kundalini awakening

Kundalini Awakening

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1) Prana usually flows in IdaorPingala

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#1:Prana normally flowsin either IdaorPingala: Our kundalini energy system is usually more active in either the left or right sides, which are the Ida and Pingala. Of the thousands of energy channels (nadis), three are most important: Ida, Pingala, and Sushumna (sometimes called "silver cord"), which is the central channel, and the most important.Solar and lunarbreaths: The breath and the underlying energy, or Prana, usually flow predominantly on one side or other, the left or the right. Breath predominantly in the left nostril is described as cool, and sometimes referred to as feminine. The flow of Prana on the left is the lunar, and is calledIda. Breath flowing predominantly in the right nostril is described as hot, and sometimes referred to as masculine. The flow of Prana on the right is the solar, and is calledPingala.Nostril dominanceshifts: Usually we believe that we are breathing through both nostrils, although breath is normally dominant in one or the other. The dominance shifts from time to time during the day. For one with a well balanced body and mind, that shift of nostril dominance happens approximately once in ninety minutes. For other people, the shift may be much different. Sometimes one can be so off balance that one nostril remains dominant, which is a symptom of some physical, mental, or emotional difficulties.Prana is the first energy: The word Prana comes from two roots.Prameans first, andnais the smallest unit of energy. Prana is therefore the first breath, the primal or atomic beginning of the flow of energy. Out of this first unit of energy manifests all aspects and levels of the human being. It is one and the same with kundalini shakti.Prana flows in nadis: That kundalini, manifesting as Prana flows in certain patterns, or lines, or channels that are callednadis. There are said to be some 72,000 such nadis coursing through the subtle body that supports the physical body and its various systems. When the Prana flows across the latent impressions, they spring to life in the form of awareness in the conscious mind, in the physical body and brain.Intersections of the nadisare chakras: When kundalini manifests outward, those thousands of nadis intersect here and there, forming the matrix of the subtle body. The major intersections are called chakras (section #5), and the five elements of earth, water, fire, air, and space manifest around these so as to form the gross body. Often, we speak of chakras as if they areinthe body. Actually, this is somewhat backwards. It is more like the body has been suspendedonthe subtle chakras, with these chakras being formed or constructed by the major highway intersections of the nadis, which are none other than kundalini shakti.

Caduceus of medicine: The caduceus is the symbol of medicine. The root meaning of medicine or medicate means attention, which is also the root of meditation. Thus, we have attending physicians, and we pay attention in meditation. The caduceus is a winged staff, with two serpents, and is carried by the Greek god, Hermes, who is said to be the messenger of the Gods.Together, Ida and Pingala form the snakes of the caduceus, while Sushumna forms the staff. The snakes intersect at the chakras, as do the nadis described above. At the ajna chakra, between the eyebrows, there are two petals, one on either side, just as there are two wings at the top of the caduceus. Thus, the caduceus is a symbol of the entire system of kundalini shakti.

Prana dividesitself into five Vayus: When kundalini comes outward as Prana, the Prana operates in the body, it divides into five major flows called Vayus.These can be thought of as somewhat like major currents in one of the large oceans of the world, while there may be thousands of smaller currents. These five Vayus are the major currents that contain thousands of smaller currents. Prana Vayuoperates from the heart area, and is an upward flowing energy, having to do with vitalizing life forces. Apana Vayuoperates from the base of the torso, in the rectum area, is a downward flowing energy, and has to do with eliminating or throwing off what is no longer needed. Samana Vayuoperates from the navel area, deals with digestion, and allows the mental discrimination between useful and not useful thoughts. Udana Vayuoperates from the throat and drives exhalation, operating in conjunction with Prana Vayu, which deals with inhalation. Vyana Vayuoperates throughout the whole body, having no particular center, and is a coordinating energy throughout the various systems.Reversing Pranaand Apana Vayu: Most significant about the five Vayus are Prana vayu and Apana Vayu. As mentioned above, Prana Vayu is an upward flowing energy and Apana Vayu is a downward flowing energy. One of the ways of describing the process of intentional Kundalini Awakening is that these two energies are intentionally reversed through a variety of practices. Reversing the energy causes the Kundalini at the base of the subtle spine to awaken, and to begin to arise. Although this is not necessarily an easy thing to do, it is very useful to know that there is a basic simplicity to this process, that of reversing these two energy flows. (See alsoYoga Sutras, particularlysutras 2.49-2.53on pranayama.)Prana drives theten indriyas: Prana is the source of energy that operates the tenindriyas. Five are the karmendriyas or instruments of actions, which are elimination, procreation, motion, grasping and speaking. Five are the jnanendriyas or cognitive senses, which are smelling, tasting, seeing, touching, and hearing. These ten operate through thechakras, and receive their power from the PranaKundalini AwakeningHomepage

2) Prana is made to flow in IdaandPingala

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#2:Causing Ida and Pingalato flow evenly: The first step in Kundalini Awakening is balancing the flow of energy in Ida and Pingala. This means that equal amounts of Prana are flowing in the left and right sides. It is most readily evidenced by the breath flowing evenly in the two nostrils.Getting centered: In our common language, we speak of feelingoff-balanceor gettingbalanced. We speak of wanting to becentered. Tobalanceorcenterthe energies is the goal of this step of the Kundalini Awakening process.This affects not only the subtle body, but is also experienced in the gross, physical body, and brings tremendous health benefits by positively regulating the autonomic nervous system. (The Tantra practice ofYoga Nidraand theYoga Nidra CDare very effective in attaining such a balance.)Transitions betweenIda and Pingala: There is a natural transition between Ida and Pingala from time to time during the day. For those with very healthy bodies and minds, this shift happens approximately every 90 minutes. For others, the shift may not follow so naturally, or energy may be more or less stuck in either Ida or Pingala for much longer periods of time during the 24 hours of the day.Transitions bring calmnessto the mind: In these moments of natural transition, the mind is calm, centered, or balanced. There is a sense of inner peace, as if the mind wants to do nothing but be in meditation. For most of us, unaware of this transition, we force ourselves to stay with the matters at hand in the external world during these moments, possibly thinking we are just sleepy. Once you are aware of this natural shifting, it can provide a time to take just a minute for yourself to enjoy the inner stillness. It is as if nature is giving us afreemeditation from time to time.Sandhya, the wedding: The union or balancing of Ida and Pingala is like a marriage. It is the wedding of sun and moon, night and day. This wedding is calledsandhya, and like with a marriage, is a time of great joy, only this is a meditative joy. In this wedding even the mind and the breath are joined in a happy union. Later, the wedding is of jiva, the individual soul, and brahman, the absolute reality,turiya, the fourth state.Beginning of joy in meditation: This balancing of Ida and Pingala, and causing Prana to flow evenly, this wedding of sun and moon, is the real beginning of joy in meditation. All of the other practices up to this stage are to bring this state of peaceful mind, from where the real practice of meditation begins. From this point, meditation is a joy, not a discipline. For, why would anybody have to cultivate discipline to do that which is only bringing joy?Even breathbetween the nostrils: At one's regularly scheduled time for Yoga meditation, the aspirant wants to be able to balance these two energies by direct control.Breath balancing practicesare done so as to balance Ida and Pingala, allowing them to flow evenly. These practices are extremely useful and build a foundation for Kundalini Awakening.Opening a nostrilwith the mind: The ability to regulate this balance of breath by focusing the mind on the flow in the nostrils, though a simple practice, is one of the most profound parts of the inner journey. Notice with your mind which nostril is flowing more, and which is flowing less freely. By focusing attention on the closed or less open nostril, it will gradually open, and bring an increased feeling of calm. This may take some months to accomplish, or it may come sooner, but the skill will definitely come with practice.Alternate nostrilbreathing:Alternate nostril breathingis a specific practice to balance Ida and Pingala, whereby you intentionally breathe through one, and then the other nostril. It may be done either with the fingers or the intentionality of the mind. There are many combinations of alternate nostril breathing, though one of the simplest is to breath three exhalations and inhalations from one nostril, and then three from the other. This is called oneroundof alternate nostril breathing. Three rounds is generally done to complete the practice.Soham mantra: The breath naturally makes two sounds,Sooooooowith inhalation, andHummmmmmwith exhalation. Conscious use of thesoham mantrais a tremendous aid in balancing Ida and Pingala. TheSoham Mantra CDcan be a useful aid in this process.

