Bhuta Shuddhi

Swami Satyasangananda Saraswati

In the Vedas of yore there is clearly defined an ancient tantric practice, known as bhuta shuddhi.
Bhuta shuddhi literally means 'cleansing or refining the physical elements', however, apart from
this, its actual meaning should be considered as 'refining the underlying consciousness related to
the elements'.
We all know that matter is composed of five elements: earth, water, fire, air and ether. The
different proportions, quintuplication, permutation and combinations of these are responsible for
the formation of matter in its gross form. In the same way, the human body is also composed of
these five elements.
If you can develop a process to purify and separate these elements, you can return to the source
of matter and discover the potential energy or subtle form behind the gross form. Just as a
scientist breaks down matter into elements and finally arrives at the subtlest form, which is
energy, similarly, the tantric or yogi purifies his gross body elements and finally realises the
ultimate source of matter which is pure consciousness.
Technique
First think of kundalini rising from mooladhara chakra (sacral plexus) up to sahasrara chakra,
along the sushumna canal. The practitioner is to meditate on the mantra Hamsa and consider
himself united with Brahman (supreme consciousness). Then bring your awareness from the legs
to the knees in the form of a square yantra. Consider this square to be composed of the earth
tattwa (element) which is a golden colour and is represented by the bija mantra Lam.
Next bring your awareness to the portion below the navel. Imagine there the form of a semi-
moon with two lotuses at each end. This is surrounded by a circle of water, white in colour and
represented by the bija mantra Vam.
Then bring your awareness from the navel to the heart and imagine there a yantra of triangular
shape, with swastika marks on each of its three sides. This is the fire tattwa; it is red in colour
and is represented by the bija mantra Ram.
Next bring your awareness from the heart to the centre of the eyebrows, and imagine there the
form of six dots in a circular shape. These are symbolic of the air tattwa, which is of smoky hue
and is represented by the bija mantra Yam.
Then bring your awareness from the region of the eyebrows to the crown of the head and
imagine there the akasha mandalam or the region of ether, beautiful and clear, with Ham as its
bija mantra. Thus ponder on the earth principle dissolving into water, its cause. Then water
dissolving into fire, its cause. Then fire dissolving into air, its cause, and air dissolving into ether,
its cause.
Now imagine akasha dissolving into ahamkara (ego), its cause. Then ahamkara dissolving into
maha tattwa (the great principle). And maha tattwa dissolving into prakriti, prakriti into the
supreme Self. Then consider yourself as the highest knowledge, pure and absolute.
Imagine now that the 'papa purusha' or sinful man; who is about the size of your thumb, is
situated at the left of your abdomen. His form is grotesque, black as coal, with fiery eyes, big
teeth and a large belly. In his hands he holds axes and shields. Inhale air through the left nostril,
mentally repeating the bija mantra Vam for water. Perform kumbhaka and imagine that you are
purifying the sinful man. While doing kumbhaka, repeat Ram, the bija of fire, and think of the
sinful man being burnt to ashes. Then exhale the ashes of the sinful man through the right nostril.
Next meditate on the water tattwa again, repeating the bija mantra Vam, and imagine the ashes of
the sinful man being rolled into a ball with nectar from the moon.
Think steadily of this ball being turned into a golden egg, while meditating on the earth tattwa,
represented by the bija mantra Lam.
Repeat the bija mantra Ham, ether tattwa, and imagine yourself as an ideal being pure and clear.
Create the elements afresh in the reverse order from Brahman the absolute, then ether, air, fire,
water and earth and locate them in their respective positions, in the forms described earlier,
represented by their bija mantras. Then repeating the mantra Soham, separate the jivatma or
individual soul from paramatma or the cosmic soul and locate the jivatma in the heart region.
Think also that the kundalini has returned to mooladhara via sushumna, piercing the chakras.
Next meditate on Prana Shakti, the vital force, seated on a red lotus in a vast red ocean. She has
six hands which are holding the trident, bow of sugarcane, noose, goad, five arrows and a skull
filled with blood. She has three eyes, highly decorated breasts and her body is the colour of the
rising sun. Thus meditating, one should apply ashes on the body.
A daily discipline
Ideally bhuta shuddhi should be practised three times a day; morning, midday and at dusk.
However, the number of times can be reduced according to one's lifestyle. Practice of bhuta
shuddhi is not restricted to a particular sect or cult; anyone can practise it.
These days there is a tendency for many to plunge into vama marga, because they think it is a
philosophy synonymous with free lifestyle and living. However, I would like to point out that
this practice and other forms of purification, such as manas shuddhi, prana shuddhi, deva
shuddhi, mantra shuddhi, should become a daily discipline before taking to the practices of vama
marga or any other marga, Tantra is very clear on this. Vama marga is only for those who have
control over their minds.
Tantric practices start with bhuta shuddhi, which begins from the moment one wakes up. You are
taught the daily disciplines of bathing, brushing of teeth, etc., from a very early age so, you do
them without a second thought. But if, for some reason, you are unable to complete them on any
day, you feel uncomfortable and ill at ease. In the same way, this practice too should become a
part of your daily routine. Perhaps it should have greater importance, because it is not only
conducive to physical hygiene but also to mental hygiene. That is precisely the reason the
shastras and scriptures stress the fact that only after the discipline of bhuta shuddhi is perfected,
is atma shuddhi or purification of consciousness possible.

Bhuta Shuddhi
Part II: The Effects of the Practice
Swami Muktibodhananda Saraswati
The Srimad Devi Bhagawatam Purana enumerates particular benefits derived from the
performance of bhuta shuddhi and although we have, as yet, no scientific evidence to prove its
validity, we can draw conclusions from our own personal experience of the practice. Of course,
the first and most obvious effect is purification indicated by the word 'shuddhi'. This takes place
on both physical and subtle levels of the body-mind complex. Purification occurs through pranic
and psychic heat created during the meditation, with the application of bhasma (ashes) and
fasting. When practised in combination with a fruitarian diet, physical purification is increased,
otherwise the effects are more noticeable on a subtle level.
All tantric practices are essentially designed to expand the consciousness and release potential
energy, but the effects and demands of most of them are too powerful for the average practitioner
to handle. Bhuta shuddhi, however, is within the capacity of all.
Yogic practices create mild awakening in the pranic and psychic structure over an extended
period, whereas bhuta shuddhi concentrates and awakens the prana and psyche, altering basic
awareness within a shorter period, because it is based on the tantric meditation of Devi or Shakti.
In the Srimad Devi Bhagawatam Devi says, "Meditation with karma (action) will lead to me." In
bhuta shuddhi, meditation is on the tattwa yantras of Shakti and then upon the form of Shakti
herself, while karma is the application of ashes and fasting. Devi further states that gyana
(wisdom) and bhakti (devotion and faith) also lead to her. Anyone who has had some personal
spiritual experience will have realised that it is impossible to expand the awareness without faith
in and knowledge of a higher reality and force. This higher state exists within our own selves.
Therefore, the first important purification is that of the intellect or buddhi. It is important to
ignore any intellectualising because this creates a barrier to spiritual growth. I found that when I
practised bhuta shuddhi, I began asking myself, 'What am I doing? What is this practice all
about?' But if we can set aside the analytical aspect of our nature, the inherent positive side of
our inner personality is revealed. Buddhi is said to be that part of the mind closest to Atman (the
Self) and this buddhi reflects that which lies within us. If we are full of worldly ideas and
concepts, that is what we will see, but if we can empty ourselves of these, we can attain the
higher experiences.
Physical effects
Bhuta shuddhi can be practised any time of the year, but for more effective purification it should
be done during Shravan (July-August). During this period, it is advisable to take a fruitarian diet
and curd with no condiments, salt or stimulants such as tea or coffee. It is also recommended to
prepare a few days beforehand by taking one meal per day and perhaps some fruit in the evening.
Otherwise, as I experienced during my practice, there can be a decrease in physical energy for
the first few days.
During this month of fasting, we should not expect to become lean and thin. When a change
takes place within the consciousness, then the pranic level is heightened, and when we 'let go' of
certain preconceived thought structures, the metabolism, catabolism, and anabolism undergo a
transformation. I also found that, irrespective of diet, weight can actually be gained if the attitude
is correct.
Apart from this, the effects on the physical body may not seem so apparent. There is a tendency
towards suppleness and a feeling of lightness ensues. With the application of bhasma, the skin
becomes soft and smooth and bodily wounds heal quickly. It is no wonder that the Srimad Devi
Bhagavatam says that through this vrata (a vow of austerity and spiritual sadhana over an
auspicious period) one will not suffer from leprosy, fistulae or phlegmatic diseases.
The Srimad Devi Bhagavatam specifies that the head should be shaved prior to commencement
of the practice. This may not be possible for many householders, but those who can should do so.
The reason for this is that the heat produced during meditation rises, and if there is a mass of hair
on the head the heat will be retained instead of being released through the proper channel. It must
find some other outlet and generally some part of the body system will overheat. In my
experience, as long as hair growth is minima], there is no problem with excessive heat.
Subtle effects
The immediate influence of this practice is felt on the mental and emotional levels and in the
inner awareness. Meditation on the tattwas demands abstract creativity which allows for
spontaneous concentration irrespective of the possibility of external or even internal disturbance.
It is not a passive meditation in which you have to concentrate for one or two hours on the one
symbol. You keep the awareness moving from symbol to symbol, mantra to mantra, in your own
time.
The Srimad Devi Bhagawatam states that this practice saves the practitioner from demons and
ghosts. What are these demonical entities but the negative forces within ourselves? During
meditation, when the subconscious mind comes to the surface, suppressed samskaras disturb the
concentration. I have found, however, that the practice of bhuta shuddhi makes the mind
completely tranquil and free from these forces. Even afterwards the inner personality is not
affected by the oncoming daily problems.
During the practice period you must be on guard against the mind and emotions. It is of utmost
importance to control these powerful forces. By averting the mind, you can develop spontaneous,
intense and sustained concentration on Devi and Guru. The last Monday in the month is a special
day for Shiva worship. Without knowing this, I suddenly had an urge to wear rudraksha and
chant the name of Shiva. Such things occur when the mind becomes open to subtle vibrations.
In fact, subtle awareness becomes so strong that even sattvic living seems gross. I found that by
the third week my sleep needs decreased to between two and four hours nightly. Plain vegetarian
food seemed as gross as meat, and desire to eat that kind of food went completely. My 'appetite
remained the same, but by the fourth week the mental appetite decreased. Eating normal food
after the end of the practice pulled my awareness back down to earth. The Srimad Devi
Bhagawatam claims that through this vrata 'brutal desires' cease and the animal nature is
destroyed. Rather, I experienced a refinement in the awareness of mundane reality and an
increased awareness of the subtle existence within this physical reality.
Our normal range of experience is limited to sensorial perception but it is not the full extent of
our experiential capacity. This physical body is the instrument through which we can develop
higher understanding, but as long as we are attuned to the lower frequencies, our experiences
also will be of a low quality. In order to attain elevated awareness, every level of our awareness
has to undergo a transformation. Therefore bhuta shuddhi is most important because
transformation has to begin from the basic elemental structure. We have to become completely
empty internally, like an empty vessel in water, then, what is outside is also within. Similarly, by
removing the individual elements inside ourselves, our experience will be of the higher cosmic
forces of energy and consciousness, prana and chitta, Shiva and Shakti.
[top]

