface of water as long as it does not really mingle with it. As <br />the body is not pure enough to bear such a vibration, he is seized <br />by an uncontrollable trembling. However, thanks to the joyous <br />assault of the energy giving rise to the subtle trembling that <br />shakes off all limits, the single-pointed yogin loosens the ties by <br />which he was bound to body, thought and ego, as he gradually <br />loses his false impressions. <br /><br />2. The Yogasutra's udgatha, when the yogin crosses the boundaries <br />of the bodily sphere. <br />3. But should the trembling intensify beyond measure, the sense of <br />identification with the body becomes reinforced. <br />4. Just as one shakes his hands in order to remove a sticky substance <br />that clings to them. <br /><br /><span style="font-weight:bold;">Nidra, Spiritual Sleep</span> <br /><br />At this stage the yogin loses consciousness of the objective <br />world. When Kundalini reaches the vault of the palate (talu), the <br />yogin feels a kind of drowsiness (nidra) that Saint Theresa of Avila <br />called "the sleep of the powers." Body, will, and knowledge are <br />benumbed but the heart keeps watch. By no means can such a <br />sleep be mistaken for ordinary sleep; the yogin neither sleeps nor <br />dreams, he stands in a special void, his mystical experience is <br />profound, but he is not clearly aware of the fact, for his thought is <br />not operative. The intermediate phase between waking and sleeping <br />should not be confounded with another, lower form of sleep, <br />yoganidra, for it is made up of recollection and subtle vigilance <br />and occurs at a highly-advanced stage in mystical life. When the <br />yogin begins to pour his subjectivity into the universal Consciousness, <br />although he is not yet fit to reside there permanently. Then <br />he stands at the threshold of the next stage into which he cannot <br />yet pass. <br /><br />Ghurni, Vibrant Whirling <br /><br />Ghurni is an untranslatable term, for the state it refers to <br />does not belong to ordinary experience: it consists of a specifically <br />mystical whirling, a vibration moving in all directions so intense <br />as to defy the imagination. When its intensity increases to <br />infinity, it becomes one with the ever-active primordial vibration <br />and is none other than the fully-unfolded Kundalini in brahmarandhra. <br />Staggering under the effect of his inebriation, the yogin is <br />lifted to universal Consciousness and recognizes his identity with <br />the entire world. Transcending spatio-temporal limits, now all-<br />knowing and all-powerful, he experiences the final pervasion. <br /><br />On close examination, this whirling, ghurni, appears to refer <br />to an inner churning that mixes the two poles of the kramarnudra, <br />at the source of emission and resorption. <br />On the threefold void: lower void, prior to the attainment of the fourth state; <br />medium void, samadhi or conscious yoganidra; and higher void, the sleep of the unrelated Siva. Such a sleep resembles somewhat the attitude of surprise (caikitamudra): the mouth half opens spontaneously and the breath stands still.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com3tag:blogger.com,1999:blog-5254991227909064618.post-59670167425150012392010-04-13T07:46:00.000-07:002011-02-01T06:37:43.891-08:00GATEWAY TO MOKSHA<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicV-I4YXNjOb5Nh1zlytScPZnlp4fUQ4K1MubZMsFOIiNoBkgCduWzGYBCjKj_TARKPpFZvY_FlTkRrKhRk7EGFIBevzRZpCv8i6EQrBUXeoGlztGpUTnQWGpAOB4iyH1BgZgobGk4ZoYD/s1600/gorak.gif"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 320px; height: 193px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicV-I4YXNjOb5Nh1zlytScPZnlp4fUQ4K1MubZMsFOIiNoBkgCduWzGYBCjKj_TARKPpFZvY_FlTkRrKhRk7EGFIBevzRZpCv8i6EQrBUXeoGlztGpUTnQWGpAOB4iyH1BgZgobGk4ZoYD/s320/gorak.gif" border="0" alt=""id="BLOGGER_PHOTO_ID_5568730272651709778" /></a><br /> CONVERSATION BETWEEN GREAT DISCIPLE GORAKNATH & MASTER MACCHENDRA<br /><br />Gorakh -- O Lord (Svami), you are the Master Teacher (Satguru Gosain), and I am but a disciple: may I put a question, which you would kindly reply to and resent not? To start with, what ideal (lacch) should the disciple put before him? Do tell me for you are the true Teacher. <br />Macchendra -- Let the unattached (awadhu, avadhuta) live at the monastery (hat) or be on the road, resting in the shadow of the trees; he should renounce desire, cruelty, greed, delusion, and the illusion of Samsar (Kama, Krodha, Lobha, Moha and Samsar ki Maya); he should hold converse (gosht) with himself and contemplate the Endless (Ananta); he should sleep little and eat little. In the beginning the disciple should live thus. Thus speaks Macchendra. [2] <br />Gorakh -- What should he see, what contemplate, and what treat as the essence (sar); with what should he shave his head and with the knowledge of what should he try to cross (the ocean of Samsar)? <br />Macchendra -- He should see himself, contemplate the Endless (Ananta), and fix upon Reality as the essence; he should shave his head with (or after receiving) the word of the teacher (Guru ka Shabda), and should cross over with the aid of Divine knowledge (Brahma Gyana). [4] <br />Gorakh -- What is the teaching (upadesh) of the Guru's order or doctrine (Ades)? Where does the void (Sunya) reside? Who is the Guru of the word (Shabda)? <br />Macchendra -- The most wonderful (anupam) is the teaching of the Guru (Ades); the void (Sunya) resides within us and Realisation (parcha or parichaya) is the Guru of the word (shabda). [6] <br />Gorakh -- What is the form (rupa) of the mind (mana)? What is the appearance (akar) of the vital breath (pavana)? What is the direction (disa) of the ten and through which door can the control be effected? <br />Macchendra -- The void (sunya) is the fore of the mind; the appearance of vital breath (pavan) is invisibility (nirakar); the direction of the ten is unsayable (alekh) and control lies through the tenth door. [8] <br />Gorakh -- Which is the root (mula) and which the branch (bela)? Who is the Guru and who the disciple; with what essence (tatt) can one go about alone? <br />Macchendra -- Mind is the root and vital breath is the branch; the word (shabda) is the Guru and attention (surat or surta) is the disciple. With the essence called deliverance (nirbana tat) Gorakhnath wanders about, himself in himself. [10] <br />Gorakh -- What is the seed (biraja) and what the field (khetra)? What is direct hearing (satvan)? What is true vision? What is Joga and what is the method (Jugti)? What is liberation (mocch)? And what is salvation (mukti)? <br />Macchendra -- The word (Mantra) is the seed; perception (mati) is the womb or land; and attention (surti) is direct hearing, and discrimination (nirti) is true vision; the ocean (Uram) is Joga and the earth (Dhuram) is the method; light (joti) is liberation and the refulgence (Juala) is salvation. [12] <br />Gorakh -- Which is the tree without a trunk, and which is the parrot without wings? Which is the dam (palu) without a shore (tir), and who died without death (kal)? <br />Macchendra -- Vital breath (pavana) is the tree without a trunk; mind is the parrot (sua) without wings; constancy (dhiraj) is the dam without a shore; sleep is dying without death. [14] <br />Gorakh -- In what house (ghar) is moon (chanda) and in what is the sun (sur)? In what house does Time play music (Tur, a musical instrument)? Where do the five elements (tat) have equipoise (sam rahai)? <br />Macchendra -- The moon in the mind; the sun in the vital breath; in the void (sunya) Time plays on the musical instrument (tura) and in the house of knowledge the five elements reside in equipoise (sam). [16] <br />Gorakh -- What is the New Moon (amavas) and what manifests (pariba)? Which or where is the great elixir (maha rasa) and whereto with it do we mount? At what place does the mind reside in the state of self-transcendence (unmani)? <br />Macchendra -- The sun (ravi) should be treated as the darkest night; the moon should be made manifest; the great elixir of the lower (ardh) should be taken to the upper (urdh); in the heaven within us (gagan) the mind resides in self-transcendence. [18] <br />Gorakh -- What destroys the bad word (kusabda) and where does the good word (susabda) reside? On what side (mukha) does the vital breath of twelve fingerbreadths reside? <br />Macchendra -- The good word swallows or catches the bad word and itself resides within (nirantar); the vital breath of twelve fingerbreadths is controlled (rahai) through the word of the Guru. [20] <br />Gorakh -- Who is the Adiguru? Who is the husband of the earth (dhartri)? What is the home of knowledge (gyana)? Which is the door (duvar) of the void (sunn)? <br />Macchendra -- The eternal beginningless (anadi) is the Adiguru; heaven (anbar) is the husband of earth; Awake-awareness (Chetan) is the home of knowledge, and realisation (parcha) is the door of the void. [22] <br />Gorakh -- Through the realisation (parchai) of what is the attachment with the Illusion (maya moha) broken; how can the residence of the moon (Sisihar) be pierced; how is the dam (bandha) applied and how can the body (kandha) be made immortal (ajar var)? <br />Macchendra -- When realisation (parchai) comes to the mind, attachment to the world ceases; with the control of the working of vital breath the moon (sisihar) is destroyed; the acquisition of real knowledge (gyana) applies the dam and the realisation of the teacher (Guru parchai) gives us immortality. [24] <br />Gorakh -- Where do mind, vital breath, the word (shabda) and the moon reside? <br />Macchendra -- The mind resides in the heart (hirdai); vital breath resides in the navel; the word (shabda) resides in the will (ruci); the moon resides in the heaven (gagan). [25] <br />Gorakh -- If there had been no heart (hirda) where would the mind have rested, composed? Had there been no navel where, would have vital breath rested unmoved? Had there been no form (rupa) where would have the word (Shabda} resided? Without a heaven where would have the moon been? <br />Without the navel, the air would have resided in the formless (Nirakar); without will, the word (shabda) would have resided (rahata) in the unmanifest (Akula); without the heaven, the moon would have resided in desire (abhika). <br />Gorakh -- Had there been no night, where would the day have come from? Without the day, where would the night merge? When the lamp is extinguished, where does light dwell? <br />Macchendra -- Without night, the day would have merged into Sahaj; had there been no day, the night would have passed into (Sahaj); on the extinguishing of the lamp, the light passes into the omnipresent (nirantar); had there been no vital breath, then the body of vital breath (pran purus) would have resided in the void. [30] <br />Gorakh -- Who is the creator of the body (kaya); wherefrom has light (tej) been created? What is the mouth (?muha or muda?) of Divine knowledge (Brahma Gyana)? How can the Unseeable be seen? <br />Macchendra -- The Absolute (Brahma) is the creator of the body (kaya); out of truth (sat) has effulgence (tej) been created; the void is the mouth (muda or muha) of Divine knowledge (Brahma Gyana); and through the Sadguru and the disciple realisation my the unseeable be made visible. [ 32] <br />Gorakh -- How many lakhs (hundreds of thousands) of moons are there in the body?. How does fragrance reside in the flower? Where does the ghee hide in the milk? How does the soul (jiva) conceal itself in the body? <br />Macchendra -- There are two lakhs of moons in the body; fragrance is the conscious(ness) (chetan) in the flower; the ghee is immanent in the milk; the soul (jiva) is the all- pervasiveness in the body. [34] <br />Gorakh -- Had there been no body where would the sun and the moon have resided? Had there been no flower, where would the fragrance have been? Had there been no milk where would the ghee have been? Had there been no body, where would the spirit have been? <br />Macchendra -- Without the body, the sun and the moon would have been omnipresent; without the flower, fragrance would have dwelt in the (Anhad); without the milk, the ghee (ghiv or ghee) would have resided in the void; without the body, the spirit would have been in the Supreme Void (Param Sunn). [36] <br />Gorakh -- Where do the moon and the sun dwell, where the essence, the root of the word (nad) and the vital power (bind)? Where does the Hamsa (swan) mount up for drinking water? To what place (ghar) do you bring the reversed power (ulti shakti) to rest? <br />Macchendra -- The moon resides in the upper (urdha) and the sun in the lower (ardha); the essence, the nad(a) and bind(u) dwells in the heart; to the heaven goes the swan (hans) for drinking water, and the reversed power (Shakti) reverts to the Self, its real, original home. [38] <br />Gorakh -- Where does nad(a) rise; where does it acquire equipoise (sam); how is it made to stand still, and where is it finally merged? <br />Macchendra -- Nad(a) rises from the Unconditioned (Avigata); gains equipoise in the void; you can stop it through the vital breath and it vanishes, unites with the Formless (Niranjana). [40] <br />Gorakh -- If the nad(a) sounds not, if the power acts not, if the heaven is not there to draw our hope, were there neither nad(a) nor bind(u), then where would the man of vital breath (Prana Purusha) reside? <br />Macchendra -- Nad(a) sounds, bind(u) moves; the heaven (gagan) attracts desire; but were there neither nad(a) nor bind(u) then breath would reside in the omnipresent (nirantar). [42] <br />Gorakh -- When form dissolves and the Formless remains, when water becomes air, when there is neither sun nor moon, where does the Hamsa dwell? <br />Macchendra -- The Sahaja hans(a) resides after the play in the Person of the void (Sunn hans); when the form becomes Formless then the spirit (hans) resides in the Supreme light (Param Joti). [44] <br />Gorakh -- What is the root (mula) of the rootless (Amul)? Where does the root reside? Who is the Guru of the goal (pada)? <br />Macchendra -- The void is the root of the rootless; the root resides in the omnipresent (Nirankar); the Guru of the goal is liberation (Nirban). [46] <br />Gorakh -- Where does the vital breath (prana) rise? Wherefrom does the mind come? How is the speech (vacha) born and where does it dissolve (viliyate)? <br />Macchendra -- The birth of the mind is from the Formless (Avagat), the vital breath from the mind, and speech from the breath; speech is dissolved in the mind. [48] <br />Gorakh -- Which is the lake and which the lotus? How can we ward off Kal(time or death)? How can we reach the Unseeable, Unreachable (Agochar) world? <br />Macchendra -- Mind is the lake and air is the lotus; by becoming upwards-faced (Urdh-mukhi) you can ward off Kal; through knowing the lower and the upper one my become one with the Unknowable (Agochar liv lahai). [50] <br />Gorakh -- Which is the difficult, and which the easy; what is union (sandh), and through what nerve centre (chakra) can the moon be made stable? How can the conscious mind attain to self-transcendence? <br />Macchendra -- The Pure (Anila) and the Stainless (Vimal) are the difficult and easy forms of union (sandh); the dam is to be applied above the chaki nerve-centre (chakra); the always-awake can attain to self-transcendence (unmani). [52] <br />Gorakh -- How came about birth? How did the first consciousness begin (ad ki surat)? How was I born? <br />Macchendra -- As oil is in the sesame seed, as fire is in the wood, as fragrance in the flower, so too resides the spirit (devata) in the body (deh). [54] <br />Gorakh -- What drives ahead the conch-like (sankhini)? Where does the elixir in the arched vein (banka nala) go? As the breather goes to sleep, where does the vital breath (prana) in the body (pinda) side? <br />Macchendra -- True spontaneity (sahaj subhai) can drive the conch-like (sankhini); the arched vein (banka nala) resides in the navel; as the breather goes to sleep; the vital breath in the body resides in its own shadow or resides undivided (api chhaya or aparchhinna). [56] <br />Gorakh -- At what nerve centre (chakra) is the moon stabilised? At what nerve centre (chakra) is the union or penetration (sandh) applied? What nerve centre (chakra) controls (niredha) the vital air? What centre (chakra) imparts knowledge (pramodh) to the mind? At what centre (chakra) should attention (dhyana) he centred (dhariye)? At what centre (chakra) should one rest? <br />Macchendra -- The higher (Urdh chakra), the lower (Ardh chakra), the Pashchima (west) centre, the heart centre, the throat (kantha) centre the Gyana (Agya) chakra. <br />Gorakh -- Which is the garden, the town and the mandal? In which city is the Guru? If I forget it, how am I to cross over? <br />Macchendra -- Whoso gives up speech has achieved the void of the manifoldness (maya sunn): in contemplating that, one rises above good and evil; by an understanding of Shiva and Shakti, one may attain to self-transcendence (unmani). [60] <br />Gorakh -- By what stalk of the lotus (nala) can the liquid (Siva) be drawn up? How does the soul (jiva) drink it? How can one residing in the womb of the mother, drink the elixir? <br />Macchendra -- It is collected through the Shankhini Nadi; the soul (jiva) resides in the Sushumna nadi; while residing in the womb of the mother he drinks it through the banka nala. [62] <br />Gorakh -- What is the house (graha) and what the habitation; in what womb does he remain for ten months? Through what mouth does he drink water and through what mouth, milk? In what direction was the body born? <br />Macchendra -- The Pure, the Formless (Anil) is the house (graha) and the Unconditioned (avagat), the habitation (has); in the womb of the Beyond (Atit) he remains for ten months; through mind he has water and through vital air (pavan) he drinks elixir or milk (amrit); in the direction of Omkar the body takes birth. <br />Gorakh -- In what void (sunn) is he born? In what void (sunn) is he absorbed? <br />Macchendra -- He is born in the Sahaja Void and the Satguru gave him instruction at the void of nearness (Samip Sunn); he then got absorbed in the void of unattachment (Atit Sunn). He then explains to you the essence of the supreme void (Param Sunna). [88] <br /><br /> Gorakh -- How can one attain to Samadhi? How can one get rid of the disturbing factors (upadhi)? How can one enter the fourth (Turiya) state? How can one make one's body (kandh) changeless and deathless? <br />Macchendra -- The young person (bala) enters Samadhi through the mind; he gets rid of the disturbances through the vital breath (pavan); he acquires the fourth state (Turiya) through attention (surat) or realisation (Gyana) and through obeying, turning to, the Guru (Guru mukh) he attains to immortality. [68] <br />Gorakh -- Who sleeps, who wakes, who goes to the ten directions? Wherefrom does the vital breath arise? How does it bring sound from the lips, throat and the palate (talika or taluka)? <br />Macchendra -- The mind, or the absorbed (liv) sleeps; the vital breath or the conscious (chetan) awakes; imagination (kalpana) goes out to the ten directions. From the navel the air arises, it rises and produces sounds from the lips, throat and the palate (taluka). [70] <br />Gorakh -- What is the conscious? What is the essence (sar)? What is sleep and what is death? By realising what (parchai) does one sustain the elements (tat)? <br />Macchendra -- The light (Joti) is conscious; fearlessness is the awakened essence. Waking is birth and sleeping is death; the five elements dwell in light. [72] <br />Gorakh -- Who speaks, who sleeps; in what form does he seek himself? In what form does he remain the same through the ages? <br />Macchendra -- Word (shabda) speaks; attention (surat) sleeps; he seeks himself in an Unseeable (adekh) form and in the Form without Form he remains the same through ages. [ 74 ] <br />Gorakh -- How does the mind acquire virtues? How does the vital air come and go? How does the fountain (nihjar) rise from the moon and how does Time or Death (kal) go to sleep? <br />Macchendra -- In the heart (hirdai) the mind acquires the many virtues; in the navel the vital air starts its coming and going (Avagavan); contemplating itself (apmukhi) he makes the fountain play; contemplating itself Time or Death goes to sleep. [76] <br />Gorakh -- At which void (sunn) does light reverse; from which void does speech arise; which void is the essence of the three worlds; through which void can one cross over? <br />Macchendra -- The void of eagerness, the void of fearlessness, the void of self-mastery, and the void of detachment. (Urga, Anbhai, Prabhu, Atit). [78] <br />Gorakh -- Where does hunger arise and where food? Where is sleep born and where death? <br />Macchendra -- From desire (mansa) arose hunger and from hunger, food; from food sleep and from sleep, death. [80] <br />Gorakh -- At which lotus does the Hamsa (hans) inhale and exhale (sas, usas); at which lotus does Hamsa rest; at what lotus does he perform worship (puja) and at what lotus does he see the Unseeable (Alakh)? <br />Macchendra -- The navel lotus, the heart lotus, the centre (madh) lotus, the lotus Beyond (Achint). [82] <br />Gorakh -- What is truth? Do tell me, please, O Guru Pandit. What is the condition or direction of the mind and the breath? How can one swim across (the ocean of Samsar) with their help? <br />Macchendra -- Progression from mere seeing, to divine or spiritual perception (dibya drisht); from knowledge (gyana) towards realisation (vigyma); the teacher and the pupil have the same body; if realisation (parcha) comes, then there will he no straying or return. [84] <br />Gorakh -- Wherefrom do inhalation and exhalation arise? Where does the Param Hans reside? At what place does the mind reside constantly stable? <br />Macchendra -- They rise from the lower (Ardh); at the higher (Urdh) the Supreme Swan (Param hans) resides; in the Sahaja Void the mind is ever in equipoise. In the realisation of the word (Shabda parchai) the mind remains in equipoise. [86] <br />Gorakh -- How should one come, how go; how to collect oneself and remain absorbed; how can one stabilise one's mind and one's body? <br />Macchendra -- He should come and go in the void and in the void (sunn) he should collect himself and remain absorbed; in the Sahaja Void the body and the mind remain unchanged. [ 88 ] <br />Gorakh -- Where does Shiva reside and where Shakti? Where resides vital breath (prana) and where the embodied being ( Jiva) ? At what place can one have the realisation of them? <br />Macchendra -- At the lower (Ardh) resides Shakti and at the higher (Urdh) Shiva; inside resides vital breath (prana) and further inside the embodied being (Jiva); by going still further in, one may attain to a realisation of them. [90] <br />Gorakh -- How should one sit and how walk, how speak and how meet; how should one deal with one ' s body? <br />Macchendra -- He should sit, walk, speak and meet awake and aware (surat mukh); with his attention and discrimination (surat or nirat) thus handled, he should live fearlessly. [92] <br />Gorakh -- What is the word (shabda); what is attention (supat); what is discrimination (nirat)? What is the dam? How can one remain stable amidst duality? <br />Macchendra -- The Beginningless, the Soundless (Anahad) is the word; right awareness is attention (surat); independence (niralanb) is discrimination (nirat); let him apply the check; he will then live as Unity amidst Duality. [94] <br />Gorakh -- Who can tread a path without feet? Who can see without eyes? Who can hear without ears? Who can speak without words? <br />Macchendra -- Contemplation (vichar) can tread without feet; discrimination (nirat) can see without eyes; attention (supat) can hear without ears; the Soundless (Anhad) can speak without words. [96] <br />Gorakh -- Which posture (asan)? What knowledge (gyana)? How should the young disciple (bala) meditate (dhyan)? By what means can he enjoy the bliss of the Unconditioned Being (Avagata)? <br />Macchendra -- Contentment (santokh) is the posture (asana); contemplation is the knowledge (gyana); he should try to rise above his physical being in (or for) his meditation; through carrying out the behest of the Guru he can have the joy of the Unconditioned Being (Avagata). [98] <br />Gorakh -- How to have contentment and contemplation and meditation that goes beyond the physical? How can I bend my mind to them? <br />Macchendra -- Contentment comes from fearlessness (nirbhai); thinking from avoidance of attachment or realisation (anbhai); he should meditate within his body to rise above the body; by turning to the Teacher (Guru) one can bend one's mind to them. [100] <br />Gorakh -- What is the cleansing (Dhoti)? What is conduct (Achar)? Through what recitation (Japa) does the mind come to rid itself of restless thoughts (Vikaras)? How can one become unattached and fearless? <br />Macchendra -- Meditation is purification; right thinking, discrimination leads to right action; through the Ajapa Japa ( = Ha Sa) the mind rids itself of restless thoughts; by becoming unattached one can become fearless. [ 102] <br />Gorakh -- Who is the Omkar and who is the Self (ap); who is the mother and who is the father? How can the river (darya) enter the mind? <br />Macchendra -- The word (Shabda) is the One (Omkar); light (Joti) is the Self; the void (Sunn, Surat) is the mother and consciousness (Chit or Chaitan) is the father; steadiness (nishchai -- without anxiety) causes the river to flow in the mind. [ 104 ] <br />Gorakh -- How can one carry out true living (rahini) and how can one carry on meditation? Where is the immortal elixir? How can one drink it? How can one keep the body for ever? <br />Macchendra -- By turning to the higher (Urdha) or the mind, you can attain right living; by turning to Shakti you can achieve right meditation; by turning to the heaven within (gagan) you can have the elixir of immortality (Amirasa) and by turning to conscious activity (chit) you can drink it. By relinquishing desire, one can gain the immortal body (bidehi rahai). [106] <br />Gorakh -- How should one come and go; how can one defeat death? How can one reside in light? <br />Macchendra -- One should turn to Sahaja; one should go by turning to Shakti; by becoming wingless one can eat away death; one can always reside in light by being without breath (niswasa). [ 108] <br />Gorakh -- What is body, what is breath; what Person (purukh) should I meditate upon? At what place does mind transcend Time? <br />Macchendra -- Air is the body and the mind is the breath (force); we should meditate on the Supreme Person (Param Purukh). In Samadhi the mind goes beyond the reach of Time. [110] <br />Gorakh -- Which is the key and which is the lock; who is old and who is young (bala)? Where does mind remain awakened (chetan)? <br />Macchendra -- The wordless (nih-shabda) is the key and the word (shabda) is the lock; the unconscious one (achet) is old; the conscious one is young; mind in self- transcendence (unman) is ever aware (chetan). [112] <br />Gorakh -- Who is the practitioner (sadhak) and who the perfected (Siddh)? What is illusion and what is magic? How can one drive away deception from one's mind? <br />Macchendra -- Attention is the practitioner and the word is the adept; "I am" is the illusion (Maya) and "he is" is the magic (riddh). To destroy deception or duality one should reside within. [114] <br />Gorakh -- Which is the mould, and which is the calx of tin? Which is the ornament and how may it be beautified? How should self-transcendence (unmani) reside changeless with that? <br />Macchendra -- Knowledge (gyana) is the mould; vital breath is the calx (beng); light is the ornament which makes it beautiful; self-transcendence (unmani) should reside with That steadfastly, unchangingly. [116] <br />Gorakh -- Which is the temple and who is the god (deva); how to worship it? How should one reside there with the five unholy ones? <br />Macchendra -- The void is the temple; mind is the god; one should serve Him by being within (nirantar); with the five one should reside in self- transcendence (Unman). [ 118] <br />Gorakh -- Which is the temple, which the door; which is the image and who is the Unfathomable (Apar)? By what method of worship can the mind transcend itself (Unman rahai)? <br />Macchendra -- The void is the temple; Shabda is the door; Light is the image; the Flame (Jvala) is the Unfathomable (Apar); through turning to the form of the Formless (Arupa) or to the Guru one can reside self-transcendent, or fathom the secrets. [120] <br />Gorakh -- Which is the lamp and which is the light? What is the wick wherein the oil resides? How can the lamp be made inextinguishable? <br />Macchendra -- Knowledge (Gyana) is the lamp; the word (shabda) is the light (prakash); contentment (santokh -- santosha) is the wick in which the oil resides; one should destroy duality and be without partiality (akhandit). [122] <br />Gorakh -- What goes slow and what goes fast? Who revolves and what is the find? In what place can one be fearless? <br />Macchendra -- Steadiness of mind (dhiraj) goes slow; restless thought (vikara) goes fast; surat (attention) revolves (phurti) and truth (sar) is the find. [124] <br />Gorakh -- Who is a Yogi? How should he live in equipoise? Who is an enjoyer (Bhogi) and how should he acquire? How does pain rise out of pleasure and how can one patiently suffer pain? <br />Macchendra -- Mind is the Jogi; let him live in self-transcendence; the great elixir will come to him and he will enjoy all pleasures; in that elixir is the indivisible (akhandit) pain; the word (shabda) of the Guru secures the patience to suffer it. [126] <br />Gorakh -- Which is the self (Atma), what comes and goes? Which is the self, what is absorbed in the void? What is the self, what stays changeless in the three worlds? By knowing whom can one become one of the fifty-two heroes (bavan bir)? <br />Macchendra -- The self of vital breath (pavan atma) comes and goes; the mind-self is absorbed in the void; the knowledge-self resides unchanged in the three worlds; by knowing (parchai) the Guru one becomes one of the fifty-two heroes. [128] <br />Gorakh -- What is the life (Jiva) of the mind? What is the support (besas) of that life (jiva)? What is the basis of that support? What is the form of the Brahma? <br />Macchendra -- The life (jiva) of the mind is the vital air and the support of the embodied being (jiva) is the void; the basis (adhar) of that support (besas) is the form of Brahma (= Absolute); and the form of the Brahma is unthinkable (Achintya). [130] <br />Gorakh -- Through which centre can one make one's body immortal? Through which centre can one attain to the Unknowable dam (Agochar bandh)? Through which centre can the Hamsa be liberated (Hans nirodh)? Through which centre can the mind be instructed? Which centre gives pleasure? Which centre brings on the Samadhi? <br />Macchendra -- The anus (Mula) centre; the penis (Guda) centre; the navel (Nabhi) centre; the heart centre; the throat centre and the head (Nilata) centre. He who knows the meaning of these six chakras, he is the Cause, he the Deva. [132] <br />He is a Yogi who controls (sadhita) the mind and the vital air (pavana); he is not stained by evil. He is not seized of merit. [133]neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-41078677716169459262010-03-10T06:36:00.000-08:002010-03-10T06:43:24.101-08:00MAHANIRVANA TANTRA PART 1<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhh-P0mDv-6Ju0DJRrJwYcrpwt3_nbdrlD5vr7C6vUpr-ATwIXAxihHjHqKAAEgSu_ayzpPt7QdBMWHjemb8AwkkcesFlNscEi93j0PIPetmtsHzjSmwNv_L08ds8tBshtI3xci84RgGx8C/s1600-h/images.jpeg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 94px; height: 132px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhh-P0mDv-6Ju0DJRrJwYcrpwt3_nbdrlD5vr7C6vUpr-ATwIXAxihHjHqKAAEgSu_ayzpPt7QdBMWHjemb8AwkkcesFlNscEi93j0PIPetmtsHzjSmwNv_L08ds8tBshtI3xci84RgGx8C/s320/images.jpeg" alt="" id="BLOGGER_PHOTO_ID_5447015785331101458" border="0" /></a><br /><span style="font-size:130%;"><span style="font-weight: bold; color: rgb(255, 255, 51);">EXCERPTS FROM THE GREAT BOOK MAHANIRVANA TANTRA </span></span><br /><br /><span style="font-weight: bold;">Mount Kailasa</span><br /><br />The scene of the revelation of this Tantra is laid in Himalaya, the "Abode of Snow," a holy land weighted with the traditions of the Aryan race. Here in these lofty uplands, encircled with everlasting snows, rose the great mountain of the north, the Sapta Kula Parvata. Hence the race itself came, and there its early legends have their setting. There are still shown at Bhimudiyar the caves where the sons of Pandu and Draupadi rested, as did Rama and his faithful wife at the point where the Kosi joins the Sita in the grove of Asoka trees. In these mountains Munis and Rishis lived. Here also is the Kshetra of Shiva Mahadeva, where His Spouse Parvvati, the daughter of the Mountain King, was born, and where Mother Ganges also has her source. From time immemorial pilgrims have toiled through these mountains to visit the three great shrines of Gangotri, Kedarnath, and Badrinath. At Kangri, further north, the pilgrims make the parikrama of Mount Kailasa (Kang Rinpoche), where Shiva is said to dwell. This nobly towering peak rises to the north-west of the sacred Mansarowar Lake (Mapham Yum-tso) from amidst the purple ranges of the lower Kangri Mountains. The paradise of Shiva is a summerland of both lasting sunshine and cool shade, musical with the song of birds and bright with undying flowers. The air, scented with the sweet fragrance of Mandara chaplets, resounds with the music and song of celestial singers and players. The Mount is Gana Parvata, thronged with trains of Spirits (devayoni), of which the opening Chapter speaks.