Hatha Yoga balancesIda and Pingala: The entire purpose of Hatha Yoga is the balancing of these energies of Ida and Pingala.Hameanssunandthameansmoon(some people reverse these terms; in either case, it is the balancing and unions of these energies that is important). The sun is the active energy of Pingala, whereas moon is the passive energy of Ida. The union of these two energies is called Yoga, which means union or wholeness. In the ancient text, the Hatha Yoga Pradipika, the first of the four chapters deals, in large part, with postures. However, the second chapter deals squarely with the issue of Kundalini Awakening, followed by chapters on advancing to Raja Yoga (See alsoYoga Sutras, particularlysutras 2.49-2.53on pranayama).The Hatha postures and breathing practices all help lead one to balance between Ida and Pingala, where they are both flowing freely. Thebreathing practicesofDiaphragmatic Breathingand Two-to-One Breathing are especially helpful, and the vigorous breathing practices such as Kapalabhati and Bhastrika can help to break the pattern of being stuck in Ida or Pingala.Autonomic nervous system: Balancing Ida and Pingala also balances the sympathetic and parasympathetic branches of the autonomic nervous system, reducing the elevated flight or fight response. In other words, the single act of balancing the breath is a tremendous aid in physical stress reduction, in addition to being a spiritual practice setting the stage for Kundalini Awakening.Activities during the day: Although the days of most people are busy, it is useful to know about the difference between Ida and Pingala dominance in relation to activities. When the right nostril is open, when Pingala is dominant, this a better time to do more active projects. When the left nostril is open, when Ida is predominant, this is a better time to do more quiet projects.Solid foods and liquids: Ideally, solid foods are taken when Pingala is more active, when the right nostril is open; this aids in digestion. Since this is more dominant in midday, that is usually the best time to take the major meal of the day. Ideally, liquids are taken when Ida is more predominant, when the left nostril is open. It is important to be flexible about principles such as these, so that they do not become obstacles or irritating rules.Kundalini AwakeningHomepage

3) Prana is made to flow in Sushumna

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#3:Causing Prana to flowin Sushumna: When the Prana is not only balanced, left and right (section #2), but is also made to flow through the central channel of Sushumna (sometimes called "silver cord"), there comes an even deeper, abiding peace of mind. The mind and heart only want to go inside for meditation.The ability to balance Ida and Pingala,and cause Prana to flow in Sushumnais the most essential preparation forMeditation and Kundalini Awakening.

Ida and Pingala flow along the spine: The two energies of Ida and Pingala flow along the spine (meru danda) of the subtle body. Ida flows along the left side, and Pingala flows along the right. Sushumna nadi flows directly upwards and downwards, between Ida and Pingala, coursing through the chakras.Ida and Pingala join at the ganglion of ribes: Within the many ganglionated cords of the nervous system, there is a nerve center in the area of the ajna chakra, at the space between the eyebrows, that is called the ganglion of ribes. Although Ida and Pingala are subtle energy flows, they correspond to this physical structure. Ida flows along the left side of the spine, circles the ganglion of ribes, and converges on its left side. Pingala flows along the right side of the spine, circles the ganglion of ribes, and converges on its right side. Thus, the two forces of Ida and Pingala converge at the ganglion of ribes, in the space between the eyebrows, the ajna chakra.Meditation at ajna chakra: Because of this convergence of Ida and Pingala at the point of the ganglion of ribes and the ajna chakra, meditation on this space is extremely useful and often recommended. For those who have the ability to gently focus here, there is great benefit in calming the gross breath, balancing Ida and Pingala, and stilling the mind. It is because of this, in part, that the Bhagavad Gita (5.27) recommends gently keeping out all external contacts, and internally placing attention between the eyebrows, making the energies flow evenly between the nostrils.Breath at the nostrils: One of the most direct means of balancing the energies and causing prana to flow in Sushumna is by attention of mind on the flow of breath at the nostrils. By attending to the lesser flowing nostril, it will gradually open. By attending to the other, they will both flow more freely. When attending to both as one steady flow, the peace of Sushumna awakening gradually comes. While this practice can sound very simple, it requires a gentle persistence and a good ability to focus attention.Yoga Nidra: Some of the finest methods of bringing the flow of prana into the Sushumna channel are the spinal practices of the ancient practice calledYoga Nidra, which are included on theYoga Nidra CD. Bringing prana into Sushumna balances the chakras and prepares the pathway for Kundalini once it awakens and begins to rise.Bhuta Shuddhi (chakra meditation)is also quite useful in balancing the energy and allowing it to flow in sushumna.Ida and Pingala also join at the ganglion impar: The ganglion impar is the lower termination point of the sympathetic nervous system. It is anterior to the sacrococcygeal junction, or in front of the coccyx, corresponding to the location of the muladhara chakra. The two flows of Ida and Pingala also join at this lower end of the subtle anatomy.Between the ganglion of ribes and the ganglion impar: Ida and Pingala flow between these two points and are in constant contact with the nervous system and the central channel of the subtle spine. While one may meditate on the ajna chakra, the upper joining point noted above, there is also great utility in meditation practices that move up and down along this central channel between these two points. This can have a tremendous effect on balancing the energies, calming the mind, and allowing the Prana to flow through the central channel of Sushumna.Versionsof up and down practice: There are many versions of this, such as between any two of the chakras, where particular emphasis is needed with those centers. There are also various shapes to the inner experience, such as an ellipse or figure eight. The most straightforward method isspinal breathing, simply moving attention between the base of the spine and the crown of the head, coordinating the flow of energy with the physical breath, the physical body, and the mind.Kriyaand Kundalini Yoga: The practices related to motion along the spine are often considered parts of Kriya Yoga or Kundalini Yoga, as well as being part of Pranayama, or the science of breath known as Swara Yoga. Each of these places great emphasis on work with the Sushumna channel. (See alsoYoga Sutras, particularly Sutras2.1-2.2on Kriya Yoga.)Stimulating these energy systems: After these energy systems are balanced, thevigorous breathing practices, and Pranayama energize or awaken the latent energy. This effect is dominant in the right vagus nerve, as well as the subtle energy system beyond the physical body. Along with the Pranayama, the locks (bandhas) channel the energy into awakening.Root lock and Prana: The root lock, or mulabandha is performed by contracting the perineum muscles that are in the flat space between the genital area the anus. By contracting this muscle group, the normally downward flowing energy (Apana Vayu) is pulled upwards, gradually uniting with the normally upward flowing energy (Prana Vayu) at the navel center. The root lock has the effect of causing Prana to flow in Sushumna channel, rather than along Ida and Pingala. Eventually, the practice is combined with other practices, so as to cause Kundalini to awaken and arise.Prana enters the mouth of Sushumna: At the first chakra (muladhara) is the root (kanda) out of which all of the subtle energy channels (nadis) originate and go outward throughout the subtle body. It is located at the perineum, between the genitals and the anus. At this root is the mouth or opening to the Sushumna channel, as well as chitrini nadi and other finer nadis that are within the Sushumna, like a fine stream inside of a fine hose. After Ida and Pingala are balanced, the Prana is guided to enter and flow into the mouth of Sushumna.Sushumna Awakening is sustained: Rather than being a temporary experience that happens during the natural transition of breath dominance (as described insection #2), the balanced flow of Prana is now sustained for a longer time during the period of meditation. Also, the Prana is now flowing more in the Sushumna channel itself, rather than just being balanced between left and right. Sometimes this flow of Prana is experienced as a feeling sensation in the spine, possibly as a warmth of energy flow.Note that while this is a very important stage, and skill to acquire, this isnotfull Kundalini Awakening, but is the flow of the Prana through the central channel. This flow of Prana in Sushumna is sometimes thought by people to be Kundalini Awakening, which it is not. Recall themetaphorof Prana being like the steam arising from the bowl of hot water, and reflect on the difference between the steam and the significantly more concentrated water in the pot.This flow of Prana in Sushumna is one of the first goals of meditation. Of the eight rungs of Yoga (Yoga Sutras2.26-2.29), numbers three and four work with your sitting posture (Yoga Sutras2.46-2.48) and breathing or pranayama (Yoga Sutras2.49-2.53). When the breath is balanced, and the Prana is flowing in Sushumna, the senses truly begin to turn inward, which is Pratyahara, the fifth of the eight rungs. It sets the stage for deeper meditation and samadhi.

