Surya Namaskara - A Technique of Solar Vitalization

Salute to the Sun

       Surya Namaskara is a series of twelve physical postures.  These alternating backward and forward bending asanas flex and stretch the spinal column and limbs through their maximum range. The series gives such a profound stretch to the whole body that few other forms of exercise can be compared with it.

       Most beginners will discover stiffness in their bodies from muscular tensions, tightness in the tendons and toxic deposits in the joints.  Stiffness, lack of coordination and the tendency to strain can all be overcome through practicing very slowly, with an emphasis on awareness and relaxation in each posture.  What little physical effort is applied then appears effortless.  Regular practice of surya namaskara is one of the most rapid methods of obtaining a supple body.

       The practice should be mastered by first becoming familiar with the postures individually and then as a whole.  Synchronizing the breath with the movements is the next step.  When this is achieved it will be found that the breathing sequence complements each posture, and to breath in any other manner would be awkward and difficult.  The basic breathing postures due to expansion of the chest and exhalation with  forward bending postures due to compression of the chest and abdomen.

Preparation

       Before commencing the practice, stand with the feet together, or slightly apart, arms relaxed by the sides of your body.  Close your eyes and become aware of the whole physical body.

       Develop awareness of your body as you would in the practice of yoga nidra.  Starting at the top of the head work your awareness down through the body, relaxing any tensions you find on the way.  Your awareness is like a torchlight piercing into the darkness of the body.

       Then develop whole body awareness again.  Ask yourself, how do I feel in relation to my body?  Am I relaxed and comfortable with myself?  Adjust your position so that you are more comfortable.  Feel that you are being pulled upwards by a thread attached to the top of your head.

       Now take your awareness to the bottom of your feet and feel the soles in contact with the floor.  Feel that your whole body is being pulled downwards by gravity and that all the tensions from the top of our head are being pulled down through your feet and into the ground.  At the same time be aware of the vital force moving up through your body, allowing you to maintain a relaxed and comfortable upright position.

       Be aware of this for a few moments and then go on to the practice of surya namaskara.

Position 1:  Pranamasana (prayer pose)

Stand erect with the feet together or slightly apart and close the eyes.

Place both palms together in front of the chest (namaskara mudra).

Maintain your awareness on the mudra, the pressure of the palms and the effect of this mudra on the chest area.

Mentally offer homage to the sun, the source of all life.  

Relax the whole body.

Breathing:  Breathe normally.

Mantra: Om mitraya namaha 

Position 2: Hasta Utthanasana (raised arms pose)

Raise and stretch both arms above the head, with palms facing upwards.

Keep the arms separated, shoulder width apart.

Arch the back and stretch the whole body.

Stetch the head as far as back as is comfortable possible and be aware of the curve of the upper back.

Breathing:  INHALE while raising the arms.

Mantra: Om ravaye namaha

Position 3: Padahastasana (hand to foot pose)

In a continuous movement bend forward from the hips.

Bring the hands to the floor on either side of the feet and try to touch the knees with the forehead.

Do not strain.  The legs should remain straight.

Try to keep the back straight, focusing your awareness at the pelvis, the pivoting point for the stretch of the back and leg muscles.

Breathing:  EXHALE while bending forward.

Try to contract the abdomen in the final position to expel the maximum amount of air from the lungs.

Mantra:  Om suryaya namaha

Contra-indications:  People with back conditions should not bend forward fully.  Bend from the hips, keeping the spine straight, until the back forms a ninety degree angle with the legs, or bend only as far as is comfortable.

Position 4:  Ashwa Sanchalanasana (equestrian pose)

Keeping both hands in place, on either side of the feet, bend the left knee while-extending the right leg backwards as far as possible.

The right toes are tucked under the knee is touching the floor.

Bring the pelvis forward, arch the spine and look-up.

The fingertips touch the floor and balance the body.,

Focus your awareness at the eyebrow centre.

You should feel the stretch from the thigh moving upward along the front of the body all the way to the eyebrow centre.

Breathing:  INHALE while bringing the chest forward and up and and stretching the right leg back.

Mantra:  Om bhanave namaha

Position 5:  Parvatasana (mountain pose)

Bring the palms to the floor.

Take the left foot back and place it beside the right.

Simultaneously raise the buttocks and flower the head between the arms, so that the body forms a triangle with the floor.

The legs and arms should be straight in the final position.

Aim to press the heels down to the floor but do not strain.

Bend the head as far forward as possible so that the eyes are looking at the knees.

Focus your awareness at the neck area.

Breathing:  EXHALE while taking the left leg back.

Mantra: Om khagaya namaha

Position 6: Ashtanga Namaskara (salute with eight parts or points)

Lower the knees to the floor and then bring the chest and chin to the floor, keeping the buttocks elevated.

The hands, chin, chest, knees and toes touch the floor and the spine is arched.

Focus the awareness at the centre of the body or on the back muscles.

Breathing:  The breath is held outside the in this pose.  There is no respiration.

Mantra: Om pushne namaha

Position 7:  Bhujangasana (cobra pose)

Lower the hips while pushing the chest forward and upward with the arms.

Straightening the elbows, arch the back and push the chest forward into the cobra pose.