The Practice of Bhuta Shuddhi

(According to thetradition)
ancient tantric and vedic
Swami Muktibodhananda Saraswati
Bhuta shuddhi is the very dynamic and systematic practice of tantra which transforms the
elements, constituting body and mind, for the transmission of the atma shakti. Bhuta means
'basic element'. It is also known as tattwa. Shuddhi means 'purification'. According to tantra,
body ,and mind are comprised of five primal elements known as earth (prithvi), water (apas), fire
(agni), air (vayu) and ether (akasha). These tattwas are the manifestation of the primordial
'Shakti', and it is due to them that this entire universe exists. Of course, we can understand each
tattwa in its gross state as earth, water, fire, etc., but here the word tattwa or element applies to
something much more subtle than that.
These five tattwas comprise particular pranic vibrations of the one Shakti, just as white light is
broken up into the different colours of the spectrum. In the body, earth tattwa represents solidity
from the cellular structure; water tattwa, fluidity- blood, lymph fluid, etc.; fire tattwa, heat -
appetite, digestion, thirst; air tattwa, motion - expansion and contraction; ether tattwa, subtle
vibration and emotion. The tattwas, as part of the mind and psyche, arouse the sense of smell,
taste, sight, touch and sound. From this level they connect to the corresponding organs, nerve
plexi and energy centres or chakras.
In tantra, the practice of bhuta shuddhi is used for transforming the pranic flow of the tattwas
back to their original unmanifest form as primordial 'Shakti'. As long as the prana flows outward
through the sense organs, awareness will be engrossed in the external world. However, if we can
realise these tattwas or pranic flows operating in their subtle form, independent of external
stimulus, then the experience, knowledge and illumination can arise from the inner dimensions.
The purpose of this practice, as in all tantric practices, is to free the consciousness from its
attachment to external objects in order to realise the true inner nature.
Purification of the tattwas
The first step towards this is purification of the basic physical, mental, psychic and pranic
structure. In yoga there are various forms of purification which are meant to achieve this: prana
shuddhi, nadi shuddhi, vak shuddhi, manas shuddhi, etc., but the practice of bhuta shuddhi, as
described in the ancient tantras, covers the entire range of man's existence.
In the 'Srimad Devi Bhagavatam' (Ch. 8), it says that bhuta shuddhi purifies the body elements
by 'respiratory attraction and replacement'. By concentrating on the yantra and bija mantra of
each tattwa at its specific location in the body, the internal vital capacity and awareness becomes
dynamic and active. At that time, sensorial awareness drops as you merge into the realm of
vibration and form within.
You are lead from the gross sensory experience to the root cause of attachment in this world- the
ego, which is represented in the form or mandala of 'Papa Purusha', the sinful man, represented
as a hideous dwarf living in the abdomen. By the use of the tattwa bija mantras and breath, you
mentally purify, dissolve and reconstruct his being inside you into a golden egg, like
hiranyagarbha. This actually helps transform your own individual ego. Then, by considering
yourself to be the supreme knowledge or consciousness (Shiva), you finally attain that state.
When you bring yourself back slowly in the reverse process, to the manifestation of Shakti in the
elements and finally envisage Shakti in the mandala of Devi, both consciousness and prana
become absorbed in the diverse manifestations of the one energy.
The bath of fire
On completion of the meditation, it is essential to wipe bhasma or ashes on the body for
purification of the tattwas. In the ancient vedic and tantric tradition, bhasma is vital for arousing
the higher consciousness and purifying the body. Bhuta shuddhi, done with the use of ashes and
fasting during a particular time according to the solar/lunar phase, helps control the animal
instincts and awaken the consciousness. Therefore, it is also known as Pashupati vrata and Shiva
vrata. Applying ashes is called the 'bath of fire', which burns attachment to sensorial experience
and the lower nature.
In the 'Devi Bhagavatam' (Ch. 9) it says that, "Through this Sivovrata, Brahma and the other
devas were able to attain their Brahmahood and devahood. The ancient sages, including Brahma,
Vishnu, Rudra and other devas, all performed this Sivovrata. All those who performed it duly
became sinless, though they were very sinful in every way."
In this practice, it is important to use cow dung ashes, especially from the fire ceremony, and
wipe them over "the body, particularly the forehead, while repeating mantra. Then say: 'Earth is
ashes, water is ashes, fire is ashes, air is ashes, ether is ashes, everything whatsoever is ashes'. In
this way the vibrations of the mantra are transmitted throughout every cell in the body.
Siddhis associated with the tattwas
In the process of awakening the vital capacity of the tattwas, particular characteristic signs of
perfection arise. In tantra these are known as siddhis. In occidental countries they have been
called supernatural, occult or magic powers, but it must be understood that these powers arise
from within you as a result of your own effort to intensify and concentrate your mental and
pranic energy. In Patanjali's Yoga Sutras (3: 45) it says that, "By sanyama or concentration on the
gross, basic, subtle and interpenetrating states, and the purpose of the bhutas, mastery over them
is attained."
Awakening of the tattwas develops sensitivity to subtle vibration and to the higher faculties of
clairvoyance, clairaudience, telepathy and intuition. In the Gherand Samhita (3: 59-63) it says
that, "Concentration of the prana for two hours in the earth tattwa brings steadiness; in water
tattwa, destroys unbearable sufferings and sins; in fire tattwa, eliminates the fear of death; in air
tattwa, gives the experience of flying in the air; in akasha tattwa, opens the doors to liberation."
The tantric texts also enumerate other attributes associated with the awakening of the tattwas.
Earth tattwa is responsible for levitation, freedom from disease, and creation of astral smells.
Water tattwa removes fear of water. It equalises the prana vayu and gives knowledge of unknown
sciences, the power of astral travelling, and the ability to create various taste sensations. Fire
tattwa gives material wealth, detachment, the ability of transforming base metals into gold,
discovering of medicines, entering another's body. Air tattwa gives knowledge of the past,
present and future, fulfilment of desire, contact with astral entities, ability of psychic healing,
inner peace and harmony, compassion. Ether tattwa gives knowledge of the Vedas, longevity,
endurance without food or water, psychic projection faster than the speed of light.
These are the powers which are associated with the tattwas but they should not be delved in as it
is very easy to be misguided by the phenomena of the subtle realm. It is necessary to put them
aside and conserve your energy to arouse an even subtler awareness - that of the atman.
Time of practice
This practice should be done in the early hours of the morning after bathing, to purify yourself
before the oncoming day. Traditionally it was undertaken as a sankalpa made before the guru to
be done three times daily: morning, noon and sunset on a long or short term basis, e.g. twelve
years, six years, three years, six months, three months, one month, six days, three days, or even
one day. It is said to -be most effective when performed in the months of Shravan (July-August),
during the time of intense Shiva puja, according to the Hindu philosophy, or in Ashwin (October-
November), during Navaratri, the nine nights of puja or worship to Devi. The most important
requirement, however, is that it is done under the instructions of the guru, with full faith and
without expectation of fulfilling any desires through the practice. Only then is this sadhana truly
sattvic and a pure state of 'being' attained.
[top]
 Bhuta Shuddhi
Part II: The Effects of the Practice
Swami Muktibodhananda Saraswati
The Srimad Devi Bhagawatam Purana enumerates particular benefits derived from the
performance of bhuta shuddhi and although we have, as yet, no scientific evidence to prove its
validity, we can draw conclusions from our own personal experience of the practice. Of course,
the first and most obvious effect is purification indicated by the word 'shuddhi'. This takes place
on both physical and subtle levels of the body-mind complex. Purification occurs through pranic
and psychic heat created during the meditation, with the application of bhasma (ashes) and
fasting. When practised in combination with a fruitarian diet, physical purification is increased,
otherwise the effects are more noticeable on a subtle level.
All tantric practices are essentially designed to expand the consciousness and release potential
energy, but the effects and demands of most of them are too powerful for the average practitioner
to handle. Bhuta shuddhi, however, is within the capacity of all.
Yogic practices create mild awakening in the pranic and psychic structure over an extended
period, whereas bhuta shuddhi concentrates and awakens the prana and psyche, altering basic
awareness within a shorter period, because it is based on the tantric meditation of Devi or Shakti.
In the Srimad Devi Bhagawatam Devi says, "Meditation with karma (action) will lead to me." In
bhuta shuddhi, meditation is on the tattwa yantras of Shakti and then upon the form of Shakti
herself, while karma is the application of ashes and fasting. Devi further states that gyana
(wisdom) and bhakti (devotion and faith) also lead to her. Anyone who has had some personal
spiritual experience will have realised that it is impossible to expand the awareness without faith
in and knowledge of a higher reality and force. This higher state exists within our own selves.
Therefore, the first important purification is that of the intellect or buddhi. It is important to
ignore any intellectualising because this creates a barrier to spiritual growth. I found that when I
practised bhuta shuddhi, I began asking myself, 'What am I doing? What is this practice all
about?' But if we can set aside the analytical aspect of our nature, the inherent positive side of
our inner personality is revealed. Buddhi is said to be that part of the mind closest to Atman (the
Self) and this buddhi reflects that which lies within us. If we are full of worldly ideas and
concepts, that is what we will see, but if we can empty ourselves of these, we can attain the
higher experiences.
Physical effects
Bhuta shuddhi can be practised any time of the year, but for more effective purification it should
be done during Shravan (July-August). During this period, it is advisable to take a fruitarian diet
and curd with no condiments, salt or stimulants such as tea or coffee. It is also recommended to
prepare a few days beforehand by taking one meal per day and perhaps some fruit in the evening.
Otherwise, as I experienced during my practice, there can be a decrease in physical energy for
the first few days.
During this month of fasting, we should not expect to become lean and thin. When a change
takes place within the consciousness, then the pranic level is heightened, and when we 'let go' of
certain preconceived thought structures, the metabolism, catabolism, and anabolism undergo a
transformation. I also found that, irrespective of diet, weight can actually be gained if the attitude
is correct.
Apart from this, the effects on the physical body may not seem so apparent. There is a tendency
towards suppleness and a feeling of lightness ensues. With the application of bhasma, the skin
becomes soft and smooth and bodily wounds heal quickly. It is no wonder that the Srimad Devi
Bhagavatam says that through this vrata (a vow of austerity and spiritual sadhana over an
auspicious period) one will not suffer from leprosy, fistulae or phlegmatic diseases.
The Srimad Devi Bhagavatam specifies that the head should be shaved prior to commencement
of the practice. This may not be possible for many householders, but those who can should do so.
The reason for this is that the heat produced during meditation rises, and if there is a mass of hair
on the head the heat will be retained instead of being released through the proper channel. It must
find some other outlet and generally some part of the body system will overheat. In my
experience, as long as hair growth is minima], there is no problem with excessive heat.
Subtle effects
The immediate influence of this practice is felt on the mental and emotional levels and in the
inner awareness. Meditation on the tattwas demands abstract creativity which allows for
spontaneous concentration irrespective of the possibility of external or even internal disturbance.
It is not a passive meditation in which you have to concentrate for one or two hours on the one
symbol. You keep the awareness moving from symbol to symbol, mantra to mantra, in your own
time.
The Srimad Devi Bhagawatam states that this practice saves the practitioner from demons and
ghosts. What are these demonical entities but the negative forces within ourselves? During
meditation, when the subconscious mind comes to the surface, suppressed samskaras disturb the
concentration. I have found, however, that the practice of bhuta shuddhi makes the mind
completely tranquil and free from these forces. Even afterwards the inner personality is not
affected by the oncoming daily problems.
During the practice period you must be on guard against the mind and emotions. It is of utmost
importance to control these powerful forces. By averting the mind, you can develop spontaneous,
intense and sustained concentration on Devi and Guru. The last Monday in the month is a special
day for Shiva worship. Without knowing this, I suddenly had an urge to wear rudraksha and
chant the name of Shiva. Such things occur when the mind becomes open to subtle vibrations.
In fact, subtle awareness becomes so strong that even sattvic living seems gross. I found that by
the third week my sleep needs decreased to between two and four hours nightly. Plain vegetarian
food seemed as gross as meat, and desire to eat that kind of food went completely. My 'appetite
remained the same, but by the fourth week the mental appetite decreased. Eating normal food
after the end of the practice pulled my awareness back down to earth. The Srimad Devi
Bhagawatam claims that through this vrata 'brutal desires' cease and the animal nature is
destroyed. Rather, I experienced a refinement in the awareness of mundane reality and an
increased awareness of the subtle existence within this physical reality.
Our normal range of experience is limited to sensorial perception but it is not the full extent of
our experiential capacity. This physical body is the instrument through which we can develop
higher understanding, but as long as we are attuned to the lower frequencies, our experiences
also will be of a low quality. In order to attain elevated awareness, every level of our awareness
has to undergo a transformation. Therefore bhuta shuddhi is most important because
transformation has to begin from the basic elemental structure. We have to become completely
empty internally, like an empty vessel in water, then, what is outside is also within. Similarly, by
removing the individual elements inside ourselves, our experience will be of the higher cosmic
forces of energy and consciousness, prana and chitta, Shiva and Shakti.
[top]
The Glory of Bhasma
 Swami Vibhooti Saraswati
Bhasma or vibhooti is the sacred ash from the dhuni or fire of a yogi or
avadhoota, or from the sacrificial fire or yajna, where special wood, ghee, herbs, grains and other
auspicious and purifying items are offered in worship along with mantras. It is believed that
bhasma destroys sins (paap), and that it links us with the divine. It is called ‘bhasma’ because it
has the power to consume all evils. Any matter, broken up through the process of fire is reduced
to its ‘bhasmic’ form, which is infinitely more refined and pure than the original matter, devoid
as it is of all impurities niranjan. The grossness of matter obscures the subtle essence inherent
within it, just as wood hides fire and milk conceals butter and cheese, but when it is burnt (or
churned in the case of milk) only the pure essence remains. Similarly, the great heat of tapasya
and the churning of the mind in meditation reveals the underlying subtle spirit or atman.

Literal and symbolic meaning of bhasma

The Sanskrit word bhasma literally means ‘disintegration’. Bha implies bhartsanam (to destroy),
while sma implies smaranam (to remember). Bhasma is thus a reminder to us of the ephemeral
nature of life. Also, if we wish to unite with God (or the ‘supreme self’) and remember him
constantly, our ego or ‘little self’ has first to be disintegrated or burnt to ashes. Bhasma is a
symbol of this process. It is also called raksha because it protects one from all fears. When
applied to the forehead before sleep, it is said to keep away spirits or ghosts, whether external or
those which manifest from the depths of the mind in the form of nightmares.
Bhasma symbolises the burning of our false identification with the mortal body, and freedom
from the limitations of the painfully illusive cycle of birth and death. It also reminds us of the
perishable quality of the body, which will one day be reduced to mere ashes. As it says in the
Bible, “Ashes to ashes; soul to soul” – the body will return to dust but the soul will continue its
journey until it unites with God. All the saints and sages beseech us to remember the ephemeral
nature of our earthly existence. In the Rubayyat of Omar Khyyam the poet tells us to, “ . . . make
the most of what we yet may spend, before we too into the dust descend, dust into dust, and
under dust to lie.” Here he calls for us to seek the eternal, not the temporal. Ash or dust, on the
other hand, can be said to represent permanency (or the soul itself), because the ash, just like
imperishable truth, does not itself decay. The realised soul is said to rise from the ashes (of the
individual self) as the mythical phoenix. The Sufis say, “To reach the goal we have to be burned
with the fire of love, so that nothing remains but ashes, and from the ashes will resurrect the new
being. Only then can there be real creation!”

The power of bhasma

Bhasma is also called ‘vibhooti’, because it gives spiritual power. The Sanskrit word, vibhooti
means ‘glory’, as it gives glory to one who applies it, protection (raksha) from ill health and
negative forces, and attracts the higher forces of nature. Another meaning of vibhooti is ‘healing
power’, and it is widely used as a medicinal treatment in both Ayurveda and Chinese and Tibetan
medicine, which are all ancient and profound systems for the rejuvenation of life. Gold, silver,
copper, pearls, mica and other precious stones and metals have curative properties which can
quite safely and most effectively be taken into the body after being reduced to ash using great
heat.
In Indian villages you will find tantric healers called ojhas who say certain mantras over the ash,
which the sick person then applies to the body or eats. These healers can take some earth in their
hands, hold it up to the sun, repeat some mantras, and the earth turns into the most beautifully
scented ash for curative purposes. Vibhooti is also the name given to siddhis (perfections or
psychic powers), as it acts as a vehicle for them. Patanjali’s Yoga Sutras devotes an entire chapter
to yogic siddhis. Vibhooti also means ‘dominion’, and is the subtle power lying behind creation,
from which all things manifest. From vibhooti or bhasma, anything can be created by a tantric
and aghora, because the potential of creation lies within it, and he has penetrated the law and
controlled the elements.
Maha Yogi Shiva, father of tantra, is usually depicted naked in sadhana, his whole body covered
in bhasma. The first verse of the Shiva Panchakshara Stotram gives the following description:
Naagendrahaaraaya trilochanaaya, bhasmaangaraagaaya maheshwaraaya. Nityaaya shuddhaaya
digambaraaya – ‘Salutations to the mighty three-eyed Shiva, eternal and pure, wearing the king
of snakes as his garland, naked and besmeared with sacred ash.’ Some other names given to Lord
Shiva are Bhasmashayaaya (abode of bhasma) and Bhasmabhootaaya (covered with bhasma).
Covering the body with ash is considered to be an auspicious act for discovering one’s Shiva
nature. Shiva is said to be responsible for mahapralaya, the dissolution of the universe at the end
of each kalpa. At this time he dances his tandava nritya, the dance of destruction.
The great tantric siddha Avadhoota Dattatreya was referred to as Bhasma Nishta – one who loves
bhasma. Bhasma is generally applied on the forehead, while many sadhus also apply it on the
arms, chest and stomach. Some ascetics, especially nagas (naked ascetics) rub it all over the
body. While applying it, many devotees also consume a pinch. Shaivites use only bhasma from
cremated bodies, which is believed to be very powerful. Bhasma has the power of fire. Agni, the
inner fire, scorches and reduces all impurities in the body. It is said that one who smears ash on
the body is purified as if bathed in fire. This is known as ‘the bath of fire’. After smearing the
body with ash, one should reflect on and realise the highest truth.

Tripundra
Sannyasins wear three lines of bhasma on the forehead. These three lines (tripundra), with a red
dot of kumkum underneath, between the eyebrows, symbolise Shiva-Shakti (the unity of energy
and matter that creates the entire seen and unseen universe). The lower line represents tamoguna
(the state of inertia and darkness), the middle line represents rajas (activity and dynamism) and
the top line represents sattwa (balance and illumination). The red dot or tika represents the power
of shakti through sadhana, which can take the sadhaka beyond the three gunas or qualities to the
state of turiya, the fourth dimension of existence. This is the state of trigunatita – beyond the
three gunas.
Swami Niranjanananda says, “The three stripes represent the tradition of the paramahamsas.
Jignasus are one stripe sannyasins, representing the drive and motivation to overcome the
tamasic tendency. Karma sannyasins are given two stripes, representing their drive to overcome
the rajasic along with the tamasic tendencies. Poorna sannyasins are given three stripes, which
represent their motivation to transcend the three gunas and attain inner sublimation. The red dot
represents the spiritual power or energy that gives us the strength to control the three gunas. It is
the awakening of that shakti which is the real aim of sannyasa.”

Bhasma and tattwa shuddhi

Consciousness manifests as energy, which then condenses into matter. In the tantric practice of
tattwa shuddhi, in order to experience consciousness free from matter, we reverse the process of
evolution back through more and more subtle dimensions to its original cause. Bhasma is an
integral part of tattwa shuddhi sadhana, as a symbol of purification on the physical, subtle and
causal realms of consciousness. The process of disintegration undergone in tattwa shuddhi is the
breaking down of conscious awareness. Just as we reduce matter to its bhasmic form, the ‘fire’ of
this practice leads us to the realisation of our essential essence. The stages of pratyahara (sense
withdrawal) and dharana (concentration) take us through the more subtle states of consciousness,
culminating in samadhi, the ultimate experience or ‘Shiva consciousness’. The journey is from
gross matter to pure consciousness.
At the end of the practice of tattwa shuddhi, bhasma is applied to the forehead with the repetition
of mantras. It is taken on the middle and ring fingers and wiped slowly on the forehead from left
to right, repeating the mantra Om Hraum Namah Shivaya. Sannyasins use the index, middle and
ring fingers, and repeat the mantra Om Hamsa. The bhasma used in tattwa shuddhi is prepared
from gobar or cow dung. The word gobar literally means ‘gift from the cow’; it is also known as
go-maya. The cow is a pure and sacred animal, full of auspicious qualities. It is even said to
contain all the devas and devatas within it. Not only does gobar have mystical qualities, but it
also contains useful hormones with germicidal properties. The word go also means ‘senses’. So
bhasma is also symbolic of the disintegration of the senses which keep us trapped and bound in
the gross material world. The transformation of gobar to bhasma is parallel to the transformation
from the material world to cosmic consciousness that we find in tattwa shuddhi.