Self-training brings youto this place: So why is it that, in Yoga, there is so much emphasis placed on your relationship with the world, purifying and training body and senses, exploring your habits, and doing breathing practices? (Yoga Sutras2.30-2.34) In a sense, it is solely so that you can come to this place, this plateau of peace from where you might begin the final climb to the peak of the spiritual mountain. All of these practices work together, like fingers on a hand, to bring you to this place where Prana flows in Sushumna.Critical point onthe journey: Prana flowing in Sushumna is one of the critical points of the inner journey. The entire inner journey can be summarized in 3 steps: First, awakening of Sushumna (which is the subject of this page). Second, Kundalini Awakening. Third, Kundalini rising to Sahasrara, the crown chakra.As the spiritual journey can seem quite complex at times, this brings a simplicity to the process, by providing a sort of first bench mark to aim for (Prana flowing inSushumna). All of the practices can then be seen as having a common goal, that of bringing Ida and Pingala to an inner balance, where Prana then flows in Sushumna.While the balance between Ida and Pingala brings a state of peace and calm, in which the mind wants to meditate, the awakening or application of Sushumna brings that meditation.This is a pivotal point of Yoga meditation.(Yoga Sutras2.52-2.53)Prana in Sushumna brings joy: Prana flowing in Sushumna brings a great feeling of joy, sukhamana (sukha=joyous; mana=mind). The tremendous peace of mind can seem to be enlightenment itself, for those not familiar with the further reaches of Kundalini Awakening and spiritual experience.Here, with the awakening of Sushumna, it is useful to recall that in the ladder of Yoga, as described by Patanjali, contentment (santosha) is a part of step 2 of the 8 (Yoga Sutra2.42). Thus, contentment is a prerequisite for deep meditation and samadhi, not the goal itself.Compared to the typical day to day experience of the external world, there is a feeling of intoxication of sorts, as the external world is forgotten. It is as if one is temporarily dead to the external world, though still in the body. Dispassion, non-attachment, vairagya is there, as there seems to be a reprieve from the many attachments and aversions of the mind. (See Yoga Sutras1.12-1.16)

Fearlessnessbegins to come: When the Prana flows through Sushumna, the body seems indestructible, as it has been left behind in attention.One begins to experience fearlessness, or so it seems. It is a surface level of fearlessness, related to mind and the possible events of the world. Still deeper is the fear related to loss of individuality itself. So this fearlessness, however nice it is, is still not the fearlessness that comes from being one with the One.Mistaking Sushumnafor Kundalini Awakening: Prana flowing in Sushumna is extremely peaceful, and can easily be confused with Kundalini Awakening. As you feel the tranquility, along with the warmth flowing through the levels of the spine, this calmness is very alluring, and when reading the books about Kundalini Awakening, it can seem as if, "This is it!" There is a difference between the flow of Prana through Sushumna and full Kundalini Awakening, with that Kundalini energy itself rising. Both Prana and Kundalini are forms of the universal energy of Shakti, though here, at this stage, it is still Prana that is flowing in Sushumna (To see the differences between these forms of Shakti, take a look at the article onShakti, Kundalini, and the River). Full Kundalini Awakening is extremely powerful, as this full charge awakens and begins to move upwards.Mind is a barrier:At this stage of the practice, a barrier is commonly encountered, and that is, you more fully encounter the contents of the mind. At this stage of the practice, this can preclude the feeling of joy. At the same time that peace and joy are beginning to be experienced, the attention is coming further inward, leaving behind the external world. Even the body and the gross breath are now seeming to be external, and are about to be left behind on the inner journey. It is here, at the door of the joy of Prana flowing in Sushumna, that you more fully encounter the contents of the mind.Breath is subtler: In leaving the external world behind, the mental world truly comes forward. It is that depth of mind that is beyond, subtler, more interior to the senses, the physical body, and the gross breath. Breath is very subtle here. Attention is still in the flow, but less in the physical breath. It is more on the edge, the borderland of experiencing the Prana as energy in itself, rather than a manifest flow of material breath.One-pointedness and non-attachment: At this stage it is imperative to practice the companions of one-pointed concentration (Yoga Sutras1.30-1.32,3.1-3.3) and non-attachment (Yoga Sutras1.12-1.16). The ability to concentrate means having the ability to stay with the feeling of joy arising from the central flow of Prana. The ability to remain non-attached means that as the stream of thought impressions naturally increases, they can be allowed to rise and fall on their own accord, while the attention remains focused. The aspirant remains undistracted, unaffected, and uninvolved.It means cultivating determination, or Sankalpa. Long before the coming of the Kundalini Shakti is Sankalpa Shakti, the Shakti of determination.If this concentration and non-attachment can be maintained, while the Prana flows in Sushumna, one is ready for the next step on the journey, which is Kundalini Awakening itself.


4) Kundalini Energy is Awakened

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#4:Awakening the Kundalini energy: After one is well established in the ability to balance the Prana between Ida and Pingala (section #2), and causing it to flow in Sushumna (section #3), the resulting sense of peace and joy is the foundation for the next step, which is awakening the Kundalini itself.Kundalini Awakening is for all: Regardless of what religious, spiritual, or meditation tradition one follows, the awakening of this Kundalini energy, by whatever name you call it, is a most innate and essential part of spiritual advancement, unfoldment, or realization. It may seem different when colored by different cultures, but the fundamental experience of the energy is there nonetheless.Preparation is imperative: It is easy to read the descriptions in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural desire, that is useful if properly channeled into the motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If one is not ready, it can be like putting too much electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy vehicle, the breath a balanced channel of energy, and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices, including systematic introspection and the various breathing practices.Mediate and immediatemethods: When one questions how to awaken Kundalini, the question usually refers to the specific technique that is used. However, Kundalini Awakening may ultimately occur with all methods, even those that do not seem to be directly related to Kundalini. Thus, we have two general approaches with the various practices, those that are moreimmediateand those that are moremediate. The specific practices may overlap, or be part of both approaches.Immediate methods:Immediatemeans direct; not acting through a secondary agency, method, or practice; the quicker, more forceful approach. Theimmediateor direct approach might involve the various asanas, locks, and breathing practices, as well as more intense meditation practices. It may include Hatha Yoga, Kriya Yoga, Kundalini Yoga, Raja Yoga, and Tantra Yoga. With these approaches, it is important to have external guidance so as to learn properly.Mediate methods:Mediatemeans indirect; acting through a secondary agency, method, or practices; the slower, more gentle approach.Themediateor indirect approach might involve religious rituals, Bhakti Yoga (devotional), Jnana Yoga (self-enquiry), Karma Yoga (action in the world), simple mantra chanting, gentler meditation focusing on more gross level objects. These approaches are more suited to practice without guidance, though it is beneficial and recommended.Methodsof awakening Kundalini: For the intentional, immediate or direct awakening of Kundalini, there are several categories of practices, and these are generally chosen in alignment with one's particular teacher and tradition:1. Physical: These methods involve Hatha Yoga postures, Mudras (gestures), and Bandhas (locks).2. Breath: Vigorous breathing practices (Pranayama), along with the Bandhas, and breath retention.3. Meditation: The intensity of concentration leading to Meditation and various levels of Samadhi.4. Mantra: Some of the Mantra schools work with subtle vibrations to awaken the various aspects of latent energy.Hatha Yoga leads to Raja Yoga: It has been mentioned insection #2that the purpose of Hatha Yoga is balancing Ida and Pingala. In addition, as is stated in the Hatha Yoga Pradipika, Hatha Yoga is preparation for Raja Yoga, which is the science of self exploration and meditation. Raja Yoga is succinctly summarized in theYoga Sutrasof Patanjali. (See also theList of 196 Yoga Sutras)Kriyasare signposts: Sometimes there might be bursts of energy, called Kriyas, which cause a jolt throughout the spine (meru danda) and the body. They may be sharp, quick, and mild, or they may come as a powerful jolt that causes the body to jump. Such a jolt may come from time to time in meditation, experienced as a single burst of energy. These often bring varying degrees of fear, as they may seem to be a threat to our existence.Gradually, as the energy is understood and assimilated, the Kriyas come more like a quick wave of reassuring warmth, which brings a wave of peace. They serve as gentle reminders of progress on the spiritual journey.Kriyas are neither seizuresnor Kundalini: When not understood, these Kriyas can be confused with seizures because of the way they cause a jolt in the nervous and muscular systems. Because of the warmth or peaceful feeling that can come with, or after the Kriyas, they can be confused with Kundalini Awakening, which they are not. Once again, they may be pleasant experiences that serve as inspiration along the journey.ReversingPrana and Apana Vayu: The five Vayus have been explained in sectionsection #1. Of particular importance are Prana Vayu, which is an upward flowing energy, and Apana Vayu, which is a downward flowing energy. To repeat from that section:One of the ways of describing the process of intentional Kundalini Awakening is that these two energies are intentionally reversed through a variety of practices. Reversing the energy causes the Kundalini at the base of the subtle spine to awaken, and to begin to arise. Although this is not necessarily an easy thing to do, it is very useful to know that there is a basic simplicity to this process, that of reversing these two energy flows.Three paths of Tantra: Of thethree pathsof Tantra,Kaula Tantrabegins with practices in the first chakra, muladhara chakra, and emphasizes external practices.Mishra Tantraworks more with the middle chakras, dealing both with the external and internal, whileSamaya Tantraworks with the upper chakras, dealing solely with the internal practices.Shaktipata: Along the way, some of the obstacles may be removed, as well as glimpses of Kundalini Awakening be given through Shaktipata, the gift of consciousness called grace (kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. It may come in a single, large burst, though more often it comes in smaller experiences along the way. As described insection #6, Shaktipata may come after all of the preparation and practices, as means of removing the final barrier.Signs of Kundalini Awakening: There are various signs and symptoms of Kundalini Awakening, and these may be of varying duration and intensity. Some of the experiences may seem similar to those of Prana flowing in Sushumna, though the intensity is quite different. The specific experiences may also vary from person to person, and the words used to describe the experiences may be different. The nature of the experience is also affected by the degree to which the individual chakras are involved in the energy increase. However, there are some general signs and symptoms that are commonly reported: Involuntary jerkiness or shaking in the body Intense feelings of pleasure or bliss Feelings of cold in the body Intense heat in the spine, or a particular chakra, as if molten metal were flowing in the spine Striking flows of energy, like electricity or internal lightning bolts Feelings like snakes or ants crawling on the body, particularly along the spine, or between the feet and head Mudras (hand gestures), Bandhas (locks), Asanas (postures), or Pranayama (breathing practices) may come spontaneously rather than being intentionally practiced A sense of confusion or uncertainty about what is happening in these experiences Spontaneous emotional shifts or mood swings Increase in the experience of inner colors and lights Inner sounds, such as musical instruments, buzzing, roaring, or thunder Waves of creative, intellectual, or spiritual insightsAs was noted insection #3, it is useful to be aware of the difference between Sushumna Awakening and Kundalini Awakening, as these are different degrees of the flow of energy.Integratingthe experiences: The more thoroughly one has prepared for the experience of Kundalini Awakening (as describedabove), the more naturally it can be assimilated and integrated. As with preparation, it is important to continue to work with stabilizing body, breath, and mind. It means eating good food, having daily exercise, and getting regular sleep. Continuing with life activities, and being with other people and guides is an important part of the process. The integration of Kundalini Awakening brings about a positive reorganizing or transformation of the physical, subtle, mental and emotional aspects of a person. It does not mean that one is enlightened, but it is an important step along the way.Describing the experience: The results of Kundalini Awakening can defy description, or may be described in many different ways, using the language and inflections of the individual person. Following is one description of Kundalini Awakening from Gopi Krishna, as described in his book entitledKundalini: Path to Higher Consciousness. Notice that this description involves Kundalini Awakening, but falls short of merging with the Absolute reality, the completion of the experience of oneness (Saying thisfalls shortisnotmeant as a criticism. Rather, his words well describe a certain stage of practice. He may describe the further stages elsewhere in his writings. The later stages are captured in quotes at the end of the section onKundalini rising to Sahasrara). There still remains ahereand athere, ameand theotherobjects. There is still an observer, the process of observing, and the objects being observed. In any case, reading of such an experience, or better still, experiencing such an experience, can be very inspiring."Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal cord. Entirely unprepared for such a development, I was completely taken by surprise; but regaining my self-control, keeping my mind on the point of concentration. The illumination grew brighter and brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body, entirely enveloped in a halo of light. It is impossible to describe the experience accurately. I felt the point of consciousness that was myself growing wider surrounded by waves of light. It grew wider and wider, spreading outward while the body, normally the immediate object of its perception, appeared to have receded into the distance until I became entirely unconscious of it. I was now all consciousness without any outline, without any idea of corporeal appendage, without any feeling or sensation coming from the senses, immersed in a sea of light simultaneously conscious and aware at every point, spread out, as it were, in all directions without any barrier or material obstruction. I was no longer myself, or to be more accurate, no longer as I knew myself to be, a small point of awareness confined to a body, but instead was a vast circle of consciousness in which the body was but a point, bathed in light and in a state of exultation and happiness impossible to describe."