The legs and lower abdomen remain on the floor and the arms support the trunk.

Unless the spine is very flexible the arms will remain slightly bend.

Focus awareness at the base of the spine feeling the tension from the forward pull.

Breathing:  INHALE while raising the torso and arching the back.

Mantra:  Om hiranyagarbhaya namaha

Position 8: Parvatasana (mountain pose)

This stage is a repeat of position 5.

Keep the arms and legs straight.

While pivoting from the shoulders, raise the buttocks
and bring the head down to reassume position 5.

The hands and feet do not move from position 7.

Raise the buttocks and lower the heels to the floor.

Breathing:  EXHALE while raising the buttocks.

Mantra: Om marichaye namaha

Position 9:  Ashwa Sanchalanasana (equestrian pose)

This stage is a repeat of position 4.

Bring the left leg forward, placing the foot between the hands.

Simultaneously bring the right knee down to the floor and push the pelvis forward.

Arch the spine and look up to reassume position 4.

Breathing:  INHALE while assuming the pose.

Mantra:  Om adityaya namaha

Position 10:  Padahastasana (hand to foot pose)

This stage is a repeat of position 3.

Bring the right foot in beside the left.

Straightening the legs, bend forward and raise the buttocks
while bringing the head in towards the knees.

The hands remain on the floor beside the feet.

This is the same as position 3.

Breathing:  EXHALE while performing the movements.

Mantra:  Om savitre namaha

Position 11:  Hasta Utthanasana (raised arms pose)

This stage is a repeat of position 2.

Bend from the hips, raise the torso and stretch the arms above the head.

Arch backwards to reassume position 2.

Breathing:  INHALE while raising the torso and arms.

Mantra:  Om arkaya namaha

Position 12; Pranamasana (prayer pose)

This stage is a repeat of position 1.

Straighten the body and bring the hands together in front of the chest, reassuming position 1.

Breathing:  EXHALE while assuming the final position.

Mantra:  Om bhaskaraya namaha

PRACTICE NOTE:

       Positions 1-12 continue half a round of surya namaskara.  To complete the other half the same movements ae performed, the only variations being that the left leg is brought back in position 4, and the right leg is moved forward in position 9.  So, one full round consists of 24 moments, two sets of 12, giving a balance to each side of the body in each half round.  When position 12 is completed, lower the hands to the side, and then commence the second half of the round.

 
       One full round consists of 24 asanas.  In an ideal situation these should be performed in a continuous unbroken flow and, except for ashtanga namaskara, each asana should change with each breath.  Of course, if you tire within the round, rest after 12 postures by taking a full breath before commencing the second half.  Breathe normally for a few moments if you need to.  The same applies to each individual asana and between rounds.  Use the time to reorientate your awareness and posture.  Ask yourself, how do I feel.  Then adjust yourself so that you are comfortable, ensuring that the breath is slow and relaxed before you go on.

HINTS AND GUIDELINES

       There are several points to keep in mind while practising surya namaskara.  These guidelines are the keys to successful practice.

       Probably the most important point is to avoid strain.  Each movement should be performed with a minimum of effort, using only those muscles required to assume and maintain the posture.  The rest of the body should remain as relaxed as possible.  Relax into each position.  In this way your stretching will be more efficient and enjoyable and you will conserve energy.  Try to make the moments flow loosely into one another, like a dance.

       Surya namaskara involves alternate flexing of the spinal column backwards and forwards.  Remember that the neck is also a part of the spine and should be stretched to a comfortable limit backwards and forwards according to the asana.  This affords maximum stretch to the body in each position.

Specific hints

01.  When learning surya namaskara it is only difficult to place each piece of the jigsaw together.  To overcome this, learn the asanas one by one in the initial stage.  As most people find the transition from positions 3 to 4 difficult, it is wise to piece the series together in two stages.  The first stage involves repeating only positions 1, 2, 3, 10, 11, 12.  The second stage involves repeating positions 3, 4, 6, 7, 8, 9.  Once these two stages are understood and mastered they can be easily joined and the total flow of the practice will be more easily appreciated.

2.  In padahastasana (positions 3 and 10) the legs should remain straight.  At first this may mean htat the asana will not be perrformed correctly, but practice will gradually stretch the tendons and muscles of the back and legs, ultimately enabling the correct posture to be assumed.

3.  Once both hands are placed on the floor on either side of the feet in position 3 (padahastasana), they should remain at this point until leaving position 10.  Similarly, when the feet have been placed together in position 5 (parvatasana), they should remain at this point until moving out of position  8. If the hands and feet are correctly placed initially then there is no need to move them in compensation during the middle series of exercises.

4.  When performing ashwa sanchalanasana (positions 4 and 9), the knee of the extended leg should touch the floor.  The foot of the other leg shoujld remain between the hands.

5.  In parvatsana (positions 5 and 8) try to bring the heels onto the floor.  Once again, this may be difficult at first but practice will stretch the harmstring muscles, ultimately bringing the heels closer.