Panchagni bhasma
During the Sat Chandi Mahayajna, and on other auspicious occasions at Rikhia Dham, devotees
receive the precious prasadam of panchagni bhasma. This is much prized by sadhakas, because
as it has the power of Swami Satyananda’s sadhana behind it, it quickly helps to raise the
consciousness at the time of mantra japa and other sadhana when applied to the forehead. Just
keeping it in the pooja room is auspicious. This bhasma given is from the Maha Kaal Chita
Dhuni, where the previously fierce fires of Sri Swamiji’s panchagni tapasya now lie smouldering
quietly under ashes in their shanta roopa or peaceful form. Dhuni is the yogi’s fire, which is the
witness or sakshi to his sadhana. It is also where he cooks, takes warmth, and chants the name of
God. (Maha means ‘great’, kaal is ‘time’ and chita is ‘consciousness’).
This akhanda dhuni, eternal fire, has been burning in Sri Swamiji’s pooja area ever since he first
came to Rikhia in 1989 and devotees come daily for its darshan. It was the centre and support of
his life during his austerity, and is the very heart of the Rikhia Ashram (next to Sri Swamiji
himself). Although Sri Swamiji no longer goes to this area, the fire is still tended daily. The ashes
are moved to the side and the burning embers taken out. Balls of dried cow dung mixed with
purifying herbs (vanaspati) are then placed inside along with fresh wood. The embers are then
replaced, and the whole area is covered over once more with the ashes. From time to time the ash
is removed, carefully sieved through fine cloth, and given as prasadam (that which has been
blessed by a divine power.
For the panchagni sadhana itself, Sri Swamiji prepared his own bhasma to protect his body from
the great heat, according to the formula prescribed in the Devi Bhagavat Purana. This special
bhasma is called mahabhasma and is made from pure cow dung cakes, reeds and ghee. It is
treated eleven times with many herbs, honey and other ingredients, being re-burnt each time.
Bhasma is smeared on the body only during the first few days of the panchagni sadhana, and is
applied in the morning. Sri Swamiji’s dog-cum-companion Bholenath, in whom he manifested
the spirit of Bhairava, also took part in the tapasya. “Alsatian dogs can’t bear the heat,”
commented Sri Swamiji. “I would put bhasma on him in the morning and he would sit with me.”
Tantric siddhas like Maha Yogi Shiva, Avadhoota Dattatreya and Sri Swamiji are extremely rare
beings, and a gift to us beyond our understanding. They belong to a great tradition and leave
behind for us a great spiritual legacy. The parampara, the line of avadhootas (those who have
become immortal), continues, just as the Mahakaal Chita Dhuni continues to smoulder, unseen
beneath the symbol of their glory, their bhasma – the sacred ash.
[top]
A Fresh View ofBhutas
the Concept of Pancha
Sri A. Rangaswami, Madras
All the orthodox schools of Hindu philosophy postulate that the universe of matter and energy
has evolved out of primordial nature or prakriti. The purusha or spirit, is a conscious and
intelligent entity and is distinct from prakriti or its derivatives. In monistic schools of thought,
nature is supposed to be a superimposition on the eternal spirit which is non-dual. However,
nature and its evolutes are admitted as phenomenal reality even by the monistic schools.
Within prakriti, the Samkhya, Yoga and Vedanta schools postulate twenty four categories or
gunas. They are:
1. The five primary constituents of matter or pancha bhutas;
2. The five perceptions or pancha tanmatras;
3. The five sense organs or jnanendriyas;
4. The five organs of action or karmendriyas;
5. The four internal organs or antar karana- chitta or the mind-stuff, manas or the mind, buddhi or
the intellect, and ahamkara or the ego-sense.
Above these categories of nature or prakriti stands the purusha or the intelligent principle.
One may wonder that this categorisation does not seem to recognise energy in its various forms
as a fundamental entity. The pancha bhutas are- prithvi or earth, apas or water, tejas or fire, vayu
or air and akasha or ether. The other categories also do not refer to either the concept of energy
or the different forms of energy. Purusha whose nature is denned as pure consciousness is held as
distinct from prakriti or nature. Therefore, the place of energy in the scheme of things is not very
clear.
While the superficial examination of the categories of prakriti or nature would lead one to the
above conclusion a deeper study would appear to indicate that the entire universe of matter-
energy is included in the categories of prakriti according to Samkhya or Vedanta. Let us examine
the pancha bhutas, which are considered to be the five primary constituents of matter or the
universe, in greater detail.
The element akasha, which is translated as space or ether, is responsible for shabda or sound
perception by the sense-organ srotra or the ear. We know that sound requires a medium for its
propagation. Speech is conveyed to the ears through air. There is no sound propagation through a
vacuum. What is actually propagated as a sound wave is only the mechanical energy or vibration
through the successive particles of the medium. The particles of the medium in contact with the
tympanum transfer this energy to it, and these impulses are then carried by the auditory nerves to
the relevant centre in the brain which interprets it as sound. This mechanical energy of vibration
is derived only from gravitational energy as taught by science. Therefore, akasha or space,
through which the gravitational energy acts, is considered to be the conveyor of sound. That is
why sound or shabda is considered to be the inherent quality of akasha or space, which could be
deemed as representing that form of energy known as gravitational energy.
Vayu literally means air or anything in the gaseous form. Sparsa or the sense of touch is
considered to be its quality and it is recognised by the sense organ 'tvak' (touch). The word 'Vayu'
is derived from the root to blow, to go, or to move. Movement of energy is conveyed by this
word. In yoga the term has a special meaning. It represents the bio-energy. It is experienced as
impulses of sensation through the nervous system. In the categories of prakriti the word vayu can
be deemed to represent electromagnetic energy, whose distinguishing feature is movement, the
velocity being that of light and the maximum of anything in the universe. This could be
propagated through empty space as heat or light, and through specific conducting media such as
electrical energy.
Whatever be the mode of propagation outside the human system, when the energy impinges on
the skin or the organ of touch, as heat or electrical shock, the impulses are carried through the
sensory nerves to the corresponding centre in the brain and recognised as such. Touch or contact
(sparsa) is essential for this knowledge and this quality is attributed to vayu or energy in motion.
The same is true of the sensation of touch communicated to the skin by any moving object
including air. Therefore, vayu should be considered as representing those forms of energy
designated in physics as the electromagnetic spectrum, with wavelengths exceeding those of
visible light and electrical energy communicated through conducting media. It is noteworthy that
all sensations carried to the brain by the nervous system are considered to be in the nature of
electrical impulses.
The next element is tejas, which is derived from the root tej, to sharpen or to whet. In the matter-
energy complex (which, as modern science has proved, are inter-convertible), this element
represents that entity which provides definition to any material object. The perception of rupa or
form is associated with this bhuta, and the sense organ responsible for this perception is the eye
or chakshu. Therefore, tejas is identical with light-energy in the visible spectrum, which is
received and recognised by the chakshu or the eye. It could be deemed as covering even
electromagnetic energy of smaller wave lengths, such as ultraviolet and X-rays. Its quality is
rupa, form or definition.
Apas or fluid, refers to the liquid forms of matter which are characterised by fluidity. The sense
of taste is imparted by the solution of any substance on the tongue, the changes induced thereby
in the taste-buds of the tongue being conveyed through the sensory nerves to the corresponding
brain centre. Therefore, rasa or taste is the perception attributed to the element apas or fluid, the
tongue being the sense organ concerned. Apas is actually derived from the root 'Aap', to pervade.
The remaining element in the matter-energy complex is prithvi or bhumi (derived from the root
bhu, to be or to exist). This represents all solids to which is attributed the quality of gandha or
smell. The root 'gandha', meaning smell, also appears to be significant. The sense of smell arises
by the impinging of the particles of matter on the sensitive cells within the nose, the changes
arising therefrom being recognised as smell by the corresponding brain centre, which receives
the sensory impulses through the nerves from the olfactory region of the nose.
Thus the pancha mahabhutas or the five great elements really represent the universe of matter-
energy. Apart from this there is the element of sentience or consciousness which is the fire
element in all living beings. In the Gita, it is termed as paraprakriti about which the following
definition is given:
"Earth, water, fire, air, ether, mind and intellect and also ego-sense; these are the eight-fold
division of my nature. This is inferior. Know my other nature, the higher, Oh Mighty-Armed, the
life-element by which the universe is upheld". (7:4-5)
The higher nature is pure consciousness. Consciousness is the substratum of the matter-energy
universe and it is manifested as sentience in all living beings. It upholds the functions of the
lower forms of energy. It is the inseparable counterpart of the eternal reality designated as
Brahman and is non-different from it. It is this conscious energy which activates the mind,
intellect and ego-sense, which are the instruments of perception in living beings.
Scientists are still searching for a unified theory of energy which will explain the behaviour of
the two basic forms of energy- gravitational and electromagnetic, through a single law or
theorem. Prana and energy of consciousness are most subtle, pervasive and the substratum of the
entire matter-energy universe. They are the natural shakti or energy aspect of Brahman, the
supreme reality. In the Svetasvatara Upanishad it is said:
"The supreme energy of God or Brahman is heard of as manifold in nature- knowledge, strength
and activity (sushumna, ida and pingala)".
It could be considered that the energy of consciousness is designated here by jnana or
knowledge. Mechanical energy derives from gravitational energy as bala or strength and
electromagnetic energy which is within universal phenomena as kriya or activity. Scientific
research in the future may perhaps unveil the mysteries of this life energy and energy of
consciousness. This paper is purely suggestive and seeks to reconcile the important fact of the
universe of matter-energy with the orthodox categorisation of prakriti or nature.
Mantra and Mind
Swami Satyananda Saraswati
Given at the Yoga Teachers Seminar, Collbato in Aug.
In tantric philosophy, mantra is a force which can be used for the awakening of our spiritual
consciousness. The basis of mantra is sound, which ranges from gross to subtle. Throughout the
cosmos there are slow, medium and fast sound waves. The medium waves are perceptible to us,
but the slow and fast waves are not. When the sound of mantra is produced, it has a medium
range of frequency which is known as perceptible or gross sound. But when the mantra is silently
intoned, it has a faster rate of frequency and becomes imperceptible or subtle sound.
Therefore, a mantra works on the earthly plane and also on the higher planes. When you produce
a sound and accelerate the frequency, it affects the inner realm of consciousness. Just as when
you pick up a pebble and throw it into a calm, quiet lake, the impact creates ripples and the
ripples form circles which expand wider and wider according to the force and weight of the
pebble. In the same way, when you repeat a mantra, the sound hits the homogeneity of
consciousness and creates ripples which help to expand the mind.
The barrier
The mind has two ranges- individual and universal. In fact, in the whole universe there is only
one mind, but this mind becomes individualised according to each separate circuit. For example,
your mind and my mind are not two minds; our minds are different circuits of one mind. So the
truth is that the individual mind is part of the homogeneous, universal mind. Therefore,
individual mind can always be connected with the universal mind if we know how to do it. We
must remember this as a law, for it is of utmost importance in spiritual life.
When we begin to practise mantra, we create vibrations in the outer mind. As the mind becomes
calm, quiet and concentrated, these vibrations are transferred to the universal area of the mind.
Then the barrier between the individual and universal mind is broken. Because of this barrier, our
minds are cut off from one another; you don't know what I think and I don't know what you
think. But when this barrier is broken, your mind and my mind become one mind.
The mind is a universal mother and its nature is that of the three gunas- sattwa (equilibrium),
rajas (dynamism), and tamas (inertia). According to the manifestation of reality, mind is known
as buddhi (discriminative intellect), chitta (mind contents), and ahamkara (ego).
We have always understood the mind as a process of thinking, but according to tantra, mind is
not thought. Thoughts and feelings are expressions of the mind, and not the mind itself. Just as
the waves of the ocean are an expression, a manifestation of the ocean; they are not the ocean.
Thought and emotion are the vrittis (patterns) of the mind. Anger, passion, greed, jealousy, love,
memory, judgement, are all patterns and not the mind.
Mind is homogeneous awareness- This awareness is twofold - external and internal. When you
have sensual perceptions, then you know that the awareness is external. When you dissociate the
mind from the senses, the awareness becomes internal. The mind can turn either way. When the
mind becomes extrovert, it has the experiences of form, sound, touch, taste and smell through the
five different sense organs. The sensual experience is the game of the mind.
If the mind is introverted, the senses are inert and lifeless. Then one does not hear, see, smell,
speak or touch. This is called pratyahara. When the mind turns inwards, you approach the barrier
and begin to see the cosmos, which is an infinite experience. It has no beginning and no end, no
circumference and no centre.
We define awareness as external or internal; material or spiritual. The material awareness is an
external experience of the mind. Spiritual awareness is an internal experience of the mind. When
the mind has a barrier, it is limited to material experience, but when the barrier is broken, then it
has spiritual experience. In yogic philosophy, this barrier is known as avidya (ignorance) or maya
(illusion). By the practice of mantra this barrier is broken.
Formations of the mind
Every mantra has a specific sound. We do not know all the sounds, but we do know that there are
certain sounds which are milder and others which are stronger. What happens when a sound is
produced? Scientists have seen that the brain wave patterns are altered. Tantrics say that when a
sound is produced, it alters the formations of the mind.
The mind is not one unit. Just as water is formed by the combination of hydrogen and oxygen,
the mind is a combination of numerous formations. In yoga and tantra, these formations are
known as samskaras. They are the residue of individual experience through many incarnations.
The mind works like a camera. Whatever has been known and experienced through the senses
remains imprinted in the subliminal part of the mind. These impressions or formations are so
numerous that you may never be able to know them all, and it is not easy to classify them. Some
are weak and insignificant, while others have a powerful influence on the character, habits and
nature. Some are casual and periodical, while others accompany you all the time.
It is understood that powerful thoughts like anger, passion, jealousy or fear come into the mind
from time to time, but during meditation many insignificant thoughts keep coming and going.
This happens because we have not cleaned the formations of the mind. That is why the first
prerequisite to meditation is chitta shuddhi (mental purification). This should not be understood
as a religious affair. Chitta shuddhi means fixing the formations of the mind. Otherwise, when
you sit for meditation so many little thoughts constantly come into the mind, causing restlessness
and disturbance. The practice of mantra is one of the best methods of chitta shuddhi, if it is done
with awareness of all the thoughts that enter the mind as the mantra is being repeated.
The formations of the mind have three ranges-vikshepa (distraction), vikalpa (one-pointedness),
and laya (total dissolution). The first range occurs when the mind is continually jumping from
one point to another and is never constant. For example, when you are concentrating on the
flame of a candle and a distracting thought passes through your mind, it is called vikshepa. This
is one formation of the mind.
The second formation is called vikalpa. When you have established pratyahara, dissociated your
mind from the senses, one-pointed awareness takes place. Then you begin to see visions. You
may be concentrating on the flame of a lamp, but you begin to see the inner television! These
psychic formations of the mind are called vikalpa, and they are extremely difficult to break. In
dhyana yoga if a thought comes to your mind, you can definitely force it out by your own will.
But when vikalpa comes, you are helpless. These are involuntary expressions of the psychic
formations and you have no control over them. How are you going to destroy or fix these
formations? Here the mantra will be very useful. Mantra is capable of destroying the psychic
formations known as vikalpa. There is a third and powerful formation of the mind called laya
which means dissolution, suspension. At that time the consciousness is completely eliminated
and there is total shoonya (voidness). You have been concentrating on the flame of a lamp and
suddenly everything is switched off; there is no flame, there is nothing, and you are totally
helpless, lost. This is a very obstinate formation.
So there are three types of samskaras: distraction, psychic visions and suspension of
consciousness. How are you going to free yourself from these formations? Mantra is a very
valuable tool for this purpose. When you are practising mantra, it is absolutely necessary to use a
mala. Mantra and mala together will fix the formations of the mind. For example, while
practising Om, Om, Om, your mind suddenly drops and visions appear. The turning of the mala
will interfere with the visions and revive your consciousness. It will reverse the process of
mental awareness. This is the importance of mantra in relation to dhyana yoga and the
awakening of spiritual consciousness.
Bija mantras
The bija (seed) mantras are very powerful sounds which have significant and instantaneous
effects. There are millions of bija mantras, but we only know a few of them. Each bija mantra
has its own element and each element is associated with a centre in the body. For example, Om
belongs to ether, the most subtle element. The seat of ether is ajna chakra. Therefore, Om is the
mantra of ajna and is considered to be the father, the most powerful of all bija mantras. Those
who are serious seekers of the absolute reality use the mantra Om.
This is just one illustration of the bija mantra and its associated elements and chakras. In the
same way, the bija mantra lam belongs to the earth element, the seat of mooladhara chakra. Vam
belongs to the water element, swadhisthana chakra. Ram belongs to the fire element, manipura
chakra. Tarn belongs to the air element, anahata chakra. Ham belongs to the ether element,
vishuddhi chakra.
Bija mantras are definitely a high potency dose. Those aspirants who have not fixed their mental
formations should practise an ordinary mantra rather than a bija mantra. When you use a bija
mantra the awakening of prana is uncontrollable. That is why so many people have experiences
within the second day of practising the bija mantra.
Necessity of guru and practice
Mantra should be received from a guru. A book cannot determine the correct mantra for you. Just
as a cartridge needs to be struck by the hammer of the gun in order to fire, so the mantra needs to
be struck by the hammer of the guru in order to explode the consciousness. The relationship
between the guru and disciple is only the mantra. When guru gives mantra to the aspirant, he
becomes a disciple. One who is working with and developing the mantra is a disciple. With the
help of the mantra, he is trying to fix the samskaras, the different formations of the mind.
The guru has to decide the mantra for you on the basis of your zodiac sign, temperament, illness,
or spiritual path. After receiving the mantra from your guru, you must practise it every day for
five to ten minutes. No matter how powerful your mantra is, unless you practise it, you will gain
nothing.
The mantra has to be repeated thousands of times. In the beginning you repeat it on the audible
plane. The vibrations are external and the effects are gross. But gradually, as your mind becomes
quieter and quieter, the vibrations grow more powerful. The mantra then goes deeper into the
consciousness, pierces through the conscious mind and the subconscious mind and penetrates
into the unconscious mind. Once the mantra enters into the unconscious mind, it destroys all
samskaras and mental formations. Therefore, the mantra must be repeated regularly with the
mala. If your mantra is Om, practise five malas every day. If you don't have time in the morning,
do it at night. Many householders never practise mantra at night because they are confused about
certain taboos. They feel that it is not proper to practise mantra after maithuna, but according to
tantra, the effect of mantra is far greater at this time. So if you have fixed five malas each night,
you must do it. Regardless of what sort of life you lead, practise first and then sleep.
The mantra is a purifying force. Nothing in the world can pollute the mantra; nothing can make it
impure. Mantra can purify all corruption. It is such a great purifier that no matter what you eat,
how you live, what you think, or which religion you belong to, it will dominate and destroy all
the samskaras. When the samskaras are destroyed and the veil is split asunder, you will see the
divinity shining like the sun before you. What you have been searching for is not far away. There
is only a veil between you and me, which has to be destroyed by the mantra shakti, mantra yoga.
Om is the most powerful, the most benign of all the mantras.
[top]