<br /><br />And in the regions beyond rises Mount Meru, centre of the world-lotus. Its heights, peopled with spirits, are hung with clusters of stars as with wreaths of Malati flowers. In short, it is written: "He who thinks of Himachala, though he should not behold him, is greater than he who performs all worship in Kashi (Benares). In a hundred ages of the Devas I could not tell thee of the glories of Himachala. As the dew is dried up by the morning sun, so are the sins of mankind by the sight of Himachala."<br /><br />It is not, however, necessary to go to the Himalayan Kailasa to find Shiva. He dwells wheresoever his worshippers, versed in Kulatattva, abide, and His mystic mount is to be sought in the thousand-petalled lotus (sahasrara-padma) in the body of every human jiva, hence called Shivasthana, to which all, wheresoever situate, may repair when they have learned how to achieve the way thither.<br /><br />Shiva promulgates His teaching in the world below in the works known as Yamala, Damara, Shiva Sutra, and in the Tantras which exist in the form of Dialogues between the Devata and his Shakti, the Devi in Her form as Parvvati. According to the Gayatri Tantra, the Deva Ganesha first preached the Tantra to the Devayoni on Mount Kailasa, after he had himself received them from the mouth of Shiva.<br /><br />After a description of the mountain, the Dialogue opens with a question from Parvvati in answer to which and those which succeed it, Shiva unfolds His doctrine on the subjects with which this particular Tantra deals.<br /><br /><span style="font-size:130%;"><span style="font-weight: bold;">Questions relating to the Liberation of Beings</span></span><br /><br /><br /><br /><br />THE enchanting summit of the Lord of Mountains, resplendent with all its various jewels, clad with many a tree and many a creeper, melodious with the song of many a bird, scented with the fragrance of all the season’s flowers, most beautiful, fanned by soft, cool, and perfumed breezes, shadowed by the still shade of stately trees; where cool groves resound with the sweet-voiced songs of troops of Apsara, and in the forest depths flocks of kokila maddened with passion sing; where (Spring) Lord of the Seasons with his followers ever abide (the Lord of Mountains, Kailasa); peopled by (troops of) Siddha, Charana, Gandharva, and Ganapatya (1-5). It was there that Parvati, finding Shiva, Her gracious Lord, in mood serene, with obeisance bent low and for the benefit of all the worlds questioned Him, the Silent Deva, Lord of all things movable and immovable, the ever Beneficent and ever Blissful One, the nectar of Whose mercy abounds as a great ocean, Whose very essence is the Pure Sattva Guna, He Who is white as camphor and the Jasmine flower, the Omnipresent One, Whose raiment is space itself, Lord of the poor and the beloved Master of all yogi, Whose coiled and matted hair is wet with the spray of Ganga and (of Whose naked body) ashes are the adornment only; the passionless One, Whose neck is garlanded with snakes and skulls of men, the three-eyed One, Lord of the three worlds, with one hand wielding the trident and with the other bestowing blessings; easily appeased, Whose very substance is unconditioned Knowledge; the Bestower of eternal emancipation, the Ever-existent, Fearless, Changeless, Stainless, One without defect, the Benefactor of all, and the Deva of all Devas (5-10).<br /><br />Shri Parvati said:<br /><br />O Deva of the Devas, Lord of the world, Jewel of Mercy, my Husband, Thou art my Lord, on Whom I am ever dependent and to Whom I am ever obedient. Nor can I say ought without Thy word. If Thou hast affection for me, I crave to lay before Thee that which passeth in my mind. Who else but Thee, O Great Lord, in the three worlds is able to solve these doubts of mine, Thou Who knowest all and all the Scriptures (11-13).<br /><br />Shri Sadashiva said:<br /><br />What is that Thou sayest, O Thou Great Wise One and Beloved of My heart, I will tell Thee anything, be it ever so bound in mystery, even that which should not be spoken of before Ganesha and Skanda Commander of the Hosts of Heaven. What is there in all the three worlds which should be concealed from Thee? For Thou, O Devi, art My very Self. There is no difference between Me and Thee. Thou too art omnipresent. What is it then that Thou knowest not that Thou questionest like unto one who knoweth nothing (14-16).<br /><br />The pure Parvati, gladdened at hearing the words of the Deva, bending low made obeisance and thus questioned Shangkara.<br /><br />Shri Adya said:<br /><br />O Bhagavan! Lord of all, Greatest among those who are versed in Dharmma, Thou in former ages in Thy mercy didst through Brahma reveal the four Vedas which are the propagators of all dharmma and which ordain the rules of life for all the varying castes of men and for the different stages of their lives (18-19). In the First Age, men by the practice of yaga and yajna prescribed by Thee were virtuous and pleasing to Devas and Pitris (20). By the study of the Vedas, dhyana and tapas, and the conquest of the senses, by acts of mercy and charity men were of exceeding power and courage, strength and vigour, adherents of the true Dharmma, wise and truthful and of firm resolve, and, mortals though they were, they were yet like Devas and went to the abode of the Devas (21, 22). Kings then were faithful to their engagements and were ever concerned with the protection of their people, upon whose wives they were wont to look as if upon their mothers, and whose children they regarded as their very own (23). The people, too, did then look upon a neighbour’s property as if it were mere lumps of clay, and, with devotion to their Dharmma, kept to the path of righteousness (24). There were then no liars, none who were selfish, thievish, malicious, foolish, none who were evil-minded, envious, wrathful, gluttonous, or lustful, but all were good of heart and of ever blissful mind. Land then yielded in plenty all kinds of grain, clouds showered seasonable rains, cows gave abundant milk, and trees were weighted with fruits (25-27). No untimely death there was, nor famine nor sickness. Men were ever cheerful, prosperous, and healthy, and endowed with all qualities of beauty and brilliance. Women were chaste and devoted to their husbands. Brahmanas, Kshatriyas, Vaishyas, and Shudras kept to and followed the customs, Dharmma, yajna, of their respective castes, and attained the final liberation (28-29).<br /><br />After the Krita Age had passed away Thou didst in the Treta Age perceive Dharmma to be in disorder, and that men were no longer able by Vedic rites to accomplish their desires. For men, through their anxiety and perplexity, were unable to perform these rites in which much trouble had to be overcome, and for which much preparation had to be made. In constant distress of mind they were neither able to perform nor yet were willing to abandon the rites.<br /><br />Having observed this, Thou didst make known on earth the Scripture in the form of Smriti, which explains the meaning of the Vedas, and thus delivered from sin, which is cause of all pain, sorrow, and sickness, men too feeble for the practice of tapas and the study of the Vedas. For men in this terrible ocean of the world, who is there but Thee to be their Cherisher, Protector, Saviour, their fatherly Benefactor, and Lord? (30-33).<br /><br />Then, in the Dvapara Age when men abandoned the good works prescribed in the Smritis, and were deprived of one half of Dharmma and were afflicted by ills of mind and body, they were yet again saved by Thee, through the instructions of the Sanghita and other religious lore (34-36).<br /><br />Now the sinful Kali Age is upon them, when Dharmma is destroyed, an Age full of evil customs and deceit. Men pursue evil ways. The Vedas have lost their power, the Smritis are forgotten, and many of the Puranas, which contain stories of the past, and show the many ways (which lead to liberation), will, O Lord! be destroyed. Men will become averse from religious rites, without restraint, maddened with pride, ever given over to sinful acts, lustful, gluttonous, cruel. heartless, harsh of speech, deceitful, short-lived, poverty-stricken, harassed by sickness and sorrow, ugly, feeble, low, stupid, mean, and addicted to mean habits, companions of the base, thievish, calumnious, malicious, quarrelsome, depraved, cowards, and ever-ailing, devoid of all sense of shame and sin and of fear to seduce the wives of others. Vipras will live like the Shudras, and whilst neglecting their own Sandhya will yet officiate at the sacrifices of the low. They will be greedy, given over to wicked and sinful acts, liars, insolent, ignorant, deceitful, mere hangers-on of others, the sellers of their daughters, degraded, averse to all tapas and vrata. They will be heretics, impostors, and think themselves wise. They will be without faith or devotion, and will do japa and puja with no other end than to dupe the people. They will eat unclean food and follow evil customs, they will serve and eat the food of the Shudras and lust after low women, and will be wicked and ready to barter for money even their own wives to the low. In short, the only sign that they are Brahmanas will be the thread they wear. Observing no rule in eating or drinking or in other matters, scoffing at the Dharmma Scriptures, no thought of pious speech ever so much as entering their minds, they will be but bent upon the injury of the good (37-50).<br /><br />By Thee also have been composed for the good and liberation of men the Tantras, a mass of Agamas and Nigamas, which bestow both enjoyment and liberation, containing Mantras and Yantras and rules as to the sadhana of both Devis and Devas. By Thee, too, have been described many forms of Nyasa, such as those called srishti, sthiti (and sanghara). By Thee, again, have been described the various seated positions (of yoga), such as that of the "tied" and "loosened" lotus, the Pashu, Vira, and Divya classes of men, as also the Devata, who gives success in the use of each of the mantras (50-52). And yet again it is Thou Who hast made known in a thousand ways rites relating to the worship with woman, and the rites which are done with the use of skulls, a corpse, or when seated on a funeral pyre (53). By Thee, too, have been forbidden both pashu-bhava and divya-bhava. If in this Age the pashu-bhava cannot exist, how can there be divya-bhava? (54). For the pashu must with his own hand collect leaves, flowers, fruits, and water, and should not look at a Shudra or even think of a woman (55). On the other hand, the Divya is all but a Deva, ever pure of heart, and to whom all opposites are alike, free from attachment to worldly things, the same to all creatures and forgiving (56). How can men with the taint of this Age upon them, who are ever of restless mind, prone to sleep and sloth, attain to purity of disposition? (57). By Thee, too, have been spoken the rites of Vira-sadhana, relating to the Pancha-tattva – namely, wine, meat, fish, parched grain, and sexual union of man and woman (58-59). But since the men of the Kali Age are full of greed, lust, gluttony, they will on that account neglect sidhana and will fall into sin, and having drunk much wine for the sake of the pleasure of the senses, will become mad with intoxication, and bereft of all notion of right and wrong (61). Some will violate the wives of others, others will become rogues, and some, in the indiscriminating rage of lust, will go (whoever she be) with any woman (62). Over eating and drinking will disease many and deprive them of strength and sense. Disordered by madness, they will meet death, falling into lakes, pits, or in impenetrable forests, or from hills or house-tops (63-64). While some will be as mute as corpses, others will be for ever on the chatter, and yet others will quarrel with their kinsmen and elders. They will be evil-doers, cruel, and the destroyers of Dharmma (65-66). I fear, O Lord! that even that which Thou hast ordained for the good of men will through them turn out for evil (67). O Lord of the World! who will practise Yoga or Nyasa, who will sing the hymns and draw the Yantra and make Purashcharana? (68). Under the influences of the Kali Age man will of his nature become indeed wicked and bound to all manner of sin (69). Say, O Lord of all the distressed! in Thy mercy how without great pains men may obtain longevity, health, and energy, increase of strength and courage, learning, intelligence, and happiness; and how they may become great in strength and valour, pure of heart, obedient to parents, not seeking the love of others’ wives, but devoted to their own, mindful of the good of their neighbour, reverent to the Devas and to their gurus, cherishers of their children and kinsmen (70-72), possessing the knowledge of the Brahman, learned in the lore of, and ever meditating on, the Brahman. Say, O Lord! for the good of the world, what men should or should not do according to their different castes and stages of life. For who but Thee is their Protector in all the three worlds? (73-74).neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-11527126717558515512010-01-04T06:43:00.000-08:002010-01-04T06:46:39.171-08:00Vajroli mudra a gem of Tantra yoga<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiExKW7__D6miHtVhi1sO5QZHkcidJZlckwei_wxX3RfdRxcNU8yPBBlKDSGRZUkxY9aOMeboK3b8lilil7uwyHMoiWH68q4tTed3kHeoJJbldMvQ9uHRV6GFBR3eZ2vhO11TYOvNmfDesf/s1600-h/tantraImage.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 250px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiExKW7__D6miHtVhi1sO5QZHkcidJZlckwei_wxX3RfdRxcNU8yPBBlKDSGRZUkxY9aOMeboK3b8lilil7uwyHMoiWH68q4tTed3kHeoJJbldMvQ9uHRV6GFBR3eZ2vhO11TYOvNmfDesf/s320/tantraImage.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5422896077379760690" /></a><br /> <br /><br />Vajroli mudra a gem of Tantra yoga <br />Vajroli Mudra This is an important Yogic Kriya in Hatha Yoga. You will have to work hard to get full success in this Kriya. There are very few people who are experts in this act. Yogic students draw water first through a silver-tube (catheter specially made) passed into the urethra 12 inches inside. After due practice they draw milk, then oil, honey, etc. They draw mercury in the end. Later on they can draw these liquids directly through the urethra without the help of the silver-tube. This Kriya is of immense use for keeping up perfect Brahmacharya. On the first day you should send the catheter inside the urethra for one inch only, the second day two inches, third day three inches, and so on. You must gradually practise till you are able to send 12 inches of the catheter inside. The way becomes clear and blowing. Raja Bhartrihari could do this Kriya very dexterously. Even a drop of semen cannot come out of the Yogi who practises this Mudra. Even if it is discharged, he can draw it back through this Mudra. The Yogi, who draws his semen up and preserves it, conquers death. Good smell emanates from his body. The late Trilingaswami of Varanasi was an expert in this Kriya. Sri Swami Kuvalayanandaji of Lonavala teaches this Mudra. Some persons call the Mayurasana Vajroli Mudra. Again Vajroli Mudra is also known as Yoni Mudra. However, the description of Yoni Mudra is given separately. The object of Vajroli Mudra is to be perfectly established in Brahmacharya. When aspirants practise this Mudra, they unconsciously divert their mind to sexual centres and thereby they cannot get any success. When you see the description of this Mudra, you will clearly understand that strict Brahmacharya is absolutely necessary. For practising this there is no necessity at all for a woman or for any sexual intercourse. Since the Grihasthas have their wives and because they think that Vajroli Mudra is a device for birth-control, they have a keen desire to practise this Mudra. It is all mere foolishness and delusion. They have not understood the technique and object of this important Kriya. Practice of Mula Bandha, Maha Bandha, Maha Mudra, Asanas, Pranayamas, etc., will naturally enable one to understand and to get success in the practice of Vajroli. This must be done under the direct guidance of a Guru. From "Kundalini Yoga" by Sri Swami Sivananda. See all articles here: Sivananda Kundalini Yoga <br />Vajroli mudra is described in the Siva Samhita, with two methods: 1. Sahajoli, where the yogi is able to restrain his ejaculation while still experiencing the bliss of orgasm; 2. Amaroli, where ejaculation takes place, and the Amrita , ie, the conjoined male and female sexual fluids, are drawn back up through the lingam. <br />The preliminary practices for either type of Vajroli are identical, and I'll try to explain clearly the preliminaries. Vajroli is simply the constriction of the urethral muscles in the lingam -- the same muscles used to cut off the flow of urine if you happen to be interrupted in midstream, so to speak. In addition to being able to restrain ejaculation and/or draw in the amrita, Vajroli awakens the Swadisthana Chakra , and encourages potency. The urethral sphincter is actually located toward the base of the lingam, although it may 'feel' higher to someone unfamiliar with the internal anatomy. Looking at a diagram is one way to familiarize oneself with the exact location, as is drinking a bunch of water, then stopping and starting the flow several times while urinating. Once one is familiar with the basics involved, the preliminary practice is very simple: Sit inpadmasana or cross-legged, with the spine straight. Focus your attention on the sphincter muscles involved, near the pubic bone at the base of the lingam. Inhale, and retain the breath, while simultaneously contracting the muscle, then suck in the lower abdomen and pull it *upward*...as if you were attempting to pull the stomach upward toward the ribs. Release the contraction, and then repeat the procedure as many times as possible while still retaining the same breath. Then exhale, inhale, and relax. This is considered to be one 'round' of Vajroli. An easy way to check that the proper muscles are involved is that the head of the lingam should rise upward slightly with each contraction. <br />Mula Bandha is the complement to Vajroli, and should be practiced along with it. This is a similar exercise, which focuses on the perineal area . Both sets of muscles will need to be strengthened in order to practice Amaroli and Sahajoli. To practice Mulabandha, again sit cross-legged or in lotus asana, with the spine straight. Focus attention on the pelvic floor, then inhale, hold breath, and contract the anal area. 'Pull' the contraction forward, until you can feel it in the scrotum. Hold as long as comfortable, exhale, and relax. This exercise is useful for delaying ejaculation, and also awakens the Muladhara Chakra . One should practice Mula Bandha and Vajroli Mudra one after the other, beginning with five or ten 'rounds' of each, and increasing gradually, not to exceed 60 rounds even when one is adept at both practices. As you know, the same muscles can 'pull in' or 'push out.' Therefore, Vajroli practice traditionally progresses to using the bowl of water, milk, ghee, etc., which we discussed--to ensure that you can 'pull' when you want to pull and 'push' when you want to push. I do NOT recommend that anyone attempt this stuff without guidance, because if you don't know what you're doing you can injure yourself. source: <br />Vajroli Mudra: Practice of Vajroli Mudra as described By Sri Swami Sivananda <br />Vajroli Mudra This is an important Yogic Kriya in Hatha Yoga. You will have to work hard to get full success in this Kriya. There are very few people who are experts in this act. Yogic students draw water first through a silver-tube (catheter specially made) passed into the urethra 12 inches inside. After due practice they draw milk, then oil, honey, etc. They draw mercury in the end. Later on they can draw these liquids directly through the urethra without the help of the silver-tube. This Kriya is of immense use for keeping up perfect Brahmacharya. On the first day you should send the catheter inside the urethra for one inch only, the second day two inches, third day three inches, and so on. You must gradually practise till you are able to send 12 inches of the catheter inside. The way becomes clear and blowing. Raja Bhartrihari could do this Kriya very dexterously. Even a drop of semen cannot come out of the Yogi who practises this Mudra. Even if it is discharged, he can draw it back through this Mudra. <br />The energy principle<br /><br />The contention of vama marga is that the awakening of kundalini is possible through the interaction between man and woman. The concept behind this follows the same lines as the process of fission and fusion described in modern physics.<br />Man and woman represent positive and negative energy. On a mental level they represent time and space. Ordinarily, these two forces stand at opposite poles. During sexual interaction, however, they move out of their position of polarity, towards the center. <br /><br />When they come together at the nucleus or central point, an explosion occurs and matter becomes manifest. This is the basic theme of tantric initiation.<br /><br />The natural event that takes place between man and woman is considered as the explosion of the energy center. In every speck of life, it is the union between the positive and negative poles that is responsible for creation. At the same time, union between positive and negative poles is also responsible for enlightenment, and the experience which takes place at the time of union is a glimpse of the higher experience.<br /><br />This subject has been thoroughly discussed in all the old scriptures of tantra. Actually, the energy waves that are created during the mutual union are not as important as the process of directing that energy to the higher center. Everybody knows how this energy is to be created, but nobody knows how to direct it to the higher centers. In fact, very few people have a full and positive understanding of this natural event which almost everybody in this world experiences. If the conjugal experience, which is generally very transitory, could be extended for a period of time, then the experience of enlightenment would take place.<br /><br />The elements that are brought together in this process of union are known as Shiva and Shakti. Shiva represents purusha and Shakti represents prakriti or energy. Shakti, in different forms, is present in all creation. Both material and spiritual energy are known as Shakti. When the energy moves outwardly, it is material energy, and when it is directed upwards it is spiritual energy. Therefore, when the union between man and woman is practiced in the correct way, it has a very positive influence on the development of spiritual awareness.<br />Retaining the bindu<br /><br />Bindu means a point or a drop. In tantra, bindu is considered to be the nucleus, or the abode of matter, the point from which all creation becomes manifest. Actually, the source of bindu is in the higher centers of the brain. But due to the development of emotions and passions, bindu falls down to the lower region where it is transformed into sperm and ova. <br /><br />At the higher level, bindu is a point. At the lower level, it is a drop of liquid, which drips from the male and female Orgasm.<br /><br />According to tantra, preservation of the bindu is absolutely necessary for two reasons. Firstly, the process of regeneration can only be carried out with the help of bindu. Secondly, all the spiritual experiences take place when there is an explosion of bindu. This explosion can result in the creation of a thought or of anything. Therefore, in tantra, certain practices are recommended by which the male partner can stop ejaculation and retain the bindu.<br /><br />According to tantra, ejaculation should not take place. One should learn how to stop it. For this purpose, the male partner should perfect the practices of vajroli mudra as well as moola bandha and uddiyana bandha. When these three kriyas are perfected, one is able to stop ejaculation completely at any point of the experience.<br /><br />Ejaculation is not avoided because of loss in terms of the chemical structure of semen, but because it brings down the energy level. The sexual act culminates in a particular experience which is reached only at the point of explosion of energy. Unless the energy explodes, the experience cannot take place. But this experience has to be maintained, so that the energy level remains high. When the energy level falls, ejaculation takes place. Therefore, ejaculation is avoided, not so much to preserve the semen, but because it causes a depression in the level of energy.<br /><br />To make this energy travel upwards through the spine, certain hatha yoga kriyas have to be mastered.<br /><br />The experience which is concomitant of energy has to be raised to the higher centers. It is only possible to do this if you are able to maintain that experience. As long as the experience continues, you can direct it to the higher centers. But as soon as the energy level undergoes depression, ejaculation will take place.