6.  Confusion often occurs while moving from position 5 (parvatasana) to position 6 (ashtanga namaskar.).  The following points may be observed.  From position 5 simply bend the knees until they touch the floor.  Then bend the elbows, moving the torso straightl down, u until the chest and chin touch the flour also.  This will naturally arch the spine and keep the buttocks raised.

   Similarly, when moving into position 7 (bhujangasana), the trunk can be pushed forward, straightening the legs until the body is flat on the floor.  Then, with the help of the arms, raise the torso into the final position.  Dividing each asana into stages, and taking each stage slowly, will give a better coordination and understanding of the correct posture.

7.  Retaining the exhaled breath in position 6 (ashtanga namaskara) may prove difficult at the beginning or if the series is performed slowly.  In this case, it is advised to either move from position 5, through 6 into 7 in one continuous movement, pausing only in position 5 and 7, or to hold position 6 and adjust the breath according to your needs.

8.  Older and weaker practitioners may find the efforts of pushing up from position 7 (bhujangasana) into position 8 (parvatasana) too great.  For these practitioners it is advisable to move from bhujangasana into a position with hands and knees on the floor (as in marjari-asana).  From this posture the moment into parvatasana is less difficult.

9.  If the full series of 12 posture proves too strenuous, a modified form of 9 postures can be practised.  this consists of moving from positions 1 to 5 and back up again from 8 to 12, leaving out the middle group of postures (6 and 7).

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Source: Excerpts from the book on "Surya Namaskara" written by Swami Satyananda Saraswati, Bihar School of Yoga.

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Jnana Mudra and Chin Mudra

Jnana Mudra (psychic gesture of knowledge)

Assume a comfortable meditation posture.

Fold the index fingers of both hands so that the touch the inside root of their respective thumbs.  

Spread the other other three fingers of each hand so that they are relaxed and slightly apart.

Place the hands on the knees with the palm facing downwards and the three unbent fingers and thumb of each hand pointing towards the floor in front of the knees.

Relax the hands and arms.

Variation

      Some people prefer to practise jnana mudra with the tips of the thumb and index finger touching.  This is also correct.  

Chin Mudra (psychic gesture of consciousness)

Chin mudra is performed in the same way as jnana mudra except that the palms of both hands face upwards, with the backs of the hands resting on the knees.  Relax the hands and arms.

Sequence

       One of these two mudras should be adopted whenever practising meditation, unless otherwise specified.

Benefits

  

     Jnana mudra and chin mudra are simple but important psycho-neural finger locks which make meditation asanas such as padmasana, siddhasana, siddha yoni asanas, sukhasana, vajrasana and others, complete and more powerful by redirecting the nervous impulses from the hands upwards to the body.  The palms and fingers of the hands have many nerve root endings with constantly emit energy.  When the finger touches the thumb, a circuit is produced which allows the energy that would normally dissipate into the environment to travel back into the body and up to the brain.

       When the fingers and hands are placed on the knees, the knees are sensitised, creating another pranic circuit that maintains and redirects prana within the body.  In adition, placing the hands on the knees stimulates a nadi which runs from the knees, up the inside of the thighs and into the perineum.  This nadi is known as gupta or the hidden nadi.  Sensitising this channel helps stimulate the energies at mooladhara chakra.

       When the palms face upward in chin mudra, the chest area is opened up.  The practitioner may experience this as a sense of lightness and receptivity which is absent in the practice of jnana mudra.

Variation

       Jnana and chin mudras are often performed with the tip of the thumb and index finger touching and forming a circle.  Beginners may find this variation less secure for prolonged periods of meditation as the thumb and index finger tend to separate more easily when body awareness is lost.  Otherwise, this variation is as effective as the basic position.

Practice note:

       The effect of chin or jnana mudras is very suble and it requires great sensitivity on the part of the practitioner to perceive the change in consciousness established.  With the practice, however, the mind becomes conditioned to the mudra and when it is adopted the signal to enter a meditative state is transmitted.

Note:

      The word jnana means 'wisdom' or 'knowledge', thus jnana mudra is the gesture of intuitive knolwedge.  Chin, on the other hand, is derived from the word 'chit' or 'chitta' which means 'consciousness'.  Chin mudra, therefore, is the psychic gesture of consciousness.

     Symbolically, the small, ring and middle fingers represent the three gunas or qualities of nature: tamas, inertia; rajas, activity and creativity; and sattwa, luminosity and harmony.  In order for consciousness to pass from ignorance to knowledge, these three states must be transcended.  The index finger represent individual consciousness, the jivatma, while the thumb symbolises supreme consciousness.  In jnana and chin mudras the individual (index finger) is bowing down to the supreme consciousness (the thumb), acknowledging its unsurpassed power.  The index finger, however, is touching the thumb, symbolising the ultimate unity of the two experiences and the culmination of yoga.

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Sources:

1) Excerpts from the book on "Asana Pranayama Mudra Bandha" by Swami Satyananda Saraswati.

2) Excerpts from the book on "Meditations from the Tantras" by Swami Satyananda Saraswati.

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Teachings of Swami Satyananda Saraswati

Teachings of Swami Satyananda Saraswati

MEDITATION

Question:  Can one start to practise meditation without having practised any preliminary stages?

Answer:  If you are able to sit quietly for ten minutes without any problem in the body, then you can start meditation directly.

