VAJROLI & SECRET OF THE URDHVARETA

VAJROLI & SECRET OF THE URDHVARETA 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.

Rudraksha

Rudraksha & its significance

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.com

Intoxicataing Jallaudin Rumi Quotes-1

Knock, And He'll open the door
Vanish, And He'll make you shine like the sun
Fall, And He'll raise you to the heavens
Become nothing, And He'll turn you into everything.
Rumi

If you don't have enough madness in you
go and rehabilitate yourself.


I want to know the joy
of how you whisper
"more”
by Rumi


I want to know the joy
of how you whisper
"more”
by Rumi



There is another world inside this one
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn


Even if I close my eyes
You are still in my heart ?
You don't go away from there
Where can I escape from You?
~

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


what is the heart?
It is not human and it is not imaginary.
I call it you.~Rumi

Love comes with a knife, not some shy question, and not with fears for its reputation!” ~ Rumi


Don't be fooled by my beauty - the light of
my face comes from the candle of my spirit.




There is another world inside this one
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn


Even if I close my eyes
You are still in my heart ?
You don't go away from there
Where can I escape from You?

~Jalaluddin Muhammad Rumi.

Treatise on the Buddhist Tantra Yoga of Niguma PART 1

The Actual Inner Fire Yoga
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.
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.

The General Method
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.
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.
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.
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.
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.

Meditating upon the energy channels



One must know four subjects: Body, time, object, and energy.


As said here, in order to engage in the practice one must first understand these four points.
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.
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
relaxed, hands in the meditation gesture just below the navel, body supported by a meditation band, and so forth.
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.
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.
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.
In this one should recollect the advice of Mahasiddha Ivawapa: to maintain radiance and clarity in the visualization of the pressure points.


Secondly, meditating upon the mantric syllables
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
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.
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.
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.
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.
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.
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.
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
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.
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.

THE CONTROL OF PSYCHIC PRANA

THE CONTROL OF PSYCHIC PRANA



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.

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.

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.

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.

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.

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.

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?

SIDDHIS ACCQUIRED THROUGH MEDITATION & RAJA YOGA

RAJA-YOGA IN BRIEF



The following is a summary of Râja-Yoga freely translated from the Kurma-Purâna.



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.

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.

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.

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.

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.

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.

PATANJALI'S YOGA APHORISMS


We have now come to the chapter in which the Yoga powers are described.


1. Dhâranâ is holding the mind on to some particular object.

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.



2. An unbroken flow of knowledge in that object is Dhyâna.

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).



3. When that, giving up all forms, reflects only the meaning, it is Samâdhi.

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.



4. (These) three (when practiced) in regard to one object is Samyama.

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.



5. By the conquest of that comes light of knowledge.

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.



6. That should be employed in stages.

This is a note of warning not to attempt to go too fast.



7. These three are more internal than those that precede.

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.



8. But even they are external to the seedless (Samadhi).

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.



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.

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.



10. Its flow becomes steady by habit.

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.



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.

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.



12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.

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.*



13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.

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.



14. That which is acted upon by transformations, either past, present, or yet to be manifested is the qualified.

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.



15. The succession of changes is the cause of manifold evolution.



16. By making Samyama on the three sorts of changes comes the knowledge of past and future.

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.



l7. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.

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.



18. By perceiving the impressions, (comes) the knowledge of past life.

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.



19. By making Samyama on the signs in another's body, knowledge of his mind comes.

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.



20. But not its contents, that not being the object of the Samyama.

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.



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.

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.



22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.



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.

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.



24. By making Samyama on friendship, mercy, etc. (I. 33), the Yogi excels in the respective qualities.



25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.

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.



26. By making Samyama on the Effulgent Light (I. 36), comes the knowledge of the fine, the obstructed, and the remote.

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.



27. By making Samyama on the sun, (comes) the knowledge of the world.



28. On the moon, (comes) the knowledge of the cluster of stars.



29. On the pole-star, (comes) the knowledge of the motions of the stars.



30. On the navel circle, (comes) the knowledge of the constitution of the body.



31. On the hollow of the throat, (comes) cessation of hunger.

When a man is very hungry, if he can make Samyama on the hollow of the throat, hunger ceases.



32. On the nerve called Kurma, (comes) fixity of the body.

When he is practising, the body is not disturbed.



33. On the light emanating from the top of the head, sight of the Siddhas.

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.



34. Or by the power of Prâtibha, all knowledge.

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.



35. In the heart, knowledge of minds.



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.

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.



37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.



38. These are obstacles to Samadhi; but they are powers in the worldly state.

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.



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.

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.



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.

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.



41. By the conquest of the current Samâna he is surrounded by a blaze of light.

Whenever he likes, light flashes from his body.



42. By making Samyama on the relation between the ear and the Akâsha comes divine hearing.

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.



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.

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.



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.

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.



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.

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.



46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.

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.



47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness.

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.



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.

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.



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.

Just as by the conquest of the elements comes glorified body, so from the conquest of the organs will come the above-mentioned powers.



50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.

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.



51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.

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.



52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.

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.



53. By making Samyama on a particle of time and its precession and succession comes discrimination.

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.



54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.

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.



55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.

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.



56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.

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.

CROSS-CULTURAL ASPECTS OF KUNDALINI

CROSS-CULTURAL ASPECTS OF KUNDALINI
In Africa
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.
According to the report of a tribesman:
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.
Another says:
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.
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.

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.
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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.
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.
!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.
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.
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.

In the Christian Tradition
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.
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
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well. For example, she would spring from her knees and stand on her head without using her hands.
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.
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”.

Heat Manifestations in Different Cultures
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).
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.
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.
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.
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.
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.
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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

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.
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.
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.
In the Orient
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.
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.
Luk reports Yin Shih Tsu as writing in 1914 that he felt heat
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.
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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.
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.
Uroboros
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.

Some Classical Yoga Accounts
Swami Narayanananda (1960) reports on the experience of kundalini:
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.
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:
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.
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.
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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.
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.

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.
He says, “My body was heated up and my head became heavy...the spinal base was rent with pain.
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.
In describing one important process he writes, “My eyes gradually rolled up and became centered. Instead of seeing separately,...they saw as one.”
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.
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.
Another living practitioner of kundalini yoga, Gopi Krishna (1971), has also published an autobiography containing similar kinds of observations.