Mandala - Symbol Of Divinity

Swami Satyasangananda Saraswati
Intimately woven into the theory and philosophy of tantra is the science of mantra, yantra and
mandala. Tantra is both a philosophy and a practical science, and its sublime theories become
efficacious through the use of mantra, yantra and mandala. Here we shall examine the mandala
from which arose the rich art of tantric iconography, temples, art, architecture and music.
Principle of mandala: primal form
Any form which is pictorially or visually created within the consciousness of man, forms a
mandala. In order to create a mandala, you have to be able to see within yourself, not in the form
of thought but of vision, as clearly as you see the world with open eyes. The clearer your inner
vision, the more accurate and powerful the mandala you create.
The principle of a mandala is that it lives within a circle. Thus any mandala that is visualized, has
to be represented within the symmetry of a circle. This is due to the fact that the circle is
considered as a primal form. Even the earth on which we live is not flat but round or elliptical.
The formation of a mandala follows the same principle as that of light as expounded by science.
Light waves move in a curve thus bending space and forming an arc or curvature. The circular
aura is an essential factor of the mandala and this is clearly evident in all the ancient tantric
mandalas existing today.
Anything can form a mandala; a tree, a house, a car, an animal, a human being- even your body
is a mandala. When you are able to visualize through the 'inner eye', the form you see of any
object is very precise, even more precise than you can see with your eyes open. You may be
visualizing the same object both inside and out, but the difference is that, when you visualize an
object through the higher mind you momentarily glimpse what lies behind the form. Thus you
are able to perceive more than the average eye. We can see a tree, a house, an animal or a
beautiful landscape and then reproduce it on canvas or paper. However, that is an insufficient
mandala because we have not been able to see beyond the object We have not perceived the
object on a linear dimension, or in the form of colour or sound. Therefore it cannot convey to us
any meaning beyond the fact that it is what it is meant to be.
Creating a mandala: mystic vision
In order to create a mandala that has both power and force, both inner clarity and the ability to
replicate the inner vision are important. Some people can clearly see inside but cannot re-create
externally what they have seen. This is often what distinguishes a good artist from a bad one.
Both may have the same inner vision but it differs in clarity of reproduction. A mandala is the
essence of an object perceived by one who has refined his inner vision; an inner cosmic picture
which is reproduced for all to see.
The mandala you create is dependent on your level of consciousness. The more evolved your
consciousness, the more universal will be the mandala you create. A universal mandala is that
which is created through a mind in tune with cosmic consciousness. It is therefore applicable and
relevant to all mankind, whereas mandalas created by minds which are still on the individual
plane, have less universal appeal and ability to invoke higher levels of consciousness in others.
Moreover, certain mandalas are created by those who have transcended the material plane and
have become enraptured by supra-conscious ecstasy. It is these mandalas which can evoke
spiritual experience in others and it is primarily these which tantra has employed.
Every culture and civilization has its mandalas to offer us, and the quality of their creations gives
us a clear idea of the level of consciousness of that society. All forms of art, sculpture and
architecture are mandala creations which have been envisaged in the abyss of the mind, and then
been re-created. That is why the work is so profound, and can influence so many generations so
many centuries later, who stand in awe.
The difference between a mandala created by an artist and that created by a mystic is significant.
An artist communicates his inner experience by translating it into a concept that is bound by time
and space, because his insight is not as profound as that of a mystic. It usually conveys only his
emotions and not a metaphysical truth. A mystic on the other hand, goes far beyond the
limitations of the finite mind, emotions and intellect, and therefore these experiences relate more
profoundly to the universal concepts of the cosmos.
Both artist and mystic explore and depict inner truths. However, an artist expels his experiences
through his work of art, whereas the mystic continues to develop one experience into another, A
mystic is not aiming to discover inner visions, but that which lies beyond. If an artist were to do
the same he would be transformed into a mystic Therefore, all art based on divine inner
experience has been able to withstand the test of time, and exist as an immortal and eternal idea.
In India, all forms of art, music and architecture are deeply influenced by the spiritual insight of
its ancestral past. Classical Indian music, through its blend of melody, beat and rhythm, creates a
mandala that can evoke a response in the deepest layers of consciousness. The artwork of the
Ajanta and Ellora caves, the famed Khajuraho temples, the Konarak sun temple in Orissa, and
millions of other such works, are in actual fact mandalas that deeply influence the consciousness
of those who see them.
This influence is always very subtle yet precise. One cannot know the levels of mind that the
mandala explores and influences. It is the subconscious and unconscious mind with which the
mandalas converse, and thereby are able to awaken inner visions. It is through this process that
the deeper layers of mind begin to manifest.
Devi and Devata: divine forces
In tantra, mandalas have also been depicted as pictorial representations of divine forces,
symbolised as theriomorphic and anthropomorphic forms. Tantra asserts that these forms of
divinity do not exist as objective entities any where in any part of the stratospheres, presiding
over our destiny. However, it does feel the necessity of developing the idea of divinity in human
form in order to make it comprehensible to the gross awareness of man.
Tantra asks how a man who is incapable of seeing within himself, can visualize or experience the
formless reality. We cannot even experience or witness our own thoughts, let alone the higher
reality. So the mandala forms of devis and devas developed into elaborate and visually arresting
symbols, However, the grosser imagination of divinity is ultimately to be transcended and
developed into the experience of formless reality.
The mandala symbology of devis and devas covers an infinite array of forms, colours and
depictions. Some are ravishingly beautiful, others provocative, some kind and compassionate,
others grotesque and fear-provoking; some suggest divine powers and others material gain. In
each case the structure is elaborately detailed and designed to evoke a corresponding response
within the consciousness of the aspirant. This symbology is based on the eternal archetypal
structure of man's collective unconscious and these mandalas draw out those archetypes as a
magnet draws out iron filings from a heap of diamonds.
Concentration on a mandala awakens the deep-seated samskaras within and reveals the unknown
mysteries in. the form of dreams, visions and mental action. You are not compelled to face the
samskaras directly and so they do not affect your action in daily life. They are dispensed with
during meditation and dream. It is a way of bypassing a terrible and fearsome enemy against
which you have no defence. These mandalas which are always very aesthetic and visually
arresting, and able to capture and direct the imagination, which is the subtle link to the higher
mind.
Shiva-Shakti : field of power
Perhaps the most controversial mandala which tantra has defined to date is the kriya of maithuna.
The kriya of maithuna forms a mandala that has corresponding yantras and mantras. The erotic
sculptures of the Khajuraho temples, and other temples in Orissa, are based entirely on the tantric
belief that maithuna is an act through which the divine powers can be invoked. Man represents
Shiva or the positive polarity and woman represents Shakti or the negative polarity. Through
their esoteric and esoteric union, they create a field of or an energy circuit which is the mandala.
These works do not denote carnal passion but union on the highest esoteric level. It is parallel to
the union of energy and consciousness, Shiva and Shakti.
The linga and yoni mandala is also symbolic of this higher union, and that is why this symbol
has been venerated in India for centuries. The linga signifies that which is effulgent, while the
yoni signifies the source. Therefore the linga should be understood as the symbol of pure
consciousness and the yoni as the source of energy, which together are the twin forces behind
creation. Man and woman unite on the physical plane to relive the experience of unity from
which they have evolved. This unity is an internal experience, just as a spiritual experience is an
internal experience, and there is nothing sinful about it. Today, however, the practice of maithuna
has mostly degenerated into a mere exoteric act due to the admonitions imposed by religion.
Tantra is perhaps the only philosophy that has been bold enough to say this. Others have
remained quiet about it, or exploited the idea by branding it a sin, thereby inducing a sense of
guilt and depravity in man for doing it. However, guilt and shame are very hard to expel from the
consciousness. They stay with a man a long time, controlling his actions, mind, personality and
life. Unless man is able to break through these barriers, he cannot attain the higher experience.
For that experience he will have to eradicate his guilt and shame.
Tantra holds that maithuna is not a sin but an act of worship which can help the individual
transcend his lower consciousness, a concept which most people disbelieve due to their complex
of guilt and shame. Thus, this knowledge was kept secret and only handed down from guru to
disciple, establishing the tradition of an eternal mandala, because the guru and disciple tradition
begins and ends at the same point, which signifies that it continues forever.
Tattwa Shuddhi : a glance within
The practice of Tattwa Shuddhi is also skilfully arranged as a mandala. We begin the practice at
some point of evolution and travel very far into the self. After having followed the process of
evolution and involution of creation, we find ourselves back at the same point, as if it were an
endless circle that we had been following from birth to death to birth. When you see the reality
behind your birth and existence, the desire for liberation awakens, compelling you to discover
the means to free yourself from this endless cycle of cause and event.
This circular form given to the practice of tattwa Shuddhi has a deliberate pattern, a deliberate
idea, and a deliberate force. That force is the secret power of the mandala, which you can only
know when you pursue it, as a young man pursues his first love. The practice gives you a
momentary glance into that secret power; just a flash of the eye and the experience is gone, so
that often you may not even know you had it. However the effect can be felt on the subtler
dimensions of your consciousness, and it is that part of you that the mandala is trying to reach.
Mantra, yantra, mandala : perfect harmony
Mantra, yantra and mandala are all a product of the profound inner vision of the yogis, rishis and
seers who have enquired deeply into the nature of the cosmos. They are a product of high states
of spiritual enlightenment, ecstasy and experience. In that state of mind the consciousness
transcends all barriers and therefore the experience is called 'universal'.
As long as you are bound by time and space your experiences are limited and related only to that
dimension. However, when you transcend that, there is no religion, no caste, no creed and no
sex, so how can the vision be limited? Moreover, in that state of mind, you are one with the
whole process of Nature and can commune with Her. Then all the visions become a part of the
cosmic truth and these images follow the strict codes and laws which are inherent in every
process of Nature. This is evident in the tantric mantra, yantra and mandala which are all in
perfect linear and geometrical harmony and balance.
In the tantric system, each mantra, yantra and mandala is calculated right down to the last detail.
If it does not fulfil the exact mathematical equation which defines its balance, then it is
inefficacious and incomplete. You need on]y to glance at some of these mandalas and yantras to
verify their mathematical balance. In fact, that is one of the first aspects which attracts your
attention.
In the tantric system, the mandala represents the visual iconographic form of a higher force, the
yantra represents the abstract form of that force, and the mantra represents the subtle form. Thus
each mandala has a corresponding yantra and mantra and one can be substituted for the other,
according to the level of the aspirant, as they evoke the same results. However, different deities
represent different levels of consciousness and are to be chosen on that basis. Yantras and
mandalas must never be misunderstood as being religious, occult, mystic or mysterious symbols,
but as highly charged forces of energy which can invoke the same frequency within us to expand
our consciousness.