Question:  In what way is meditation different from hypnosis?

Answer:  Meditation belong to the state of spiritual consciousness, whereas hypnotism belongs to the state of mental consciousness.  In hypnosis you withdraw the mental consciousness and the mind undergoes a state of rigor mortis.  There is no expansion of mind, but there is a lot of drama.  In meditation, it is just the opposite; there is no withdrawal, there is expansion of consciousness.  The consciousness which was subject to time, space and object expands beyond the borders of the mind and beyond the frontiers of name, space and form.

       In hypnosis the inner consciousness does not become effulgent, whereas in meditation the inner consciousness is full, complete and homogeneous.  It is total.  In hypnosis the process of knowledge comes to a point of cessation, but in meditation, the process of knowledge begins.  Another important point is that a person who comes out of hypnosis is a subject, whereas a person who comes out of meditation is a guru, a master.  That is the very fundamental difference.

       When you come out of hypnosis, your qualities are dormant and you are a suppressed human being. You cannot do anything with conviction and confidence.  Unless your controller tells you to do something, you can't do it.  You are in under developed personality when you come out of hypnosis, and therefore, hypnosis can also be responsible for mental retardation.  On the other hand, when you practise meditation, your soul becomes effulgent; your conscious expands.  You develop confidence and conviction and you become a master of the process of the mind.  You are in control; you are the master of the situations of your life and it is you who makes all the decisions, not somebody else.  Even your guru becomes a second entity because you become the guru of your own self.

Question: Apart from the relaxation and health benefits, is there a deeper purpose of practising meditation?

Answer:  The purpose of meditation is to develop super awareness, which should take charge of all the affairs of life, replacing the mind just as in presidential rule the Governor takes charge of all the affairs of the state when the cabinet does not function.  In the same way, when we know that, this mind is not able to conduct the affairs of life properly, when it is creating torture, agony and suffering, we say, 'No, the mind is not a good director.  the limited mind must be replaced by a super power, super awareness, but the problem is that there is no super awareness.  Therefore, we practise meditation to develop intuitive awareness.

Question:  Is position important in meditation?

Answer:  In the beginning you can practise in a chair or any posture, but when you are regular with meeditation and when you are practising it for longer periods of time, then you must sit in padmasana, siddhasana or siddha yoni asana.  Siddhasana is for men and siddha yoni asana for women.

       During intense meditation, when the mind is dropping and when tranquility is coming fast, coronary behaviour slackness, blood pressure drops and the nervous tensions and impulses decrease.  This is good, but only to some extent!. The blood pressure should not fall too much, otherwise there will be depression in the nervous sytem.  So, to prevent this you must practise siddhasana or siddha yoni asana.  In siddhasana the perineum is pressed.  This influences the level of the testosterone hormone  in the body, which in turn regulates the blood pressure and controls the impulses of the nervous system, ensuring that nervous depression will not result.

     So serious practitioners should master padmasana first and then become adepts at siddhasana or siddha yoni asana.

Question:  Why do sanyyasins sit on a deer or tiger skin for meditation?

Answer:  There are many reasons why these skins are used for meditation and any aspirant may sit on them. Firstly the skin represents the animal nature of man.  Hence, sitting on the skin symbolizes sitting over the controlling one's animal tendencies.

       Secondly, sanyyasins used to practise long hours of meditation in the forests where they were exposed to all sorts of wild animals and insects.  They sat on an animal skin because it had a powerful scent which warded off animals, snakes, scorpions and other creatures.

       Thirdly, the tiger is a very powerful animal.  If you look at one, you will feel its powerful magnetism.  The skin retains some of the magnetism and if you sit on it, you are automatically enclosed in its electro magnetic field.

       Fourthly, when you sit in meditation for long periods, the heart rate and the circulatory system slow down, the inner body temperature drops, and in particular, the lower part of the body becomes cold.  The skin acts as insulation, keeping the body, especially the lower part, warm.

       Beginners can start their meditation practices by sitting on a simple cloth and then as they progress and extend their periods of practice, they can use a deer skin.  Once they are able to sit in meditation for hours, they can use a tiger skin.  However, in India the tradition is that those who do not practise yoga regularly use a grass or cloth mat for meditation, householders who are involved in yogic practices use a deer skin and sanyyasins use a tiger skin.

Question: For how long one should practise meditation each day?

Answer:  For meditation I recommend minimal practice since I believe in quality not quantity.  One small bomb can do the work of ten big guns!  Therefore, you can accomplish in five minutes as much as you might accomplish in one hour if you practise with total integration of the different faces of your personality.  

       If you have many attachments to life, if you have plenty of commitments, and if life is what you want then the period of meditation should be short.  But if you have perfected your detachment, if life has no attraction for you, and if your mind has become comparatively quiet and tranquil, then you can practise as long as you want.  I have been teaching yoga for the past thirty five years and I think that ten minutes is the right time for everyone.  As one evolves and throws off the material attachments, he can increase the period.

Question: What is the importance of kaya sthariyam?

Answer:  "Kaya" means body and "sthariyam" means stability or steadiness.  When you sit for meditation, the body should not move.  It should become immobile like a statue.  This is the first sadhana one has to practise.