5) Kundalini Rising

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#5:Leading theKundalini upward: After Kundalini Awakening (section #4), its full force is then guided through the Sushumna channel, much like the Prana that came before (though now in its full force), systematically piercing, and moving through one after another of the chakras along the way. Kundalini Awakening is followed by Kundalini Rising. After Kundalini Rising, the Kundalini is guided to the Crown.The seven major chakras: As was described insection #1, the energy of Prana flows in the nadis, and the major vortices of the energy intersections are the chakras. Energy is concentrated and stored at these chakra intersections. They are the subtlety which is underneath, or provides the support for the nerve plexuses along the spine.Briefly, the seven major chakras are:1. Muladhara: coccyx, base of the spine, at the perineum2. Svadhistana: sacral plexus, genital area3. Manipura: solar plexus, navel center4. Anahata: cardiac plexus, heart center5. Visshuddha: thoracic plexus, throat center6. Ajna: pituitary center, eyebrow center7. Sahasrara: crown of the headAs the Kundalini moves upwards during the phase of Kundalini Rising, it encounters and fills each of the lower chakras, one after the other. The Ida and Pingala nadis, coursing through the chakras, are felt more deeply, and seen as well.During Kundalini Rising, each of the chakras is experienced in its subtler and subtler ways, including the subtler aspects of the five elements and the tenindriyas, which are associated with the first five chakras:

Three groups withinsix chakras: The chakras function within three general groups of process, going along with a predominance of the three primal elements or gunas:1. Tamas: The first two chakras relate to the primal activities that operate in relation to the physical world, including the drives for self-preservation and procreation, effectively obscuring higher experience.2. Rajas: The third and fourth chakras, the navel and the heart centers, involve a subtler relationship with the world, working with one's individuality rather than just engaging the physical world.3. Sattva: The fifth and sixth chakras, the throat and the eyebrow centers, begin movement away from the outer towards the inner world of purity, intuition, creativity, and wisdom, from which the outer arises.Openand Closed chakras:If a chakra isopen, then Kundalini Rising continues to upwards to the next chakra. If they are allopen, then it rises all the way to the Sahasrara.However, this is commonly thought of in an opposite way. If a chakra isclosed, then the Kundalini stops its upward journey, and one experiences that chakra more fully in an external way (what is typically calledopen). This can seem to be evidence of anopenchakra, but the fact that the Kundalini does not keep going upwards means that the chakra is actuallyclosed.Three knots or granthisare broken: Along the Sushumna channel there are three knots (granthis) of energy that will be broken or untied along the upward journey of Kundalini Rising, allowing the flow to go into and through the various chakras above that point: Brahma granthi: Blocking the flow from the first chakra, the root chakra, muladhara, upward to the others; related to bondage to desires. Vishnu granthi: Blocking the flow from the third chakra at the navel, manipura, upward to the fourth chakra, anahata, the heart; related to bondage of actions.

Rudra granthi: Blocking the flow beyond the sixth chakra between the eyebrows, ajna chakra, upwards towards sahasrara; related to bondage of thoughts (compared to pure knowing).Urdhva retas or upwardtraveling:The energy which is normally dissipated in the lower chakras can be rechanneled to the upper chakras through Kundalini Rising, not being released outward from those chakras, and brought further up the Sushumna nadi towards the upper chakras. Such practices as siddhasana (the accomplished pose), mahamudra (an asana), kapalabhati (a breathing practice), and mahabandha (locks) are used along with concentration of the mind. This allows the lower energy (retas) to move upward and become transformed into a higher energy (ojas), sometimes called effulgent, vital, creative, or spiritual energy that is used for higher realization.To rise part wayis most common: It is most common for the awakened Kundalini to rise only to one of the lower chakras, rather than to awaken and arise through all of the chakras, all the way to the crown. Having the Kundalini awaken and even partial Kundalini Rising is an encouraging and inspiring experience. It is also an experience to observe with humility, as the ego can claim ownership of the experience and delay further advancement.ConfusingPrana and Kundalini: It was already described that when Ida and Pingala are balanced, and Prana begins to flow in Sushumna channel, there comes feelings of peace and a calmness of mind. While this is definitely a desired step along the way, it is sometimes confused with Kundalini Awakening. Sometimes there are jerks and jolts in the nervous system that come along with this; these too are not Kundalini Awakening or Kundalini Rising. It is useful to be aware of the difference between the flows of Prana and full Kundalini Awakening and Kundalini Rising. Then, when those very useful steps along the way come, they are seen as signposts, and as inspiration for the deeper experience.Kundalini itself becomes a guide: As the sadhana (practices) progress, Kundalini itself becomes a guide. This does not mean that one does not follow external guidance, nor does it mean not questioning the validity of inner insights that might be mental habits masquerading as inner wisdom. Rather, it means that there is a magnetic pull, a directing energy that comes from the Kundalini Shakti itself, which is drawing one towards home through Kundalini Rising.Shakti becomes like a lion: While the energy of Kundalini Shakti is a guide, it is also like a lion that is running through the body and the mind, searching out and eating away the imperfections that remain. If one is not prepared for this, it can be very shocking and difficult to integrate into daily life. This is not said to cause fear, but respect for the journey. Once again, it means that it is necessary to prepare for the onslaught of such intense purifying experience. If one is not prepared, then the experiences from Kundalini Rising that should bring joy brings physical or mental suffering instead. Paradoxically, notice that if one does not purify, no progress is made, while at the same time, the progress itself brings purification.Purify to be ready to purify: To prepare for this intense purifying experience requires preparing, by doing the grosser aspects of purifying through work with thebody, breath, and mind. This is done throughintegrating practicessuch as meditation, contemplation, prayer, and mantra. The practices ofYoga Nidraandbhuta shuddhi (chakra meditation)are very useful. Notice the way an athlete will practice intensely to gain strength and stamina. Then there is a period of rest before the day of the athletic event. At the time of the event there is an intense outpouring of effort. The same is done with Kundalini Awakening and Kundalini Rising. First, you purify and practice. As you do this, you live your daily life. Then, after being fully prepared, there comes the times of advancement in the experiences.Awakening versus leading Kundalini: The process of Kundalini Awakening is not only one of awakening the energy, but also of leading it upwards, through each of the chakras. The many practices with body, breath, and mind, each have their effect on these various centers, and pave the way for the Kundalini Rising to further upward over time and with practice.Kundalini AwakeningHomepage

6) Kundalini rises to Sahasrara, Crown Chakra

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#6:Joining Kundaliniwith the crown chakra: After the upward journey of Kundalini, coursing through the Sushumna channel and the chakras along the way (section #5), it is finally brought to the crown chakra, Sahasrara. This union is the Realization of the Absolute, and is the meaning of Yoga.