<br /><br />Ejaculation brings down the temperature of the body and at the same time, the nervous system undergoes depression. When the sympathetic and parasympathetic nervous systems undergo depression, it affects the brain. That is why many people have mental problems. <br /><br />When you are able to retain the semen without ejaculating at all, the energy in the nervous system and the temperature in the whole body are maintained. At the same time, you are free from the sense of loss, depression, frustration and guilt. Retention will also help to increase the sexual frequency, and that is better for both partners. The sexual act does not have to create weakness or dissipate the energy, on the contrary, it can become a means of exploding the energy. Therefore, the value of retaining the bindu should not be underestimated.<br /><br />In hatha yoga there are certain practices which must be perfected for this purpose. You should begin with asanas such as paschimottanasana, shalabhasana, vajrasana, supta vajrasana and siddhasana. These are beneficial as they place an automatic contraction on the lower centers. Sirshasana is also important because it ventilates the brain so that all of one's experiences will be healthy experiences. When these postures have been mastered, shambhavi mudra is perfected in order to hold the concentration steadily at bhrumadhya. Then vajroli mudra has to be practised together with moola bandha and uddiyana bandha in kumbhaka. Practice of kumbhaka is necessary while the ejaculation is being held. Retention of the breath and the bindu go hand in hand. Loss of kumbhaka is loss of bindu, and loss of bindu is loss of kumbhaka.<br /><br />During kumbhaka, when you are maintaining the experience, you should be able to direct it to the higher centers. If you are able to create an archetype of this experience, perhaps in the form of a serpent or a luminous continuity, then the result will be fantastic. So, in spiritual life, bindu must be preserved at all costs.<br />The female experience<br /><br />In the female body, the point of concentration is at mooladhara chakra, which is situated at the cervix, just behind the opening of the uterus. This is the point where space and time unite and explode in the form of an experience. That experience is known as orgasm in ordinary language, but in the language of tantra it is called an awakening. In order to maintain the continuity of that experience, it is necessary for a build up of energy to take place at that particular bindu or point. Usually this does not happen, because the explosion of energy dissipates throughout the body through the sexual medium. In order to avoid this, the woman must be able to hold her mind in absolute concentration on that particular point. For this, the practice is known as sahajoli.<br /><br />Actually, sahajoli is concentration on the bindu, but this is very difficult. Therefore, the practice of sahajoli, which is the contraction of the vaginal as well as the uterine muscles, should be practiced over a long period of time.<br /><br />If girls are taught uddiyana bandha at an early age, they will perfect sahajoli quite naturally with time.<br /><br />Uddiyana bandha is always practiced with external retention. It is important to be able to perform this in any position. Usually it is practiced in siddhasana, but one should be able to do it in vajrasana or the crow posture as well. When you practice uddiyana bandha, the other two bandhas - jalandhara and moola bandha occur spontaneously.<br /><br />Years of this practice will create a keen sense of concentration on the correct point in the body. This concentration is more mental in nature, but at the same time, since it is not possible to do it mentally, one has to start from some physical point. If a woman is able to concentrate and maintain the continuity of the experience, she can awaken her energy to a high level.<br /><br />According to tantra, there are 2 different areas of orgasm. One is in the nervous zone, which is the common experience for most women, and the other is in mooladhara chakra. When sahajoli is practised during maithuna, mooladhara chakra wakes up and the spiritual or tantric orgasm takes place.<br /><br />When the female yogi is able to practice sahajoli for say 5 to 15 minutes, she can retain the tantric orgasm for the same period of time. By retaining this experience, the flow of energy is reversed. Circulation of blood and sympathetic/parasympathetic forces move upward. At this point, she transcends normal consciousness and sees the light. That is how she enters the deep state of dhyana. Unless the woman is able to practice sahajoli, she will not be able to retain the impulses necessary for the tantric orgasm, and consequently she will have the nervous orgasm, which is short-lived and followed by dissatisfaction and exhaustion. This is often the cause of a woman's hysteria and depression.<br /><br />So, sahajoli is a very important practice for women. In uddiyana, nauli, naukasana, vajrasana and siddha yoni asana, sahajoli comes naturally.<br /><br />The practice of amaroli is also very important for married women. The word amaroli means 'immortal' and by this practice one is freed of many diseases. The practice of amaroli over a prolonged period also produces an important hormone known as prostaglandin which destroys the ova and prevents conception.<br />Tantric guru<br /><br />Just as in the scheme of creation, Shakti is the creator and Shiva the witness of the whole game, in tantra the woman has the status of guru and the man of disciple. The tantric tradition is actually passed on from the woman to the man. In the tantric practice, it is the woman who initiates.<br /><br />It is only by her power that the act of maithuna takes place. All preliminaries are done by her. She puts the mark on the man's forehead and tells him where to meditate. In ordinary interaction, the man takes the aggressive role and the woman participates. But in tantra, the two switch roles. The woman becomes the operator and the man her medium. She has to be able to arouse him. Then, at the right moment, she must create the bindu, so that he can practise vajroli. If the man loses his bindu, it means that the woman has failed to carry out her functions properly.<br /><br />In tantra it is said that Shiva is incapable without Shakti. Shakti is the priestess. <br /><br />Therefore, when vama marga is practiced, the man must have an absolutely tantric attitude towards the woman. He cannot behave with her as men generally do with other women. Ordinarily, when a man looks at a woman, he becomes passionate, but during maithuna he should not. He should see her as the divine mother, Devi. In India, the appellation of Devi is still attached to the woman's name after marriage. This denotes that she is to be held in highest esteem and approached with an attitude of devotion and surrender, not with lust.<br /><br />According to the tantric concept, women are more endowed with spiritual qualities and it would be a wise thing if they were allowed to assume higher positions in social affairs. Then there would be greater beauty, compassion, love and understanding in all spheres of life. What we are discussing here is not patriarchal society versus matriarchal society, but tantra, particularly left hand tantra.<br />Path of yogis not bhogis<br /><br />In tantra, the practice of maithuna is said to be the easiest way to awaken sushumna, because it involves an act which most people are already accustomed to. But, frankly speaking, very few are prepared for this path. Ordinary sexual interaction is not maithuna. The physical act may be the same, but the background is totally different.<br /><br />In the relationship between husband and wife, for example, there is dependency and ownership. But in maithuna there is no idea of ownership; each partner is independent, one unto himself, Another difficult thing in tantric sadhana is cultivating the attitude of passionless-ness. The man has to virtually become brahmacharya in order to free the mind and emotions of sexual thoughts and passion which normally arise in the presence of a woman.<br /><br />Both partners must be absolutely purified and controlled internally and externally before they practise maithuna. This is hard for the ordinary person to comprehend because for most people, sexual interaction is the result of passion and physical or emotional attraction, either for progeny or pleasure. <br /><br />It is only when you are purified that these instinctive urges are absent. This is why, according to tradition, the path of dakshina marga must be followed for many years before the path of vama marga can be entered. Then the interaction of maithuna does not take place for physical gratification. The purpose is very clear - awakening of sushumna, raising the kundalini energy from mooladhara chakra and exploding the unconscious areas of the brain.<br /><br />If this is not clear when you practice the kriyas and sushumna becomes active, you will not be able to face the awakening. Your head will get hot and you will not be able to control the passion and excitement, because you have not tranquillized your brain.<br /><br />Therefore, in my opinion, only those who are adepts in yoga qualify for vama marga. This path is not to be used indiscriminately as a pretext for self-indulgence. It is meant for mature and serious minded householder Sadhakas, who are evolved, who have been practicing sadhana to awaken the energy potential and to attain samadhi. They must utilize this path as a vehicle of awakening. Otherwise it becomes a path of downfall.<br />Practice of Vajroli<br /><br />In the tantric system, there are two techniques given for vajroli - one is from hatha yoga and the other from kriya yoga. The hatha yoga vajroli is mainly directed towards maithuna, and the kriya yoga technique towards chakra awakening. Results are reached much sooner with the first method (in one or two years), but results gained with the second method are far more complete and powerful, even if it takes longer to perfect (four to five years).<br /><br />The traditional hatha yoga technique involves insertion of a flexible silver or gold tube up the urethra. This method has to be utilized before puberty, when the walls of the urethra are more elastic, so that discharge of semen (which very often occurs when the tube reaches the urithroid, immediately after the curve of the urethra) is avoided. In this practice, it is not the tube which has to bend at the curve, but the urithroid which has to be stretched.<br /><br />In the kriya yoga method, uddiyana bandha must be practiced in siddhasana twice a day in the morning and evening, for one or two years, until mastery is achieved. Pranayama must also be continued. The practice of siddhasana places an automatic lock on mooladhara without performing moola bandha, while the practice of uddiyana bandha strengthens the urithroid. It is necessary to maintain uddiyana bandha for at least one and half minutes. Only then will it be possible to proceed to the next stage. <br /><br />During this first stage, techniques of the following stages are not to be performed.<br />When perfect control of uddiyana bandha is established, it is necessary to eliminate acidity in the body with a convenient diet. For this purpose, besides diet, it is necessary to drink a lot of water until the urine becomes clear and odourless. If diet and water are not enough to eliminate acidity, seeds of dry coriander are to be masticated. The most convenient way to check if acidity has been eliminated, is to hold back the flow of urine for a moment while urinating. If a burning sensation is felt, it means that acidity has not yet been eliminated.<br /><br />When siddhasana and uddiyana are mastered and acidity is eliminated, the practice has to be continued, trying to stop the flow of urination. When a quarter is left to flow, the flux has to be stopped, then the contraction is released and the urine is allowed to flow a little, then again the flux is stopped, and so on. This is not performed while standing but in namaskara. It is necessary to practice interrupted urination for about six months.<br /><br />When the flow of urine is perfectly under control and it is possible to stop and start the flux at will, it is necessary to practice sucking the urine back up again. This technique is very difficult and requires one or two years to perfect. Only a small amount of urine is actually sucked back up in comparison to that which is afterwards emitted, but the feeling of sucking is very clear.<br /><br />When it is possible to suck the urine back up, the same thing can be done with semen. The next stage, therefore, is to suck the discharging semen back up. In order to master this technique, it is necessary to lengthen the gap between the moment in which the urge to discharge semen is felt and the moment in which it is actually discharged. <br /><br />This gap has to be gradually lengthened up to one minute, not more. At the beginning, a longer gap would cause one to lose consciousness. The experience is an explosive one. During that minute, the body must remain immobile, eyes closed, and breath retained either inside or outside. Concentration has to remain on the control of the semen only. <br /><br />Holding back causes a very clear sensation in mooladhara chakra like a little ball hitting it.<br /><br />Finally, when perfect control of this technique is achieved, concentration is directed to the chakras.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com7tag:blogger.com,1999:blog-5254991227909064618.post-8700826882700734932009-06-17T07:27:00.001-07:002009-06-17T07:29:55.795-07:00Symptoms of Spiritual Awakening<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgeqEjifWrlmjN6MZgnDqG6yF63sAq4DT9sm042kvaWQy46JdVD8XNUwHW7_PxO1yUIRfUML8ckql3YR_dGnL5zM_BULO1fxTF8rr0eBs-lNBzxMNKR5FZmC4Nzkrfr0wuhi3uJIMZVLSC/s1600-h/mudra1.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 204px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgeqEjifWrlmjN6MZgnDqG6yF63sAq4DT9sm042kvaWQy46JdVD8XNUwHW7_PxO1yUIRfUML8ckql3YR_dGnL5zM_BULO1fxTF8rr0eBs-lNBzxMNKR5FZmC4Nzkrfr0wuhi3uJIMZVLSC/s320/mudra1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5348303680242779970" /></a><br />Symptoms of Spiritual Awakening <br /> <br /><br /><br />1. Changing sleep patterns: restlessness, hot feet, waking up two or <br />three times a night. Feeling tired after you wake up and sleepy off and <br />on during the day. There is something called the Triad Sleep Pattern <br />that occurs for many: you sleep for about 2-3 hours, wake up, go back to <br />sleep for another couple of hours, wake again, and go back to sleep <br />again. For others, the sleep requirements have changed. You can get by <br />on less sleep. Lately I have been experiencing huge waves of energy running<br />into my body from the crown. It feels good, but it keeps me awake for a long<br />time, then subsides. <br /><br />Advice: Get used to it. Make peace with it and don't worry about getting<br />enough sleep (which often causes more insomnia). You will be able to make it<br />through the day if you hold thoughts of getting just what you need. You can<br />also request your Higher Power to give you a break now and then and give you<br />a good, deep night's sleep. If you can't go back to sleep right away, use<br />the waking moments to meditate, read poetry, write in your journal or look<br />at the moon. Your body will <br />adjust to the new pattern. <br /><br />2. Activity at the crown of the head: Tingling, itching, prickly, crawling<br />sensations along the scalp and/or down the spine. A sense of energy<br />vibrating on top of the head, as if energy is erupting from the head in a<br />shower. Also the sensation of energy pouring in through the crown, described<br />as "sprinkles". This may also be experienced as pressure on the crown, as if<br />someone is pushing his/her finger into the center of your head. As I<br />mentioned in #1, I have been experiencing huge downloads of energy through<br />the crown. In the past, I have felt more generalized <br />pressure, as if my head is in a gentle vise. One man related that his hair<br />stood on end and his body was covered with goosebumps. <br /><br />Advice: This is nothing to be alarmed about. What you are experiencing is an<br />opening of the crown chakra. The sensations mean that you are opening up to<br />receive divine energy. <br /><br />3. Sudden waves of emotion. Crying at the drop of a hat. Feeling suddenly<br />angry or sad with little provocation. Or inexplicably depressed. Then very<br />happy. Emotional roller coaster. There is often a pressure or sense of<br />emotions congested in the heart chakra (the middle of the chest). This is<br />not to be confused with the heart, which is located to the left of the heart<br />chakra. <br /><br />Advice: Accept your feelings as they come up and let them go. Go directly to<br />your heart chakra and feel the emotion. Expand it outward to your all your<br />fields and breathe deeply from the belly all the way up to your upper chest.<br />Just feel the feeling and let it evaporate on its own. Don't direct the<br />emotions at anyone. You are cleaning out your past. If you want some help<br />with this, say out loud that you intend to release all these old issues and<br />ask your Higher Power to help you. You <br />can also ask Grace Elohim to help you release with ease and gentleness. Be<br />grateful that your body is releasing these emotions and not holding onto<br />them inside where they can do harm. One source suggests that depression is<br />linked to letting go of relationships to people, work, etc. that no longer<br />match us and our <br />frequencies. When we feel guilty about letting go of these relationships,<br />depression helps us medicate that pain. <br /><br />4. Old "stuff" seems to be coming up, as described above, and the people<br />with whom you need to work it out (or their clones) appear in your life.<br />Completion issues. Or perhaps you need to work through issues of self-worth,<br />abundance, creativity, addictions, etc. The resources or people you need to<br />help you move through these issues start to appear. <br /><br />Advice: Same as #3. Additionally, don't get too involved in analyzing these<br />issues. Examining them too much will simply cycle you back through them over<br />and over again at deeper and deeper levels. Get professional help if you<br />need to and walk through it. Do not try to avoid them or disassociate<br />yourself from them. Embrace whatever comes up and thank it for helping you<br />move ahead. Thank your Higher Power for giving you the opportunity to<br />release these issues. Remember, you don't <br />want these issues to stay stuck in your body. <br /><br />5. Changes in weight. The weight gain in the US population is phenomenal.<br />Other people may be losing weight. We often gain weight because many fears<br />we have suppressed are now coming up to the surface to be healed. We react<br />by building up a defense. We also attempt to ground ourselves or provide<br />bulk against increasing frequencies in our bodies. <br /><br />Advice: Don't freak out, but just accept it as a symptom of where you are<br />right now. You will release/gain the weight when all your fears have been<br />integrated. Release your anxiety about this. Then you might find it easier<br />to lose/gain the weight eventually. Exercise. Before eating, try this: Sit<br />at the table with an attractive place setting. Light a candle. Enjoy how the<br />food looks. Place your dominant hand over your heart and bless the food.<br />Tell your body that you are going to use the food to richly nourish it, but<br />that you are not going to use the food to fulfill your emotional hungers.<br />Then pass your hand from left to right over the food and bless it. You may<br />notice that the food feels warm to your hand even if the food is cold-- I<br />like to think that the food is good for me when it feels warm and nourishing<br />to my hand. I have also noticed that when I practice blessing the food, I<br />don't eat as much. It is important not to let yourself off the hook when you<br />forget to bless the food before you eat. If I've forgotten and I've nearly<br />finished eating, I bless the food anyway. That way I don't slip out of the<br />habit. Another thing you can do is to stay present while eating -- don't<br />watch TV or read. Heartily enjoy what blessings are before you. <br /><br />6. Changes in eating habits: Strange cravings and odd food choices. Some<br />find they are not as hungry as they used to be. Or hungrier. <br /><br />Advice: Don't deny what your body tells you it needs. If you are not sure,<br />you might try muscle-testing before you chose a food to see if it's what<br />your body wants. Also try blessing the food as described in #5. <br /><br />7. Food intolerances, allergies you never had before: As you grow more<br />spiritual, you are more sensitive to everything around you. Your body will<br />tell you what it can no longer tolerate, as if it, too, is sloughing off<br />what doesn't serve it anymore. You might be cleansing yourself of toxins.<br />Some people find they often have a white residue in their mouth, much like<br />that of runners at the end of a race. <br /><br />Advice: An acupuncturist told me that this film can be removed by sloshing 2<br />tablespoons of cold-pressed olive oil in your mouth for 10-15 minutes (don't<br />swallow, whatever you do), then spitting it out into the toilet -- not the<br />sink, for you just removed toxins from your body and don't want them in the<br />sink. Brush your teeth and do the same. Then clean your brush. (Sorry this<br />is yukky, but it works.) <br /><br />8. Amplification of the senses. Increased sensitivity. <br /><br />8a. Sight: Blurry vision, shimmering objects, seeing glittery particles,<br />auras around people, plants, animals, and objects. Some report seeing<br />formerly opaque objects as transparent. When you close your eyes, you no<br />longer see darkness, but a redness. You may also see geometric shapes or<br />brilliant colors and pictures when eyes are closed. Colors appear more vivid<br />-- the sky might look teal or the grass an amazing green. Often I see grids<br />running across the ground. As you become more sensitive, you may see shapes<br />or outlines in the air, especially when the room is almost dark. When your<br />eyes are open or closed, you may see white shapes in your peripheral vision<br />(these are your guides). <br /><br />Advice: Your vision is changing in many ways -- you are experiencing new<br />ways of seeing. Be patient. Whatever you do, do not be afraid. Hazy vision<br />may be relieved by yawning. <br /><br />8b. Hearing: Increased or decreased hearing. I once thought I would have to<br />pull off the road because of the painfully amplified sound of my tires on<br />the freeway. Other symptoms are hearing white noise in the head, beeps,<br />tones, music or electronic patterns. Some hear water rushing, bees buzzing,<br />whooshing, roaring or ringing. Others have what is called audio dyslexia--<br />you can't always make out what people are saying, as if you can no longer<br />translate your own language. Some hear strange voices in their dreams, as if<br />someone is hovering near them. You can either ask the presence(s) to leave<br />or ask Archangel Michael to take care of the situation. Again, there is<br />nothing to fear. <br /><br />Advice: Surrender to it. Let it come through. Listen. Your ears are<br />adjusting to new frequencies. <br /><br />8c. Enhanced senses of smell, touch, and/or taste. I notice I can now smell<br />and taste chemical additives in some foods in a rather unpleasant manner.<br />Other food may taste absolutely wonderful. For some people, these<br />enhancements are both delightful and distracting. You might even smell the<br />fragrance of flowers now and then. Many of the mystics did. Enjoy it. <br /><br />9. Skin eruptions: Rashes, bumps, acne, hives, and shingles. Anger produces<br />outbreaks around the mouth and chin. I had a dermatitis on my extremities<br />for several months that accompanied healing an episode from my past. When I<br />had worked through most of the issue, the condition was released. <br /><br />Advice: You may be sloughing off toxins and bringing emotions to the surface<br />When there is an issue to be released and you are trying to repress it,<br />your skin will express the issue for you until you process the emotions.<br />Work through your "stuff". <br /><br />10. Episodes of intense energy which make you want to leap out of bed and<br />into action. Followed by periods of lethargy and fatigue. The fatigue<br />usually follows great shifts. This is a time of integration, so give into it<br /><br /><br />Advice: Roll with the nature of the energy. Don't fight it. Be gentle with<br />yourself. Take naps if you are tired. Write your novel if you are too<br />energized to sleep. Take advantage of the type of energy. <br /><br />11. Changes in prayer or meditation. Not feeling the same sensations as<br />before. Not having the same experience of being in contact with Spirit.<br />Difficulty in focusing. <br /><br />Advice: You may be in more instant and constant communion with Spirit now<br />and the sensation may therefore be altered. You will adapt to this new<br />feeling. You are actually thinking acting in partnership with Spirit most of<br />the time now. You may find your meditation periods shorter. <br /><br />12. Power surges: All of a sudden you are heated from head to toe. It is a<br />momentary sensation, but uncomfortable. In contrast, some people have felt<br />inexplicably cold. I have experienced both. More recently I experience waves<br />or currents of energy rolling through me. Sometimes the energy seems so<br />intense when it first comes into my body that I feel a little nauseated. But<br />if I think of the energy as divine and let go of fear, I feel wonderful and<br />enjoy the sensation. If you are an energy worker, you may have noticed that<br />the heat running through your hands has increased tremendously. This is good<br /><br /><br />Advice: If you are uncomfortable, ask your Higher Power, that if it be for<br />your best and highest good, to turn down/up the temperature a bit. <br /><br />13. A range of physical manifestations: Headaches, backaches, neck pains,<br />flu-like symptoms (this is called vibrational flu), digestive problems,<br />muscular spasms or cramps, racing heartbeat, chest pains, changes in sexual<br />desire, numbness or pain in the limbs, and involuntary vocalizations or<br />bodily movements. Some of us have even had old conditions from childhood<br />reappear briefly for healing. <br /><br />Advice: Remember what I said about seeking medical help if you need it! If<br />you have determined that this is not a medical condition, relax in the<br />realization that it is only temporary. <br /><br />14. Looking younger. Yippee! As you clear emotional issues and release<br />limiting beliefs and heavy baggage from the past, you are actually lighter.<br />Your frequency is higher. You love yourself and life more. You begin to<br />resemble the perfect you that you really are. <br /><br />15. Vivid dreams. Sometimes the dreams are so real that you wake up confused<br />You may even have lucid dreams in which you are in control. Many dreams may<br />be mystical or carry messages for you. And in some dreams, you just know<br />that you are not "dreaming" -- that what is happening is somehow real. <br /><br />Advice: You will remember what is important for you to remember. Don't force<br />anything. Above all, stay out of fear. <br /><br />16. Events that completely alter your life: death, divorce, change in job<br />status, loss of home, illness, and/or other catastrophes; sometimes several<br />at once! Forces that cause you to slow down, simplify, change, re-examine<br />who you are and what your life means to you. Forces that you cannot ignore.<br />Forces that cause you release your attachments. Forces that awaken your<br />sense of love and compassion for all. <br /><br />17. A desire to break free from restrictive patterns, life-draining jobs<br />consumptive lifestyles, and toxic people or situations. You feel a<br />compelling need to "find yourself" and your life purpose -- now! You want to<br />be creative and free to be who you really are. You might find yourself drawn<br />to the arts and nature. You want to unclutter yourself from things and<br />people that no longer serve you. <br /><br />Advice: Do it! <br /><br />18. Emotional and mental confusion: A feeling that you need to get your life<br />straightened out--it feels like a mess. But at the same time you feel<br />chaotic and unable to focus. See #45. <br /><br />Advice: Put your ear to your heart and your own discernment will follow. <br /><br />19. Introspection, solitude and loss of interest in more extraverted<br />activities: This stage has come as a surprise to many extraverts who<br />formerly saw themselves as outgoing and involved. They say, "I don't know<br />why, but I don't like to go out as much as before." <br /><br />20. Creativity bursts: Receiving images, ideas, music, and other creative<br />inspirations at an often overwhelming rate. <br /><br />Advice: At least record these inspirations, for Spirit is speaking to you<br />about how you might fulfill your purpose and contribute to the healing of<br />the planet. <br /><br />21. A perception that time is accelerating. It seems that way because you<br />have had so many changes introduced into your life at an unprecedented rate.