       Many people come to me for spondylitis or back pain, and often I just tell them to sit perfectly motionless -- first day for one minute, second day for two minutes, after one week seven minutes, and so forth.  Keep repeating to yourself, "No movement, become like a statue."  This is the simplest way to get rid of many diseases of the back and spinal column.

What happens when you make the body very stiff? 

The heart becomes normalized because you relieve the pressure   The nervous system, ida and pingala are harmonized.  During the period of immobility, the flow of prana and consciousness throughout the 72,000 nadis is not required for the functioning of the body at any particular point, so it is withdrawn.  This helps in meditation.  Kaya sthariyam is the first thing that the meditator must acquire.  The best position for this practice is siddhasana, then padmasana, bhadrasana and finally sukhasana.

Question:  What is the difference between the states of consciousness caused by drugs and meditation?

Answer:  Drug induced experience totally deprives one of any control, one is helplessly tossed about by the emotions.  Meditation, however, is a creative process which converts the chaos of uncontrolled feelings, thoughts and volitions into a center of integrated psychic faculties in life depth of consciousness.

       Moreover, the deleterious physiological and psychological effects result in deterioration of mental powers.  Meditation is impossible unless you are ready for an expansion of consciousness, and not every person is ready.  Drugs, however, can induce an experience for which one is not ready.  The experience depends on the contents of the individual mind.  The same drug may give one person a wonderful new experience, and another a very frightening experience which overwhelms him.

      Yoga is the safe and sure method of attaining mystical experiences, for it initially cleans and remoulds the whole mind and personality. It is based on the rich experiences attained by yogis throughout the ages, as well as modern scientific research.

Question:  What is the most powerful meditation practice?

Answer:  Well, it is very difficult to say which is the most powerful practice.  You must try them all one by one and find out which is the best for you.  But if you ask me which is the easiest, that I can say.  Slow and steady wins the race.  Just close your eyes, fix the mind on the nosetip and follow the breath.  That's all.  Do it a number of times during the day, whenever it is possible.

Question: Please explain the difference between a yogi and a philosopher?

Answer: Was Socrates a yogi or a philosopher?  Socrates was not a philosopher, he was a yogi, a knower of the truth.  I also have a philosophy but I am not a philosopher.  The word "philosopher" we mean a person who teaches one system and says "This is this", but Socrates was a seeker of truth; he was a yogi.

       The yogi is experiencing the truth and the philosopher is trying to explain the order of the realization of the truth.  Just like a politician, he plays politics.  He doesn't necessarily know anything; he is a statesman. But a political philosopher gives an explanation, organization and interpretation of the system of politics and his whole philosophy revolves around that.  Whereas Socrates was a yogi.  Plato was a political philosopher and Marcus Aurelius was a yogi who had a philosophy. 

Question:  What is the relationship between the ancient sciences of ayurveda, rasayana and tantra yoga?

Answer:   In India we have four Vedas and these are accepted as the oldest written books in the library of mankind.  They are estimated to have been written 5,000 years ago.  The last Veda; chronologically, is known as "Atharva Veda".  This is very rich Veda containing so many different sciences, not only Ayurveda, Rasayana and Tantra, but archery, siddha yoga, medicine and so many more.  It also contains the sciences of hypnotism and magic.  All these sciences form an integral part of "Atharva Veda.".

AYURVEDA

      Ayurveda means the science of life.  It is not the science of medicine.  Our modern science is known it medical science because it studies diseases and talks about medicines and drugs that can be used in their treatment.  However, ayurveda talks not of medicines and diseases, but of the lifespan itself and how to enhance it.  "Ayur" in Sanskrit meas life.  If I am sixty years old, they will say my ayur is sixty.  It means that life I have gone through in sixty years.

       "Veda" means knowledge or science.  The purpose of ayurveda was to give man a science to improve his life at every stage.  This science developed and evolved in India over many centuries.  they picked up the knowledge of an infinite number of herbs from the Himalayas, and those herbs are still used today.  they utilized the ashes of herbs and plants as well.  Then, somewhat later, they began to burn metals like gold and silver, and they used their ashes therapeutically.  This particular branch of ayurveda turns metals into bhasma.  this was a very special science in ancient India, and even today it is very much alive.  It is a secret but very simple system in which no electricity or modern appliances are needed.  First an earthen vessel is prepared, just as refractory bricks are used in furnaces today.  Into that vessel the gold is placed and then the whole thing is sealed and put into a fire for a number of hours.  When they remove the vessel and open it up, the ashes are ready.

What is the use of taking gold ashes internally?

Well, gold is a most beautiful and enduring substance.  It is non-reactive, it will never tarnish, corrode or decay.  Gold is an immortal, ageless metal.  If you can wear gold for beauty, then perhaps you can eat it also!

SCIENCE OF RASAYANA

     The science of rasyana arose as another  system capable of beneficially influencing the health of mankind.  This is the system of basic chemistry in each and every thing, and this science is still known to this day.