See alsothe article:Bindu: Pinnacle of Yoga, Vedanta and Tantra

It usually comes in bursts: There are stories of some person suddenly having an instant awakening and complete transformation, reaching the absolute height of spiritual realization, and having all of their latent impressions (samskaras) that drive karma removed. While this might be theoretically possible for anyone, it is much more common that the awakening and realization of union comes in small parts, much like sparks compared to a lightning bolt. Such bursts can be extremely insightful, peaceful, and motivating. In such moments there may come a flash of insight about some aspect of reality, philosophy, or divinity. Previous issues or questions might become resolved in a moment. In any case, such experiences inspire one to gently continue on the path.Fear may come: Experiences, even those flash-like glimpses, might come as a complete surprise, in moments when least expected. Often such experiences show us, in one way or another, that the reality of the world and ourselves is not the way it appears in the external way. While the experience may be very peaceful and inspiring, it is also common for there to be a wave of fear. It is a natural part of the process, and is a reaction to the fear of death. It is not that death is immanently coming to the physical person, though some old ideas or impressions might be releasing.Preparation is imperative: To repeat from earlier, it is easy to read the descriptions in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural desire, that is useful if properly channeled into the motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If one is not ready, it can be like putting too much electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy vehicle, the breath a balanced channel of energy, and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices, including systematic introspection and the various breathing practices.Balanced Ida and Pingalais a key: As was already mentioned insection #2andsection #3, balancing Ida and Pingala, and having Prana flow in Sushumna are extremely important preparations, that also bring their own benefits of inner peace. The value of gaining mastery in thebreathing practicesthat support this centralized flow of Prana cannot be overemphasized.There is no longer an unconscious: Once the Kundalini Shakti attains the state of union with the pure consciousness at the sahasrara, there is no longer any unconscious during that time. There is no longer a latent aspect, as full illumination has come, eliminating this polarization of active and latent. Awareness of the body and the external world is withdrawn into the highest samadhi.Body is in mind; mind is notin body: One comes to see in experience the truth that all of the body is in the mind, but that not all of the mind is in the body, as it usually seems. To the external view of other people, the body of one in this heightened state of union may appear to be dead. It may be cold to the touch, and there may be no perceptible vital signs, such as a pulse. The body continues to function so that it might be used again after the individuality returns.Involution and evolution: The process towards realizing and abiding in pure consciousness is one of evolution. The involution of consciousness into the human being is conceptualized as being a process of the creative energy of Shakti condensing further and further into solid form, and falling asleep at the first chakra, at the perineum near the base of the spine. The process of Kundalini Awakening reverses this involution until the full potential of the human is realized in the return to the pure consciousness.Pushing or pullingthe Kundalini: With the goal being the merging of Shiva and Shakti, the latent with the creative, there are two general approaches. Most of the work with Kundalini Awakening, both the preparation and the awakening itself, are done from the lower chakras. The process is one of awakening andpushingthe energy upwards in one way or another. A more direct approach for those who are prepared is topullthe energy upward by working directly with the chakras between ajna chakra (eyebrow center), and the subtler chakras between there and the sahasrara (the crown chakra).Tantra and sahasrarachakra: Of thethree paths of Tantra, which are Kaula, Mishra, and Samaya Tantra, the path ofSamaya Tantraand Sri Vidya emphasizes meditation in the Sahasrara chakra.It is the highest of the paths of Tantra and Yoga meditation.(See alsoYoga SutrasandSix Schools of Indian Philosophy)Between ajna and sahasrara: From the ajna chakra at the eyebrow center, the journey is up the brahma nadi, an extension of the Sushumna channel. This may be first experienced in the dark field of mind as a black object, lingam, circle, or tunnel entrance. Along the journey to the sahasrara chakra at the crown of the head (also known as the thousand-petalled lotus or brahmarandra), there are other chakras, bindus (points), and levels of consciousness that are encountered and transcended. To go through these levels (calledpiercing the bindu) can seem like explosions or crashing through walls. If awareness does not stop at one of these points along the way, it comes to the union of the individual and the Absolute.See alsothe article:Bindu: Pinnacle of Yoga, Vedanta and TantraBeyond the chakras: While the chakras are studied and explored in the earlier stages, there comes a point where the student comes to know the science beyond the chakras. This learning is given in complete stillness and silence, subtler than all of the sounds and forms related to the chakras. This knowledge is not available in any book or school, and can happen wherever the aspirant is physically located, whether close or far from any geographical location in the world or physical teacher. Some schools of meditation say that the student should study the chakras in depth. Others say that this is a waste of one's life, and that it is better to know the chakras only well enough that you recognize them when their features flash in awareness, devoting your energies to the teachings and realities beyond, seeking the greater knowledge called mahavidya.Guru HYPERLINK "http://www.swamij.com/swami-rama-guru.htm"

Guru chakra: Beyond the first six chakras, between there and the crown chakra, many other chakras, levels, or layers of reality are experienced. For the aspirant who is willing to do so, the guru chakra is used to purify the mind and to bring down spiritual truths. "Gu" means darkness and "ru" means light.is the light that dispels the darkness of ignorance. Guru is not any person, although guru may operate through a person. Guru is actually the higher knowledge itself. Guru chakra is the doorway to that knowledge, to the wisdom and guidance of the teacher within. The sixth chakra, at the eyebrow center, is called ajna chakra, which includes "a" and "jna", which means the centerwithoutknowledge or withlittleknowledge ("a" iswithoutand "jna" isknowledge). Guru chakra is experienced in the forehead, and is also calledjnanachakra, or the centerwithknowledge. The knowledge of ajna islowerknowledge, while the knowledge of jnana ishigherknowledge. The yogi invites all of the thoughts and samskaras to arise in the mind field of ajna chakra and offers them into the higher knowledge, the triangular shaped fire of guru or jnana chakra (Ajna and guru chakras are also calleddrikutiandtrikutirespectively). From that process the pathway is cleared, and higher wisdom and teachings come down to the ajna. Eventually, awareness itself travels upward, receding through and beyond, to That which is the final abode, the Absolute, the union of Shiva and Shakti.See alsothe articles:Guru and the Light WithinGuru and Divine GraceTripura:Trimeansthree, andpurameanscity.Tripurais the consciousness that operates in thethree citiesof Waking, Dreaming, and Deep Sleep, as well as the Conscious, Unconscious, and Subconscious aspects of mind. Sometimes conceptualized as the divine feminine (Shakti), compared to the divine masculine (Shiva), she permeates thethree citiesof the Gross world, the Subtle plane, and the Causal reality.Tripuraalso permeates the many other trinities such as the beingness inherent in past, present and future. This is a Tantric rendering of the three levels of consciousness mapped out by the OM Mantra symbol, and its levels of Vaishvanara, Taijasa, and Prajna. Dedication, devotion, love, and surrender into this creative source or divine Mother is one of the finest aspects of Tantra as a direct route to Realization. Some conceptualizeTripuraas an anthropomorphic deity, while the subtler practices are directed towardsTripuraas formless, thatfourthstate beyond the otherthree cities. TheBinduof Sri Yantra is the symbol of this highest transcendent Reality. The quality of thethree citiesis an aspect ofOM Mantra,Gayatri Mantra, andMahamrityunjaya Mantra.Video animation of the chakras of Sri Yantra (19 seconds):