<br />The number of changes seems to be growing. <br /><br />Advice: Breaking your day up into appointments and time segments increases<br />the sense of acceleration .You can slow time down by relaxing into the<br />present moment and paying attention to what's at hand, not anticipating what<br />s ahead. Slow down and tell yourself that you have plenty of time. Ask your<br />Higher Power to help you. Keep your focus on the present. Try to flow from<br />one activity to the next. Stay tuned to your inner guidance... You can also<br />warp time by asking for it. Next time you feel rushed, say, "Time warp,<br />please. I need some more time to -----." Then relax. <br /><br />22. A sense of impendingness. There is a feeling that something is about to<br />happen. This can create anxiety. <br /><br />Advice: There is nothing to worry about. Things are definitely happening,<br />but anxiety only creates more problems for you. All your thoughts --<br />positive or negative-- are prayers. There is nothing to fear. <br /><br />23. Impatience. You know better, but sometimes you can't help it. You want<br />to get on with what seems to be coming your way. Uncertainty is not<br />comfortable. <br /><br />Advice: Learn to live with the uncertainty, knowing that nothing comes to<br />you until you are ready. Impatience is really a lack of trust, especially<br />trust in your Higher Power. When you focus on the present, you will<br />experience miracles -- yes, even in traffic. <br /><br />24. A deep yearning for meaning, purpose, spiritual connection, and<br />revelation. Perhaps an interest in the spiritual for the first time in your<br />life. "Constant craving", as k.d. lang says. The material world cannot<br />fulfill this longing. <br /><br />Advice: Follow your heart and the way will open up for you. <br /><br />25. A feeling that you are somehow different. A disquieting sense that<br />everything in your life feels new and altered, that you have left your old<br />self behind. You have. You are much greater than you can possibly imagine.<br />There is more to come. <br /><br />26. "Teachers" appear everywhere with perfect timing to help you on your<br />spiritual journey: people, books, movies, events, Mother Nature, etc.<br />Teachers may appear to be negative or positive when you are trapped in<br />polarity thinking, but, from a transcendent perspective, they are always<br />perfect. Just what you need to learn from and move on. By the way, we never<br />get more than we are ready to master. Each challenge presents us with an<br />opportunity to show our mastery in passing through it. <br /><br />27. You find a spiritual track that makes sense to you and "speaks to you"<br />at the most profound levels. Suddenly you are gaining a perspective that you<br />would never have considered before. You hunger to know more. You read, share<br />with others, ask questions, and go inside to discover more about who you are<br />and why you are here. <br /><br />28. You are moving through learning and personal issues at a rapid pace. You<br />sense that you are "getting it" quite readily. <br /><br />Advice: Keep remembering that things will come to you when they are ready to<br />be healed. Not sooner. Deal with whatever comes up with courage and you will<br />move through the issues rapidly. <br /><br />29. Invisible presences. Here is the woo-woo stuff. Some people report<br />feeling surrounded by beings at night or having the sensation of being<br />touched or talked to. Often they will wake with a start. Some also feel<br />their body or bed vibrate. The vibrations are caused by energetic changes<br />after emotional clearing has taken place. <br /><br />Advice: This is a sensitive topic, but you may feel better blessing your bed<br />and space around it before you sleep. I rest assured that I am surrounded<br />only by the most magnificent spiritual entities and am always safe in God's<br />care. Sometimes, however, the fear gets to me, and I call in Archangel<br />Michael and/or Archangel Uriel. I don't beat myself up for being afraid<br />sometimes. I forgive myself for not always sovereign at 3:00 a.m. <br /><br />30. Portents, visions, "illusions", numbers, and symbols: Seeing things that<br />have spiritual importance for you. Noticing how numbers appear<br />synchronistically in your awareness. Everything has a message if you take<br />the time to look. I enjoy the experience of "getting the messages." What<br />fun! <br /><br />31. Increased integrity: You realize that it is time for you to seek and<br />speak your truth. It suddenly seems important for you to become more<br />authentic, more yourself. You may have to say "no" to people whom you have<br />tried to please in the past. You may find it intolerable to stay in a<br />marriage or job or place that doesn't support who you are. You may also find<br />there is nowhere to hide, no secrets to keep anymore. Honesty becomes<br />important in all your relationships. <br /><br />Advice: Listen to your heart. If your guidance tells you not to do something<br />speak up and take action. Say "no". Likewise, you must also say "yes" to<br />that which compels you. You must risk displeasing others without guilt in<br />order to attain spiritual sovereignty. <br /><br />32. Harmony with seasons and cycles: You are becoming more tuned to the<br />seasons, the phases of the moon and natural cycles. More awareness of your<br />place in the natural world. A stronger connection to the earth. <br /><br />33. Electrical and mechanical malfunctions: When you are around, light bulbs<br />flicker, the computer locks up, or the radio goes haywire. <br /><br />Advice: Call on your angels, guides, or Grace Elohim to fix it or put up a<br />field of protection of light around the machine. Surround your car with blue<br />light. Laugh. <br /><br />34. Increased synchronicity and many small miracles. Look for more of these. <br /><br />Advice: Synchronistic events tell you if you are heading in the right<br />direction or making the correct choices. Honor these clues and you cannot go<br />astray. Spirit uses synchronicity to communicate to you. That's when you<br />begin to experience daily miracles. See #30. <br /><br />35. Increased intuitive abilities and altered states of consciousness:<br />Thinking of someone and immediately hearing from them. More synchronicities.<br />Having sudden insights about patterns or events from the past. Clairvoyance,<br />out-of-body experiences, and other psychic phenomena. Intensified<br />sensitivity and knowing. Awareness of one's essence and that of others.<br />Channeling angelic and Christ-consciousnes s energies. <br /><br />36. Communication with Spirit. Contact with angels, spirit guides, and other<br />divine entities. Channeling. More and more people seem to be given this<br />opportunity. Feeling inspiration and downloading information that takes form<br />as writing, painting, ideas, communications, dance, etc. <br /><br />37. A sense of Oneness with all. A direct experience of this Wholeness.<br />Transcendent awareness. Being flooded with compassion and love for all life.<br />Compassionate detachment or unconditional love for all is what lifts us up<br />to higher levels of consciousness and joy. <br /><br />38. Moments of joy and bliss. A deep abiding sense of peace and knowing that<br />you are never alone. <br /><br />39. Integration: You become emotionally, psychologically, physically, and<br />spiritually stronger and clearer. You feel as if you are in alignment with<br />your Higher Self. <br /><br />40. Living your purpose: You know you are finally doing what you came to<br />earth for. New skills and gifts are emerging, especially healing ones. Your<br />life/work experiences are now converging and starting to make sense. You are<br />finally going to use them all. <br /><br />Advice: Listen to your heart. Your passion leads you to where you must go.<br />Go within and ask your Higher Power, "What is it you would have me do?"<br />Watch for synchronicities. Listen. <br /><br />41. Feeling closer to animals and plants. To some people, animals now seem<br />to be more "human" in their behavior. Wild animals are less afraid. Plants<br />respond to your love and attention more than ever. Some may even have<br />messages for you. <br /><br />42. Seeing beings of other dimensions. The veil between dimensions is<br />thinner, so it is not surprising. Just stay in your sovereignty. You are<br />more powerful than you can ever imagine, so do not entertain fear. Ask your<br />guides for help if you slip into fear. <br /><br />43. Seeing a person's true form or seeing loved ones with a different face<br />-- past life or parallel life. <br /><br />44. Physically manifesting thoughts and desires more quickly and efficiently<br /><br /><br />Advice: Monitor your thoughts. All thoughts are prayers. Be careful what you<br />ask for. <br /><br />45. Left -brain fogginess. Your psychic abilities, your intuitive knowing,<br />your feeling and compassion, your ability to experience your body, your<br />visioning, your expressiveness all emanate from the right brain. In order<br />for this side of the brain to develop more fully, the left brain must shut<br />down a little bit. Normally the left-hemisphere' s capacity for order,<br />organization, structure, linear sequencing, analysis, evaluation, precision,<br />focus, problem-solving, and mathematics <br />dominate our often less-valued right brain. <br /><br />What results are memory lapses, placing words in the wrong sequence,<br />inability or no desire to read for very long, inability to focus; forgetting<br />what you are just about to say; impatience with linear forms of<br />communication (audio or written formats); a feeling of spaciness, being<br />scattered; losing interest in research or complex information; feeling<br />bombarded with words and talk and information; and a reluctance to write.<br />Sometimes you feel dull and have no interest in analysis, lively<br />intellectual discussion, or investigation. <br /><br />On the other hand, you might find yourself drawn to the sensate: videos,<br />magazines with photos, beautiful artwork, movies, music, sculpting, painting<br />being with people, dancing, gardening, walking, and other kinesthetic forms<br />of expression. You may search for spiritual content, even science fiction. <br /><br />Advice: You may discover that if you allow your heart and your right brain<br />to lead you, the left will then be activated appropriately to support you.<br />And someday we will be well-balanced, using both hemispheres with mastery. <br /><br />46. Dizziness. This occurs when you are ungrounded. Perhaps you have just<br />cleared a big emotional issue and your body is adjusting to your "lighter"<br />state. <br /><br />Advice: Ground yourself by eating protein. Sometimes "comfort food" feels<br />right. Don't make any food right or wrong for you. Use your guidance to know<br />what you need at any given moment. Take your shoes off and put your feet in<br />the grass for a couple of minutes. <br /><br />47. Falling, having accidents, breaking bones. Your body is not grounded or<br />perhaps your life is out of balance. Or your body may be telling you to slow<br />down, examine certain aspects of your life, or heal certain issues. There is<br />always a message. When I recently broke my ankle, I understand that my ankle<br />was taking on what I myself refused to deal with. And that was all of the<br />above. <br /><br />Advice: Stay grounded by taking your shoes off and putting your feet in the<br />grass; even better, lie down on the grass without a blanket under you. Feel<br />the earth beneath you. Get out in nature. Slow down and pay attention. Be<br />mindful about what you are doing. Feel your feelings when they come up. Stay<br />in the present. Surround yourself with blue light when you are feeling shaky<br /><br /><br />49. Heart palpitations. A racing heart usually accompanies a heart opening.<br />It only lasts for a few moments and means that the heart is re-balancing<br />itself after an emotional release. I had one episode that terrified me: I<br />woke up in the middle of the night, my heart pounding. I thought it was<br />going to come right out of my chest. It only happened once and was, I<br />understand, a huge heart-chakra opening. But I did check it out. There is<br />nothing wrong with my heart. <br /><br />Advice: Remember what I said about getting medical attention when needed.<br />Consult your doctor about any conditions you are not comfortable with. <br /><br />50. Faster hair and nail growth. More protein is being used in the body. Too<br />bad we can't tell the body where to grow the hair and where not to grow it.<br />(Or can we? Hmmm.) <br /><br />51. A desire to find your soulmate or twin flame. More than ever before, the<br />idea that we can have a relationship that matches who we are seems more<br />desirable. <br /><br />Advice: The truth is, we have to be the kind of person we want to attract.<br />We have to love ourselves and where we are right now before we can attract a<br />more "perfect" mate. The work begins at home. Here is how I think it works:<br />Hold the desire for this person in your heart, but without attachment.<br />Expect that someday you will meet someone who is more suited to you, but let<br />go of any expectations as to who this will be and how it will happen. Focus<br />instead on cleaning up your own life and being the kind of person you want<br />to be. Be happy now. Enjoy your life. Then you may see..... <br /><br />52. Memories surface. Body memories, suppressed memories, images of past<br />lives and/or parallel lives. We are healing and integrating all our "selves"<br />so expect to have some of these experiences. <br /><br />Advice. Keep in mind that it is best to recall what only what comes to mind,<br />leave the rest alone, don't analyze everything to death (because you will be<br />stuck in the tape loop of infinite issues to process), and feel your<br />feelings as they come up. Ask for help from your guides.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-26540463875524836672009-06-17T07:27:00.000-07:002009-06-17T07:28:12.335-07:00Symptoms of Spiritual Awakening <br /> <br /><br /><br />1. Changing sleep patterns: restlessness, hot feet, waking up two or <br />three times a night. Feeling tired after you wake up and sleepy off and <br />on during the day. There is something called the Triad Sleep Pattern <br />that occurs for many: you sleep for about 2-3 hours, wake up, go back to <br />sleep for another couple of hours, wake again, and go back to sleep <br />again. For others, the sleep requirements have changed. You can get by <br />on less sleep. Lately I have been experiencing huge waves of energy running<br />into my body from the crown. It feels good, but it keeps me awake for a long<br />time, then subsides. <br /><br />Advice: Get used to it. Make peace with it and don't worry about getting<br />enough sleep (which often causes more insomnia). You will be able to make it<br />through the day if you hold thoughts of getting just what you need. You can<br />also request your Higher Power to give you a break now and then and give you<br />a good, deep night's sleep. If you can't go back to sleep right away, use<br />the waking moments to meditate, read poetry, write in your journal or look<br />at the moon. Your body will <br />adjust to the new pattern. <br /><br />2. Activity at the crown of the head: Tingling, itching, prickly, crawling<br />sensations along the scalp and/or down the spine. A sense of energy<br />vibrating on top of the head, as if energy is erupting from the head in a<br />shower. Also the sensation of energy pouring in through the crown, described<br />as "sprinkles". This may also be experienced as pressure on the crown, as if<br />someone is pushing his/her finger into the center of your head. As I<br />mentioned in #1, I have been experiencing huge downloads of energy through<br />the crown. In the past, I have felt more generalized <br />pressure, as if my head is in a gentle vise. One man related that his hair<br />stood on end and his body was covered with goosebumps. <br /><br />Advice: This is nothing to be alarmed about. What you are experiencing is an<br />opening of the crown chakra. The sensations mean that you are opening up to<br />receive divine energy. <br /><br />3. Sudden waves of emotion. Crying at the drop of a hat. Feeling suddenly<br />angry or sad with little provocation. Or inexplicably depressed. Then very<br />happy. Emotional roller coaster. There is often a pressure or sense of<br />emotions congested in the heart chakra (the middle of the chest). This is<br />not to be confused with the heart, which is located to the left of the heart<br />chakra. <br /><br />Advice: Accept your feelings as they come up and let them go. Go directly to<br />your heart chakra and feel the emotion. Expand it outward to your all your<br />fields and breathe deeply from the belly all the way up to your upper chest.<br />Just feel the feeling and let it evaporate on its own. Don't direct the<br />emotions at anyone. You are cleaning out your past. If you want some help<br />with this, say out loud that you intend to release all these old issues and<br />ask your Higher Power to help you. You <br />can also ask Grace Elohim to help you release with ease and gentleness. Be<br />grateful that your body is releasing these emotions and not holding onto<br />them inside where they can do harm. One source suggests that depression is<br />linked to letting go of relationships to people, work, etc. that no longer<br />match us and our <br />frequencies. When we feel guilty about letting go of these relationships,<br />depression helps us medicate that pain. <br /><br />4. Old "stuff" seems to be coming up, as described above, and the people<br />with whom you need to work it out (or their clones) appear in your life.<br />Completion issues. Or perhaps you need to work through issues of self-worth,<br />abundance, creativity, addictions, etc. The resources or people you need to<br />help you move through these issues start to appear. <br /><br />Advice: Same as #3. Additionally, don't get too involved in analyzing these<br />issues. Examining them too much will simply cycle you back through them over<br />and over again at deeper and deeper levels. Get professional help if you<br />need to and walk through it. Do not try to avoid them or disassociate<br />yourself from them. Embrace whatever comes up and thank it for helping you<br />move ahead. Thank your Higher Power for giving you the opportunity to<br />release these issues. Remember, you don't <br />want these issues to stay stuck in your body. <br /><br />5. Changes in weight. The weight gain in the US population is phenomenal.<br />Other people may be losing weight. We often gain weight because many fears<br />we have suppressed are now coming up to the surface to be healed. We react<br />by building up a defense. We also attempt to ground ourselves or provide<br />bulk against increasing frequencies in our bodies. <br /><br />Advice: Don't freak out, but just accept it as a symptom of where you are<br />right now. You will release/gain the weight when all your fears have been<br />integrated. Release your anxiety about this. Then you might find it easier<br />to lose/gain the weight eventually. Exercise. Before eating, try this: Sit<br />at the table with an attractive place setting. Light a candle. Enjoy how the<br />food looks. Place your dominant hand over your heart and bless the food.<br />Tell your body that you are going to use the food to richly nourish it, but<br />that you are not going to use the food to fulfill your emotional hungers.<br />Then pass your hand from left to right over the food and bless it. You may<br />notice that the food feels warm to your hand even if the food is cold-- I<br />like to think that the food is good for me when it feels warm and nourishing<br />to my hand. I have also noticed that when I practice blessing the food, I<br />don't eat as much. It is important not to let yourself off the hook when you<br />forget to bless the food before you eat. If I've forgotten and I've nearly<br />finished eating, I bless the food anyway. That way I don't slip out of the<br />habit. Another thing you can do is to stay present while eating -- don't<br />watch TV or read. Heartily enjoy what blessings are before you. <br /><br />6. Changes in eating habits: Strange cravings and odd food choices. Some<br />find they are not as hungry as they used to be. Or hungrier. <br /><br />Advice: Don't deny what your body tells you it needs. If you are not sure,<br />you might try muscle-testing before you chose a food to see if it's what<br />your body wants. Also try blessing the food as described in #5. <br /><br />7. Food intolerances, allergies you never had before: As you grow more<br />spiritual, you are more sensitive to everything around you. Your body will<br />tell you what it can no longer tolerate, as if it, too, is sloughing off<br />what doesn't serve it anymore. You might be cleansing yourself of toxins.<br />Some people find they often have a white residue in their mouth, much like<br />that of runners at the end of a race. <br /><br />Advice: An acupuncturist told me that this film can be removed by sloshing 2<br />tablespoons of cold-pressed olive oil in your mouth for 10-15 minutes (don't<br />swallow, whatever you do), then spitting it out into the toilet -- not the<br />sink, for you just removed toxins from your body and don't want them in the<br />sink. Brush your teeth and do the same. Then clean your brush. (Sorry this<br />is yukky, but it works.) <br /><br />8. Amplification of the senses. Increased sensitivity. <br /><br />8a. Sight: Blurry vision, shimmering objects, seeing glittery particles,<br />auras around people, plants, animals, and objects. Some report seeing<br />formerly opaque objects as transparent. When you close your eyes, you no<br />longer see darkness, but a redness. You may also see geometric shapes or<br />brilliant colors and pictures when eyes are closed. Colors appear more vivid<br />-- the sky might look teal or the grass an amazing green. Often I see grids<br />running across the ground. As you become more sensitive, you may see shapes<br />or outlines in the air, especially when the room is almost dark. When your<br />eyes are open or closed, you may see white shapes in your peripheral vision<br />(these are your guides). <br /><br />Advice: Your vision is changing in many ways -- you are experiencing new<br />ways of seeing. Be patient. Whatever you do, do not be afraid. Hazy vision<br />may be relieved by yawning. <br /><br />8b. Hearing: Increased or decreased hearing. I once thought I would have to<br />pull off the road because of the painfully amplified sound of my tires on<br />the freeway. Other symptoms are hearing white noise in the head, beeps,<br />tones, music or electronic patterns. Some hear water rushing, bees buzzing,<br />whooshing, roaring or ringing. Others have what is called audio dyslexia--<br />you can't always make out what people are saying, as if you can no longer<br />translate your own language. Some hear strange voices in their dreams, as if<br />someone is hovering near them. You can either ask the presence(s) to leave<br />or ask Archangel Michael to take care of the situation. Again, there is<br />nothing to fear. <br /><br />Advice: Surrender to it. Let it come through. Listen. Your ears are<br />adjusting to new frequencies. <br /><br />8c. Enhanced senses of smell, touch, and/or taste. I notice I can now smell<br />and taste chemical additives in some foods in a rather unpleasant manner.<br />Other food may taste absolutely wonderful. For some people, these<br />enhancements are both delightful and distracting. You might even smell the<br />fragrance of flowers now and then. Many of the mystics did. Enjoy it. <br /><br />9. Skin eruptions: Rashes, bumps, acne, hives, and shingles. Anger produces<br />outbreaks around the mouth and chin. I had a dermatitis on my extremities<br />for several months that accompanied healing an episode from my past. When I<br />had worked through most of the issue, the condition was released. <br /><br />Advice: You may be sloughing off toxins and bringing emotions to the surface<br />When there is an issue to be released and you are trying to repress it,<br />your skin will express the issue for you until you process the emotions.<br />Work through your "stuff". <br /><br />10. Episodes of intense energy which make you want to leap out of bed and<br />into action. Followed by periods of lethargy and fatigue. The fatigue<br />usually follows great shifts. This is a time of integration, so give into it<br /><br /><br />Advice: Roll with the nature of the energy. Don't fight it. Be gentle with<br />yourself. Take naps if you are tired. Write your novel if you are too<br />energized to sleep. Take advantage of the type of energy. <br /><br />11. Changes in prayer or meditation. Not feeling the same sensations as<br />before. Not having the same experience of being in contact with Spirit.<br />Difficulty in focusing. <br /><br />Advice: You may be in more instant and constant communion with Spirit now<br />and the sensation may therefore be altered. You will adapt to this new<br />feeling. You are actually thinking acting in partnership with Spirit most of<br />the time now. You may find your meditation periods shorter. <br /><br />12. Power surges: All of a sudden you are heated from head to toe. It is a<br />momentary sensation, but uncomfortable. In contrast, some people have felt<br />inexplicably cold. I have experienced both. More recently I experience waves<br />or currents of energy rolling through me. Sometimes the energy seems so<br />intense when it first comes into my body that I feel a little nauseated. But<br />if I think of the energy as divine and let go of fear, I feel wonderful and<br />enjoy the sensation. If you are an energy worker, you may have noticed that<br />the heat running through your hands has increased tremendously. This is good<br /><br /><br />Advice: If you are uncomfortable, ask your Higher Power, that if it be for<br />your best and highest good, to turn down/up the temperature a bit. <br /><br />13. A range of physical manifestations: Headaches, backaches, neck pains,<br />flu-like symptoms (this is called vibrational flu), digestive problems,<br />muscular spasms or cramps, racing heartbeat, chest pains, changes in sexual<br />desire, numbness or pain in the limbs, and involuntary vocalizations or<br />bodily movements. Some of us have even had old conditions from childhood<br />reappear briefly for healing. <br /><br />Advice: Remember what I said about seeking medical help if you need it! If<br />you have determined that this is not a medical condition, relax in the<br />realization that it is only temporary. <br /><br />14. Looking younger. Yippee! As you clear emotional issues and release<br />limiting beliefs and heavy baggage from the past, you are actually lighter.<br />Your frequency is higher. You love yourself and life more. You begin to<br />resemble the perfect you that you really are. <br /><br />15. Vivid dreams. Sometimes the dreams are so real that you wake up confused<br />You may even have lucid dreams in which you are in control. Many dreams may<br />be mystical or carry messages for you. And in some dreams, you just know<br />that you are not "dreaming" -- that what is happening is somehow real. <br /><br />Advice: You will remember what is important for you to remember. Don't force<br />anything. Above all, stay out of fear. <br /><br />16. Events that completely alter your life: death, divorce, change in job<br />status, loss of home, illness, and/or other catastrophes; sometimes several<br />at once! Forces that cause you to slow down, simplify, change, re-examine<br />who you are and what your life means to you. Forces that you cannot ignore.<br />Forces that cause you release your attachments. Forces that awaken your<br />sense of love and compassion for all. <br /><br />17. A desire to break free from restrictive patterns, life-draining jobs<br />consumptive lifestyles, and toxic people or situations. You feel a<br />compelling need to "find yourself" and your life purpose -- now! You want to<br />be creative and free to be who you really are. You might find yourself drawn<br />to the arts and nature. You want to unclutter yourself from things and<br />people that no longer serve you. <br /><br />Advice: Do it! <br /><br />18. Emotional and mental confusion: A feeling that you need to get your life<br />straightened out--it feels like a mess. But at the same time you feel<br />chaotic and unable to focus. See #45. <br /><br />Advice: Put your ear to your heart and your own discernment will follow. <br /><br />19. Introspection, solitude and loss of interest in more extraverted<br />activities: This stage has come as a surprise to many extraverts who<br />formerly saw themselves as outgoing and involved. They say, "I don't know<br />why, but I don't like to go out as much as before." <br /><br />20. Creativity bursts: Receiving images, ideas, music, and other creative<br />inspirations at an often overwhelming rate. <br /><br />Advice: At least record these inspirations, for Spirit is speaking to you<br />about how you might fulfill your purpose and contribute to the healing of<br />the planet. <br /><br />21. A perception that time is accelerating. It seems that way because you<br />have had so many changes introduced into your life at an unprecedented rate.