       At the same time, the Indians came to understand that diseases often live in this body and they are not from the body.  The diseases originate from karma.  Certain diseases originate on account of your nature and temperament.  Others stem from emotional reactions.  For example, inherent fear can create a physical disease like tumor.  In the same way anxiety can kill a man due to heart attack, jealously can create hyper-acidity.  the origin of disease is a subtle and complicated study that is often difficult to pinpoint with complete accuracy.

       It is true that some physical diseases are due to deficiencies in the body, but that alone is not the end of the story.  Therefore, the science of Tantra was gradually discovered and evolved.  It provided a means of overhauling the whole inner mind and inner body.  As time passed, Hindus came to know more and more about the real nature and origins of man's sufferings.  They realized that thee was not just one but seven bodies, gross and subtle.  Now if you have only one body, ayurvedic medicine will definitely suffice to make you disease free.  But you have more than one body and each has its own nature of disease.

       Supposing I have lost my beloved, my nearest and dearest one, and I don't sleep by day or night.  What can poor ayurveda do?  This is why modern medical science has failed, and this is why drugs and medicines often prove inefficacious.  It is because the other bodies are sick.  The problem lies beyond the realm of the physical body.

TANTRA

       So tantra is the basic science of all man's bodies.  It takes care of them all.  Therefore, ayurveda, rasyana, siddha yoga and tantra are all supplementary and complementary sciences.  As such, we do not believe in comparison.  We believe in the complementary.  If this is good and that is good, and both are combined, good plus good will be even better.

What are the spiritual methods for relieving tensions of the mind?

       If the tension is too acute, one should leave home for some time and stay in a peaceful environment such as that of an ashram.  This is the first step.

Second Step:

       The second is Satsang.  When something is wrong with your car you take it to a garage and leave it with a good mechanic for a few days.  He will find out what is wrong with the car and clean and service it. Likewise, when there is a lot of tension in your mind the best thing to do is to put your car into the hands of a good mechanic.  Satsang is the best way.  If the tension is not acute, then a few asanas, pranayama and the practice of yoga nidra can be undertaken.

Tension

      Tension are threefold - muscular, mental and emotional.  If the muscular tension is due to over exercise you need to rest a little more.  If it is due to lack of exercise then you have to make yourself more active.  If your tension is mental, due to a lot of thinking and day-dreaming, then you should work hard through karma yoga to give direction to your mind.  Mental tensions arise when you have too much time to think.  Emotional tension, due to love, hatred, death, etc., are more difficult to eliminate and have to be handled with accurate precision through bhakthi yoga.  For the relief of  these threefold tensions one has to follow the spiritual path.

Question: Can one reach the goal of self-realization through the paths of jnana or bhakthi yoga?

Answer:     Self-realization cannot be reached by any yoga because it is not a distance.  It is a state of mind, a state of consciousness which is here even now.  You don't have to go a long way.  Karma yoga, bhakthi yoga, raja yoga or dhyana yoga do not lead one to self-realization.  

      Karma Yoga purifies the chitta or mind; bhakthi yoga eliminates distractions of the mind; jnana yoga removes avidya or ignorance; hatha yoga removes the possibility of suspension of mind and raja yoga helps to integrate and concentrate the wandering tendencies of the mind.  That's all.

       Even after you have attained these states, self-realization cannot be assured because these yogas are negative practices.  Here I am using the word negative in a very positive sense.  These different paths of yoga purify the mind but you must know how to get in.

       In the Bhagavad Gita there is a verse which clearly points out that no yoga or no way even lead you directy to the point of self-realization.  Why?  Because all the sadhanas belong to the realm of the mind and the state of self-realization, atman, is not a mental state.  How can a mental practice lead you to non-mental state?  Jnana yoga, nada yoga, mantra, dharana and dhyana are practised through your mind.

       In the Gita, Krishna says to Arjuna, "After you have practised yoga, after you have perfected yoga and come to a certain point of evolution when the mind has been rendered subtle and and pure, then I will give you buddhi yoga.  This buddhi  yoga is a grace.  It is not intellectual yoga.  It is not intelligence or the normal buddhi or mind through which you know right and wrong.  Here buddhi means a yoga which is in the form of enlightenment. 

       There is a higher point of termination in yoga, when a certain vision or revelation is given to the sadhaka.  It is not due to yoga.  Yoga has cleaned the mirror so that in its purity it now reflect the light for you to see.  With the experience of that enlightenment on an absolutely purified mind, then you come to me.  Self-realization does not depend on the practices of yoga.  If you can believe in me, then you can drop all sadhanas.  If you can understand that sadhana and self-realization are two completely different subjects and if you can convince yourself that even without sadhana you can have self realization, then you will have it.

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Source: Excerpts from the book "Teachings of Swami Satyananda Saraswati, Bihar School of Yoga, Mungar, Bihar, India.

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Yogic Practices for awakening Ajna Chakra

Introduction

       Direct concentration on ajna chakra is very difficult and, for this reason, in tantra and yoga the mid-eyebrow centre (which is in fact is the kshetram of ajna) is used to awaken this chakra.  This point is called bhrumadhya (bhru means eyebrow and madhya means centre), and it lies between the two eyebrows in the place where Indian ladies put a red dot and pandits and brahmins put mark of sandal paste.  This eyebrow centre can be stimulated and awakened by various techniques.