Shaktipata: When all of the other practices have been done, and the final barrier is encountered, that may be removed by the force or grace of Shaktipata, which means the bestowing of Shakti. It is given through the gift of consciousness called grace (kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. The experience of Shaktipat is consciously experienced in an intense way. It may come in a single, large burst, though more often it comes in smaller experiences along the way, with each adding insight, as well as impetus and inspiration for further treading of the path. It may come through the physical vehicle of a person or by transmission at a separate time and place, independent of the presence of any person.See alsothe articles:Guru and the Light WithinGuru and Divine GraceSat chit ananda: The realization of the true Self is best described as indescribable. However, for convenience sake it is sometimes described as being the nature of sat, chit, and ananda. Sat means existence itself. Chit means consciousness. Ananda means bliss.Cosmic consciousness: Richard Bucke describes the direct experience of the whole of consciousness in his 1901 book,Cosmic Consciousness. It is a description of attaining subtle realm experience, and the "conception" of the whole of the universe. This is coming close to the realization of the union itself with the whole, though still somewhat short of that realization."Like a flash there is presented to his consciousness a clear conception (a vision) in outline of the meaning and drift of the universe. He does not come to believe merely; but he sees and knows that the cosmos, which to the Self Conscious mind seems made up of dead matter, is in fact far otherwise - is in very truth a living presence. He sees that instead of men being, as it were, patches of life scattered through an infinite sea of nonliving substance, they are in reality specks of relative death in an infinite ocean of life. He sees that the life which is within man is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any pre-adventure all things work together for the good of each and all; that the foundation principle for the world is what we call love, and that the happiness of every individual is in the long run absolutely certain. The person who passes through this experience will learn in a few minutes, or even moments, of its continuance more than in months and years of study, and he will learn much that no study ever taught or can teach. Especially does he obtain such a conception ofthe whole, or least of an immensewhole, as dwarfs all conception, imagination, or speculation, springing from or belonging to ordinary Self Consciousness, such a conception as makes the old attempts to mentally grasp the universe and its meaning petty and even ridiculous."The student rejoices: In the text,Vivekachudamini(The Crest Jewel of Discrimination), Adi Shankaracharya relates a symbolic story of the interaction between a teacher and a student. Shankara writes of the final joy of realization of the Absolute, where the student cries out:"The ego has disappeared. I have realized my identity with Brahman [the word for the absolute reality] and so all my desires have melted away. I have risen above my ignorance and my knowledge of this seeming universe. What is this joy that I feel? Who shall measure it? I know nothing but joy, limitless, unbounded!"The ocean of Brahman is full of nectar--the joy of the Atman [the individual Self]. The treasure I have found there cannot be described in words. The mind cannot conceive of it. My mind fell like a hailstone into that vast expanse of Brahman's ocean. Touching one drop of it, I melted away and became one with Brahman. And now, though I return to human consciousness, I abide in the joy of the Atman."Where is this universe? Who took it away? Has it merged into something else? A while ago, I beheld it--now it exists no longer. This is wonderful indeed!"Here is the ocean of Brahman, full of endless joy. How can I accept or reject anything? Is there anything apart or distinct from Brahman?"Now, finally and clearly, I know that I am the Atman, whose nature is eternal joy. I see nothing, I hear nothing, I know nothing that is separate from me."OM, shanti, shanti, shantiOM, peace, peace, peace

Breathing Practices andPranayama in Yogaby Swami Jnaneshvara BharatiHomepage

Preparation for meditation: In Yoga Meditation, breath training is essential preparation for deep meditation and samadhi, on the path to Self-Realization. Breath is the bridge between the body and the mind. Regulate breath, and the body and mind will follow.

Very Important Article:Diaphragmatic breathingDiaphragmatic Breathing for Advanced Yoga Meditation(More from YouTube of Swami J)

Brief descriptions: Below are brief descriptions of a broad range of breathing practices. These outlines give general descriptions, and are not intended to be complete instructions in doing the practices. To do the practices, it is important to have personal training, not merely relying on written words.Contents of this page:

Basics of Breath

Breath awareness

Diaphragmatic breathing

Irregularities of breath

Nasal wash

Sandbag

Crocodile posture

Corpse posture

Soham mantra

Balancing Breathing

Alternate Nostril breathing

Balancing breath by using the mind

Two-to-one breathing

Ujjai

Brahmari

Spinal breath

Walking breath

Agnisara

Vigorous Breathing Practices

Deergha swasam (Complete Breath)

Kapalabhati (Shining skull)

Bhastrika (Bellows)

Agniprasana (Breath of fire)

Advanced Practices

Retention

Bandhas

Elongating breath

Practices are known by different names: To avoid confusion, it is useful to note that the collective practice, of which breathing and pranayama practices are considered a part, may be known by different names when used by different modern teachers. This is particularly true with the practices dealing with the spinal energy and the vigorous practices. The breathing and pranayama practices may be known collectively, or considered to be part ofpranayamaalone,hatha Yoga,raja Yoga,kundalini Yoga,kriya Yoga,tantra, or simplyYoga. Other systems will use the practices as part of a modern trademarked or brand name Yoga practice, such as those containing either a Sanskrit word or a man's name (See the article onModern Yoga versus Traditional Yoga).Online practices: A few online, recorded breathing practices are at thislink.topBasics of breathRemember to build the foundation: First, you establish the basics of breathing. If you will quickly scan the topics listed in this section, immediately below, you will see that they are not so much breathingtechniquesas they are methods of establishing basic breathawareness, and elimination of irregularities.With breath training, one of the biggest mistakes is to skip the foundation, and go directly into the techniques themselves.The science of breathbeginswith awareness,andendswith awareness.It begins and ends with awareness: Breath awareness is so important that, in a sense, you can say that the whole science of breath begins with awareness, and ends with awareness. Everything else, in the middle, is preparation for awareness.The finest bridge between body and mind:Breath is a bridge between the body and the mind. When trying to meditate it is extremely common to have tension in the muscles and noisy thoughts in the mind. The nervous system is the arbiter between the tense body and the noisy mind. One of the best ways to regulate that nervous system, and in turn the body and mind, is through the breath. This has been known by the Yogis for thousands of years, and has also come to be widely known in recent years by the modern medical and psychological community.

Value of Soham and breath:One of the finest, easiest, and most direct ways to train the breath, and in turn, regulate the nervous system, relax the body, and quiet the mind is through Soham mantra practiced at a steady, slow speed, with exhalation somewhat longer in duration than the inhalation. Click herefor a description of Soham Mantra. Click herefor an online practice of Soham Meditation.

Click herefor a CD of the same practice.

topBreath awareness:Have an attitude of curiosity: The entire science of breath begins with awareness of what the breath is doing. To do this means to have an attitude of being an explorer, an interior researcher. It means cultivating an attitude of curiosity that allows you to wander around inside of yourself noticing the way in which breath operates.It's like the way a child might take apart a toy to see how it works, only in this case nothing is being taken apart. You are just being still, closing your eyes and snooping around the entire breathing apparatus, whether the gross body, or subtler aspects.Cultivate an attitude of curiosity,of being an explorer,an interior researcher.Bridge of nostrilsAwareness of the feel of the breath at the bridge of the nostrils is a very simple, straightforward, and highly effective meditation practice. It is the cognitive sense of touch, as the air is literally felt to come and go. To allow the breath to slow on exhalation is a further refinement, whereby exhalation is as much as twice the duration as inhalation. For even finer experience, allow there to be no pause between the breaths, with exhalation gently flowing into inhalation, and inhalation gently flowing into exhalation. This is excellent preparation for the subtler, more advanced practices.