Activities of Sivananda
Rikhiapeeth 2008Math:
Sivananda Math is a social and charitable institution founded by Swami Satyananda Saraswati in
1984, in memory of his guru, Swami Sivananda Saraswati of Rishikesh. The aim of the
institution is to facilitate the growth of the weaker and deprived sections of society. It also aims
to uplift the impoverished in rural and backward areas, by following the precepts of seva
(service), karuna (compassion), prem (love) and sneha (affection).
January
The New Year was graced by the most precious gift of all, darshan of Swami Satyananda. Guests
and residents were blessed with an inspiring satsang and the New Year dawned with Swami
Satyananda’s spontaneous and potent message for 2008: “The happiness you are searching for
lives within; it is not outside.” The kanyas welcomed the New Year with a havan by chanting the
mantra of peace, plenty, prosperity and well-being given by Sri Swamiji for Rikhiapeeth, Aim
Hreem Kleem Om. Satsang was followed by guests witnessing Sri Swamiji’s central teaching of
‘giving’ as they attended the distribution of Prasad to villagers in Tapowan.
The distribution of Prasad on New Year’s day was a continuation of the distributions that began
on the first day of the 2007 Sat Chandi Mahayajna, and which continued up until Makar
Sankranti on 14th January 2008. Daily distribution of Yajna Prasad was conducted, reaching out
to over 250 villages from 19 panchayats of Swami Satyananda’s ever expanding family. More
than 20,000 families were the recipients of utility kits consisting of: karhai, steel ghara, topia,
glass, thali and katori, quilt, bedcover, blanket, dari, towel, bucket, calendar, cardigan, sweater,
shawl, sari, thermal underwear, shirt, dhoti, muffler, cap, shoes and socks, ribbon and comb, rice,
coconut and mustard oil – all the necessities of a household! The old age pensioners and widows
of Rikhia Panchayat received additional warm clothes. In addition, schoolbags, stationary and
notebooks were distributed to thousands of students from the local schools. Swami Satyananda’s
sankalpa for peace, wellbeing, plenty and prosperity for all manifested in a continuous flow of
material and spiritual wealth which was distributed for over one month to tens of thousands in
the form of Devi Prasad.
Makar Sankranti
Makar Sankranti was celebrated on 14th January and just like the sun, radiating warmth and
light, Swami Satyananda came out to bless all present with satsang and darshan. This was
followed by the final distribution of Prasad to villagers in Tapowan. The highlight of distribution
was the smiling and glowing faces of the deserving moped and wheelchair recipients, which
were presented with on behalf of Sivananda Math.
The day was concluded with a bhoj for the kanyas and batuks, their parents and the senior
citizens of Rikhia Panchayat who receive a monthly stipend from Sivananda Math. After the
bhoj, the kanyas and batuks received yet another new outfit and their fathers received a shirt and
a shawl. The old age pensioners departed with their arms full of practical items including: kurta,
lungi, lota, mustard oil, jaggery, dal, rice and assorted seasonal vegetables.
On Makar Sankranti, the graduating kanyas and batuks received Prasad of a suitcase filled with
materials to help them in the next stage of life. Each year the children who have reached the age
of thirteen graduate so that they can persue their further studies and responsibilities. They have
been closely associated with the ashram for many years and continue to regularly attend the
ashram events.
English and computer classes for the kanyas and batuks resumed on 21st January after a
prolonged break for the Yajna. The children were enthusiastic and excited about returning for
classes. Throughout the month of January, selection of new admissions for kanyas and batuks
was conducted. The only thing that is required of the children is that they attend their local
schools and that they come for English classes daily. In total, over 600 new admissions were
taken from the villages of Rikhia Panchayat which took the total number of kanyas and batuks to
1,465. These children represent all the families of the villages of Rikhia Panchayat.
January also saw the recommencement of the Sivananda Charitable Dispensary, the ongoing
clinic located at Rikhiapeeth, which was established in 1991 with the aim to provide much
needed essential medical facilities to the poor and underprivileged. Many medicines had been
donated by devotees from around the world during the Yajna period and it was a mighty task to
sort and classify the medicines so as to best utilize them for those in much need of treatment. In
the month of January, over 500 patients were treated for various ailments and 20 new
tuberculosis (TB) patients were admitted for specialized treatment.
On 27th January, Sivananda Math, in co-ordination with Sikar Nagrik Parishad Trust, Kolkata,
and Kumhartolly Seva Samiti, Deoghar, conducted an eye camp for the local villagers, during
which over 1,000 patients were treated. The enthusiastic team of volunteer doctors, sannyasins
and ashram guests came together with heart, head and hands, to provide the utmost care and
consideration to the patients thus ensuring the camp’s success. As the doctors carried out all
medical examinations and assessments, 100 patients were identified for cataract operation, 450
patients were in need of spectacles and 700 required medicines for eye infections.
February
Basant Panchami
Basant Panchami (11th February) is a day which represents new life and is dedicated to Devi
Saraswati, who is the goddess of wisdom and learning. Early in the morning the kanyas and
batuks came to the classroom on the second floor of Tapowan building to perform puja to
Saraswati, whose murti (statue) is a central feature of the ashram classroom. The kanyas offered
flowers, fruits and incense to Saraswati and lit the deepak. They chanted Saraswati Vandana –
seeking the blessings of Saraswati Ma for knowledge and wisdom, and help with their studies.
A havan to invoke the benevolent grace and blessings of Saraswati was followed by bhoj and
Prasad for kanyas and batuks, senior citizens and guests.
March
Shivaratri
Shivaratri Sadhana Shivir was conducted from 4th to 6th March. Hundreds of participants
followed a full-day schedule which included morning class of chanting led by kanyas, followed
by asana and pranayama class, mid-morning class of antar mouna and ajapa japa and afternoon
class of yoga nidra. Daily evening programs of havans, prayers and kirtans were dedicated to the
worship of Shiva. This shivir allowed participants to prepare for the auspicious day of Shivaratri
through swadhyaya, satsang and seva.
Worship of Shiva is very special in Rikhiapeeth because it is the tapobhumi of Sri Swami
Satyananda and is located in Baba Baidyanath Dham, an awakened shrine of Shiva where a
sacred jyotirlingam is venerated.
On the special day of Maha Shivaratri, 6th March, Sri Swamiji gave darshan in the morning and
the new junior group of kanyas led the chanting for the first time. This new generation of kanyas,
who had only recently begun their training, chanted the challenging mantras of
Chamakaprashnah and Rudraprashnah with impeccable timing and pronunciation. These kanyas
are being expertly trained by Swami Satsangi to chant the Ramayana, Bhagavad Gita, Vedic
mantras, bhajans and an extensive range of much loved kirtans. Those who were fortunate to
hear them could not comprehend how these young kanyas who were just beginning formal
education in Hindi and English could be so pure and perfect in chanting these sacred mantras!
The innocence, purity and confidence of these junior kanyas stirred devotion and admiration in
all present. Their flawless debut left no doubt that with further training their innate potential
would continue to blossom.
Shivaratri is Lord Shiva’s favourite occasion because this is the night when Shiva, the cosmic
consciousness, will unite with his consort Parvati, the individual soul. In recognition of this
sacred event, the kanyas chanted the sacred verses of the Ramacharitamanas that describe the
wedding of Shiva and Parvati. This chanting is especially powerful, as each of us represents
Parvati, the jivatma or individual soul, and on Shivaratri we aim to unite ourselves with Shiva,
the universal soul.
Initiation into mantra, jignasu and karma sannyasa was given to hundreds of aspirants on
Shivaratri by Swami Niranjanananda and Swami Satyasangananda. During the evening havan,
Swami Niranjan gave Poorna Sannyasa initiation to three aspirants.
On Shivaratri, as day turned to dusk, then dusk into night, a powerful havan was conducted on
the Tapowan vedi with several thousand in attendance including residents, guests, kanyas and
batuks, and many local villagers who had been invited to come and offer their worship to Shiva,
the adiguru. The atmosphere was charged and the presence of Shiva was palpable.
The batuks conducted Rudra abhisheka under the direct guidance and direction of Swami
Niranjan. This was their first opportunity to conduct a puja of this magnitude and was a great
step in their training in havan and worship, which they are receiving in the ashram. Just as the
kanyas are being trained in chanting, kirtans, Ramayana and Bhagavad Gita, so the batuks are
receiving direct training in worship, havan and puja. The offerings to the sacred lingam were
conducted in full view of an awe-inspired audience. The power and presence of Lord Shiva was
felt as each of the prescribed items was poured over the venerated lingam.
The Rudra abhisheka was followed by havan and the chanting of Shiva Sahasra Namavalih, the
1,008 names of Shiva, and then an extensive repertoire of Shiva kirtans which had many people
up dancing in the spirit of ‘Nataraja’.
Swami Satyananda has said, “God is wherever you are. God is not far from you. He is closer
than your own breath, closer than your own prana, closer than your own mind. He is so close to
you, just turn your mind within and you will see Him.” This was truly felt by all those fortunate
to attend the Shivaratri worship which went well into the night.
Yoga Teacher Training Camp
From 10th to 30th March, students participated in the Yoga Teacher Training Camp in English.
This course was led by Swami Sumitrananda and Swami Nityachaitanya who guided and
supported students through it. The comprehensive course was aimed at those wanting to teach
yoga in their communities, and also provided individuals a deeper understanding of their own
yoga practices. Asana, pranayama, meditation, shatkarmas and seva combined to bring a
wholistic experience of yoga and ashram life. Students were fortunate to have illuminating
satsangs with Swami Satsangi who gave insights on different aspects of spiritual life and yoga
practices.
April
Shimoga Course
A special children’s course was conducted from 19th to 24th April for a group from Shimoga
(Karnataka) who came to Rikhia for ashram life and yoga. During their stay, cultural programs
were conducted and audio-visual films of Ramayana and other children’s documentaries were
shown to the children and kanyas and batuks of Rikhia. The children and their guardians had
several enlightening satsangs with Swami Satsangi who addressed issues relating to the wholistic
development of children and yoga in a practical and applicable way.
Chaitra Navaratri
From 7th to 15th April, the intense nine-day Navaratri anushthana was conducted at Rikhiapeeth
during which the entire Ramacharitamanas was chanted by the hundreds of devotees
participating in this anushthana. The daily path was led by Sannyasi Mantranidhi and the kanyas
of Rikhia. The fast pace of the recital and the large numbers of guests, residents and kanyas and
batuks in attendance created an intense atmosphere which continued to escalate through the
anushthana. Devi mantras were recited and havans conducted in the evening after which the
kanyas enthralled everyone with their kirtans and dance.
On the auspicious day of Navami, Sri Swamiji was present for the final session of the Ramayana
chanting, the ideal climax to the anushthana. After darshan, the kanyas, batuks and old age
pensioners of the Panchayat were served bhoj. Thereafter, they received Prasad in the form of
grains, clothing and accessories.
May
Children’s Course
During the month of May, Rikhiapeeth was filled with vibrancy and joy as children from all over
India, including Raipur, Bilaspur, Bangalore and Bhagalpur, gathered to participate in Rikhia’s
unique Children’s course. The activities conducted during this period were specifically tailored to
meet the energy and needs of children. A balanced combination of yoga, seva, games, kirtans and
dance provided the children with a range of activities in which they could express their creativity
and individuality. The ashram environment is perfect for children to develop a well-rounded
personality, clarity of mind, self-confidence, as well as the realization of an aim or goal in life
that they can work towards. The children had several satsangs with Swami Satsangi in which
they received guidance and direction on how to fulfil their goals in life.
The children came with or without their guardians and joined fully in the ashram activities. The
senior kanyas conducted chanting classes to teach the visiting children the Bhagavad Gita and in
reciprocation, the visiting children taught new games and songs, and helped the kanyas and
batuks with their English classes. Evening programs were a mix of chanting, kirtans and cultural
items as the children shared their creative talents in dance and song. Children who come to
Rikhiapeeth are always sad to leave and many describe their time here as “the best days of my
life!”
Akshay Tritiya
On the holy day of Akshay Tritiya, 8th May, the doors of Badrinath temple are opened for all
devotees to worship Lord Narayana. On this auspicious occasion, in Rikhiapeeth residents and
guests opened the doors of their hearts with prayer, havan and kirtan to invoke the blessings of
the Lord. To prepare for this event, hundreds of guests attended the Akshay Tritiya Sadhana
Shivir from 6th to 8th May, which combined asana, pranayama, meditation, seva and satsang.
Akshay Tritiya has earned itself the status of a festival which is inherently perfect. The word
akshaya literally means that which is constant, stable and is never destroyed. On account of its
indestructible force, all the words you speak, thoughts you think and acts you perform on this
day become a part of your hard disk and remain with you life after life.
On this auspicious day, Lord Narayana was worshipped by the chanting of Sri Vishnu Sahasra
Namavalih, the 1,008 names of Lord Vishnu. The kanyas and batuks along with the senior
citizens of Rikhia Panchayat and gramins all attended. After the havan, they were invited to a
special bhoj.
June
Ashram Life
As the summer heat reached its peak, the activities of Sivananda Math continued, executed
largely by the efforts of those who were willing to step outside their daily lives and experience
Ashram Life.
Sri Swamiji has said: “The greatest lesson we have to learn is the lesson of life. And this
becomes available to us when we decide to step out of our routine existence and adopt some
different ways to live by, even if it is for a short time. One of these ways is ashram life, where
you can stay for a few days as a sannyasin and live a life that is diametrically opposite to yours
and learn how to deal with different situations, different people, different problems and, at the
same time, also learn to deal with yourself.”
Throughout the year, from January to September, Rikhiapeeth offers the opportunity for
householders from all walks of life to spend time in the ashram and experience the joys of living
life in the spirit of tyaga, seva and samarpan, and enjoy the benefits derived from that. Thus, their
stay in the ashram, whether long or short, becomes an important medium for character and
personality building, bringing fresh energy, momentum and direction into their lives. During
their Ashram Life stay, people are fully involved in the activities of Sivananda Math in the spirit
of seva.
Daily Satsang
In Rikhiapeeth, a contributing factor to the maintenance of the high level of focus and inspiration
is the daily satsang program for all residents and guests. Every Ekadashi, an akhanda Bhagavad
Gita path and every Poornima, Sundarkand path (from the Ramacharitamanas) are chanted by all
present. Each day of the week is dedicated to a particular worship with the chanting of
appropriate prayers, havans and kirtans: Shiva Mahimna Stotram every Monday, Hanuman
Chalisa on Tuesdays, Sri Rama Stuti on Wednesdays, Guru Paduka Stotram on Thursdays,
Saundarya Lahari on Fridays and Mahamrityunjaya Mantra havan for universal peace, health,
prosperity and happiness of all is conducted every Saturday. On Sundays, the kanyas and batuks
of Rikhia enjoy the latest release of popular and educational movies, and for a couple of hours
Yajnashala becomes a cinema hall! In 2008, the kanyas and batuks and local villagers were also
fortunate to have the opportunity to watch the epic films of Ramayana and Shiva Maha Purana.
July
Nada Yoga Course
A group from Italy, led by Swami Anandananda, conducted a Nada Yoga Course at Rikhiapeeth
from 8th to 14th July. It was a comprehensive course that led participants through the more
subtle aspects of nada yoga while giving them an opportunity to engage in seva and satsang. The
aim of such courses is to provide spiritual education and knowledge through the medium of
yogic science and culture, as originally inspired by Swami Sivananda of Rishikesh. A main
feature of the course was the satsangs with Swami Satsangi, who addressed questions on many
aspects of spiritual life and yoga practices. Swami Satsangi gave insights on how the ancient
practices of yoga are applicable and beneficial in today’s modern world.
Guru Poornima
For thousands of years, devotees have celebrated Vyas Poornima or Guru Poornima as a day of
worship of guru on this full moon of July. On this sacred day, spiritual vibrations flow in
abundance and we can receive the grace and blessing of all gurus, those who are present today,
who have ever lived and those who are yet to be born. Guru Poornima is of utmost importance to
all disciples for offering devotion and surrender at the feet of guru.
In preparation for the sacred guru puja, hundreds of aspirants and devotees attended the three-
day Yoga Sadhana Shivir held from 16th to 18th July. By attending daily classes of asana,
pranayama, mediation, yoga nidra and by participating in seva, satsang and prayer, participants
were able to tune their hearts and minds to receive the radiant grace of guru shakti. The shivir
was also an opportunity to renew dedication to guru.
Daily evening satsangs of prayer, havans and kirtans dedicated to guru were conducted, during
which the kanyas and batuks were offered Prasad of a beautiful designer outfit from Spain and a
lovely traditional dress from Chennai. The kanyas and batuks who had graduated also received
Prasad of a beautiful outfit.
During the Guru Purnima anushthana, the kanyas and batuks, gramins and senior citizens were
invited for daily meals in the ashram. The kanyas proudly informed guests that the preparations
for the Annapurna Kanya Kitchen were going on in full swing. This grand undertaking of