<br />The number of changes seems to be growing. <br /><br />Advice: Breaking your day up into appointments and time segments increases<br />the sense of acceleration .You can slow time down by relaxing into the<br />present moment and paying attention to what's at hand, not anticipating what<br />s ahead. Slow down and tell yourself that you have plenty of time. Ask your<br />Higher Power to help you. Keep your focus on the present. Try to flow from<br />one activity to the next. Stay tuned to your inner guidance... You can also<br />warp time by asking for it. Next time you feel rushed, say, "Time warp,<br />please. I need some more time to -----." Then relax. <br /><br />22. A sense of impendingness. There is a feeling that something is about to<br />happen. This can create anxiety. <br /><br />Advice: There is nothing to worry about. Things are definitely happening,<br />but anxiety only creates more problems for you. All your thoughts --<br />positive or negative-- are prayers. There is nothing to fear. <br /><br />23. Impatience. You know better, but sometimes you can't help it. You want<br />to get on with what seems to be coming your way. Uncertainty is not<br />comfortable. <br /><br />Advice: Learn to live with the uncertainty, knowing that nothing comes to<br />you until you are ready. Impatience is really a lack of trust, especially<br />trust in your Higher Power. When you focus on the present, you will<br />experience miracles -- yes, even in traffic. <br /><br />24. A deep yearning for meaning, purpose, spiritual connection, and<br />revelation. Perhaps an interest in the spiritual for the first time in your<br />life. "Constant craving", as k.d. lang says. The material world cannot<br />fulfill this longing. <br /><br />Advice: Follow your heart and the way will open up for you. <br /><br />25. A feeling that you are somehow different. A disquieting sense that<br />everything in your life feels new and altered, that you have left your old<br />self behind. You have. You are much greater than you can possibly imagine.<br />There is more to come. <br /><br />26. "Teachers" appear everywhere with perfect timing to help you on your<br />spiritual journey: people, books, movies, events, Mother Nature, etc.<br />Teachers may appear to be negative or positive when you are trapped in<br />polarity thinking, but, from a transcendent perspective, they are always<br />perfect. Just what you need to learn from and move on. By the way, we never<br />get more than we are ready to master. Each challenge presents us with an<br />opportunity to show our mastery in passing through it. <br /><br />27. You find a spiritual track that makes sense to you and "speaks to you"<br />at the most profound levels. Suddenly you are gaining a perspective that you<br />would never have considered before. You hunger to know more. You read, share<br />with others, ask questions, and go inside to discover more about who you are<br />and why you are here. <br /><br />28. You are moving through learning and personal issues at a rapid pace. You<br />sense that you are "getting it" quite readily. <br /><br />Advice: Keep remembering that things will come to you when they are ready to<br />be healed. Not sooner. Deal with whatever comes up with courage and you will<br />move through the issues rapidly. <br /><br />29. Invisible presences. Here is the woo-woo stuff. Some people report<br />feeling surrounded by beings at night or having the sensation of being<br />touched or talked to. Often they will wake with a start. Some also feel<br />their body or bed vibrate. The vibrations are caused by energetic changes<br />after emotional clearing has taken place. <br /><br />Advice: This is a sensitive topic, but you may feel better blessing your bed<br />and space around it before you sleep. I rest assured that I am surrounded<br />only by the most magnificent spiritual entities and am always safe in God's<br />care. Sometimes, however, the fear gets to me, and I call in Archangel<br />Michael and/or Archangel Uriel. I don't beat myself up for being afraid<br />sometimes. I forgive myself for not always sovereign at 3:00 a.m. <br /><br />30. Portents, visions, "illusions", numbers, and symbols: Seeing things that<br />have spiritual importance for you. Noticing how numbers appear<br />synchronistically in your awareness. Everything has a message if you take<br />the time to look. I enjoy the experience of "getting the messages." What<br />fun! <br /><br />31. Increased integrity: You realize that it is time for you to seek and<br />speak your truth. It suddenly seems important for you to become more<br />authentic, more yourself. You may have to say "no" to people whom you have<br />tried to please in the past. You may find it intolerable to stay in a<br />marriage or job or place that doesn't support who you are. You may also find<br />there is nowhere to hide, no secrets to keep anymore. Honesty becomes<br />important in all your relationships. <br /><br />Advice: Listen to your heart. If your guidance tells you not to do something<br />speak up and take action. Say "no". Likewise, you must also say "yes" to<br />that which compels you. You must risk displeasing others without guilt in<br />order to attain spiritual sovereignty. <br /><br />32. Harmony with seasons and cycles: You are becoming more tuned to the<br />seasons, the phases of the moon and natural cycles. More awareness of your<br />place in the natural world. A stronger connection to the earth. <br /><br />33. Electrical and mechanical malfunctions: When you are around, light bulbs<br />flicker, the computer locks up, or the radio goes haywire. <br /><br />Advice: Call on your angels, guides, or Grace Elohim to fix it or put up a<br />field of protection of light around the machine. Surround your car with blue<br />light. Laugh. <br /><br />34. Increased synchronicity and many small miracles. Look for more of these. <br /><br />Advice: Synchronistic events tell you if you are heading in the right<br />direction or making the correct choices. Honor these clues and you cannot go<br />astray. Spirit uses synchronicity to communicate to you. That's when you<br />begin to experience daily miracles. See #30. <br /><br />35. Increased intuitive abilities and altered states of consciousness:<br />Thinking of someone and immediately hearing from them. More synchronicities.<br />Having sudden insights about patterns or events from the past. Clairvoyance,<br />out-of-body experiences, and other psychic phenomena. Intensified<br />sensitivity and knowing. Awareness of one's essence and that of others.<br />Channeling angelic and Christ-consciousnes s energies. <br /><br />36. Communication with Spirit. Contact with angels, spirit guides, and other<br />divine entities. Channeling. More and more people seem to be given this<br />opportunity. Feeling inspiration and downloading information that takes form<br />as writing, painting, ideas, communications, dance, etc. <br /><br />37. A sense of Oneness with all. A direct experience of this Wholeness.<br />Transcendent awareness. Being flooded with compassion and love for all life.<br />Compassionate detachment or unconditional love for all is what lifts us up<br />to higher levels of consciousness and joy. <br /><br />38. Moments of joy and bliss. A deep abiding sense of peace and knowing that<br />you are never alone. <br /><br />39. Integration: You become emotionally, psychologically, physically, and<br />spiritually stronger and clearer. You feel as if you are in alignment with<br />your Higher Self. <br /><br />40. Living your purpose: You know you are finally doing what you came to<br />earth for. New skills and gifts are emerging, especially healing ones. Your<br />life/work experiences are now converging and starting to make sense. You are<br />finally going to use them all. <br /><br />Advice: Listen to your heart. Your passion leads you to where you must go.<br />Go within and ask your Higher Power, "What is it you would have me do?"<br />Watch for synchronicities. Listen. <br /><br />41. Feeling closer to animals and plants. To some people, animals now seem<br />to be more "human" in their behavior. Wild animals are less afraid. Plants<br />respond to your love and attention more than ever. Some may even have<br />messages for you. <br /><br />42. Seeing beings of other dimensions. The veil between dimensions is<br />thinner, so it is not surprising. Just stay in your sovereignty. You are<br />more powerful than you can ever imagine, so do not entertain fear. Ask your<br />guides for help if you slip into fear. <br /><br />43. Seeing a person's true form or seeing loved ones with a different face<br />-- past life or parallel life. <br /><br />44. Physically manifesting thoughts and desires more quickly and efficiently<br /><br /><br />Advice: Monitor your thoughts. All thoughts are prayers. Be careful what you<br />ask for. <br /><br />45. Left -brain fogginess. Your psychic abilities, your intuitive knowing,<br />your feeling and compassion, your ability to experience your body, your<br />visioning, your expressiveness all emanate from the right brain. In order<br />for this side of the brain to develop more fully, the left brain must shut<br />down a little bit. Normally the left-hemisphere' s capacity for order,<br />organization, structure, linear sequencing, analysis, evaluation, precision,<br />focus, problem-solving, and mathematics <br />dominate our often less-valued right brain. <br /><br />What results are memory lapses, placing words in the wrong sequence,<br />inability or no desire to read for very long, inability to focus; forgetting<br />what you are just about to say; impatience with linear forms of<br />communication (audio or written formats); a feeling of spaciness, being<br />scattered; losing interest in research or complex information; feeling<br />bombarded with words and talk and information; and a reluctance to write.<br />Sometimes you feel dull and have no interest in analysis, lively<br />intellectual discussion, or investigation. <br /><br />On the other hand, you might find yourself drawn to the sensate: videos,<br />magazines with photos, beautiful artwork, movies, music, sculpting, painting<br />being with people, dancing, gardening, walking, and other kinesthetic forms<br />of expression. You may search for spiritual content, even science fiction. <br /><br />Advice: You may discover that if you allow your heart and your right brain<br />to lead you, the left will then be activated appropriately to support you.<br />And someday we will be well-balanced, using both hemispheres with mastery. <br /><br />46. Dizziness. This occurs when you are ungrounded. Perhaps you have just<br />cleared a big emotional issue and your body is adjusting to your "lighter"<br />state. <br /><br />Advice: Ground yourself by eating protein. Sometimes "comfort food" feels<br />right. Don't make any food right or wrong for you. Use your guidance to know<br />what you need at any given moment. Take your shoes off and put your feet in<br />the grass for a couple of minutes. <br /><br />47. Falling, having accidents, breaking bones. Your body is not grounded or<br />perhaps your life is out of balance. Or your body may be telling you to slow<br />down, examine certain aspects of your life, or heal certain issues. There is<br />always a message. When I recently broke my ankle, I understand that my ankle<br />was taking on what I myself refused to deal with. And that was all of the<br />above. <br /><br />Advice: Stay grounded by taking your shoes off and putting your feet in the<br />grass; even better, lie down on the grass without a blanket under you. Feel<br />the earth beneath you. Get out in nature. Slow down and pay attention. Be<br />mindful about what you are doing. Feel your feelings when they come up. Stay<br />in the present. Surround yourself with blue light when you are feeling shaky<br /><br /><br />49. Heart palpitations. A racing heart usually accompanies a heart opening.<br />It only lasts for a few moments and means that the heart is re-balancing<br />itself after an emotional release. I had one episode that terrified me: I<br />woke up in the middle of the night, my heart pounding. I thought it was<br />going to come right out of my chest. It only happened once and was, I<br />understand, a huge heart-chakra opening. But I did check it out. There is<br />nothing wrong with my heart. <br /><br />Advice: Remember what I said about getting medical attention when needed.<br />Consult your doctor about any conditions you are not comfortable with. <br /><br />50. Faster hair and nail growth. More protein is being used in the body. Too<br />bad we can't tell the body where to grow the hair and where not to grow it.<br />(Or can we? Hmmm.) <br /><br />51. A desire to find your soulmate or twin flame. More than ever before, the<br />idea that we can have a relationship that matches who we are seems more<br />desirable. <br /><br />Advice: The truth is, we have to be the kind of person we want to attract.<br />We have to love ourselves and where we are right now before we can attract a<br />more "perfect" mate. The work begins at home. Here is how I think it works:<br />Hold the desire for this person in your heart, but without attachment.<br />Expect that someday you will meet someone who is more suited to you, but let<br />go of any expectations as to who this will be and how it will happen. Focus<br />instead on cleaning up your own life and being the kind of person you want<br />to be. Be happy now. Enjoy your life. Then you may see..... <br /><br />52. Memories surface. Body memories, suppressed memories, images of past<br />lives and/or parallel lives. We are healing and integrating all our "selves"<br />so expect to have some of these experiences. <br /><br />Advice. Keep in mind that it is best to recall what only what comes to mind,<br />leave the rest alone, don't analyze everything to death (because you will be<br />stuck in the tape loop of infinite issues to process), and feel your<br />feelings as they come up. Ask for help from your guides.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-76904279598491213312009-06-14T00:06:00.000-07:002010-01-11T06:52:32.151-08:00MAGICAL KUNDALINI<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX-jq0rOQ5n5C0VZQgz0mXq6NlPN2UNnhHnViXzZ_Evk5p5ZE41DsPQhDQKAxbUGEWS1TjHbFG1RC18lqn6fGldYay8aQNLSueEv_OAQ6D8Ab5wZeM7mIVvIrqWG-rKlPC3YJGcckplymt/s1600-h/clip_image001.gif"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 268px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX-jq0rOQ5n5C0VZQgz0mXq6NlPN2UNnhHnViXzZ_Evk5p5ZE41DsPQhDQKAxbUGEWS1TjHbFG1RC18lqn6fGldYay8aQNLSueEv_OAQ6D8Ab5wZeM7mIVvIrqWG-rKlPC3YJGcckplymt/s320/clip_image001.gif" border="0" alt=""id="BLOGGER_PHOTO_ID_5347076921729301842" /></a><br />Kundalini <br /> <br />Kundalini is a Sanskrit word meaning either "coiled up" or "coiling like a snake." There are a number of other translations of the term usually emphasizing a more serpent nature to the word - e.g. 'serpent power'. <br />The caduceus symbol of coiling snakes is thought to be an ancient symbolic representation of Kundalini physiology. <br />The concept of Kundalini comes from yogic philosophy of ancient India and refers to the mothering intelligence behind yogic awakening and spiritual maturation. It might be regarded by yogis as a sort of deity, hence the occasional capitalization of the term. <br />Within a western frame of understanding it is often associated with the practice of contemplative or religious practices that might induce an altered state of consciousness, either brought about spontaneously, through a type of yoga, through psychedelic drugs, or through a near-death experience. <br />According to the yogic tradition Kundalini is curled up in the back part of the root chakra in three and one-half turns around the sacrum. Yogic phenomenology states that kundalini awakening is associated with the appearance of bio-energetic phenomena that are said to be experienced somatically by the yogi. <br />This appearance is also referred to as "pranic awakening". Prana is interpreted as the vital, life-sustaining force in the body. Uplifted, or intensified life-energy is called pranotthana and is supposed to originate from an apparent reservoir of subtle bio-energy at the base of the spine. This energy is also interpreted as a vibrational phenomena that initiates a period, or a process of vibrational spiritual development. <br />The source text for the concept of kundalini is the "Hatha Yoga Pradipika" written by Swami Svatmarama (English translation, 1992) somewhere between the twelfth and fifteenth centuries. Any examination of the topic should include this work. The pradipika is one of the later developments in yoga sacred texts. Hatha Yoga is strictly speaking a forcing technique which has as its primary aim the forcing of the arising of kundalini. <br />The main emphasis is a difficult regime of breathing techniques meant to increase the store of "prana" in the body. The well known physical postures are only meant to be an aid to maintain peak physical fitness, so as to support the real work of the breathing practices. All of this has, according to tradition, to be accompanied by prolonged and unbroken meditation practise (for which the main text is the "Yoga Sutras of Patanjali"). The text adds that great good fortune is another requirement, i.e.luck, for the procedure to succeed. However, these techniques are not without dangers. <br />The Interpretation of Kundalini <br />Two early western interpretations of Kundalini were supplied by C.W. Leadbeater (1847-1934), of the Theosophical Society, and the analytical psychologist Carl Jung (1875¬1961). <br />Jung's seminar on Kundalini yoga, presented to the Psychological Club in Zurich in 1932, has been widely regarded as a milestone in the psychological understanding of Eastern thought and of the symbolic transformations of inner peace. <br />Kundalini yoga presented Jung with a model for the developmental phases of higher consciousness, and he interpreted its symbols in terms of the process of individuation. (Princeton University Press Book description to C. G Jung - "The Psychology of Kundalini Yoga", 1999). <br />A few western translators interpret the energetic phenomena as a form of psychic or paranormal energy, although the western parapsychological understanding of psychic energy, separated from its cultural-hermeneutic matrix, is probably not the same as the yogic understanding. Yogic philosophy understands this concept as a maturing energy that expresses the individual's soteriological longings. Viewed in a mythological context it is sometimes believed to be an aspect of Shakti, the goddess and consort of Shiva. <br />Kundalini might be said to be a popular concept, since it is widely quoted among various disciplines of yoga and New Age beliefs. However, the recent popularization of the term within new religious movements has - according to some scholars of religion - not contributed to promote a mature understanding of the concept (Sovatsky, 1998). As with many eastern contemplative concepts there exist considerable difficulties, and possible semantic confusion, connected to the way these concepts are adapted to a western context. <br />This has led to somewhat different interpretations and applications of the concept of Kundalini within the spiritual and contemplative culture in the west. On the one hand there are the New Age popularizations, and on the other hand there is the traditional lineage of Kundalini Yoga understood from its cultural background and interpreted within the academic fields of Religious Studies, Pastoral Theology and Transpersonal/Humanistic psychology. <br />With the tools of these academic traditions it is possible to give different interpretations to the concept of Kundalini; such as physiological interpretations, psychological interpretations, clinical interpretations, religious interpretations, mythological interpretations and spiritual interpretations. <br /><br />Kundalini Yoga <br /> <br />Kundalini Yoga is a meditative discipline - or a system of meditative techniques and movements - within the yogic tradition that focuses on psycho-spiritual growth and the body's potential for maturation. The practice of Kundalini Yoga consists of a number bodily postures, expressive movements and utterances, characterological cultivations, breathing patterns, and degrees of concentration. <br />The movements and the body-work should not - according to some scholars of religion - be considered mere stretching exercises. The concept of life-energy - pranotthana - is central to the practice and understanding of Kundalini Yoga. It also gives special consideration to the role of the spine and the endocrine system in the understanding of yogic awakening. Recently, there has been a growing interest within the medical community to study the physiological effects of meditation, and some of these studies have applied the discipline of Kundalini Yoga to their clinical settings. <br /><br />Kundalini in the World's Religions<br />Kundalini is mainly associated with Hinduism. However, Kundalini as a spiritual experience is thought to have parallels in many of the mystical and gnostic traditions of the world's great religions. <br />Many factors point to the universality of the phenomenon. The early Christians might have referred to the concept as 'pneuma', and there are some recent parallels in contemporary Christian Charismatic 'Holy Ghost' phenomena. Religious studies also note parallels in Quakerism, Shakerism, Judaic Shuckling (torso-rocking prayer), the swaying zikr and whirling dervish of Islam, the quiverings of the Eastern Orthodox hesychast, the flowing movements of tai chi, the ecstatic shamanic dance, the ntum trance dance of the Bushman, Tibetan Buddhist tummo heat as practised by Milarepa, and the Indically-derived Andalusian flamenco (Sovatsky, 1998). Kundalini practice is centerfold in Japan's Aum Shinrikyo group and Kundalini-yoga is also one of the stages the practitioner is able to achieve. <br /><br />Kundalini Rising<br />According to yogic terminology the force of Kundalini is supposed to be raised through meditative exercises and activated within the concept of a subtle body, a body of energy and finer substance. This process has been explained in detail by Motoyama (1981) and by Sharp (2005). Motoyama bases the bulk of the Kundalini raising practices listed in the book on the notable Swami Satyananda Saraswati, as well as on personal experience in helping people in various stages of Kundalini awakening. Sharp provides a kundalini meditation called The Great Invocation along with detailed guidance on controlling and managing the energy flow and subsequent manifestation. <br />Kundalini-experiences are often understood in terms of the Hindu chakra system, the understanding of psycho-spiritual energy centers along the spine (Scotton, 1996). According to Hindu tradition the Kundalini raises from the root-chakra up through the spinal channel, called sushumna, and it is believed to activate each chakra it goes through. <br />Each chakra is said to contain special characteristics (Scotton, 1996). In raising Kundalini, spiritual powers (siddhis) are also believed to arise, but many spiritual traditions see these phenomena as obstacles on the path, and encourages their students not to get hung up with them (Kason, 2000). Although the opening of higher chakras are believed to mark advanced spiritual unfoldment, it is important not to measure spiritual growth solely by the opening of higher potentials. According to this view chakras might be under- or overdeveloped, and lower chakras are thought to be just as important as higher. <br />Spiritual literature also describes instances where Kundalini is said to be initiated. Initiation of kundalini activity is usually considered to take place by a practice called shaktipat. This is a form of 'laying on of hands' where physical contact to the body or the forehead of the subject by the guru, or initiator, is supposed to cause an experience of Kundalini that later may persist or grow with continuing practice, or fade away if practice is stopped. Scotton (1996) mentions that kundalini-symptomatology is associated with such practices as shaktipat. He also gives a case-example of such a practice from an American meditation retreat. <br />According to much contemporary spiritual literature, and the field of Transpersonal Psychology, it is not considered wise to engage in any of these practices without the guidance of a credible teacher or without thorough psychological preparation and education in yoga. Any form of intense contemplative or spiritual practice without the support of a cultural context, or without the support of thorough psychological preparation, is usually considered to be unfortunate, and in some cases even dangerous. Traditional teachers of kundalini meditation also warn neophytes of the potential dangers of experimenting with kundalini Yoga techniques. These warnings should not be underestimated. A growing body of clinical and psychological literature notes the growing occurrence of meditation-related problems in Western contemplative life. Among these we find the Kundalini Syndrome (which is presented more closely later in this article) and different forms of "wind illness" described in the Tibetan tradition. <br /><br />Kundalini Syndrome<br />Theorists within the schools of Humanistic psychology, Transpersonal psychology and Near-Death Studies describe a complex pattern of motor functions, sensory, affective and cognitive-hermeneutic symptoms called the Kundalini Syndrome. This psychosomatic arousal and excitation is believed to occur in connection with prolonged and intensive spiritual or contemplative practice (such as meditation or yoga) or as a result of intense life experience or a near encounter with death (such as a near-death experience). <br />According to these fields of study the Kundalini syndrome is of a different nature than a single Kundalini episode, such as a Kundalini arousal. The Kundalini syndrome is a process that might unfold over several months, or even years. If the accompanying symptoms unfold in an intense manner - that de-stabilizes the person - the process is usually interpreted as what Stanislav Grof has termed "spiritual emergency" <br />Interdisciplinary dialogues within the mentioned schools of psychology (see references below) have now established some common criteria in order to describe this condition, of which the most prominent feature is a feeling of energy travelling along the spine, or progressing upwards in the body. Motor symptoms are said to include tremors, other spontaneous or involuntary body movements and changes in respiratory function. <br />Sensory symptoms are said to include subjective changes in body temperature - feelings of heat or cold - a feeling of electricity in the body, persistent sexual arousal syndrome, headache and pressure inside of the head, tingling, vibrations and gastro-intestinal problems. Cognitive and affective symptoms are said to include psychological upheaval, stress, depression, depersonalization or derealization, intense mood-swings, but also moments of bliss, deep peace and other altered states of consciousness. Within the mentioned academic traditions this symptomatology is often referred to as the Physio-Kundalini syndrome or Kundalini-experience Awakening. <br />Transpersonal literature emphasizes that this list of symptoms is not meant to be used as a tool for self-diagnosis. Any unusual or marked physical or mental symptom needs to be investigated by a qualified medical doctor. <br /><br />Kundalini and Physiology<br />Contemporary spiritual literature often notes that the chakras, as described in the esoteric kundalini documents, bear a strong similarity in location and number to the major endocrine glands, as well as nerve bundles called ganglions. <br />One speculation is that the traditional practices have formalized a method for stimulating the endocrine glands to work in a different mode which has a more direct effect on consciousness, perhaps ultimately by stimulating the release of DMT by the pineal gland, which may be analogous to the 'pineal chakra'. <br />The late Itzhak Bentov studied Kundalini from an engineering perspective. According to Bentov (1990), the 7.5 Hz oscillation of the heart muscle rhythm induces mechanical Hz frequencies in the brain, that in turn create a stimulus equivalent of a current loop. The nerve endings in that loop correspond to the route through which the Kundalini "rises". <br />This current polarizes the brain part through which it flows in a homogenous way, effectively releasing tremendous amounts of stress from the body. The body then becomes an effective antenna for the 7.5 Hz frequency, which is one of the resonant frequencies of the ionosphere. In layman's terms, you then pick up information from the air. <br />This might account for repeated descriptions of heightened senses as a result of rising Kundalini, e.g. as described by Yogananda: "The whole vicinity lay bare