Techniques 

       Firstly, there is an important shaktkriya (cleansing technique) called trataka, which will aid in the awakening of ajna.  It is a powerful technique which can be defined as "fixed gazing at one point".  If practised regularly, it develops the power of concentration and from this concentration, the direct awakening of the latent faculties of ajna chakra is brought about.

       Ajna can also be stimulated and awakened by concentration on the nadis directly.  The method for this is anuloma viloma pranayama, mental or psychic nadi shodhana, also known as 'the coming and going pranayama', and prana shudhi, 'the purifying breath'.

       You can also awaken ajna chakra by concentrating on the eyebrow centre, performing such practices as shambhavi mudra.  Initially, when there is no sensation or awareness at this point, some ointment or oil such as tiger balm can be applied.  This facilitates concentration.  With practice, the pressure of your concentration at this area increases and the sensations are carried back to the pineal gland.  this brings about an awakening in the pineal gland in the form of visions and internal experiences.

       Ajna and Mooladhara chakras are closely related, and the awakening of one helps to awaken the other.  Ideally ajna should be awakened to some extent before mooladhara, in order to allow an unafected perception of the energies manifested by mooladhara and the lower chakras.  However, the awakening of mooladhara will help to further awaken ajna.  Infact, the best way to bring about awakening of ajna is through the practices of moola bandha and ashwini mudra which are specific for mooladhara.

Preparatory practices

       Jala and sutra neti can be practised for a few months to purify the nasal area and the important nerve junction behind it.  This will help to sensitize ajna chakra and aid in its awakening.  Apart from having a profound effect on the nervous sytem, neti removes dirt and mucus from the nasal passages, relieving colds and sinusitis, disorders of the yes, ears, nose and throat, as well as inflammation of the tonsils, adenoids andmucous membranes.  It removes drowsiness and gives a general lightness and freshness in the head and throughout the body.  At the same time, it profoundly alters psychic awareness, faciltating free flow of breath in both nostrials, so that the meditative state can be attained.  It should be practised every morning before you commence your other sadhana.

Practice programme

       The following sadhana (consisting of practices 1,2 and 3) for ajna chakra should be continued daily for one month.  You may then proceed to the sadhana given for awakening mooladhara chakra.

Practice-I

Anuloma Viloma Pranayama with Prana Shuddhi
(the coming and going breath and the purifying breath)

• Sit in a comfortable meditative posture.

• Make sure the spine is erect and the body is relaxed.

• The body must become absolutely still.

• After some minutes, begin to develop awareness of the breath in the nostrils.

• When you breathe in, your whole awareness should flow with the breath from the tip of the nose, up to the eyebrow centre.

• When you breathe out, your whole awareness should flow with the breath from the eyebrow centre to the tip of the nose.

• Become aware of the triangular of the triangular form of the breath between nostrils and the eyebrow centre. 

• The base of the triangle is at the level of the upper lip, its sides are the right and left nasal passages, and its apex is within the eyebrow centre.

• Firstly, feel the breath moving in and out of the left nostrils, then the right nostril.  Then be aware of the breath as it flows in and out through both nostrils altogether.

• Once you are established in this breath awareness, begin to consciously alternate the flow of the breath between the two nostrils in the same way as nadi shodhana, except you practise it physically or mentally.

• Consciously inhale through the left nostril to bhrumadhya and exhale through the right, the inhale through the right to bhrumadhya, and exhale through the left.

• This is one round of anuloma viola or mental nadi shodhana.

• Complete 4 rounds.

• Now practice one round of prana shuddhi, which involves breathing in and out through both nostrils together.

• Inhale and exale through both nostrils simulatenously, visualizing the passage of the breath forming an inverted V-shape.

• Continue in this way: four alternate nostril breaths, then one breath through both nostrils.

• In the beginning, the rounds can be counted as follows:

1. - inhale left nostril, exhale right nostril; inhale right nostril, exhale left nostril,
2. - repeat
3. - repeat
4. - repeat
5. - inhale both nostrils, exhale both nostrils, and so on.

• After some practise, the rounds can be counted from 100 back to zero as follows:

     100 - inhale left nostril, exhale right nostril; inhale right nostril, 
              exhale left nostril.

       99  - repeat

       98  - repeat

       97 - repeat

       96 - inhale both nostrils, exhale both nostrils, and so on.

Practice note

       Accuracy in the counting is absolutely unnecessary, and if an error is made, the practice must recommence from 100.  It is very important to keep count of the breaths, because without keeping count, anuloma viloma is altogether too powerful for many aspirants, swallowing up their awareness in the unconscious sphere.

       The aim of the practice is to stimulate ajna chakra on the subconscious, psychic level, and for this awareness must be maintained.

       If you sink into the unconscious sphere, you will only be aware of the vast store of impressions in the unconscious mind, and will completely lose awareness of the practice.

       This awareness is essential for the development of mind control and also for the awakening of ajna chakra to conscious accessibility.

       This practice can also be very well integrated into yoga nidra.

Practice 2:  Trataka (concentrated gazing)

• Sit  in a comfortable meditative asana, in a dark room in which there is no draught or breeze.