Sivananda Math will facilitate the kanyas and batuks and senior citizens, over 2,000 people, to
have daily meals in the ashram. Preparations for this massive undertaking have been ongoing
throughout 2008 and are nearing completion.
On the auspicious occasion of Guru Poornima, 18th July, thousands were blessed to witness the
sacred guru puja and havan performed by the kanyas and also by the darshan of Sri Swamiji. His
presence gave us the opportunity to thank him for the inspiration and joy he brings into our lives.
After satsang, guests were guided for parikrama during which they had the opportunity to offer
pranaam and dakshina to Gurudev. As the seeming endless line filed past Sri Swamiji, the kanyas
continued to sing from their extensive repertoire of guru kirtans including one of their favourites:
Charano Se Hamko Laga Lai Ho, Rikhiya Vale Baba; Rikhiya Vale Baba, Satyananda Baba.
In the presence of Sri Swamiji, bicycles were distributed to kanyas who had shown dedication
and commitment to their studies in the hope that the bicycle would help them to continue their
studies, enabling them to fulfil their dreams and ambitions for the future. Awards were also
presented to 108 deserving kanyas and batuks who had excelled in a particular area of wholistic
development.
August
Sri Radha-Krishna Jhoolan
Sri Radha-Krishna Jhoolan, the annual five-day worship of Radha, Krishna and Bal Gopal, was
conducted at Rikhiapeeth from 12th to 16th August for the local villagers who come in the
thousands to swing the swing (jhoola) of Radha-Krishna and Bal Gopal. Each day between 5–8
pm, the Yajnashala was filled to capacity as people came together from Rikhia Panchayat and
from around the world and India to worship Sri Krishna with havan, naam sankirtan and arati.
The capacity of the sadhana hall seemed to expand, enabling thousands to receive darshan of Sri
Krishna. The celebration was blessed by the presence of Sri Swamiji who daily attended the
three-hour program bringing joy and bliss to all present.
The five days were a celebration of pure bhakti and devotion. Each evening, the kanyas of Rikhia
sang innumerable Krishna kirtans with joy and love, and shared their favourite stories about Sri
Krishna. Krishna loved music, so by singing the many names of Krishna, the Lord was invoked
and invited to join in this celebration of bhakti. The kanyas and batuks danced for hours as a way
to express their love and offer worship to Krishna. Vrindavan was recreated as the kanyas and
batuks of Rikhia became the gopis and gopas of Vrindavan, and the presence of Sri Krishna was
felt in the hearts of all those fortunate to attend.
Throughout the five days of Radha Krishna Jhoolan, bhoj was conducted daily for the kanyas
and batuks of Rikhia and their parents. This bhoj was part of the worship of Krishna and sweets
were freshly prepared and served in abundance. Diksha was conducted on 12th August and
mantra, jignasu and karma sannyasa initiations were given to hundreds of aspirants by Swami
Niranjanananda and Swami Satyasangananda.
It is believed that wherever there is music, song, dance and nice food, Krishna can be found! The
Radha-Krishna Jhoolan at Rikhiapeeth was testimony to this, as throughout this memorable five-
day worship the presence and grace of the Lord was felt by all.
Krishna Janmashtami
On 24th August fell Bhadrapad Krishna Ashtami, the birth of Sri Krishna, which is celebrated as
Janmashtami throughout India. This auspicious day was celebrated by offering kirtans, prayers
and arati to Bal Gopal. The sacred Bhagavad Gita was also chanted.
September
Bhagavad Katha
Rikhiapeeth was honoured to welcome renowned Swami Govinda Giri from Pune, who came to
glorify the life of Sri Krishna during the Bhagavad Katha, which was conducted from 1st to 8th
September. This event was held in tribute to our Param Guru, Swami Sivananda, whose
Janmotsav is celebrated on 8th September.
The katha was held daily in three-hour sessions that were an interactive mix of kirtan, stories and
bhajan. Kanyas and batuks were dressed as the swarupa of key figures such as Vaman, Krishna
and Rukmini, which they all loved. The kanyas and batuks along with large numbers of village
guests and over 600 other guests attended all sessions. Their regular attendance in large numbers
added to the dynamic nature of the katha. The katha was blessed when Sri Swamiji attended its
seventh and final day.
Throughout the katha, a puja was continuously conducted at Parna Kutir in Sri Swamiji’s puja
area. The chanting of Srimad Bhagavatam and the ritualistic worships were an essential part of
the success of the event.
To conclude the auspicious Bhagavad Katha and to celebrate Param Guru Swami Sivanandaji’s
Janmotsav, a havan was conducted by the kanyas and batuks, during which the Bhagavad Katha
Prasad was given to the guests who came from overseas and different parts of India.
12th September
A special evening of havan, kirtan and prayer was dedicated to Sri Swami Satyananda’s
Sannyasa Divas. On 12th September, in 1947, Sri Swamiji received initiation from Swami
Sivananda into the Dashnami order of sannyasa, on the banks of the Ganga. Swami Satyananda
does not call this Sannyasa Divas, he calls it Samarpan Divas, a day when he had surrendered.
In the words of Swami Sivananda, “Few would exhibit such intense vairagya at such an early
age. Swami Satyananda is full of Nachiketa vairagya.” Swami Satyananda followed with faith
his guru’s command, “Work hard and you will be purified. You do not have to search for the
light; the light will unfold from within you.”
On 12th September, we honoured the life of Swami Satyananda which is one of total surrender
and dedication to the guru and upholding the tradition of sannyasa. On this day we prayed that
may his life be a source of inspiration for each and every one of us in our spiritual journey.
Yoga Teacher Training Course
A Yoga Teacher Training Course in Hindi was conducted from 5th to 25th September at
Rikhiapeeth. Participants successfully completed the course under the guidance of Swami
Nityachaitanya. During the course, the students had the opportunity to attend the Bhagavad
Katha in addition to their daily classes. Swami Satsangi gave several satsangs and answered the
participants’ questions. Her satsangs gave an insight into the role and responsibilities of a yoga
teacher in today’s society and also on different aspects of spiritual life and yoga practices.
23rd September
On this very special day in 1989, at exactly mid-day Swami Satyananda set foot in this remote
village of Rikhia for the first time. When Sri Swamiji came to Rikhia, it was a very desolate
place, with no roads, no electricity, no houses, no food, no health care, no clean water and no
clothes. It was one of the poorest panchayats in India’s poorest state. And now, within twenty
years, Rikhia has been blessed with peace, prosperity, plenty and health. As declared by
Paramahamsaji, Rikhia is now Rikhiapeeth where the dictum of ’Serve, Love, Give’ is practised
and lived.
This place was revealed to Swami Satyananda on 8th September, 1989, during his early morning
meditation. At that time Sri Swamiji was observing chaturmasa at Neel Parbat of Juna Akhara at
Trayambakeshwar in Maharashtra. As 8th September was Sri Swami Sivananda’s birthday,
Swami Satsangi reached there early in the morning with prasad of the puja done for him.
He immediately directed her to go to Deoghar and locate the place he had seen in his meditation.
Soon after that on 23rd September, Swami Satyananda came here to live in seclusion and to lead
the life of a Paramahamsa. Here he performed the most difficult tapasya of Panchagni and
ashtottara-shat-laksha mantra purascharana.
To commemorate this special day, the Teacher Training Course students organized a cultural
program in co-ordination with the kanyas and batuks. A wealth of talent was displayed including
Ganesh Stuti in Telugu, yoga demonstrations, comedy acts and dance performances. The kanyas
and batuks also performed, and their display was a fitting tribute to the sankalpa of Sri Swamiji.
October
Ashwin Navaratri
From 30th September to 8th October, the nine-day anushthana of Ashwin Navaratri was
observed. Navaratri is an event that occurs twice a year, once in the month of Chaitra and then
again in Ashwin. During Navaratri, which literally means ‘nine nights’, devotees flock to
Rikhiapeeth to partake in the sacred opportunity to worship the Divine Mother and Sri Rama.
This Ashwin Navaratri was particularly auspicious as a mandala of murtis (statues) was invoked
and placed throughout the anushthana on the stage in Yajnashala. These silent witnesses blessed
the nine-day worship and their presence brought a dimension of the sublime. The kanyas and
batuks were fascinated by the colourful murtis and studied their elaborate designs and intricacies
in detail and with great reverence.
Diksha by Swami Niranjanananda and Swami Satyasangananda was conducted on 5th October.
Hundreds of aspirants received mantra, jignasu and karma sannyasa initiation.
On the auspicious day of Navami, the ninth day, Sri Swamiji was present to bless the sacred
anushthana. After the final session of Ramacharitamanas was completed, the kanyas performed a
beautiful dance that they had especially prepared to welcome Sri Swamiji. This dance was a
classical temple dance from Orissa dedicated to the Mother Goddess in Her various
manifestations of Durga, Uma and Parvati. The dancers described Her beautiful body bedecked
with jewels and went on to end with salutations to the Divine Mother, guru and the audience. The
kanyas learnt this challenging traditional dance within only a few days and worked very hard to
be able to perform it with grace, confidence and poise.
Diwali
Diwali literally means ‘a row of lights’ and it is one of the favourite celebrations of Rikhiapeeth,
because on this day we worship the beautiful Devi Lakshmi and pray to her for prosperity in the
coming year. Hundreds of guests, villagers and the kanyas and batuks attended this special
festival which brings about unity and instils charity in the hearts of people.
The ashram was beautifully decorated and looked stunning, with thousands of flickering lamps
covering the entire campus to welcome Goddess Lakshmi. Lakshmi Ma was worshipped with
chants and havan in Yajnashala and the stage was lit by 108 candles. Diwali is also the day that
commemorates the return of Sri Rama to Ayodhya, so the kanyas invoked Lord Rama through a
beautiful classical bharatnatyam dance performed to the chanting of Sri Rama Stuti.
After the conclusion of the dance, guests were guided to a candle-lit Akhara and Sarovar
darshan. As guests meandered through the sparkling puja area, the atmosphere was
transcendental. Sacred mantras played in the background and the lights illuminated the puja area
where Sri Swamiji had performed the Panchagni among other rigorous sadhanas. To be blessed
with darshan of this sacred place was a gift, and as people sat and reflected on the essence of this
festival of lights, a sense of the sublime enveloped all in what can only be described as an out-of-
the-world experience.
November
Raas Lila
The Raas Lila was conducted in Rikhiapeeth from 12th to 13th November for the spiritual
upliftment of all fortunate enough to attend the program and especially for the villagers of Rikhia
Panchayat.
Acharya Swami Fateh Krishna Goswami and the members of Radha Kripa Ras Lila Trust, the
famous story tellers of Vrindavan, came to glorify the Ras Lila over two nights through vibrant
dance, song and narration. This event was an important part of Swami Satyananda’s sankalpa to
spiritually uplift all present, especially the villagers of Rikhia Panchayat.
The Raas Lila of Krishna with the gopis and Radha is a very important event in the history of
humankind. It took place five thousand years ago on the full moon night of Kartik Poornima in
Vrindavan, the town where Krishna spent his famous childhood. The Raas Lila was greatly
enjoyed by all, and the bliss and joy of Sri Krishna, one of the greatest figures to appear on earth,
was felt by all.
After the conclusion of the Raas Lila, a special dance performance for the audience of several
thousand was conducted by the kanyas and batuks. The kanyas of Rikhia performed a modern
style dance and on popular demand, the Rikhia Boogie Woogie Dance troupe was invited to
perform one of its special dances. This group of older batuks loves to dance, and they spend all
their free time practising all the latest Bollywood moves. They are encouraged to perform in the
ashram as it develops their self-confidence and gives creative expression to their youthful energy.
Sri Swamiji has always said that children should be taught dance, as it is a positive form of
expression. All the kanyas and batuks love to dance; they can dance for hours and not get tired.
They also love to watch dance performances, so before the introductions were complete . . .
“Now I invite the Boogie Woo . . . ” there was a roar of approval and joy, and a great rush to get
the prime viewing seats!
Chakra Sadhana and Prana Vidya Courses
A Chakra Sadhana Course was held from 21st October to 5th November and a Prana Vidya
Course from 12th to 19th November. The two comprehensive courses were guided by Swami
Muktidharma and Swami Karmakaruna of Anahata Yoga Retreat, New Zealand. Sincere
participants gathered from all over the world to participate in these unique courses that offered
advanced practical and theoretical classes along with an experience of ashram life. The
meticulously planned syllabuses led students systematically through experiences of the chakras
and prana with the help of asana, pranayama and mediation.
The courses were conducted in the newly completed complex of Patanjali Ashram, the site of the
much anticipated Yoga University. The completion of Building Three which contains spacious
classrooms and sadhana halls was a result of tireless effort and it was fitting that the building be
initiated by these advanced yoga courses. Students were fortunate to have satsangs with Swami
Satsangi who addressed many questions on different aspects of spiritual life and yoga practices.
Swami Satsangi gave aspirants insights into how to apply yoga in their daily lives and presented
a scientific basis for the benefits of a yogic lifestyle.
December
Sat Chandi Mahayajna and Yoga Poornima
The year 2008 heralded the beginning of a new era, as for the first time the consecutive worships
of Sat Chandi Mahayajna (28th November to 2nd December) – the worship and invocation of the
Divine Mother, was followed by Yoga Poornima (8th to 12th December) – the praise and
glorification of cosmic consciousness, the Divine Father, Lord Shiva.
The combination of these two events allowed thousands of devotees from all corners of India and
the world to worship the two founding principles of our existence, Shiva – the cosmic father and
Shakti – the cosmic mother. Their complementary nature allowed these two grand events to flow
smoothly, and bring a sense of completeness and unity.
During Sat Chandi Mahayajna, the kanyas and batuks of Rikhia, the hosts, excelled once again
by conducting all aspects of this grand event. Their enthusiasm, ceaseless smiles and joy were
contagious. The energy of Devi Ma was palpable as the smallest of the kanyas danced and
danced and danced . . .
Every morning, the worship began with the kanyas’ dance. The kanyas performed their
wonderful Mangal Nritya in the traditional bharatanatyam style. In a very short time the kanyas
had mastered the different styles of classical dance forms and were very happy to be able to
perform for Sri Swamiji and Devi Ma. The audience was spellbound as these young girls who
were the very embodiment of Devi’s shakti performed each dance elegantly with grace and
poise. In the ashram the kanyas and batuks have perfected English, computers, chanting of the
Vedas, Bhagavad Gita, Ramayana, kirtans and now dance. This is the true definition of
expansion of mind. These dances were a true tribute to the sankalpa of Sri Swami Satyananda
that is being fulfilled at Rikhiapeeth to work towards the upliftment of those who are the most
neglected of our society.
Yoga Poornima was a five-day glorification of the supreme consciousness, Shiva. Learned
pandits from Varanasi conducted daily havans, and chanted the mantras. Daily, the kanyas
chanted the Shiva Mahimna Stotram, a hymn praising the glory of Lord Shiva. This Sanskrit
stotra is known as Lord Shiva’s favourite and its stirring beauty connected all present to the
divine vibrations of Shiva.
Shiva is known as adiguru, the first guru, as it is from him that the guru parampara evolved. By
worshipping Shiva, the form of auspiciousness, we invoke the grace of guru ta ttwa in our lives.
Shiva is Satyam, Shivam and Sundaram – Truth, Auspiciousness and Beauty. Combining this
worship with the celebration of Sri Swamiji’s life is only fitting, as we are celebrating the guru
tradition that our beloved Sri Swamiji has exalted. Therefore, in essence, we are worshipping two
great yogis. Shiva is the king of yogis and Sri Swamiji, after the successful culmination of the
Rajasooya Yajna, has also been proclaimed a king, the king of hearts.
Yoga Poornima was held to honour the birth of Swami Satyananda Saraswati, which took place
on the full moon night or poornima, of Margasheersha, in 1923. Sri Swamiji’s life has been one
of total surrender and dedication to his guru Swami Sivananda, who gave him the mandate to
reveal the true essence of yoga. The five-day Yoga Poornima celebration was a tribute to Swami
Satyananda, who has inspired millions to live the divine life. During the five-day event,
sannyasins offered their praise and worship through kirtans which were dedicated to Shiva and
guru. The combined contributions by kanyas and sannyasins gave this event depth and stirred
devotion in all present.
Mrityunjaya Mahadev is the ishta devata of Swami Satyananda, so Mahamrityunjaya havan was
the best way to celebrate his most auspicious birth. The sacred Mahamrityunjaya mantra was
chanted all day long for the peace, health and prosperity of all. It is a centuries old technique
from the Krishna Yajur Veda that bestows health, wealth, long life, peace, prosperity and
contentment. We cannot underestimate the power of this ancient mantra and in today’s troubled
and turbulent times, it is the panacea for all ill. Sri Swamiji has vowed to ‘Serve, Love and
Give’. We can all witness giving in the form of Prasad, but sometimes we must rely on faith. We
must trust in the subtle influences of this powerful mantra because that too is a form of giving.
To bring peace, prosperity and health through a universal mantra is giving in its greatest sense, as
the subtle vibrations not only influence the lives of those immediately present, but also the whole
creation.
The principles of ‘Serve, Love and Give’ are practised and lived in Rikhiapeeth. The Sat Chandi
Mahayajna and Yoga Poornima were an opportunity for all to experience and partake in Sri
Swamiji’s mantra, “Give, give and give.” Throughout both these five-day events, Prasad was
continuously and generously distributed to thousands of families from Rikhia Panchayat and
surrounding panchayats.
Throughout these events we were witness to Sri Swamiji’s central teachings of giving. His