before me. My ordinary frontal vision was now changed to a vast spherical sight, simultaneously all-perceptive." <br /><br />Pathological Kundalini<br />When practiced in a religious context, Kundalini is mostly beneficial and benevolent. However, examples exist of historical figures suffering from kundalini symptoms, such as zen master Hakuin, Saint Theresa, and Nietzsche. The physiological precursors of kundalini also have the potential to diverge into some peculiar types of pathology, as when induced via violence and outside a religious context, where it may be part of a post-traumatic response. Post-traumatic stress disorder researcher Dr. Jonathan Shay (1994) describes several cases with kundalini-like symptoms in his book Achilles in Vietnam. <br />According to transpersonal theorists the phenomenon of kundalini is not necessarily pathological in itself, but it might produce serious physiological and psychodynamic symptoms if it is activated outside a proper socio-cultural context, or if it conflicts with already existing and underlying psychopathology or issues connected to overall human development. <br />________________________________________<br /> <br /> <br />The coiled and dormant 'feminine' energy, refers to the vast potential of psychic energy contained within us all. It is normally symbolized as a serpent coiled into three and a half circles, with its tail in its mouth, and spiraling around the central axis (sacrum or sacred bone) at the base of the spine. The awakening of this serpent and the manifestation of its powers is a primary aim of the practice of Kundalini Yoga. The image of coiling, like a spring, conveys the sense of untapped potential energy that will spring into action soon. For now we remember in small doses. <br />Kundalini can be described as a great reservoir of creative energy at the base of the spine. It's not useful to sit with our consciousness fixed in our head and think of kundalini as a foreign force running up and down our spine. The concept of kundalini can also be examined from a strictly psychological perspective. From this perspective kundalini can be thought of as a rich source of psychic or libidinous energy in our unconscious. <br />________________________________________<br />Tapping into Kundalini Energy<br />- Activating Your DNA <br />- Opening your Clairvoyant and Clairaudient abilities. <br />- Feeling connected to the oneness of the universe <br />- Your mind feels expanded in its quest for higher awareness and knowledge <br />- Allowing your ego to step aside and connecting with higher frequency of thought and consciousness <br />- Feeling unconditional love, peace, and connection with spirit <br />________________________________________<br />Kundalini Meditation <br /> <br />Kundalini is most often awaken through Yoga meditation - which include Mantra Yoga, Hatha Yoga, Laya Yoga or Kriya Yoga. I have prepared a meditation to help you on your path should Yoga not be available to you. <br />To prepare for this meditation - you might want to tape record the words on this page to listen to as your move through the meditation. Please speak slowly and softly. <br />Allow lots of time for the meditation - as you will need to relax when you are finished. <br />You may want to listen to music or be in a quiet place - or be in nature. <br /><br /><br />Find a quiet place ... free of distractions. <br /><br />Adjust the lighting and room temperature. <br /><br />Adjust clothing . . . footwear . . . eyeglasses. <br /><br />Sit down or lie down <br />Find a position that is comfortable for you. <br /><br />Quiet your mind . . . Still your thoughts. <br /><br />Relax your body <br /><br />Your face . . . your jaw . . . relaxing <br /><br />Your shoulders . . . your neck . . . relaxed <br /><br />Your arms . . . your hands . . . feel at peace. <br /><br />Your torso . . . your hips . . . letting go <br /><br />Your legs . . . your feet . . . totally relaxed <br /><br /><br />Focus on your breathing. <br /><br />Inhale slowly and deeply through your nose. <br /><br />Retain the breath as long as is comfortable. <br /><br />Exhale through the mouth slowly and completely. <br /><br />Repeat for two more breaths . . . or as is comfortable. <br /><br /><br />Now focus your attention on your chakras. <br /><br /><br />Starting from the top of your head visualize your crown chakra opening. <br />Watch as pure white light enters your crown chakra <br />and slowly spirals down through your spine. <br /><br />The white light opens your third eye chakra. <br /><br />You may experiences vibrant colors especially in blue, and violet . . . <br /><br />The white light moves down to your throat chakra releasing your blockages. <br />You may feel like chanting or singing. <br /><br />Allow the tones to resonant from your throat. <br /><br />Do this as long as is comfortable . . . <br /><br /><br />The white light now enters your heart chakra. <br /><br />You experience a feeling of unconditional love and compassion. <br /><br />The white light enters your solar plexus. <br /><br />Gently your fears - anger - tensions are released. <br /><br /><br />See the white light enter your spleen chakra <br /><br />releasing pain and guilt linked to that chakra. <br /><br /><br />The white light now enters your Root Chakra the seat of your kundalini energy. <br /><br />As it does, it begins to activate the energy of the base (root) chakra. <br /><br /><br />Feel the energy suddenly emerge from your Root Chakra, <br />Spiraling up through the base of your spine as if it were a coiled snake. <br /><br />The coiled snake represents the spiraling DNA - <br />opening, activating, bringing you to higher levels of consciousness. <br /><br />Allow the energy to flow through your chakras. <br /><br />See the energy wheels rotating. <br /><br /><br /><br />When your are ready - return your consciousness to your physical body. <br /><br />Relax and balance your energies. <br /><br />You might want to drink some water.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-79357960124640757422009-06-11T08:30:00.000-07:002009-06-11T08:36:56.247-07:00KRIYA YOGA<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBc8j17M3H6rY0g2gZEi9X8PGL_4N2MECKofNzq9AU3b6W3Ctig1GIDamGkCqOruz4Z1VgbCx_g6NBVZXYCWThY6QiA2-eFBpehQe0H17lUZ6k5G1nGFSP7dcAACEvvcfIwM4jiNRFZC7q/s1600-h/bandhuka.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 100px; height: 108px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBc8j17M3H6rY0g2gZEi9X8PGL_4N2MECKofNzq9AU3b6W3Ctig1GIDamGkCqOruz4Z1VgbCx_g6NBVZXYCWThY6QiA2-eFBpehQe0H17lUZ6k5G1nGFSP7dcAACEvvcfIwM4jiNRFZC7q/s320/bandhuka.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5346094432907539218" /></a><br /><br />Kriya in the Upanishads<br />Already in the ancient Upanishads we find Kriya or something very similar to Kriya mentioned as the path to divine Union. The Mundakopanishad has it that: "dhanur grihitvaupanishadam mahaastram sharam hy upaasaainishitam sandhayiita, aayamya tad-bhaava-gatena cetasaa lakshyam tad evaaksharam somya viddhi "pranavo dhanuh sharo hy aatmaa brahma tal-lakshyam ucyate apramattena veddhavyam sharavat tanmayo bhavet" "Seize the bow, the great weapon of the Upanishads, Fix the arrow sharpened through meditation, Stretch it (the bow) through the mind directed on the existence of That, and hit, O dear one, the Imperishable as the target. "Om is the bow, the arrow is the mind, Brahman is said to be its target. It is to be shot by one who is unflinching. Like an arrow he should remain one with it." To all practitioners of Kriya it will be very clear what is meant here. The following is a humble commentary elucidating in hints the various phases. Seize the bow, the great weapon of the Upanishads The bow is Om, the mystical syllable, the sound-manifestation of the Divine. Om is the BrahmaMantra, the Mantra of the Supreme. Yogis use Om in their Kriya. Om is the nucleus of their meditation. It is the spontaneous flow of joy emanating from the divine sound Om which is the aim of the Yogi's Sadhana. Almost every Kriya is an Om-Kriya, a Kriya involving Om. Without Om Kriya is empty of substance. Why is Om said to be the ‘aupanishada mahaastra’, the great weapon of the Upanishads? It is ‘of the Upanishads’ because the Upanishads first revealed its glory. Naturally the glory of Om, the reality of Om, is timeless, but the Upanishads revealed it. In the Kathopanishad we read:<br /><br />"sarve vedaa yat padam aamananti, tapaamsi sarvaani ca yad vadanti, yad icchanto brahmacaryam caranti, tat te padam sangrahena braviimi - om ity etat" "That Word which all the Vedas proclaim, which all spiritual disciplines herald, desiring which they follow spiritual life, that Word I shall proclaim to thee in short - it is Om." So Om is the way as well as the goal. Why is Om called the Maha-Astra, the great weapon? Because surrender to Om, meditating on Om, doing Kriya with Om, destroys all limitations and brings the mind into the higher realm. All the Cakras are harmonized by the help of Om. The heart-knot is pierced with Om. Lahiri Mahashay explained Astra, weapon, as Pranayam. If Pranayam is Astra, then Om or Nada is the Maha-Astra, the great weapon. These two weapons are enough to bring us to perfection. Fix the arrow sharpened through meditation To translate Upaasanaa as meditation is not so accurate. Upaasanaa means all kinds of spiritual activities: Mantra, Kriya, devotion, study, self-inquiry and so on. What are these for? They are for sharpening the arrow of the mind. If the mind is not sharpened, it cannot dive into the ocean of the Divine. In the first stages of Kriya the Yogi learns to sharpen the mind. A silent mind is a sharp mind. Sharp mind does not mean a mind that can simply concentrate well. It means a mind that can pierce through the countless layers of ignorance. And that is best done through stillness, through pure silence. Then, when the mind is sharp, it is ‘shot at God’. Stretch it (the bow) through the mind directed on the existence of That To stretch Om means to do the respective Kriya. It can also mean Paravastha, when the Om-sound is totally clear and mind is totally concentrated on Kutastha, divinely enchanted by Kutastha. ‘tad-bhaava-gatena cetasaa’, ‘the mind or consciousness gone to the Bhava, the existence, of That’. This shows the mental state necessary for doing the Kriya. Because the mind or consciousness is so pure - and this is related to the harmony of breath that the Yogi has developed - there are no more hindrances. The Kriya brings him directly to the innermost being, the inner realm. And hit, O dear one, the Imperishable as the target. "dvaav imau purushau loke ksharash caa'kshara eva ca ksharah sarvaani bhuutaani kuutastho'kshara ucyate" "There are two kinds of persons in this world: the perishable and the Imperishable. The perishable are all these beings. The Imperishable is the Kutastha." These are the words of Lord Krishna in his divine Song, the Bhagavad Gita. So it is clear what is meant by Imperishable. The mind is ‘shot’ into Kutastha. Naturally this is a process, not a hysterical event. Like an arrow he should remain one with it This is the higher Paravastha when mind has fully merged with Kutastha and the Advaita-Bhava, the non-dual experience takes place. This is Self-realization.<br /><br /><br />First Steps in Yoga - The Five Yamas<br />A Story<br />Our Master once told an old story: "Many hundreds of years ago there was a young student of Yoga. His daily meditation was always inspiring and he was quite satisfied with himself. However, he had not yet experienced God. One day he went to his Master and asked him a question: ‘Master, how great does my devotion to God have to be that I can experience him?’ The Master told him to join him on a walk. They came to a lake. Suddenly the Master grabbed the disciple's head and pushed it in the water. After two minutes the young disciple started getting no air. But he didn't resist, because he knew that his Master was very wise and that even this strange act would have some meaning. But then it became unbearable. He was about to loose consciousness when the Master released his grip. The disciple gasped for air. After regaining his composure he asked the Master about the meaning of the event. The Master told him: ‘Look, my dear. When you shall be gasping for the vision of God, for the experience of the Divine, just as you were gasping for air - then He will reveal himself to you.’"<br /><br />What is Yoga?<br />Every attempt to live life deeper, every attempt, however small it may be, to see and understand things a little deeper, is a form of Yoga. Everyone more or less or from to time ascends to a higher understanding, so every human being is a potential Yogi. This simple fact is an underlying concept of Yoga. A Yogi thinks not that he is primitive and that the practice of some special techniques shall change this and make him something special. He simply acknowledges that by nature there is something special about him, that, in contrast to other forms of life, his existence is characterized by a thorough awareness - for only man clearly knows that he is - and he wants to discover this further, he wants to see and experience his own existence in a light more transparent, with a feeling more vast and real. The consequences of this search are that the Yogi begins to experience himself as a being beyond the idle fetters of the physical, as a ‘something’ distant from the limited vision of the ordinary person. He realizes the real thing in him, the vast thing in him, that which is truly valuable since it stands behind all values. And what is that? Himself. He realizes himself. Man has become so engrossed in his thoughts and feelings, in his relationships, work, day-to-day events, that he has forgotten himself. Everything that happens around us, everything that we experience, all problems, all joys, just everything, emanates from something. What is that something? Us. Yoga helps us to find us, the real us, our inner being, that in us which is the same in all. The movement, the progress, the search as a whole, is called Sadhana. The person searching is called the Sadhaka. One whose search has come to an end is a Yogi.<br /><br />History of Yoga<br /><br />First Forms of Yoga The roots of Yoga lie in the spiritual disciplines developed and practised by great sages and Yogis of India approximately 3500-4000 years ago. The first Yogic practices are seen in the Upanishads. Upanishads are a famous collection of Indian sacred Scriptures teaching the oneness of God, soul and world. They were greatly loved by the German philosopher Arthur Schoppenhauer. According to the Upanishadic sages God, the soul and the world are one and the same existence-principle. They are in truth not different from each other; it is merely a veil of ignorance that makes it appear so. When this veil is removed, the soul experiences itself as the one nucleus of everything, as the cosmic consciousness, as an existence beyond time and space, beyond all limitations. This concept of oneness, by the way, has stayed alive almost unchanged for thousands of years, and most forms of Eastern spirituality have sprung form it. As an example we would like to show you the following verse possibly describing an ancient form of Yoga. It belongs to one of these highly philosophical and sacred texts having the name ‘Upanishad’: "A wise man should offer his speech into the mind; the mind he should offer into the knowledge-sphere; that he should offer into the vast sphere; and that he should offer into the peace-sphere." - Katha Upanishad No one who is not a Yogi can perceive the exact meaning of this verse. Why? Because the sage who spoke it was doing so from the heights of his own spiritual consciousness. Only one who reaches those heights can see what exactly he means. To offer speech into mind could be a Yogic technique, for example to be silent, not to speak. This technique is called Mauna. It helps the mind calm down and turn more inwardly. To offer the mind into the knowledge-sphere could mean simply to let thoughts rest in the consciousness from which they emanate. In Yoga thoughts are considered tiny rays of the one sun of consciousness. Instead of letting those rays pass into and loose themselves in the jungle of the mind, the sage lets them rest in their source. The vast sphere is the sphere beyond the individual consciousness. The sage goes deeper and deeper; he passes beyond the limitations of the physical and the mental, and enters a sphere of vastness, a sphere of freedom. Yet even this sphere is not the ultimate. He passes on and then takes the ‘stepless step’: he realizes his true being, which is pure silence, absolute peace, which is beyond time and space. Naturally this is merely an interpretation. We cannot know in full what the sage means. And yet, since Yogic progress is characterized by similar experiences, it could be that the sage was in fact a Yogi, one of the first proper Yogis in the history of mankind. Raja-Yoga The first real form of Yoga was called Raja-Yoga. ‘Raja’ means ‘king’. Raja-Yoga was first structured by a Yogi called Patanjali. He is famous for his Yoga-Sutras. The Yoga-Sutras are a set of<br /><br />small instructions on the nature of Raja-Yoga, Raja-Yogic practices etc. They are available along with translations in several languages and you can obtain them in any spiritual bookshop if you wish to know more about Raja-Yoga. In short, a Raja-Yogi uses his power of concentration to enter the divine Sphere. He concentrates as hard as possible on an object and lets his entire consciousness become merged in it. This merging is called Samadhi. More about other forms of ancient Yoga shall be presented later.<br /><br />Theory of Yoga<br />Stages Every kind of Yoga is characterized by a common feature: it is structured into stages. Raja-Yoga, Hatha-Yoga, Kriya-Yoga - all are structured into stages. It is very important for a Yogi to know all of these, to practise all of them, and most of all, to perfect all of them. For example, a Kriya-Yogi who practises only the Kriyas, the techniques, of the higher stages, shall not benefit much from them. Why? His being is not at all tuned to them. He is in no way ready. Similarly, a Raja-Yogi who tries to practise the higher forms of his Yoga will fail drastically if the mind is not mature. There is a verse in Sanskrit, the ancient language of India: "paripakvam mano yeshaam kevalo'yam ca siddhidah" "This - the path of Yoga - is only beneficial to those whose minds are mature." The Stages of Raja-Yoga Raja-Yoga is the first proper form of Yoga. Consequently, many elements of Raja-Yoga are still used in the later approaches. A thorough study and understanding of the basic elements of this ancient Yoga will greatly benefit the newly aspiring Yogi of any approach. Therefore let us understand these basic elements. Raja-Yoga is also famous by the name of ‘Ashtanga-Yoga’, lit. ‘Yoga having Eight Parts’. This is so because the Yogi following this path passes through eight stages. They are: 1. Yama, Virtues of Self-Control 2. Niyama, Virtues of a Regulated Life 3. Asana, Meditation-Posture 4. Pranayama, Control of the Prana, the life-force 5. Pratyahara, Withdrawing the Senses 6. Dharana, Concentration 7. Dhyana, Meditation 8. Samadhi, Absorption We shall now elucidate the first of the eight stages. Yama, Virtues of Self-Control<br /><br />The word ‘yama’ is made from the Sanskrit root ‘yam’, which literally means ‘to control’. Accordingly it basically just means control. However, the sage Patanjali, the founder of Raja-Yoga, chooses this word as the title of a group of five great disciplines. These are: 1. Ahimsa, Non-harming 2. Satya, Truth 3. Brahmacarya, Conserving the Life-force 4. Asteya, Non-stealing 5. Aparigraha, Non-possession What is Ahimsa? Ahimsa means not to harm anyone, in body, speech as well as mind. It is an attitude of kindness and love towards all. Every kind of aggression is abandoned and the Yogi becomes very peaceful innerly. The sage Patanjali says that the result of Ahimsa is that in the presence of the Yogi all kinds of aggressions are abandoned. The Yogi shall never have any problems. And it is really true. There is a Yogi we know. Once a woman was very angry on him due to some reason. She came to him in great fury, but the moment she stood before him her heart melted. She just couldn't be angry anymore. She had to smile because she couldn't create the anger. How can we learn to follow Ahimsa? First we can abandon physical and vocal Himsa, which means we consciously do not hurt others with whatever we do or say. It is a very powerful discipline, especially if it is done very consciously. A great inner confidence and happiness arises even when it is practised just for a few days. Try it. A kind of love will come up from the soul, from very deep down. Already 2500 years ago Buddha preached and practised Ahimsa. It was his only real teaching. No one would ever have any aggression or aggressive feelings in his presence. So, a Yogi, whether he be a Raja-, a Hatha- or a Kriya-Yogi, consciously develops that inner love, that inner attitude of peace and calm strength. What is Satya? Satya means to be truthful to oneself and to others, both in thoughts, in speech and in actions. This is the most important of all the Yamas, of all the virtues that a Yogi develops and follows. Mahatma Gandhi, a great Indian politician, was able to do great works merely because of the power of his truthfulness. He would never tell a lie. There are several aspects involved. Firstly, by telling lies the character becomes unclear, it is no more able to see or accept things as they are. A kind of veil comes over the whole mind. Secondly, if we go a little deeper into the subject, to be untruthful also to oneself, to make a show of things innerly as well as outerly, is very silly. We can never reach anywhere if we are not truthful to ourselves. So, if we seriously wish to achieve a higher understanding, a deeper knowledge, then we must consciously be truthful to ourselves. Thirdly, by being truthful, outerly, innerly, in all aspects, the faculty of intuition is greatly stimulated. The Sadhaka, the spiritual aspirant, becomes capable of knowing things which a normal person cannot know. His inner eye becomes connected to the cosmic knowledge, the cosmic truth, and he begins to know things from within. That is one of the greatest virtues of truthfulness. Moreover, a person who is always truthful is loved and trusted by all. In the presence of such a person we automatically feel sheltered and safe. Let us try to very consciously speak the truth just for two weeks. Every word that comes from the mouth should be exact and in accordance with what is. A great inner power shall arise.<br /><br />Swami Vivekananda, the famous sage who spread the wisdom of the East in America in the 19th century, had truthfulness as his power. Whatever he spoke came from the innermost corners of his being, directly from his heart. Accordingly it was filled with a great power. What is Asteya? ‘a-steya’ literally means ‘non-stealing’. It seems to be a very simple rule for a Yogi to follow. However, a deeper scrutiny can enhance the meaning. Asteya means not only not to steal, but to remain complete in one's own heart. There is a verse in the Isha Upanishad indistinctedly yet beautifully describing the substance of this virtue: "All this, whatsoever moves or does not move in the world, is to be covered with the Divine. Enjoy by giving up. Do not desire anything, for whose is real wealth?" So, the virtue of Asteya is in a way connected to an inner feeling of satisfaction. And that satisfaction comes from Sadhana, from spiritual practice. Gradually the Yogi realizes that only the inner world, only the divine world, is really valuable, and he loses all proper interest in outer things. It is difficult to practise the real Asteya, but simply not stealing is a good virtue. One of the Ten Precepts (Gebote) of Jewish moral taught by Moses is also not to steal. What is Brahmacarya? ‘brahma-carya’ literally means ‘moving in Brahman, God’. Accordingly, it can also mean just an elevated state of mind in which the Yogi is aware of the Divine. However, in the Yogic context it means to conserve the vital energy by not engaging in excessive sexual activity. This is an important factor of spiritual life. The vital energy is closely related to the spiritual and mental energies. When a person lacks vital energy it is difficult for him to bloom in spiritual awareness. So, the Yogi controls in a reasonable way his sexual activity. He also lets his mental be totally free regarding sexual matters. He has no problem with anything and his being is saturated by a higher understanding. In detail, the Yogic tradition says that sexual intercourse once or at the most twice a month is healthy. Neither too much nor too little is good for the whole system. Otherwise the mind remains totally caught up in the physical. It understands only a part, not the whole. So, if we wish to understand the whole, if we wish to see truth, to live with and in truth, then we must conserve and use rightly our life-energy. What is Aparigraha? ‘a-parigraha’ literally means ‘non-possession’. A Yogi is not bound by the things he possesses. The most important treasure is always the own existence, the true existence, not the many things projected on it. Of course, a reasonable human being cannot let go of possessions. He cannot give up his house or car or even his clothes because he wants to become a Yogi. What the sage Patanjali wishes to tell is, if we let go from within, if we do not attach ourselves too much to the things around us but rather attach ourselves to the one great Truth in which everything rests, from which everything has come, then we can easily avoid problems. That is the meaning. So, the Yogi develops these five excellent qualities: he harms no one so that no one may harm him. He is totally truthful , so that truth he may see. He does not steal , which means, he is satisfied with what he has, satisfied with what God has given him. He conserves his life-energy , in order that his subtle consciousness can bloom. He does not attach himself too much to outer things , but lives in the outer from the vision of the inner.<br /><br />Praxis of Yoga<br />Consequently, the first real practice that a truth-seeker follows is simply to develop these virtues:<br /><br />- to harm none and have an attitude of simplicity and love towards all - to be truthful, to live in truth - to live in oneself, not in others - to conserve the energy of life - to attach oneself to the inner substance, not the outer. The most important of these virtues are the first two. And among these two, it is truthfulness that shines as the greatest of all. So, let us practise these virtues for only a few days. The results shall be immediate. Om<br /><br /><br /><br />Kriya and Virtues<br />...So, my dear, just work on yourself, learn to become steady on all levels. When you become more and more centred in the Self - in the ‘I’-feeling when it is freed from the limiting personality - then Prana and these things are automatically refined and expanded. It all goes alongside. Development of love and broader vision has a great effect on Prana. The Prana becomes refined. You have seen the result of a method like Om-Kriya on your mother. Perhaps she hasn’t practised any yogic techniques in our sense, but she has perfectly developed her vision. That is why her energetic field is so refined and vast. There is always a special radiance on her face and in her eyes. So all these things go alongside. The practice of Kriya simply concentrates everything into the mystical experience. The Prana is refined systematically and very rapidly and then the human experience itself, the mental experience itself, is expanded and reaches dimensions unimaginable by the normal human being. This is the specialty of Kriya. But if one develops virtues like love and compassion alongside then the process goes much quicker still. One achieves ‘Godspeed’ as sweet Yogananda would call it So, I would advice you to practise the method twice a day: only for a short time in the morning, and for a little longer in the evening. Then your whole day is enveloped by Kriya-practice, is blessed by the gradual awakening of higher energies, higher potentials, perceptions, mystic experience... Omneerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-28009909024132733592009-06-11T08:21:00.000-07:002009-06-11T08:27:10.226-07:00PRANA TATTWA<meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CPramod%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place"></o:smarttagtype><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> <w:usefelayout/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><object classid="clsid:38481807-CA0E-42D2-BF39-B33AF135CC4D" id="ieooui"></object> <style> st1\:*{behavior:url(#ieooui) } </style> <![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Batang; 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mso-level-style-link:"List Bullet"; mso-level-text:; mso-level-tab-stop:18.0pt; mso-level-number-position:left; margin-left:18.0pt; text-indent:-18.0pt; font-family:Symbol;} ol {margin-bottom:0cm;} ul {margin-bottom:0cm;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <h2><span style=";font-family:";" >PRANA - TATTWA<o:p></o:p></span></h2> <p class="MsoBodyText">In the first chapter it has been pointed out that Bhootabhava takes up two forms. In one case it goes down and takes up the form of Viaarga Bhava, in the other it radiates without being involved, it then animates the individual bodies with the rays of life and is called Prana. The Universal Prana is called Mahat or Sat in manifestation, a universal life principle, whereas in individual cases the two aspects are clearly perceptible as body and life. The physical and astral bodies of a person belong to the category of Bhootczbhava, which reflect life with the reflection of Prana, whose rays emanate from the individualized Adhyama Bhava. At death the individual Prana leaves the physical body, which in consequence begins to decompose into its components in the universal Bhootabhava where these components dissolve into their respective elementary forms. But death does not cause separation of the astral body from Prana. The rays of prana which during life radiate from the self stop their out flux at death and revert to their centre in the subconsciousness of the causal body, Karan Sharir, taking within their fold the senses, mind, intellect and consciousness, intact into subconsciousness as happens during sleep, and the karan sharir migrates to take up a fresh physical body. Whereas at moksha the components of the astral body undergo an evolution and one after the other evolve to prana which merges into the Adhyatma Bhava and then in the Paramabhava. Therefore it is said that ...... “pranas of him do not get out when the mortal body is cast off.” Goudapada Acharya in his Karikas on Mandukyopanishad vide verse six says that it is definite that the production of all states of existence (waking, dreaming a sleep) is the creation of prana, the rays of life, (emanating from) purusha, a separate existence.