• Please a lighted candle at eye level, directly in front of the eyebrow centre, at arm's length.

• Make sure that the wick is perfectly straight and that the flame is motionless.

• Straighten the spine, close the eyes and relax the body.

• Be aware of the physical body only.  Let it become as still as a statue.

      From this time on you should try to keep the body absolutely motionless throughout the whole practice. When you are prepared, open your eyes and gaze steadily at the tip of the wick.  With practice you should be able to gaze steadily at the flame without blinking or moving the eyeballs.  Two or three minutes is sufficient.

       The whole of your consciousness must become centered in the flame, to the extent that awareness of the rest of the body and the room is lost.  The gaze should be absolutely fixed at the tip of the wick.  When the eyes become tired or if they begin to water, close them and relax.

       Do not move the body, but be aware of the after-image of the flame in front of the closed eyes.

       Everyone has looked into the sun or a bright light, and on closing the eyes for a few minutes, has seen the clear impression of that light on the retina of the ye.  Likewise, the after-image of the candle flame will be clearly visible.

       You should practise trataka on this image, holding it directly infront or a little above the eyebrow centre.  Keep the eyes closed.  If the image moves up or down, or from side to side, observe it and try to stabilize it, without straining.

       When you are sure the image has appeared or faded for the last time, then open the eyes and continue to concetnrate on the external candle flame.

       After the last round, gaze into the emptiness for a few seconds then practice palming.

Time of practice

       The best times to practise trataka ae the dark hours of the very early morning or late at night.  At these times, the atmosphere becomes very still and quite, not only the physical atmosphere, but also the mental and psychic atmosphere.  In this stillness, success is trataka is readily attained.

Duration

       Trataka can be practised as time permits, but five to fifteen minutes is the usual period in the beginning, building up to thirty minutes gradually over a period of time.  Two or three minutes per round is sufficient to spend gazing at the flame.

Contra-indications

       Trataka on a flame is not recommended for myopia, astigmatism, cataract or glaucoma.

Benefits

       Trataka has many physical, mental and spiritual benefits.  Physically, it correct eye weakness and defects such as nearsightedness.  Mentally, it increases nervous stability, removes insomnia and relaxes the anxious mind.  When the eyes are fixed and unmoving, the mind become steady and calm.  It helps to develop good concentration and stronger willpower.  Spiritually it awakens ajna chakra.  

Variations:

       Trataka can be practiced on a small dot, the full moon, the rising sun, a shadow, a crystal ball, the nose tip, an image in water, a yantra, darkness, a shivalingam and many other things.

       Those who have a personal deity can practise trataka on his or her form and those who have a guru can practise on his or her photograph.  Trataka can also be practised on one's own image in the mirror, or the eyes of another person.  These should, however, only be done under the guidance of a guru, as there are certain risks involved.  Avoid practising trataka on the sun as the delicate membranes of the eyes may be damaged.

Two divisions of Trataka

       There are two divisions of trataka, bahiranga (outer) and antaranga (inner).  The methods mentioned so far are all part of bahiranga trataka.  Inner trataka (antaranga) is internal visualization, perhaps of a chakra, a yantra or your personal deity.  The eyes remain closed throughout.  One of the best inner objects for concentration is a tiny star or point of light.

Practice 3
Shambhavi Mudra (eyebrow centre gazing) with Om chanting

Stage I: External awareness

• Sit in any meditative pose with the back straight and hands on the knees.

• Look forward at a fixed point, then look upward as high as possible without moving the head.

• Focus the eyes and concentrate on the eyebrow centre.

• Try to suspend the thought process and mediate on ajna.

• Repeat Om, Om, Om with awareness of the sound vibrations at the eyebrow centre into which you are gazing.  

• Each Om should be produced in a soft clear voice, with awareness of every vibration of the mantra in the eyebrow centre.

• Each mantra should be one or two seconds in duration, and immediately followed by the next.

Stage 2:  Internal awareness

• Now the eyes are closed, but the inner gaze remain in the eyebrow centre.

• Begin to chant the mantra more slowly, with full awareness of the sound vibration in the eyebrow centre. 

• Imagine that the sound is being emitted from within the eyebrow centre itself.  Gradually and effortlessly increase the duration of each Om, making its long and continuous.

• The sound should be steady and of an even keys, ending on completion of the breath.

• Then refill the lungs completely breathing through the nose, but do not alter the position of the body or head.

• Begin the next Om, maintaining awareness of the sound emerging from the eyebrow centre.

• Practice for five minutes

Stage 3:  Awareness of sound vibration

• Continue to chant the mantra Om, but become aware of the sound reverberating throughout the body.

• Try to be aware of the sound only, listening to its vibrations emanating from the eyebrow centre and permeating the whole body.

• Do not be self-conscious, but allow the sound to manifest itself fully, maintaining awareness of the vibration of the sound only.

• Practise for five minutes.

• Gradually the duration of the practice can be lengthened.

• Finish off the practice with palming.

Precautions

Do not strain the eye muscles, when they become tired or slightly strained, release shambhavi mudra and relax the eyes.

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Source: Excerpts from the book on "Kundalini Tantra" written by Swami Satyananda Saraswati.

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