topDiaphragmatic breathing:The diaphragm is a huge muscle that rests horizontally across the base of the rib cage. Imagine an oval shaped dinner plate, turned upside down, and inside your lower rib cage. The diaphragm is connected in the front, along the sides of your lower ribs, and also along the back.(seegraphic)Very Important Article:Diaphragmatic breathingDiaphragmatic breathingis one of the most importantfoundation practices for meditation.On inhalation, the diaphragm muscle contracts, and pulls downward, such that the ribs flare out slightly, and pulls the bottom of the lungs downward to bring in air. On exhalation, this releases and the air goes out. With deepdiaphragmatic breathing, the space just below the breast bone, at the upper abdomen pushes in slightly so as to exhale more completely.When the diaphragm is used for breathing, there is little motion in the lower abdomen, and the chest remains still. However, we lead stress-filled lives, and learn bad breathing habits, using the abdomen and the chest. This creates further tension that leaves us in a vicious cycle of mental chatter driving bad breathing and physical tightness, and the bad breathing, in turn, causing trouble to the mind.It is important to note that modern medicine has finally acknowledged what the yogis have known for thousands of years, that the breath is intimately connected to the autonomic nervous system and the mind. Even some hospitals and medical establishments are now willing to train people in breath regulation.We need to consciously practicediaphragmatic breathing. This involves a retraining program, and while another person can teach us how to do it, it is actually a self-training program. Nobody can do the actual awareness and training for you.The benefits of learning and practicing diaphragmatic breathing are immense. Without it, it is unlikely that one will progress in meditation as a spiritual pursuit.topIrregularities of breath:Building on the foundation of a genuine interest in exploring breath from within, we can then begin to work with the irregularities of the breath.Irregularities caused by the mind: The body, breath, and mind are linked. If there are jerks, pauses, shallowness, and noisiness in the breath, they are being caused by the mind. The breath and body simply cannot operate without receiving instructions from the mind. So, if the breath is irregular, it is because of the irregularities in the mind.To beawareof andeliminatejerks, pauses, shallowness, and noiseis a most important practice.Removing irregularities: However, you can consciously regulate the breath, so as to remove these irregularities. The major irregularities of breath are: Jerks Pauses Shallowness NoisinessWorking with breath helps the mind: The beautiful thing is that, if you eliminate the irregularities from the physical breath, it has an extremely beneficial effect on the mind as well. When the breath becomes smooth, continuous (without pauses), slow, and quiet, the mind comes along, and also becomes calm and peaceful. The body also comes along, and relaxes much more easily.topNasal wash:Allowing the breath to flow smoothly: There is a simple technique that is called nasal wash (Jala Neti) in which warm, slightly salted water is flowed from a container into one nostril, and then allowed to flow out the other nostril. The salt is mixed into the water so as to have approximately the saltiness of tears. A pinch of non-iodized salt in a half-cup of water is about right. The nasal wash has a cleansing effect that allows the breath to flow much more freely. Thus, this cleansing also has a calming effect.Commercial neti wash containers are available, or you may find you can use a cup. To find them on internet, search the keywordsneti pot,jala neti, ornasal cup. You can also getNeti Pots from Amazon.com.topSandbag:Awareness and strength: When you are first learning breathing practices, including breath awareness and diaphragmatic, the use of a sandbag can both increase awareness and strengthen the diaphragm muscle.The sandbag is about 10-14 pounds, and is placed on your upper abdomen and lower chest area while you lie in the corpse posture. The weight will significantly increase your awareness of breathing in this area, and will also force the muscles to push against the weight of the sandbag, making them stronger.Sandbags are commercially available, or you can make your own. One alternative is to purchase a 10 pound (or 5kg) bag of rice. Wrap it in a cloth or a towel, or put it in a pillow case, and place that on your upper abdomen / lower chest. After you have practiced with it long enough, you can eat the rice!topCrocodile posture:Automatically breathe from the diaphragm: The crocodile is a particular posture in which you are lying on your front side, with your abdomen and lower chest on the floor, and your legs stretched out behind you. Your forehead rests on folded arms, with your upper chest lifted off the floor. In this posture, you will automatically breath from your diaphragm. Your chest will automatically be still.By practicing this posture, two things happen. First, you get the relaxation benefits in the moment, from breathing diaphragmatically. Second, you can internally pay attention to the feel of the breath, and notice the stillness of the chest, the immobility in the lower abdomen, and the strong way in which the diaphragm is operating. By observing this internally, it is then easier to take this awareness and method with you when you leave the posture.topCorpse posture:Variety of practice in corpse posture: The corpse posture is lying on your back, allowing your body to act like a corpse. In this posture, you can do a variety of awareness and mental regulation exercises. You can: Observe the rise and fall of the abdomen at the navel center. Observe and eliminate jerkiness. Be aware of, and eliminate pauses. Gently allow the breath to slow down naturally. Allow breath to be so smooth that it is quiet. Imagine energy of breath is flowing up and down the spine.Before meditation: To spend a few minutes in the corpse posture, being aware, and removing irregularities is a very useful practice to do before meditation.topSoham mantra:Universal mantra: The soham mantra has been called the universal mantra because of the fact that its vibration is already a part of the breath, and everybody breathes.Sooooo...is the sound of inhalation, andHummmm...is the sound of exhalation. There is a separatearticle on Soham Mantra, anOnline Practice, and aSoham CD.topBalancing breathingPeople often speak of gettingbalancedorcentered. The mental and subtle energies in the body get out of alignment and cause disturbances in the body and mind. Beingcenteredhas to do withbalancingthe energy on the left or right sides of the body. Many of that practices deal directly or indirectly with this process.Essential for meditation: For advanced meditation, it is essential that one balance the breath and these energies, along with the mind.See also the descriptions ofBalancing Ida and Pingalain theKundalini Awakeningarticle.topAlternate Nostril breathing:Whenthe energy is not balanced, one of the most visible ways in which this is seen, is in the nostrils. Most of the time, one or the other nostril is more dominant, allowing air to move more freely. This is quite a natural process. However, when they are flowing evenly, the mind really likes to be quiet and meditate.Alternate Nostril breathing is a method where you consciously work with that energy by regulating the physical breath in one or the other nostril. This in turn effects the energy and mind. It brings balance, and allows the energy to flow in the center, rather than on the left or right side.To control the flow of breath, one usually begins by using their fingers to block off one nostril so as to allow the other to flow. Then, the fingers are moved so as to block the opposite nostril, and allow the previously blocked nostril to flow. This cycle will be repeated several times.One method of alternate nostril breathing that is easy to understand (when written down like this) is to exhale and inhale from one nostril five times. Then, do five times with the other nostril. That is called a "round." Doing three rounds is a complete practice. There are a variety of different patterns of doing alternate nostril breathing (such as the five on each side method).This physical act really does have an effect on the autonomic nervous system, and allows one to become "centered" in such a way that both nostrils are flowing smoothly. In this state, the mind is also quite relaxed.Gradually, one learns to do this with attention, not the fingers, allowing attention to move from one to the other nostril. One sits quietly, with eyes closed, and simply places attention on the nostril.topBalancing breath by using the mind:Going along with the Alternate Nostril breathing exercise, is the gradually acquired skill of opening a blocked nostril with the mind. Attention is directed to the nostril which is more closed, and in a short time it will open and flow freely. Then, one can shift to the other nostril and open it a bit more as well.In this way, the mind is used directly to regulate the breath and the energy flow that is more subtle than the physical breath. This is a real key to learning how to self-regulate your own energy system, whether used for meditation (which is what it is intended for), or for improving one's physical health. It is an important part of self-healing.topTwo-to-One breathing:In practicing basic breathing, you first learn to make the exhalation and inhalation of equal length, and then eliminate the irregularities mentioned above.Then, you practice making exhalation twice as long as the inhalation. For example, you may time your breath so that you exhale for a count of 6 seconds, and inhale for a count of 3 seconds, or about 6-7 breaths per minute.You work with the rates of breathing to find the most comfortable speed for you. For example, 4:2, 6:3, 8:4, 10:5, 12:6, where the first number is the number of seconds of exhalation, and the second (smaller) number is the number of seconds of inhalation. You can simply count internally for a minute or so, and then let go of the counting so as to just practice and observe the breathing.Two-to-One breathing has a very relaxing effect on the autonomic nervous system and is great preparation for meditation.topUjjai:In Ujjai breathing, the glottis is partially closed. The glottis is that part in the throat area that closes when you swallow, but which is open when you breath.When you partially close the glottis while breathing, you can hear a sound resonate from within, as well as feel a flow of air on the palate. A slightly different sound is heard on inhalation and exhalation.During inhalation, one tightens the abdominal muscles very slightly, and during exhalation the abdominal muscles are used to exhale completely.One feels the air and listens to the sound during the practice.topBrahmari:Brahmari means the "bee." In this practice the lips are closed, and you gently, smoothly make a sound like a buzzing bee in your throat. This simple practice is quite effective in making the breath smooth and allowing the mind to become quiet.You can feel the vibration of the sound in the areas of your throat, jaws, and mouth.This practice is so straightforward and useful that it can be taught to anyone, regardless of their background. It is best done for 2-3 minutes.topSpinal breath:There are a variety of practices with awareness moving up and down the spine with the breath. One may do this practice between particular energy centers (chakras) or form different shapes of the visualized flow, including elliptical or a figure-eight.(Spinal breath is part of theYoga Nidra CD)The most straight forward, and yet completely effective method is to: Imagine the breath flowing from the top of the head, down to the base of the spine on exhalation, and to Imagine the flow coming from the base of the spine to the top of the head on inhalation. This may be done lying down, or in a seated meditation posture.One may simply experience the breath, or may be aware of a thin, milky white stream flowing in a straight line, up and down.This practice is very subtle when experienced at its depth, and can turn into a profoundly deep part of meditation practice.Sometimes the breath practices along the spine are considered to be part of, one and the same with Kriya Yoga or Kundalini Yoga, as well as Raja Yoga or Hatha Yoga.See alsothe articles on sushumna awakening, kriya and kundalini Yoga in the:Sushumna page of Kundalini AwakeningtopWalking breath:Walking breath meditation is a wonderful Yoga practice that can be done right in the middle of daily life, andintegratesbody, breath, and mind.You count internally with exhalation and inhalation, and align this with the steps you are taking while walking. So, for example, you may count 4:4. This means as you walk, you exhale while you internally count off 4 paces. At the end of this, you start to inhale, and count off 4 paces. You count 4 paces with exhalation, and 4 paces with inhalation. You literally speak the numbers as you count them, but only internally, silently in the mind.Automatically, your breath becomes even. Automatically, your body and breath synchronize. Automatically, your mind synchronizes with the body and breath, by virtue of the internal counting. As you walk, you need to find the right pace that is comfortable, and in alignment with the speed you are walking. You might find that 2:2, 3:3, 4:4, 5:5 6:6, etc. is the optimum speed for you.As you get proficient with even breathing, you can shift to two-to-one breathing with walking, such as 6 paces with exhalation, and 3 paces with inhalation. Again, you need to find the pace that is comfortable for you. This practice can easily be done when you are walking even one or two minutes from one place to another. It brings great benefits, right in the middle of daily life, including a calm, peaceful mind and relaxation to the autonomic nervous system.ExhaleInhaleRatio