</p> <p class="MsoBodyText">In answer to the question of Kausalya Ashwalayan, Rishi Pippalada speaks as follows, about the individual prana vide Prashnopanishad </p> <p class="MsoBodyText">“From Self this prana emanates. As Aura or Shadow is to the body so it is within it, it pervades and dominating the mind it comes into the body (3.3).”</p> <p class="MsoBodyText">“Just as a king appoints his officers and empowers each of them over certain towns saying, thou shalt rule over such particular town likewise the principal prana appoints others at different posts (3.4) .”</p> <p class="MsoBodyText">“At anus and genital organs he appoints ‘Apana’, on eyes, ears, mouth and nose the principal prana himself rules, in the middle appoints samana, so called because it equally distributes all over the body the food taken in, thereby the seven flames (two eyes, two ears, two nostrils and one mouth)</p> <p class="MsoBodyText">arise (3.5).”</p> <p class="MsoBodyText">“Now in the heart abides the self, junction of hundred nerves (Nadis) and one. Of these hundred each sends forth another hundred and then the latter send forth off-shoots, seventy-two, each a thousand times. In these pervades and flows Vyana (3.6) .”</p> <p class="MsoBodyText">“Now, by the one going up, the Udana leads (after death) the virtuous to higher worlds and the sinner to the world of the sinful and brings one with both sins and virtues back into the land of man (3.7) .”</p> <p class="MsoBodyText">Thus the individual prana pervades the whole body and subdivides itself into five forms named according to the functionary activity of each. They all work through nerves. Generally the word prana is used for breath, but according to the science of yoga it is that force which controls breath. It is the force of life itself, the Jiwani shakti whose currents flow up and down the whole nervous system and as such may be described as life-giving motor power. It is also experienced that it can be transmitted from one person to another. The flow of its currents is both voluntary, i.e., subject to the will of a person and independent of it. In the case of ordinary persons this power works in a dormant condition and appears as an autonomous nervous impulse, but a yogi brings its flow under the control of his will and can transmit it out of his person. His attempt is to drive it to the root of the spinal cord and having focussed it there send it up the spinal channel to cerebrum, Sahasrar, when the yogi gets into a trance or samadhi. Function of Prana is threefold through volition, action and knowledge; the triply manifested one power is centred where the highest light of <st1:place st="on">Om</st1:place> from the Adhyatmabhava radiates. As volition it works through mind, as action through motor nerves, and as knowledge through sensory nerves. Hence the whole of our nervous system has this triple allotment. The work of the nervous system is again double. In one case it regulates and keeps the body-machine in a healthy working order and in the other case it brings the body into communication with the rest of the outer world, therefore that part of the system whose function is to keep in order the inner working of the body and work Its machinery soundly is practically autonomous, and that part of the system which keeps us informed of the outer world is also autonomous, viz., the sensory nerves of sight, hearing, touch, taste and smell. But another system of motor nerves that keeps the body actively in contact with the outer world works under volition. The sensory nerves are all ingoing. They convey the impressions made on the senses to the sensory centres in the brain before they are received and cognized. The motor nerves of action are outgoing. They carry orders from the brain and put the different limbs into action. Again the first class of nerves called the autonomous system whose function is to work the inner machinery of the body also consists of both ingoing and outgoing nervous fibres. The ingoing fibres are called afferent and the outgoing ones are known as efferent. Afferent fibres are acceleratory and catabolic, i.e., discharging and disruptive in action, and efferent nerves are inhibitory, i.e., restraining and anabolic, upbuilding and constructive in action. The autonomous system is divided as sympathetic system and parasympathetic system. The accelerative or the catabolic function is more or less the work of the sympathetic system and as such consists of ingoing fibres and parasympathetic system is more or less of inhibitory and anabolic function, and as such consists of mainly outgoing fibres. This system is called sympatljetic, because it works in sympathy with viscera and blood vessels of the body. The work of keeping the brain centres informed of the working of the whole body machine is done by the afferent or ingoing fibres and the constructive and upbuilding repair work is done by the efferent or outgoing fibres. In the treatises of the science of yoga the whole nervous system is regarded as worked by Prana working both under volition, i.e., subordinate to mind and independently. In the former case too prana holds the key, because suppression of prana automatically suppresses the mind, therefore it is said that Prana is superior to all and controls every activity of the physical and psychic bodies. We shake and move our hands, feet, head and other limbs at will and make them stretch, move, bend or twist as we like. it is done through motor nerves working under volition. Again, there are muscles, and other parts of the body like heart, intestines, kidneys, etc., whose action is autonomous; but it has been found in case of many persons that their actions can also be to an extent brought under volitionary control. It has been demonstrated that every muscle can be moved at will by developing one’s will power in a way that acquires muscular control. Similarly beatings of pulse and heart can also be though practice brought under the control of volitionary force. In case of senses, they work automatically We may close our eyelids, but when not closed they must see, we cannot withhold the power of vision. Similarly, if we do not like to hear any harsh or unpleasant sound or voice, we are helpless in checking the power of hearing; similar is the case with taste; smell and touch.</p> <p class="MsoBodyText">The principal functions of the nerves of the autonomous system are what the yoga system calls Prana, apana, samtana, vyana and udana. Prana works the sensory nerves and all ingoing fibres and in the autonomous efferent fibres of the respiratory system, the middle Samana works the digestive system, Apana works the excretory system, Vyana the circulatory system, and Udana the muscular system. Udana keeps a person stand erect on his legs and at death leads the soul to other births for reincarnation.</p> <p class="MsoBodyText">The modern neurology has classified the nervous system under three heads:</p> <p class="MsoList">1.<span style=""> </span>Spinal</p> <p class="MsoList">2.<span style=""> </span>Sympathetic</p> <p class="MsoList">3.<span style=""> </span>Cranial</p> <p class="MsoBodyText">Spinal system consists of the spinal cord and its offshoots from its different regions, cervical, thoracial, lumber, sacral and pelvic, which spread out to all limbs of the body. This system mostly consists of volitionary motor nerves. The spinal cord stands up from its lowest point fixed on the coccygeal pedastal, encased in a bony spinal column usually known as backbone and ends in the lowest brain called Medula Oblangata. Yogis call the spinal cord Sushumna. </p> <p class="MsoBodyText">The second system consists of the two gangliated trunks of nerves situated outside the backbone one on each side of it. They are joined in a knot known as ganglion im-par, behind anus and both rise upto the hind brain. Through each of their 24 ganglia both have connections with the spinal cord passing through the corresponding vertebra on the two sides. They are the Ida and Pingala of the science of yoga. Compare their description in the following verse quoted from Shat chakra Nirupana:</p> <p class="MsoBodyText"><i style="">“Outside of Meru, the spinal bone, are situated on its left and right respectively the nerves of the Moon and the Sun and inside it is the nerve Sushumna of 3 aspectslunar, solar and fiery.”<o:p></o:p></i></p> <p class="MsoBodyText">Left half of the column is lunar, right half is solar and the central canal is of fire. The third system consists of nerves for eyes, nose, tongue, face and one descending from the floor of the fourth ventrical down through chest, heart, abdomen, and below down to the pelvic region. This last nerve is known as Vagus nerve. Others are sensory nerves and motor nerves for those parts. But Vagus nerve is autonomous in its function. Dr. Rele, the author of the Mysterious Kundalini, has given the right branch of this nerve a great importance, assuming it to be the Kundalini itself. The different plexuses of the sympathetic system, viz., pelvic, hypogastric, solar, cardiac, pharyngeal and nasociliary plexuses, which have communications with the right branch of</p> <p class="MsoBodyText">the vagus nerve are respectively regarded by him as mooladhar, swadhishthan, manipur, anahat, vishudha and ajna chakras of the yogic system. </p> <p class="MsoBodyText">Dr. Rele compares the vagus nerve with Kundalini in the following words ,” The vagus nerve may thus be divided into three parts, first portion in the medula is composed of efferent fibres and is situated at the lower part of the fourth ventrical of the brain and corresponds with the mouth of the kundalini. The second portion, from below the base of the skull down to its connection with the solar plexus is composed of afferent and efferent fibres. It is curved in shape and corresponds with the body of the kundalini. The third and the last portion composed mainly of afferent fibres connects the hypogastric and pelvic plexuses with the body of kundalini through the intermediary of the solar plexus. This is said to be the tail of the kundalini. The accelerative or the catabolic function is more or less a part of the sympathetic portion of the autonomic system and the inhibitory or anabolic function, a part of the para-sympathetic, i.e., mainly of the vagus. Thus the sympathetic system and the vagus are both opposite in action or directly antagonistic.”</p> <p class="MsoBodyText">Besides, the spinal system also possesses plexuses in the pelvic, sacral, lumber and cervical regions. Thus the nerves stretching out in legs have their roots in sacral and lumber plexuses, those of abdomen in the lumber and nerves of the pelvic region in the pudendal plexus, and those of arms and hands in the cervical plexus. These plexuses work under volition. Thus all the three systems are inter-connected though they have independent functions. It has already been pointed above that kundalini is not a nerve, vagus or any other, but is a power, which on being roused works the whole system. Her description as lying asleep at the door of SushumnA is figurative and should not be taken literally. Vagus nerve is named as Alambusa * in many Upanishadas described as running from kanda in the pelvic region right up to the acoustic nerves. Dijierently it is named as kurma-nddi in the thoracial region. See Vyas Bhashya on Patanjalee’s Yoga Darshan Sutra (3.31), as Vishwodari a in the abdominal region, see Yogashikhopanishad, and as Shankhini in the pelvic region.</p> <p class="MsoBodyText">To a yogi it is the sushumna that counts. The spinal cord entails down to a thread-like filminess, which rests on the triangular pedestral of coccyx. All the treatises on yoga with one voice declare that the place where the door to brahmanadi lies is there. The perinium and the muscle above it in front of coccygeal and sacral bones is the egg like kanda at whose centre the coiled up power of kundalini is regarded as stored up or rather locked up. When roused she assumes the Dynamic form and ascends up rising through the spinal cord to cerebrum and brings moksha to the aspirant. Thus the spinal cord is the nerve a yogi worships with kundalini at its root on the coccyx which is called mooladhar. The seat of the yogic chakras is also inside the Sushumna, on Chittra, i.e., the grey portion of the spinal cord and not the outside plexuses as Dr. Bale thinks. </p> <p class="MsoBodyText">These are centres inside the spinal cord and have connections with the plexuses of the spinal and sympathetic systems. Physical exercises of Hatha Yoga invariably pertain to the plexuses of the spinal system, they react on the plexuses of the sympathetic system, and the combined effect of both stimulates the spinal centres inside the gray matter. Yogis experience currents of prana flowing down and up the nervous system in the whole body and concentrating it near the coccyx and also through legs flowing up to the same point and then the whole energy is felt gradually entering the spinal cord at that point and rising up straight to the top in cerebrum giving the yogi a beatitude of bliss not otherwise experienced. He feels the passage of the power at different centres and acquires experiences of higher planes. Usually plexus of heart (cardiac plexus) is indentified with the anahat chakra of 12 spokes which in fact is situated within the spinal cord, whereas the Hridaya chakra is of only eight spokes, showing that the two are different, cardiac plexus has no connection whatsoever with the thoracial branches of the spinal. According to Hatha Yoga Sushumna is composed of 3 portions, the outermost is called Vajra, i.e.,the white matter of the spinal cord so named for its toughness of material, the middle portion is called chittra, the grey nervous column and the innermost is called the Viraja, the pure or the Brahmarandhra and is the canal filled with cerebro-spinal fluid. The yogic chakras or lotuses as they are called are nervous centres situated in the Chittra, one corresponding to each of the pelvic, sacral, lumber, thoracial and cervical regions. The ajna chakra of two radii is situated in the medula oblangata where right and left-sided nerves rising up from the spinal cord cross in their way still up to cerebrum. The empty canal, so called as it has no nerves but is a canal like tube filled with a liquid substance, is to these chalcras or lotuses as the middle canal like stalk of a flower. When kundalini rises up this canal, the bud like nervous tissues turned downwards, open up and give way to Her upward march, the process is known to yogis as ......i.e., piercing through of the six chakras:</p> <p class="MsoBodyText"><i style="">“Mother sushumna the grand is like a fine stem of lotus flower. The inner portion of sushumna is called the beautiful ajrd nerve, within it is the fine chittrini, a passage for kundalini, wherein are situated as centres of nervous plexuses, the beautiful six lotuses.”<o:p></o:p></i></p> <p class="MsoBodyText">Now we shall show how the whole nervous system has a bearing on yogic practices. The science of yoga aims at the ultimate union of soul with God or the merging of the individual soul into the universal soul. Yoga shikhopanishad verse 68 defines yoga thus,” union of apana with prana, of one’s own rajas and retas (the genital fluids), the union of the moon and the sun and of the individual soul with the universal. Thus neutralization of the network of dualities is called yoga.”</p> <p class="MsoListBullet"><!--[if !supportLists]--><span style="font-family:Symbol;"><span style="">·<span style=";font-family:";font-size:7;" > </span></span></span><!--[endif]-->Thus union of all dual opposites of prana and apana, of luno-solar actions of ida and pingala nerves, or the male and female genital fluids supposed by the Hindu yogis to be present simultaneously in every man and woman ultimately leads to the union of mind and prana which effects the union of soul with God. The same Upanishad further says that</p> <p class="MsoBodyText"><i style="">When the union of both the conscious self and God is had, i.e., on attainment of that union mind becomes lost and prana acquires stability with the dawn of Laya yoga,” i.e., merging of consciousness into samadhi.<o:p></o:p></i></p> <p class="MsoBodyText">Let us now study the nature of the sun-rays and moon-light, and their relation with the nervous system, prana and Mind, and how their union is effected and with what result. Effect of the sun and the moon on life ia three-fold through gravitation, heat and light, which act as Tamo Guna (inertia), Rajoguna (activity) and Sattwa guna (peace) respectively. Gravitation is on the cosmic plane the same force as of apdna and light is of prana, the inter-medium of ether serve as samana and the atmosphere serves as vytina because it distributes rains and, climatic temperatures all over the earth, whereas Ether is the seat of generation of heat, light and electric waves. Rays of the sun bring heat and light inseparably, but the moon absorbs all heat and reflects only the light component. Heat acts on the sensory nerves of touch and has a rather dulling effect, whereas light acts on the optical nerves, helps vision and is the source of all knowledge, it as such directly acts on the mind. Therefore, light is compared with mental and spiritual illumination, knowledge and enlightenment. On the other hand action of heat on mind is disturbing, tending to sloth, dullness and laziness. Light in general and the moonlight in particular delights the mind. As moon having absorbed the heat component of the sun-rays and reflects only the light, so does the mind-stuff reflect light of consciousness and knowledge, the life-giving component of prana having absorbed its creative power of dynamism, which mind ordinarily dissipates in vain pursuits. Therefore Prarta is said to be solar and mind as lunar in action. Life on earth is directly governed under the influences of both the sun and the moon. Rays of the sun and the moon-light help the growth of life in every sphere of vegetable and animal kingdom. Physically their influence is also apparent on tides, rains and seasons. During the intervals of solar eclipses it has been found that wireless electric waves show abnormal disturbances showing that electric zone enveloping the earth is affected by the loss of the sun-rays. All planets and heavenly bodies are governed by certain laws of gravitation and are inter connected, but the laws that govern their influences on the life inhabiting the earth through the medium of light emitted, radiated or reflected by them still need exploration and open a venue to another branch of science. Chromopathy has already tapped the door but still is in its infancy. Spectrology has chosen a field of research on quite a different plan.. Hindu yogis tell us that the sap that nourishes plant-life has a direct connection with moon-light and indirectly also through rains, and is accordingly named somaras meaning the lunar juice. Menses of women are also connected with the phases of the moon. Chromopathy is doing some spadework in the research field of curing diseases through the spectrum colours of the solar light and the results have not so far been in any way discouraging. All human, animal and vegetable life is highly influenced by the rays of the sun which seem to impart health-building energy to them all. Ultra-violet light is proved to cure mental disorders. The sun-rays give both heat and light. Whereas the moonlight is divorced of heat which is absorbed by the moon reflecting only the light component of the sun rays. Heat is found to nourish life within definite ranges of temperature only, otherwise has a killing effect. High temperatures are usually scorching and life killing but light is free from this baneful effect. Therefore the Hindu science of yoga declares that the sun radiates prana mixed with poison, whereas moon showers nectar; light therefore combined with a particular range of temperature helps the growth and nourishment of life. Therefore, Upanishadas claim that the sun radiates life (prana) as well.</p> <p class="MsoBodyText">Prashnopanishad says that the sun is the source of prana. When the sun rises, he radiates prana in all directions. Therefore the universal prana increases within the six months of Uttardyana when sun moves northward from the tropic of Capricorn to Cancer, during the day time from morn to noon and during the half lunar months from its first day till the full moon, when the phases of the moon increase, and the universal prana is on the decrease during the other six months, the other half of the day and of the lunar months. The sun verily is the prana says Prashna Upanishad (1.5) ..............</p> <p class="MsoBodyText">Life on the animal plane acts both on the conscious plane under volition and on the subconscious plane as autonomous, Nina is the source of both. The conscious state works under volition and is connected with mind and as such is lunar, the other state pertaining to the autonomous working of prana sub-divided as prana, samdna, vydna, uddna and apana is solar. The line of demarcation between th two is not very strictly defined, because the autonomous sy btem can be brought under volition to a great extent through practice. Therefore it is said that prana enters the body with the support of mind. According to Chhandogya Upanishad mind is built up of what a man eats and prana of what a man drinks. Animals eat vegetables and vegetables receive nourishment through sap, the vital juice of all plants, in Sanskrit called Somaras, so named because it is believed to imbibe its nourishing property from the moonlight. There is a general belief among the Hindus that full-moon helps the medicinal powers of all vegetation, perhaps builds up vitamins in hem, and mind is built up of and receives strength from the food that one takes and hence mind has been described as product of the moon. The sun-rays supply rains with the power of dynamism of prana and water consumed imparts the same to vegetables and animals both through circulation.</p> <p class="MsoBodyText">It has been pointed out that mind-stuff decomposes prana into its life-giving force which is reflected as consciousness and the other creative component of dynamism. The latter, if gathered, conserved and focussed objectively through concentration, can be utilized for higher creative works on intellectual and occult planes, but if focussed subjectively as reflexive on self it tends to reunite with the first component and there ensues a loss of all mental faculties into samddhi. This is the union of prana and mind above referred to, a preliminary condition for the union of the individual soul with the universal soul, i.e., God.</p> <h1><st1:place st="on"><span style=";font-family:";" >Union</span></st1:place><span style=";font-family:";" > of Ida and Pingala nerves<o:p></o:p></span></h1> <p class="MsoBodyText">In what has been said above it has been tried to show that prana is connected with the sun and mind with the moon. Now, in what follows we shall try to show their connections with the working of the nervous system. It has been shown already that the right and left sympathetic systems are respectively the pingala. and ida, the solar and lunar nervous systems of yoga. As prdna is connected with the sun and mind with the moon, life on the physical plane functioning under volition is lunar and functioning as autonomous is solar. When volition dominates, it is said that the moon is working and when volition is subservient, that is, it acts instinctively the sun is said to be working. Sympathetic nervous system com-bined with vagii constitute the autonomous system and the spinal system mostly works under volition. The vagus system is again divided into two branches,the right vagus neave and the left vagus nerve. Right vagus nerve is more prominent and spreads out from the lower brain down the pelvic region and serves as parasympathetic in relation to sympathetic system; both of the sympathetic and parasympathetic nerves form the autonomous system. The sympathetic columns have connectioqs through every vertibrum with the spinal system. It should here be noted that the right vagus nerve is more in connecti n with the right side of the sympathetic system and as such is solar in action, whereas the left vagus nerve is significa itly unimportant, therefore the left sympathetic sys-tem not being so connected with the right vagus is more in connect on with the volitionary system and as such is lunar in effect. The seat of the sun is described in the solar plexus of the right vagus nerve and the seat of the moon in the forehead, i.e., in the pons and hind-brain where all the sensory nerves originate. Naso-ciliary plexus which governs the action of both nostrils receives branches from the sympathetic system of both the sides. According to the different treatises of yoga when a person breathes through the right nostril the sun is said to be active because the right side of the system becomes active and acts more on the autonomous system and hence generates heat; whereas breathing through the left nostril does not so act and has a cooling effect, as the right vagus nerve works both the respiratory and digestive systems. Therefore the left sided idd or the lunar system is regarded as full of nectar and the other the right sided pin gald being solar is regarded as mixed with poison. It is therefore said that if a person breathes day and night through the right nostril continuously for many days he thereby invites death and soon loses health; whereas continuous breathing through the left nostril also deprives the person of vitality supplied by the solar system and therefore loses health though at a lower rate. For keeping the body sound and healthy a regu-lated breath is most necessary alternately through the two nostrils, at night breathing through the right or the solar nostril and during the day time through the left or the lunar nostril gives health and prolongs life. Breathing through both the nostrils simultaneously tends’ to neutralize the two and is regarded as the time when the sun and the moon unite and affords best opportunity for meditation and concentration of mind. The luno-solar conjunction helps the kundalini in opening the passage of sushumnd as well.</p> <p class="MsoBodyText">The left system ida is also compared with the cold and refreshing current of the <st1:place st="on">Ganges</st1:place> river which flows down to the left of the person looking east and it has its soa.rce from the feet of God in the cerebrum. Therefore it helps a yogi in the purification of his mind. The right system pingala is compared with the Jamuna river flowing to the right hand of the person standing between the two rivers and is regarded as the daughter of the. Suja. Food taken with the right nostril breathing helps digestion, on the other hand with the left nostril breathing.: worsens the digestion and is most likely to spoil one’s health. The right and left-sided tissues of the spinal cord cross their way in the medula oblaaigata somewhere behind the middle of eye-brows, where the nasociliary plexus is also situated. Therefore, that point is regarded as the confluence of the two currents and if a person fixes his eyes and mind at this point and makes the flow of prdna as well rise up to that point where would ensue a union of mind and prdna and idd and pingala The luno-solar union thus affected brings about the union of soul with God.</p> <h1><span style=";font-family:";" ><st1:place st="on">Union</st1:place> of Prana and apanapranaysm<o:p></o:p></span></h1> <p class="MsoBodyText">The whole nervous system already described can also be classified as follows: </p> <p class="MsoList">1.<span style=""> </span>Sensory nerves of hearing, touch, sight, taste and smell. They convey perceptions to mind and are thus afferent or ingoing. </p> <p class="MsoList">2.