family is extensive and forever expanding, as his loving and caring embrace extends beyond
Rikhia Panchayat to provide for the needy and deprived. These families walk up to 50 kilometres
to receive his grace in the form of much needed basic necessities such as blankets, rajais, new
clothes, grains and cooking utensils.
In addition to the distribution to villagers, four deserving kanyas were also presented laptop
computers. This special Prasad will help them to pursue their dreams and quest for knowledge
because in today’s world one must be an adept at computers to be literate in the true sense of the
word . Deserving kanyas and batuks were also presented Prasad in the form of digital cameras
and CD players.
What many do not realize is that this distribution of Prasad continues long after the crowds have
left Rikhiapeeth and returned home. The sannyasins of Rikhiapeeth continue the distribution for
over 800 hundred families daily right up until Makar Sankranti, 14th January. Therefore, from
the beginning of Sita Kalyanam on 28th November 2008, until Makar Sankranti, 14th January
2009, Prasad was offered to over 200 surrounding villages which constituted over 20,000
families.
Although Sri Swamiji usually remains in seclusion, throughout both these events he blessed all
participants by giving so much of his time and love. From morning to night, he was present for
all sessions, giving satsang and presiding over all proceedings. His constant presence made these
events unforgettable.
Kriya Yoga and Tattwa Shuddhi Sadhana
Following the Sat Chandi Mahayajna, international aspirants participated in the Kriya Yoga and
Tattwa Shuddhi course held from 15th to 21st December, conducted by Swami Satyadharma and
assisted by Swami Nirmalratna and Swami Nityachaitanya. The highlight of this advanced
course for students and teachers alike were Swami Satyasangananda’s enlightening satsangs on
deeper aspects of the kriya practices and their relevance in daily life. The kriya yoga practices
taught in the course have been handed down by Swami Satyananda who in the early years taught
these practices to students from all parts of the world. The practices have been formulated and
structured in such a simple format that they can be easily incorporated in daily life and bring
physical, mental, emotional and spiritual well-being.
Christmas
To celebrate the spirit of Christmas, on 24th evening, a colourful cultural program was conducted
in Christ Kutir which was a highlight for the kanyas and batuks of Rikhia. Guests and performers
included the monks and nuns from St Francis Mission and Father Thomas, BYB students from
Munger, international groups from all over the world and guests from Rikhia villages and
Deoghar. The evening was thoroughly enjoyed by all as entertaining and inspirational pieces in
music, dance, song, drama and comedy were performed which captured the true meaning of
Christmas. A special feature of the program was the havan dedicated to worship of Christ and
procession and puja of Baby Jesus offered by the kanyas. As the program concluded, Santa Claus
and Shakti Claus (dedicated disciples who learned their art of giving from Swami Satyananda)
distributed Prasad to all. The kanyas and batuks received stationary and new outfits. All guests
received new Rikhiapeeth T-shirts and bags, both affixed with the sacred Sri Yantra, a symbol of
Rikhiapeeth.
Initiation was given by Swami Niranjanananda to spiritual aspirants from around the world on
24th December.
On 25th December, a merry Christmas was shared by all as the auspicious day was marked with
the darshan and satsang of Swami Satyananda, transporting everyone to a dimension of bliss.
A New Year Begins
As 2008 drew to a close, we could reflect on the past year and also look forward to the new year.
During 2008, Sivananda Math extended its activities in many areas including education,
construction and medical care, and providing basic necessities for the underprivileged and
neediest within our society. It also conducted many events and programs for the spiritual
upliftment of all present, especially the villagers of Rikhia Panchayat. This continued expansion
and success of the activities of Sivananda Math was possible due to the sankalpa and continued
blessings of Sri Swamiji and the tireless efforts of Swami Satsangi in directing the various
activities. The mantra of Swami Satyananda which is also the foundation of Sivananda Math is
‘Give, Give, Give’ and this is made possible by the generous contributions of devotees from
India and around the world, who give so much of their time, resources and energy.
On New Year’s Day, the kanyas gave a message to us all. The innocence and sincerity of their
message is testimony to the success of Sivananda Math’s activities within Rikhia Panchayat:
“Today is also the day for making sankalpas. We kanyas too have decided a sankalpa. With guru
as sakshi, we kanyas and batuks who are the very lucky children of Rikhia Panchayat, make our
sankalpa and pledge to fulfil all the dreams that Sri Swamiji has for us because he has always
supported us. On this day we wish for peace, plenty, prosperity and health not only for our
homes, panchayat and country, but for the whole world.”
Satsang With Swami Niranjanananda
 Saraswati
Ganga Darshan & Australian ashrams 1989
What is the meaning of Shanti Path, and why is it repeated at the end of class?
Shanti Path has two meanings. One is as a mantra for peace and prosperity, which is traditionally
said at the end of every yogic or spiritual session to infuse the body and mind with positive
feelings and vibrations. This is the main purpose of the Shanti Path. It also helps to remind the
psychic personality, the personality which is influenced by vibrations, of a spiritual aim.
The yogis have always envisioned the human being as a spiritual being too. This is not just a
concept; they say the spiritual being is experienced in the form of a body, and the mental being is
experienced in the form of a body, in the same way as the physical being is experienced and
perceived as the body. Whether you are Chinese, Japanese, Indian or Australian, no matter who
you may be, the body is the same. Two arms, two legs, one head, two eyes; it is like a stamp of
God which has been put all over the place. The height might be different, the colour might be
different, there may be certain variations here and there, such as a bit more on the waist side, a
bit more on the shoulder side.
In the same way the mind is also seen as having a body, and the eccentricities of the mind, the
fatness or thinness, the tallness or the short stature of the mind is the individual personality. But
mind also definitely has a shape unperceivable to us at present. In the same way, the atma, the
spiritual body, also has a shape unknown to us at present. Just as we deal with intellect in the
gross plane, the manifest plane, the spiritual body or atma interacts in terms of vibration, in the
form of vibration. It understands vibration. In order to communicate externally, we use Hindi or
English or any other language, but internally, in order to communicate, there is the language of
vibrations, which is universal. Many people have felt it, too. In day-to-day life we may get a nice
feeling from somebody, or a horrible feeling from another person, without speaking, just through
the interaction of vibrations.
Mantras tend to influence and awaken the psychic vibratory field. Whether you understand them
rationally, logically, or not is irrelevant. By chanting and repeating a mantra, some form of
internal change is brought about which may not be experienced on the outer level immediately.
Each mantra awakens a particular centre. Apart from the chakras there are many psychic centres
around the chakras which we understand in the form of chakra patterns. Each mantra can and
does stimulate one of the minor centres and a combination of various sounds can influence, alter
and induce a change in the total performance of the chakras.
So when we do the shanti mantras at the end of any yogic or spiritual session, a few things
happen. After a session of yoga, after some discussion, satsang or kirtan, there is some change in
the atmosphere around the body, within the body, around the mind, in the structure of the
emotions and in the structure of spirit. At that moment, when we create a vibration it affects the
spiritual body directly. One example can be given to roughly explain this state. If you are totally
involved in some kind of activity and another person comes and asks you something totally
different, you have to think for a few seconds. You have to divert the attention, divert the mind
from one topic and start thinking of the next. For a few seconds you have to break the previous
mould and start thinking along the other line. So when we do our meditation or asanas or
pranayama or kriyas or satsang, kirtan, the mind is distracted from its natural pattern of
behaviour and is attentive towards another pattern of behaviour and action. At that moment the
mantra comes in, creates certain ripples, and then it dies down. Another session of yoga, again
that same state, the mantra comes in, creates another sensation, and again it dies down. It's like
sweeping a very dirty carpet. At first you don't get much dirt but as you keep on going over the
same place again and again, even the most subtle dust right at the bottom is pulled up. So the
Shanti Path is just a method of hitting the vibratory aspect of our personality again and again,
over and over again. Eventually the vibrations or the sounds awaken those psychic centres which
correspond with that vibration.
Of course, the translation of the mantra itself is quite nice if people can follow it and understand
it: Lead me from unreal to real-Lead me from darkness to light. Lead me from death to
immortality. May there be happiness, peace, well-being and contentment everywhere. You don't
only say it externally, but you also feel it internally, and that is the purpose of Shanti Path.
What is the meaning of karma sannyas?
Before we can understand karma sannyas, it is necessary that we understand sannyas; then we
will come back to karma. In sannyas, we find two concepts. One concept is viveka,
understanding or discrimination; and the other concept is vairagya, non-attachment (not
detachment). These are the two principle ideas behind the tradition of sannyas.
Of course, traditionally sannyas has been looked on as something which is meant only for those
people who are psychically or spiritually inclined, who have hardly any obligations to the world.
They can dedicate themselves fully to spiritual sadhana for personal growth, and at the same time
to seva, service; to swadhyaya, self-study; with full samarpan, surrender. You see, every idea
related to sannyas begins with 's' in English and in Sanskrit also; study, selfless action and
surrender, but the main concepts are viveka and vairagya, understanding and non-attachment.
In the tradition of Yoga, understanding is classified into many different groups, such as
pratyaksha direct evidence, and anuman, inference. There are many forms of understanding; we
can think, we can imagine, we can see. We can try to understand one thing from many different
angles and from many different levels, but to know which understanding and which action
corresponds to this present situation and which is not harmful or detrimental to anybody's peace
or health, this is viveka.
This is one of the toughest sadhanas that a Sannyasi can have because it requires total
observation of one's personal limitations and hang ups and it also requires total understanding of
the immediate situation one is experiencing right now. It also requires a total understanding of
the people who are involved in this present situation and who are having a relationship with you
as an individual. It is finding a middle path and not going to the extremes of destruction or of
creation, where you build up high hopes and suddenly they are dashed to the ground; where you
become so insecure that everything becomes dark and you can't seem to rise above this darkness.
Just finding this middle path is viveka.
Then comes vairagya, to have all things but not to be attached to them. There is detachment, and
there is non-attachment. Detachment is an advanced version of non-attachment. You can have
everything and simply feel yourself as not having it. You can have everything and not consider it
as something which is yours. There is no emotional link, no idea of mine-ness. To think that this
is mine and nobody else can have it, this is attachment. When the idea of mine-Ness, belonging
or longing towards an object is not there, although you have it, whatever it may be, then this is
vairagya.
Detachment is total cut-off. No, it is not for me! In detachment we are creating a rift between our
desires and the other aspect, the objectivity, of the mind. But in non-attachment there is no rift.
There is a desire, but at the same time there is an objective awareness of the desire. This applies
to every life situation and it should apply in the life of a swami, and in the life of a karma
Sannyasi. These two principles should apply in every situation and condition of life.
Then karma comes in; no-one in the world is free from karma, whether as a renunciate or as a
social person. If you become a total renunciate what do you renounce? We may renounce
external security, we may renounce food and just have simple greens and raw meals. To call
ourselves renunciate is incorrect. We may renounce our car, our home, our family, but that is also
incorrect.
Renunciation does not take place at all. Have we renounced our body, have we renounced the
needs of our body? No! We still eat when we are hungry, we drink when we are thirsty, we go to
the dunny when we have to go. So where is this renunciation ? We have not renounced the mind.
We do what we want to do, we look for something pleasant in life, we are following the mind. So
what have we renounced? The craving? No. The craving is still there but in a different form.
Nobody in this world is free of karma. Even if God comes to this planet He will be confined to
the karmas of life, the karmas of the body, the karmas of the mind, the karmas of the spirit.
However, it is possible to find a balance in the karmas so that they do not shake us when they
become intense, when they become powerful, when they become a very overpowering force.
Therefore, in the book "Karma Sannyasa", Swamiji has very clearly spelled out that there is no
need to renounce anything, there is no need to leave anything. You still remain what you are
externally but there is a slight change. You gain an internal identity.
Just as the external body is known as John or Smith or Webster, in the same way the internal
body is identified by a name which is Swami such-and-such Saraswati. Just as we fulfil the
karmas of the external body by following a system, a routine, a discipline in external life, so we
try to fulfil the karmas of the internal body by following a particular sadhana. We fulfil the
karmas of the external body and the environment around the external life by creating certain
desires, and the motivation and drive to achieve them. If I want to go from this place to that place
every day I need some kind of transport, so a desire comes to have a car. Then I start saving to
buy a car. Of course problems do come in between. It may take a long time to earn the money,
while some people just get it. But there is a desire, there is a motivation, there is action, and we
get it. In the same way, for the internal well-being there is a drive, a motivation, and an action.
And this action, this drive or motivation for the internal life is the concept of viveka and
vairagya, right understanding and non-attachment.
The ideas of 'Swami' and 'Saraswati' are truly fantastic ideas. Nowhere in the world can you get a
diploma before doing a thesis, except in sannyas. Here you get the diploma first, a Ph.D.
certificate, and you have to do the thesis afterwards. Swami means 'master of the self'. Ninety-
nine point nine per cent of the people do not achieve this; they are usually satisfied with the
diploma. But 0.1% do try. You know, this is the ratio; 0.1% do try through resolution to become
master of the self.
Saraswati is also one of the highest traditions, because Saraswati is the goddess of learning and
wisdom. It is like a family tree, but those people who become narrow-minded are not fit to call
themselves a part of the Saraswati order, because the main idea behind the Saraswati order is
broad vision, a broad outlook, to know everything, learn everything and accept everything. But
the mind is one, the spirit is one, the goal is one and the direction is one.
This is the concept of Karma sannyas in brief, and you may like to read the book "Karma
Sannyasa" by Swamiji for more clarification.
What is the role of faith in the practice of a yogic lifestyle?
It depends - what is the definition of faith? Is faith only in God; is faith only in something we do
here that links us with something up there? Or is faith having faith in ourselves? Which of these
is correct?
In the yogic texts, faith has been described as shraddha, bhakti and Ishwar pranidhana. These are
the three ideas which make up faith. Shraddha means two things, humility and simplicity. Bhakti
means to have an understanding of some higher force which is beyond this particular dimension
and which controls everything, a motivating force behind Nature and existence. That is bhakti.
'Ishwar pranidhana' means to surrender yourself to the energy that is within and which is
immortal; 'Ishwar' means 'immortal' (the reverse of ishwara is nashwar, not immortal). So you
surrender yourself to the immortal force which does not die. This is the concept of faith in Yoga;
humbleness, simplicity, awareness of higher realities and surrendering oneself to the supreme
energy.
This is the apparent definition of faith, but in our yogic lifestyle we experience faith on many
different levels. If you are involved, but you consider a yogic lifestyle lo be only asana and
pranayama, then you do not need this kind of faith. You just do your asana, just do your
pranayama, and then get out. However if you are involved in Yoga for something deeper, more
fulfilling and more satisfying, then faith is needed. This faith begins in the relationship that the
student has with the teacher, and the disciple has with the guru. Faith in guru becomes the first
step, for no matter what happens, if the link is there then the determination is there also.
You know the story of Milarepa; his guru Marpa was a horrible person. He was one of the most
brilliant saints of Tibet in those days but his personal behaviour with Milarepa was horrible. He
abused him right, left and centre; beat him right, left and centre. Every type of atrocity one can
think of, he did to Milarepa. He starved him, punished him, beat him and made him work like a
slave, but Milarepa had faith in him, and it was this faith that transformed Milarepa into a saint.
When his guru pushed him down from the mountain, Milarepa did not think that he was going to
die. He just thought of his guru, and before he was splattered in the valley thousands of metres
under him, an invisible hand came and raised him and put him in front of the guru. Then the guru
said, "This is it, you are now realised". This is the sadhana, this is the training that Milarepa