441:1

331:1

541.25:1

431.33:1

641.5:1

321.5:1

842:1

632:1

212:1

topAgnisara:This is an energizing practice done in a standing posture, slightly squatting, with palms of the hands on the knees. The emphasis is on a strong exhalation from the lowest part of the abdomen, pushing in, and rolling upward. Then, the inhalation is allowed to be a natural, effortless releasing.This practice is profound in re-balancing energy, and also helping the physical body. It is said that, if in a given day you do no other physical exercise, do this one practice. It needs to be demonstrated to be understood.topVigorous breathing practicesBuilt on foundation of breath awareness: Vigorous breathing practices are built on the foundation of breath awareness and the ability to balance the breath and energies.Often, students are taught to do vigorous breathing practices (and retention of breath, in the next section) without building a foundation of sound physical, mental, and emotional health, and of breath awareness and balancing.Don't hurt yourself: Failure to prepare can lead to physical, mental, and emotional problems, as well as social and family problems. These practices stir up energy, and one must be prepared to deal with that energy. Otherwise, it just turns into anxiety in the autonomic nervous system, and the negative consequences that come from that.With proper preparation, the vigorous breathing practices can be quite safe and useful for advancing in meditation. With proper preparation, there is no need for fear of negative consequences. However, without preparation, one is better off to simply not do these practices.Stay within your comfortable limit: At the same time, it is important to note the question of how much one does the practices. If one does only a few of these, such as about 10-20 at a time, or only a couple rounds of such a number, then there can be excellent benefit, with no negative consequences. The trouble can come when one starts to do these practices for longer periods of time, without having prepared.No single vigorous practice is essential: Like many practices in Yoga, these can be useful, but no one practice is absolutely essential. One can progress quite nicely without the vigorous practices. In particular, note the comments in the Advanced section about Elongating the breath. That is a gentle method that can be allowed to come slowly over time, and that also leads one to advanced meditation.topDeergha swasam (Complete Breath):Though not performed in a vigorous way, the Complete Breath is quite invigorating. The Complete Breath involves the abdomen, diaphragm and chest muscles. You breathe sequentially in three ways, and then reverse the process. First, inhale completely at the abdomen. Second, continue to inhale by filling in the mid-section, the area of the diaphragm. Third, continue to inhale by filling the chest, allowing the upper chest and the shoulders to rise. Then systematically release and empty from the upper portion, then the mid-section, and finally empty completely at the abdomen.The Complete Breath is good to do whenever you meditate. Even 2-3 breaths will have a useful effect.topKapalabhati (Shining skull):Also called the "Shining Skull" this practice emphasizes the exhalation in a very quick, thrusting motion at the base of the abdomen. The inhalation is then allow to release naturally. Unless there are health problems, most people can do this practice. To do a few before meditation, such as 10-20 or so can have a centering effect.topBhastrika (Bellows):Also called the Bellows, Bhastrika is a middle section breath, from the diaphragm. If one does a few of them, say about 10-20, it can have a calming, balancing effect. If more are done, such as in the 100's or more, it is best that one have a solid foundation of good health and stabilized mind.topAgniprasana (Breath of fire):Also called the Breath of Fire, this is a practice done in the middle section with the diaphragm used in a fast,strongmotion. During the practice there is an arching forward of the spine, and may involve bandhas (locks, described below). It is quite vigorous, and is best done only with a solid foundation of good health and well stabilized mind.topAdvanced breathing practicesAfter a solid foundation: When one has built a solid foundation of breath awareness and regulation, it is time to begin the process of going beyond the breath in awareness. Some of the methods are very strenuous, and others more gentle.Use your wisdom: In doing vigorous and advanced breathing practices or pranayama, using wisdom is the best guidance. It is important to know one's level of training and capacity. (See thenotesin the section above.)Simpler can be better: Ironically, for those who are willing to work with the mind directly, the simpler practices of awareness and gentle slowing of breathing can be the most profound and advanced. Breath and pranayama begin with awareness, and they end with awareness, as one then goes beyond breath and it's underlying energy or prana, to the levels of mind beyond.

topRetention:Causing energy to arise: There are a variety of forms of breath retention. These are very stimulating, and cause energy to awaken and arise. However, that energy needs to be trained to be used in positive ways. Otherwise the energy just becomes nervous tension.If you examine the effects of breath retention on the autonomic nervous system, you will see that it creates sympathetic arousal, or stress, unless one has advanced in their physical, emotion, and mental health to a certain point.Preparation is essential: The key to doing breath retention is that there must be preparation. As with the vigorous breathing practices, retention is not essential.Attaining a natural slowing to a 90-second breath, with no pauses is the preparation for retention(as described in the Elongating practice below).topBandhas:Locking the energy: Bandhas are "locks" in which the physical body, along with the energy is "locked" into place. Mula bandha: the Root lock, is done with muscles near the anus. Uddiyana bandha: the Abdominal lock, draws the upper abdomen upwards, towards the chest cavity. Jalandara bandha: the Throat lock, is done, as the name implies, with the throat. Maha bandha: the combination of the above three locks, done in unison, along with breath retentionThe Bandhas go along with the retention practices, and also regulate energy.Kechari mudra is done with the tongue, and is often done in conjunction with locks.Please note that the reason for putting the Bandhas in this Advanced section is due to the relationship with breath Retention. The Bandhas can be easily be practiced by most people when the periods of Retention are brief. Mula bandha, the root lock, can be done without retention, and is an aid to meditation.topElongating breath:In basic breathing, one eliminates the pause between the breaths. For one doing retention practices, which are different practices, a pause is intentionally created so as to arouse energy.Eliminate the pause completely: However, there is another way to deal with the pause and retention. That is, eliminate the pause completely, and then gently, over time allow the breath to elongate. Reflect on this for a moment, and you will come to see that elongating the breath gradually leads to a virtual retention of breath, though without actively restraining it. When the breath naturally becomes very slow, it is as if, it is not moving at all.Allowing breath to slow: Lie on your back in the corpse posture, and put your attention on the navel center, or going up and down the spine. You can gradually allow the speed of breath to slow, though still having no pause. 10 second breath: When you notice it naturally slow to about a 10-second breath (exhalation and inhalation), there will be relaxation. 15-20 second breath: When it slows naturally to about 15-20 seconds (3-4 breaths per minute) you will be quite relaxed (presuming it feels natural, not forced). 30-60 second breath: When it naturally slows to about 30-60 seconds for one breath (1-2 breaths per minute), you will be at the doorway of deep meditation, provided you are not straining, and do not sleep. 90 second breath: A rate of 90 seconds for one breath can be used as a target to aim for, allowing six months or more to reach this level. To do this naturally, without straining will probably require having a well balanced life, regular physical exercise, a healthy diet, and regular sleep. Towards samadhi: These slower breathing rates gradually move one towards deep meditation and samadhi. The masters: A Yoga master might have only one breath in 10 minutes (though we need not pursue this, or feel that this is necessary to have deep meditation or samadhi; actually it comes as a result of samadhi)The practice of eliminating the pauseand elongating the breath is amost direct route, or short cut.A short cut: This process of Elongating the breath is thus a short-cut (direct route) for most people. It is very gentle, and very loving to your body, nervous system and your mind. It allows you to progress at your own, natural rate.(During the breath practices on theYoga Nidra CDthe breathing naturally slows.)The simple is advanced: Oddly, this practice seems too simple, too basic, but this simple practice is profound and is quite advanced. This is one of the reasons that people are usually told to not meditate lying down. Usually you will go to sleep. For meditation, the corpse posture is an advanced practice.However, if you can lie down in the corpse posture, and yet remain wide awake while the breath slows, it will take you very deep. The key is to be gentle, patient, and to stay awake. Remember that it is best to have a healthylifestyle, good food, exercise, and regular sleep.Soham Mantra Meditationby Swami Jnaneshvara BharatiSwamiJ.comSoham in the spine and chakrasNatural mantra: The Soham mantra is a natural mantra because it is already part of your nature. Sooooo...is the sound of inhalation, and is remembered in the mind along with that inhalation. Hummmm...is the sound of exhalation, and is remembered in the mind along with that exhalation.Universal mantra: The Soham mantra has been called the univers

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