<span style=""> </span>Motor nerves acting under volitional control of mind and are acted upon by mind, and as such are efferent or outgoing. </p> <p class="MsoBodyText">Both these systems are directly connected with mind. The third and fourth sets of nervous systems normally are not in any way connected with mind and are therefore called autonomous. They are the sympathetic and parasympathetic systems. The sympathetic system is mostly accelerative or catabolic, that is, these nerves are disruptive or discharging in their function and are affer-ent or ingoing. The parasympathetic system is inhibitory or anabolic, i.e., these nerves are constructive and up building in their function and are efferent or outgoing. Both the systems are named sympathetic because they work in sympathy with viscera and blood vessels. They are all worked by prdna which is named differently according to its different functions. Prana works the respiratory system and also in the medula oblangata. Apdna works the excretory and discharging system. In the respiratory system too exhaling is the work Prana and inhaling that of Apdna. Constructive or upbuilding is the function of vydna. It circulates blood all over., These fibres are efferent. Function of uddna is accelerative and disruptive, it works through afferent fibres. Samana works ‘the digestive system, it works through both the efferent and afferent fibres.</p> <p class="MsoBodyText">A yogi can acquire control over his autonomous system through practice of prdndijdrna (Control of prana),. i.e., by gradually learning the art of uniting prdna with apana. It can be done either by sending down the currents of prana to the pelvic region and there unite it with apdna or through slowing down respiration when prana working the action of exhala-tion tends to unite with apdna which works inhalation.</p> <p class="MsoBodyText">Lord Krishna has described three kinds of prana sacrifices vide Bhagwat Gita, chapter IV, verses 29 and 30.</p> <p class="MsoList">1.<span style=""> </span>By casting oblations of Apana into the sacrificial fire of Prana. This is done by filling in the lungs with air and forcing down the current of Apana to the pelvic region with the help of Jalandhar Bandha. When apana is made stationary through the practice of Moolabandha the two are united and the current sent up the spinal cord with the help of Uddidna Bandha practiced simultaneously with the exhaling of breath and emptying the lungs slowly. Jalandhar bandha is effected by contraction of throat and pressing down the inhaled air in the lungs. Moola Bandha is effected by contraction of anus, and Uddiana Bandha by drawing in the stomach slowly and gradually as the lungs give up the inhaled air.</p> <p class="MsoList">2.<span style=""> </span>In the second form of prana sacrafice breathing is gradually slowed down to a dead stop, thus the exhaling prana is sacrificed into the fire of the inhaling apdna.</p> <p class="MsoList">3.<span style=""> </span>In this case prana is sacrificed into the fire of prana itself through the practices of Shambhavi and Khechari, when the currents of prana are made to rise up in the region of medula oblangata and ultimately merge in the cerebrum.</p> <p class="MsoBodyText">The meaning of the word pranayama is literally the control of prana, that is, the power that works the autonomous system. Breathing exercises are simply means to that end. When complete control is achieved the various currents can be made to flow at will and can be made to rise up the spinal cord.</p> <p class="MsoBodyText">The right vagus nerve is composed of efferent fibres in the medula oblangata and therefore is purely the seat of prana, in the middle below the base of the skull down through the cervical and thoracial regions it is composed of both afferent and efferent fibres. Therefore it is the seat of both prana and apana. Still lower down at its connection with the solar plexus it is composed of both afferent and efferent fibres and is the seat of samdna and lower down at its connection with the hypogastric and pelvic plexuses it is composed of purely afferent fibres and is the seat of apdna. Through the control of autonomous system control over samdna and uddna can be acquired, and through their control certain occult powers come to a yogi. See Patanjal Yogadarshan Chapter 3, sutras 39 and 40. Through control of udana a yogi acquires the power of walking over marshes and thorny lands and through the control of samdna he can make his body as hot as he likes.</p> <p class="MsoBodyText">Control over this nervous system is acquired through the practice of certain exercises of the volitional motor nerves. The course of these exercises form an independent subject of Hatha yoga.</p> <p class="MsoBodyText"><st1:place st="on">Union</st1:place> of Raja and Shukra has already been dealt with in the previous chapter.</p> <p class="MsoNormal"><o:p> </o:p></p> neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com0tag:blogger.com,1999:blog-5254991227909064618.post-88786575215534999612008-07-05T23:54:00.001-07:002009-06-11T08:17:48.540-07:00Kechari mudra the highway to divinity<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhk5Bsoojw7R3Wqlnx3EASGQRQMG-JlM6yS0bI53g44-Y0105Osj9LEWwkrvYrwLLadDOI39E3IfNJU3JZnGbCqNgOsDGsxzIXLsjn7FayistFhGy8NHdK9isPTLF1WNJVg3HbnEnHCgxrZ/s1600-h/clip_image002.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 232px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhk5Bsoojw7R3Wqlnx3EASGQRQMG-JlM6yS0bI53g44-Y0105Osj9LEWwkrvYrwLLadDOI39E3IfNJU3JZnGbCqNgOsDGsxzIXLsjn7FayistFhGy8NHdK9isPTLF1WNJVg3HbnEnHCgxrZ/s320/clip_image002.jpg" alt="" id="BLOGGER_PHOTO_ID_5346089489620237042" border="0" /></a><br />Kechari mudra is a subject of increasing discussion and debate these<br />days. It is a good sign. It means it is coming out of the shadows of<br />esoteric yoga and into the early morning sunshine of this rising new<br />age of enlightenment.<br /><br />What is kechari mudra? Let's put it in terms that we can easily<br />relate to. A centimeter or two above the roof of our mouth is located<br />one of the most ecstatically sensitive organs in our whole body. It<br />can be reached relatively easily with our tongue. It is located on<br />the back edge of our nasal septum, and when the nervous system is<br />purified enough through advanced yoga practices, our tongue will roll<br />back and go up into the cavity of our nasal pharynx to find the<br />sensitive edge of our septum. When this happens, it is like a master<br />switch is closed in our nervous system, and all of our advanced yoga<br />practices and experiences begin to function on a much higher level.<br />When kechari is entered naturally, we come on to the fast track of<br />yoga. It is the major league of yoga, if you will.<br /><br />Ramakrishna said, "When the divine goddess comes up, the tongue rolls<br />back."<br /><br />Many have experienced this natural phenomenon at times in their yoga<br />practices. When the nervous system is ready, it just happens. The<br />tongue wants to go back. But few are able to follow though, and this<br />is just a matter of education. If strong bhakti is there and the<br />tongue is rolling back, it is a short trip to make the connection in<br />the pharynx to a higher level of spiritual experience.<br /><br />Not many people on earth today have made this important transition in<br />yoga. However, it is likely that the number of people entering<br />kechari will increase dramatically in the coming years. As this<br />happens, it will be a giant leap forward for humankind, for it will<br />mark humanity's shift to a predominantly spiritual mode of<br />functioning of the nervous system. This will bring with it the many<br />benefits of rising enlightenment spreading out through our modern<br />society. Kechari is that significant, that powerful, and that<br />indicative of where the human race is heading. Only a few yogis and<br />yoginis in kechari can have a huge affect on the spiritual energies<br />in everyone. They radiate energy that quickens the rise of the<br />enlightenment process in all. So, while kechari is an individual<br />phenomenon on the road to human spiritual transformation, it has<br />global implications, as do all of our advanced yoga practices. As<br />Jesus said, "You are the light of the world."<br /><br />But enough about the spiritual destiny of the human race. What about<br />each of us, and our relationship with kechari?<br /><br />Since kechari was first mentioned in the lessons some time ago,<br />several have written about having the early symptoms of it, wondering<br />what to do. "Should I stop the tongue from rolling back?" "Should I<br />proceed? And, if so, how?" These are the questions that have been<br />asked.<br /><br />If the tongue is rolling back and we feel we are getting ahead of<br />ourselves, there is no rush. If we have doubts or excessive kundalini<br />experiences, it may be best to wait. It is the application of self-<br />pacing, you know. Only you can know when the time is right. No one<br />can tell you when it is time to go for kechari, or for any other<br />advanced yoga practice. Your experiences and your bhakti will be your<br />guides.<br /><br />Even though we are talking about a journey of a couple of<br />centimeters, kechari is a big undertaking. Not so much physically,<br />though there is some physical challenge, but more so in the psyche<br />and the emotions. Kechari is a big deal. It goes to the core of our<br />spiritual identity. Are we ready to close a neurological switch that<br />will transport us to a higher plane of existence? It is not that we<br />are changed instantly and forever. It is not like that. The day after<br />we enter kechari for the first time, we are still the same person. We<br />may even stop doing kechari if we entered prematurely. No harm done.<br />Kechari has its "clunky" stage, just as all advanced yoga practices<br />do. It takes some determination to get through the awkward beginnings<br />of kechari.<br /><br />We are not instantly a different person the minute we start kechari.<br />Only in time with daily practice are we changed, and this will be a<br />substantial change. In a real way, we have become a different person<br />before we enter kechari. The decision to do it is the crossover as<br />much as the act is. In this sense, kechari is more than a physical<br />act. Deciding to do kechari is a recognition of the nervous system<br />being ready for the next level. The nervous system tells us when it<br />is ready. We have become kechari even before we enter it. Isn't this<br />true with all advanced yoga practices we undertake? We feel ready. We<br />begin the practice. If we are in tune with our nervous system, the<br />practice will stick. If we are premature, there will be roughness and<br />we will have to back off. This is okay. It is how we test and find<br />our openings to move forward in yoga. Kechari is like that too. Only<br />with kechari, we are doing a bit more to get into it, and the<br />experience is pretty dramatic, so it requires strong motivation to do<br />it – strong bhakti.<br /><br />Kechari means, "To fly through inner space."<br /><br />This sounds poetic and dramatic. Yet, kechari is much more that that.<br />It is much more personal than that. Regular practice of kechari takes<br />us into a permanent lovemaking of polarities within us. The effects<br />of kechari exceed those of tantric sexual relations as discussed in<br />the tantra group. This is amazing because kechari involves no<br />external sexual activity at all. Kechari is one of the great secrets<br />of enlightened celibates. Not that celibacy and kechari have to go<br />together. Anyone can do kechari and continue in normal sexual<br />relations. But if one chooses a path of celibacy, then kechari, along<br />with other advanced yoga practices, will provide more than enough<br />cultivation of sexual energy upward in the nervous system. It is a<br />natural internal process that comes up in us.<br /><br />With kechari do we "fly though inner space?" The greatest part of the<br />kechari experience is the rise of ecstatic bliss. The senses are<br />naturally drawn in and it is like we are flying inside. Our inner<br />dimensions are vast, and we soar through them in a constant reverie.<br /><br />The connection we make near the top of the sushumna, ida, and pingala<br />in kechari is an ecstatic one that brings ecstatic conductivity up in<br />the nervous system more than any other practice. Every other advanced<br />yoga practice then becomes increasingly effective at doing the same<br />thing – raising ecstatic conductivity. So kechari is an ecstatic<br />connection that illuminates our entire nervous system. The sensitive<br />edge of the nasal septum is an altar of bliss. The more time we spend<br />there, the more bliss we experience. Kechari is the perfect companion<br />for sambhavi. The two practices complement each other. Together,<br />sambhavi and kechari draw divine ecstasy up, filling us with divine<br />light.<br /><br />Advanced yogis and yoginis use kechari continuously throughout their<br />sitting practices, and often during the day when not engaged in<br />conversation. In other words, kechari is home for the advanced yogi<br />and yogini. We do not even know that they are in kechari. Only the<br />subtle glow of divine light gives them away. Inside, they are in the<br />constant play of divine lovemaking.<br /><br />We will cover four stages of kechari here, all pertaining to the<br />location of the tip of the tongue:<br /><br />Stage 1 – To the point on the roof of the mouth where the hard and<br />soft palates meet. This is the line of demarcation that must be<br />crossed before stage 2 can be entertained.<br /><br />Stage 2 – Behind the soft palate and up to the nasal septum. It is a<br />short trip, but a momentous one. Initially this is done with help<br />from a finger pushing back under the tongue, going to the left or<br />right side of the soft palate where entry is easiest. This may<br />require "breaking the hymen" of the membrane under the tongue. See<br />below for more on this.<br /><br />Stage 3 – Gradually working to the top of the nasal pharynx and<br />septum. This takes us to the bony structure containing the pituitary<br />gland.<br /><br />Stage 4 – Entering the nasal passages from inside and moving upward<br />beyond the top of the pharynx toward the point between the eyebrows.<br />It is not as far for the tongue to go as it seems. Put you thumb on<br />the hinge of your jaw and put your index finger at the tip of your<br />tongue extended straight out. Then pivot the fixed length to your<br />index finger up on your thumb to the point between your eyebrows.<br />See? It is not so far for the tongue to go straight up from its root.<br /><br />Many years may pass between stage 1 and stage 4. Kechari is a long-<br />term evolution, not an overnight event, though it certainly has its<br />dramatic moments of transition, especially between stages 1&2 and<br />stages 3&4. Now let's look at the four stages in more detail.<br /><br />Stage 1 puts us in contact with the bottom of the septum through the<br />roof of our mouth. This has already been suggested as a goal to work<br />toward in the lesson on yoni mudra kumbhaka. Some ecstatic response<br />can be felt at the point where the hard and soft palates meet if the<br />nervous system is rising in purity. Stage one is not easy, as it<br />takes some effort for most people to keep the tongue on the roof of<br />the mouth and work it gradually back over time. A habit gradually<br />develops. Once the tip of the tongue passes the point where the hard<br />and soft palates meet, and the soft palate can be pushed up with the<br />tongue, then stage 2 is close at hand.<br /><br />Stage 2 is very dramatic. The tongue is pushed back with a finger to<br />the left or right side of the soft palate. These are the shortest<br />pathways leading behind the soft palate. One of these will be shorter<br />than the other. At some point you will experiment and see for<br />yourself. The long way in is up the middle. The soft palate has an<br />elastic tendon running across the back edge. When the tip of the<br />tongue gets behind it for the first time, the elastic tendon can slip<br />quickly around the bottom of the tongue as though grabbing it. Then<br />the tongue is suddenly in the nasal pharynx and touching the edge of<br />the nasal septum for the first time.<br /><br />The first reaction is surprise, and the tongue will probably come out<br />quickly. It is easy to pull out. No finger help is needed. It is also<br />easy to breathe through the nose with the tongue in the nasal<br />pharynx. On the first entry, the eyes and nose may water, there could<br />be sneezing, there could be sexual arousal, and strong emotions. All<br />of these things are temporary reactions to the event of entering<br />stage 2 kechari for the first time. Upon repeated entries, things<br />settle down. In time, the finger will no longer be needed to get<br />behind the soft palate. The elastic tendon across the edge of the<br />soft palate stretches out and stage 2 kechari becomes quite<br />comfortable. In fact, it is easier to stay in stage 2 kechari than to<br />stay in stage 1 kechari. The tongue rests very easily in the nasal<br />pharynx with no effort at all, making it simple to use during<br />pranayama and meditation. The tongue is obviously designed to rest<br />blissfully in the nasal pharynx.<br /><br />There are two practical matters to consider once in stage 2 kechari.<br />First is lubrication in the pharynx. Second is the accumulation of<br />saliva in the mouth.<br /><br />The pharynx can be a little fickle. Usually, it is naturally moist<br />and well lubricated for the tongue. Occasionally it is dry and not so<br />well lubricated. In the former situation, kechari can be practiced<br />practically indefinitely. In the latter situation, only sparingly.<br />When the pharynx is dry there can be a stinging sensation when the<br />tongue is in there. So, this is not the time to do kechari. We just<br />go to stage 1 when that happens. Interestingly, the pharynx will<br />almost always be moist during practices. But there is no telling for<br />sure. We just go in when we are welcome, which is most of the time.<br />And when we are not welcome, we honor the situation and refrain. Like<br />that.<br /><br />When we are up in stage 2 kechari, saliva will accumulate in the<br />mouth down below. Since we can't swallow what is in our mouth with<br />our tongue going up into the nasal pharynx, and we don't want to<br />drool, then we come out of kechari as necessary to swallow the saliva<br />in our mouth. In the early adjustment period to stage 2 kechari there<br />can be a lot of saliva, so we will have to swallow more often. In<br />time, the saliva goes back to normal levels, and coming out of<br />kechari to swallow will become infrequent.<br /><br />So, in stage 2 kechari, we are just letting our tongue rest easily on<br />the edge of the nasal pharynx, and that sets spiritual processes in<br />motion everywhere in our body.<br /><br />In the beginning of stage 2 kechari we will be curious. We are in a<br />new place and want to find out what is in the pharynx. There is the<br />sensitive septum, the "altar of bliss." We have no problem finding<br />that, and realizing that the best way to do pranayama and meditation<br />is with our tongue resting on the septum. It is like having a<br />powerful siddhasana working simultaneously on the other end of the<br />spinal nerve, awakening our entire nervous system from the top end.<br />When we are not enjoying bliss at the septum, we will no doubt<br />explore, finding the prominent "trumpets" of the eustachian tubes on<br />either side of the nasal passages. We also can't miss the entrances<br />to the nasal passages on either side of the septum, and quickly find<br />the extremely sensitive erectile tissues inside them. Too much.<br />Better stay away from those for a while. So, we go up the septum on<br />our journey to the top of the pharynx, to stage 3. For some this is a<br />short journey. For others, it can take a long time. In going there we<br />expose the full length of the edge of the septum to our tongue, and<br />prepare ourselves to eventually enter the nasal passages and go<br />higher.<br /><br />A practice that can help as we go beyond stage 2 kechari is the so-<br />called "milking of the tongue." It consists of gently pulling on the<br />tongue with the fingers of both hands, alternating hands, as though<br />milking a cow. A good time to do this is for a few minutes while<br />standing in the shower each day. That way you can get the benefit of<br />it without slobbering all over your clothes. Over time, the tongue<br />can be lengthened by this method. This is not a very useful practice<br />for getting into stage 2. Dealing with the frenum is most important<br />for that, as discussed below. Milking the tongue is helpful for going<br />beyond stage 2 kechari, especially in stage 4.<br /><br />Stage 4 is another dramatic step. It could be years away from stage<br />2&3. Everyone will be different in approaching it. There is a trick<br />to it. The nasal passages are tall and narrow and the tongue is<br />narrow and wide, so the tongue can only go into the nasal passages by<br />turning on its side. But which side? One way works better than the<br />other. The tongue can naturally be turned with the top to the center<br />by following the channel on top of the trumpet of each eustachian<br />tube into its adjacent nasal passage. This naturally turns the top of<br />the tongue to the center and allows it to slide up the side of the<br />septum into the nasal passage. Turning the tongue inward to the<br />center is the way up into the passages. Entering stage 4 is as<br />dramatic as entering stage 2, because the tissues in the nasal<br />passages are extremely sensitive, and connecting with them in the way<br />described takes the nervous system to yet a higher level. Stage 4<br />provides extensive stimulation of the upper ends of the sushumna,<br />ida, and pingala, and this has huge effects throughout the nervous<br />system, especially when combined with our pranayama and its<br />associated bandhas and mudras.<br /><br />Going to stage 4 is natural once stages 2&3 have been mastered and<br />become second nature. Before then we are not much attracted due to<br />the sensitivity in the nasal passages. Our opening nervous system and<br />rising bhakti take us to stage 4 when we are ready.<br /><br />Once the nasal passages have been entered, the tongue can be used to<br />do "alternate passage" breathing during pranayama and yoni mudra<br />kumbhaka. This provides alternating stimulation in the nasal<br />passages, which produces additional purifying effects in the<br />sushumna, ida, and pingala. Our pranayama and kumbhaka become<br />supercharged in stage 4 kechari.<br /><br />The four stages of kechari foster major neurological openings in the<br />head, and throughout the entire nervous system. Kechari is one of the<br />most pleasurable and far-reaching of all the advanced yoga practices.<br />Kechari represents a major transition in our advanced yoga practices<br />to a much higher level.<br /><br />Now let's talk about the membrane/tendon under the tongue called<br />the "frenum."<br /><br />For most of us, the frenum will be the limiting factor in moving<br />through the stages of kechari. There is debate on whether the frenum<br />should be trimmed or not. Some say that we are deserving or not<br />deserving of kechari according to what kind of frenum we have under<br />our tongue, and that the only way into kechari is by stretching the<br />frenum. If we can't stretch it far enough to get into kechari, it<br />is "God's will."<br /><br />In these lessons, we don't subscribe to that limited point of view.<br />The view here is that, "God helps those who help themselves."<br /><br />In these lessons we view the frenum as a tether to be trimmed back<br />when the time is right. It keeps us out of kechari until we are<br />ready. When we are ready, and each of us knows when that is, the<br />frenum can be trimmed. It is like a "hymen." When a woman is ready<br />for sexual intercourse, the hymen goes. Until then it serves to<br />provide protection. This breaking of the hymen can be a stressful and<br />painful event if it is forced. Sooner or later the frenum will be<br />forced open too, because going into kechari is as natural as going<br />into sexual intercourse. It is biologically preordained. It happens<br />when the nervous system is mature enough. Advanced yoga practices<br />bring us closer to the transition with each day of daily practices.<br /><br />Kechari results from a second puberty in us – our spiritual puberty.<br />As our nervous system becomes pure, our bhakti increases. More than<br />anything else it is bhakti that sends us into kechari. When every<br />fiber of our being wants God, then we will go there. The tongue will<br />roll back and go up. Like that.<br /><br />Once our bhakti is hurling our tongue back into kechari, breaking the<br />hymen of the frenum does not have to be stressful and painful. It can<br />be very easy and gentle. Above all, it can and should be gradual. It<br />is done with very tiny snips. Tiny snips, each as small as a hair or<br />a very thin string. A sterilized, sharp cuticle snipper (like a small<br />wire cutter) can be used to do the job, bit by bit. When we lift our<br />tongue up, we can see right away where the point of greatest stress<br />on the frenum is. If we take a tiny snip there, not bigger than a<br />hair, it probably won't even bleed. Maybe one drop. If more than one<br />drop, we did too much. The tiny snip will heal in a day or two. The<br />tissues of the mouth heal very quickly. Then maybe in a week or a<br />month, whatever we are comfortable with, we will be ready to do it<br />again. And then, in another week or more, do it again. If we are<br />sensitive, a little ice can be used to numb the edge of the frenum,<br />and we won't even feel a little pinch when we snip. Don't use ice to<br />take a big snip though. That is too much, and brings in some risk of<br />infection. We should not snip if we have any kind of infection in the<br />body. With tiny snips, the frenum will be allowing the tongue to go<br />further back in no time, and before we know it we will be using our<br />finger to push our tongue behind our soft palate.<br /><br />We can continue with the tiny snips once we are in stage 2 kechari,<br />and this will help us move on to stage 3. Then we can continue with<br />the tiny snips once we have gotten to the top of the nasal pharynx,<br />and this will help us move on through stage 4. It will take years.<br />There is no rush. We may go for many months, or even years, with no<br />snipping at all, content to enjoy the level of kechari we have<br />attained so far, and the steady spiritual growth that comes with it.<br />Then we may become inspired to continue going up with the tongue, and<br />do some more snipping.<br /><br />As the snipping progresses past stage 2 kechari, it becomes very easy<br />to do it. As the frenum gives way slowly, the edge it presents when<br />stretched becomes like a callus. There is no pain snipping it, and no<br />blood. It is not difficult to trim it back so the tongue can go<br />further up into more advanced stages of kechari. It is a long journey<br />in time, and a fulfilling one. It can take decades to complete stages<br />1 through 4. There is no rush. The nervous system knows what must<br />happen. When it knows, we know through our bhakti.<br /><br />Everyone's frenum is different. A few will enter kechari with no<br />snipping necessary. Others will need a lot of snipping. The rest of<br />us will fall somewhere in-between. Whatever the case many be, we will<br />know what to do when our bhakti comes up. No one else can tell us<br />what to do when. Everything in this lesson is offered as information<br />so you will have a better idea on what your options are as your<br />bhakti comes up.<br /><br />Some will have medical concerns about snipping the frenum. Most<br />doctors will not be for it. Is there risk? There is always some risk<br />when we undertake new things. That is life. The practice of trimming<br />the frenum for kechari has been around for thousands of years – at<br />least as long as circumcision, body piercing and tattooing. Not that<br />any of these other types of body alterations are in the same class as<br />kechari. They are not. Kechari is one of the most advanced yoga<br />practices on the planet. When we know we are ready for it, we will be<br />willing to accept whatever risk may be associated with entering it.<br />We each choose our own path according to the feelings rising in our<br />heart.<br /><br />This lesson is not to promote stage 2 kechari and beyond for<br />everyone. It is to provide useful information for those who are<br />experiencing kechari symptoms and finding themselves stretching<br />naturally past stage 1. What you do with the information here is your<br />choice. Remember to always pace yourself according to your capacity<br />and experiences.<br /><br />The guru is in you.neerajhttp://www.blogger.com/profile/17982614710219882283noreply@blogger.com4