received. Milarepa did not receive formal meditation initiation or mantra diksha or this or that,
no!
So faith in guru comes first in the life of a disciple. Then comes faith in the self, in me. I know
my limitations, I know what I can try to achieve. Just trying to bring out the best that is within
us, is having faith in ourselves. It is not feeling down and depressed and saying, "No I can't do
it." The sentence 'I cannot do it' does not exist when you have faith in yourself. The whole
mentality, the way of thinking, the way of action changes to 'I will try to achieve it, I will do it!'
Whether you succeed or fail is a different story altogether, but the conviction is there that 'I can
do it'. 'I have faith in myself.'
Thirdly there is faith in God, the energy which directs and governs every activity of creation and
of Nature. So faith, as exemplified in the three concepts of bhakti, shraddha and ishwara
pranidhana, have an important place in the yogic lifestyle, and also In the life of any spiritual
aspirant.
Is it necessary to wear geru clothing while staying in the ashram?
No, it is not necessary; it is up to you. Of course, when you put on a uniform there automatically
comes a sense of discipline and responsibility. You may be a police officer, but in ordinary
clothes you do not behave like one. Then, when you put on the uniform your whole attitude
suddenly changes. The idea comes that 'I am representing Law'. In the same way, you might be a
swami regardless of whether you wear the clothes or not. But in an ashram there are 50 or 100
people, all wearing geru. So by wearing it also, you absorb their vitality, their determination and
their sense of discipline, because you become a part of them. There is a fusion of external
personality, an identification which takes place whenever you put on any kind of uniform. But of
course it is not a must; you are free to choose.
In the practices of kriya yoga, can devotion protect one from kundalini
disturbances?
When we are dealing with yoga practices, more important than devotion is a system, a method, a
technique which can help us out of any disturbing situations caused by kundalini awakening.
Kundalini awakening takes place first of all in the pranamaya kosha, the sheath or body of pranic
energy. This pranic force can only be channelled through intense mental power, and through the
practices of pratyahara and dharana. So faith does not really play any role here. Faith is an
emotional aspect, and this is more the pranic aspect.
The awakening of kundalini takes place on all five levels of the personality. In the annamaya
kosha, the physical body, we experience various kinds of sensations such as trembling, heat,
lightness, heaviness, sudden heat travelling within the spine, or feelings of tremendous cold in
particular parts of the body. This is the manifestation of kundalini on annamaya kosha.
The effect of Kundalini on the manomaya kosha, the body of mind, is different. There may by
sudden states of euphoria and very sudden depressions. Some people may even say that
something has gone wrong 'up there' but this is not the case. It is very difficult to decide what
mental experiences are taking place, and how they are related to kundalini awakening, because
we undergo various states of altered consciousness every moment of the day, every hour of the
day. However, the state introduced in the mind at the time of kundalini awakening has much
greater intensity, much greater force, than normal experiences have.
We had a lady staying in the ashram. She had these tremendous experiences. She would be fast
asleep and suddenly her whole body would jump. During sleep, her body would go into natural,
spontaneous spasm. She was also acutely sensitive, and felt very much more than a normal
person would, and it affected her mentally and emotionally. Suddenly at night, she would cry out
in her sleep, ''I am dying; save me!" and things like that, but after proper guidance, she is now
able to overcome that state and just remain an objective witness to the things that are happening
to her. However, she did experience this intense fear of the unknown, which unsettled her very
much.
When the awakening of kundalini takes place, you are at the lower level of mooladhara or
swadhisthana. The mind-stuff which is within us is bound to manifest consciously, and here faith
is not going to help. A technique which can help you get out of this stage will be much more
effective. Pranamaya kosha is totally changed. There is total change in the structure of energy
and the chakras in the body.
Vijyanamaya kosha is the process of understanding; it is the body of intellect. This also
undergoes a tremendous change, and we begin to perceive the world differently, in a different
colour.
Anandamaya kosha is the experience of sublimation, unity and oneness. When kundalini
awakening takes place in anandamaya kosha, you need the guidance of the guru, and it is here
that faith comes in. No matter what happens at this stage, if the teacher says to do something,
you should do it, in order to break the pattern of the mind which you are experiencing at that
moment. Then there should be strength, and there should be the will to do it. So faith in guru is
probably the most important thing here - and a system, a series of techniques which can help you
out of the condition.
When the mind is restless what yoga practices are recommended?
For immediate relief from the restless mind, the practices of pranayama are very beneficial and
they are advised. It is not necessary, if your mind becomes disturbed at the market, to sit down
right there and start closing your nose. Practise psychic pranayama, mental imagination,
observing the breath, awareness of the breath flowing in through one nostril and out through the
other. You do not even have to close your eyes. For the practice of brahmari pranayama, you
don't have to plug the ears, but you just start humming as if you are humming a tune -
mmmmmmm. This will help very much to instantaneously break the state of restlessness and
anxiety. And if the condition persists, then of course back home you can do other practices of
yoga-nidra, antar mouna and mantra meditation to untie yourself. All the practices of dharana
and pratyahara will assist you in this process.
When teaching yoga, how important is it to know the Sanskrit names of the
postures?
When you practise for yourself, it is not necessary to remember the Sanskrit names, but it is good
to have an understanding of them. Take, for example, the cobra posture. In Sanskrit this is
bhujangasana and we translate it as 'cobra'. But the Sanskrit name is a combination of the
mantras bhu, jan, gata and each syllable, each word affects our chakras in its own way.
In the past, the Sanskrit names did play a very important role in the ancient system of Yoga. The
yogis were able to perceive the problem in the patient and relate that problem to a particular
chakra. For example, indigestion relates to manipura chakra; that is what our common sense says
right now. The yogi would have felt that a particular chakra was being affected by an illness, a
disease, a condition of body or mind. Then, by prescribing bhujangasana the yogi would have
instantaneously given the idea to the patient, and to the teachers also, that this particular posture
dealt with the awakening and rebalancing of certain minor and major psychic centres. So
Sanskrit names did play an important role in ancient therapy.
Of course, with the advent of science, we have been able to refine the system of observation and
treatment of illness, but the Sanskrit names have been retained, and we try to maintain them as
much as possible. So it is good to have an understanding of the names and what they mean.
I am not talking about translating chakra as 'the wheel' or dhanur as 'the bow', no; not translation
like this, but I am talking in relation to the chakras. This process is very simple. All you need is a
dictionary of the chakras which shows which mantras belong to which chakras. In any book
about kundalini you can find the bija mantras around the petals of the chakras. So you just say
'bhu' Jan 'ga'; 'bhu' is anahata, Jan is manipura, 'ga' is vishuddhi. Then you know naturally and
spontaneously that this particular posture affects these particular chakras. Therefore we use
Sanskrit names even though it is a dead language.
There was a student here, an Indian living in Europe. He had come to the ashram and we asked
him "What do you do in Europe?" He said, "I am learning Latin." I said. "Oh yes, what for?"
What other languages do you know? Do you know French, German, Italian, Spanish, English?"
He said, 'No, no, no, no. I am just learning Latin." I said, ''Yes, but Latin is a dead language
nobody speaks it any more". He said, "Oh, I am learning to be an undertaker. I am learning Latin
so that I can communicate with the dead!"
Why do people get colds when they come to the ashram, and others get sick?
How can we overcome this?
Don't try to overcome this. This type of physical purification is quite natural in an ashram, apart
from the climate, the food and the water. Many Indians too who live in Munger, find their noses
running or something running in their body when they come to Ganga Darshan. Somebody asked
this question to Swamiji and he said the same thing, that we live in a society where there is
always some kind of tension. The tension may be very subtle, but it is there, and when we find
ourselves in a different environment than we are used to, then somehow, something happens in
the personality. The process of purification begins, even if it is momentary. It may happen just
for ten minutes, for one day, three days, or ten days. It is all right. One should go through that
process because it is not physical sickness. It is the adjustment of the mind from one
environment to another environment. This adjustment creates a reaction in the body and of
course we know what kind of reaction we might have in the mind. So it is good, and we
encourage it.
In Swami Muktananda's book, "Play of Consciousness", he talks about a 'blue
pearl'. How does the blue pearl relate to Tantra and Yoga as you or Swamiji
understand it?
There are three states of consciousness. We are not talking now of the conscious, subconscious
and unconscious. These three states of consciousness in Yoga are known as the sthula sharira,
sukskma sharira and karana sharira, which translated into English mean 'the gross body', 'the
subtle body', and 'the causal body'. The idea of consciousness is represented in Tantra in the form
of the shivalinga. There are three types of shivalingam one is black; one is smoky or hazy; the
third is luminous or transparent.
The first two chakras, mooladhara and swadhisthana, are represented in the form of the black
shivalingam. Three chakras- manipura, anahata and vishuddhi are represented by a hazy linga
known as the dhumra linga. The two major chakras up top, ajna and sahasrara, are represented by
the jyotir linga.
The black linga represents the dense form of energy- matter, earth and water, the final states of
creation, the aspects of Brahma, the Creator. The hazy linga, dhumra linga, represents the subtle
elements of fire, air, ether. The concepts of preserving, maintaining and continuing are
represented here- the aspect of Vishnu the Maintainer. If you are familiar with the concept of the
Hindu trinity, then this will be easy for you to understand.
The experiences of ajna and sahasrara, the last two chakras, belong to the dimension of the spirit
or atma- the subtle mind and the supreme consciousness. They are always represented by the
quality of Shiva, the quality which is pure experienced knowledge.
So these are the three main states of consciousness according to the philosophies of Tantra and
Samkhya. Samkhya talks of the awakening of the different areas of consciousness and it talks of
the qualities of consciousness in relation to the chakras. Tantra also talks about the same thing. In
terms of the process of the awakening of consciousness, or the purification of consciousness,
whatever term we may want to use, the yogis have always viewed consciousness in the form of a
linear experience, like a stick. Consciousness, awareness, is at one end of the stick, and
unconsciousness at the other end. On one end we have the full faculty of the senses, on the other
end we have the total cessation of the external senses. As we move from one end of the stick to
the other the effect of the sensory perception and the sensory experiences becomes less and less
until there is no external awareness at all, but when we reach the state of the so-called
unconscious, other senses are experienced.
The best way to explain this process is by saying that on earth we walk upright, but if we leave
the ground and jump into the water, do we walk on the water? No! In order to survive in this
other element, we use the same body, but the movements become different. We start moving the
hands also; we start kicking the feet and the legs, and we begin to swim. The body is the same
but the activity has changed. Just as this physical activity changes when we shift from one
element to another, so the experiences of the senses also undergo a change when we shift from
consciousness to unconsciousness. But of course, since unconsciousness also represents total
dissolution of the intellect, we have no rational memory of what is taking place at this end.
Tantra says that as we go deeper into ourselves, we become aware of the three states of
consciousness symbolised by the linga. Finally, when we become aware of the jyotira linga, it
may be experienced in the form of a luminous body, a transparent body, an invisible body, or a
colourless body.
Now these people who have a particular trend of mental and psychic activity will experience this
jyotira linga differently. Swami Muktananda experienced it in the form of a blue pearl, but the
experience was of the jyotir linga. Other yogis may experience it differently, in the form of just
pure light. Swami Muktananda is the only person who has so far experienced it in the form of a
blue pearl. All the traditional texts say there is nothing but the experience of light, colourless
light Samkhya says it; Yoga says it; Tantra says it; even Vedanta says the same thing. So it
depends on the trend of our consciousness, the flow, the motivation, the force behind the
consciousness, which can either make us experience this same jyotir linga in one form or
another, but the experience of light is the most common experience. Another experience is of
nothingness, whiteness, shoonyata. Buddha experienced this whiteness or shoonyata, and he
gave it the name nirvana - where there is nothing. There is no attachment and there is no
detachment; there is no happiness and there is no joy. So nirvana, or the experience of jyotir, or
the experience of a 'blue pearl', or the experience of samadhi, in fact represent the same state of
consciousness in which we experience our spirit.
What is unconditional love?
Whatever the definition of love, here we are defining 'unconditioned, and this term is best
defined in the "Bhagavad Gita''. Conditioning is something with which we have lived since the
time of our birth, and we will ' continue to live with one set way of thinking, behaving, acting,
feeling, observing, analysing and criticising. It is a condition of the personality - the expectation,
desire, or wish to be like this, or to be like that. We want to project this, we want to achieve that,
and this conditioned state represents the 'I-ness' - me, the identity. If there is no identity, there is
no condition whatsoever.
So this is the concept of the Gita. Whether it talks of Karma yoga, or Bhakti yoga; whether it
talks of Depression yoga, Samadhi yoga or Karma Sannyasa yoga, whatever it may discuss, the
ultimate thrust of the Gita is, 'Be free from the conditioning of life.' Don't have any expectations
of what you are, and if you can just be what you are, and if you can establish yourself in the
identity of the spirit and dissolve this identity of 'I', then automatically every experience and
every action becomes unconditional.
Therefore, in the same scripture of the Gita it is said in regard to action, 'Perform an action but
do not be attached to the fruits of the action. Have no expectation, but try to do everything with
utmost perfection, no matter how simple the job may be. In relation to meditation also, in the
Gita it is said, 'Give up the desire, give up the aim, give up the will to meditate.' It should not be
'I' am meditating. This concept is not there. There is simply awareness of the meditative stage in
which we are internally and externally with the higher consciousness.
With regard to bhakti, it is also said that when you feel attracted towards somebody, when you
feel attached to somebody, when you wish to love somebody, that has to be a pure thing. It is the
concept of duality which has to be given up and the concept of unity that has to be achieved. If
'you' love 'me' or 'I' love 'you', there is this idea of 'me' and 'you', but if I see myself in you and if
I feel you in myself, then whom do I love? Do I love myself? Do I give myself a pat on the back?
I create a very solid, psychic rapport with you, which enables me to experience me within you
and you within me. That is the concept of 'unconditioned life'.
You can, of course, include love in it, you can include action in it, you can include anything and
everything in it. Therefore this is one of the most important trainings in Yoga, for those who are
involved with Yoga sincerely. Rather than living on a high cloud all the time, when a person
comes to you, in order to understand that person, in order to create a rapport with that person,
just put yourself in that person's shoes. Become that person for five minutes, identify totally with
that person for ten minutes, and you will know who the other person is, what his personality is
like, how he thinks, how he behaves, how he or she acts. This fusion has to take place
spontaneously, instantaneously, for a second. Then we can understand all the different
personality types very easily. This type of quality, Gurus seem to have. Because, as a person
walks into the room in their presence, this is exactly the thing a Guru does. He transfers the
consciousness into the other person for just a split-second, and knows him or her. Then he can
easily relate and you feel, "Ah, this person knows so much about me". That is an unconditional
lifestyle.
In Swami Satyananda's "Early Teachings" book, he talks about vajroli and
certain kriyas in which the physical nerve connection is completely disconnected
and the sex glands become inactive. Could you enlighten us on this, and also on
moola bandha?
Mudras and bandhas both work on the same principles as acupuncture. By performing certain
Mudras and physical locks, we are able to contact the flow of pranic energy that we are receiving
and channel it as it enters and goes out of the body.
Practices such as vajroli mudra, ashwini mudra and moola bandha are meant to block the
downward flow of energy. There are five pranas which manifest in the body. One of these is the
apana force, situated between the perineum and the navel. It is a downward moving force, and
controls mooladhara and swadhisthana chakras. That means control of the unconscious activities,
deep-rooted samskaras, inhibitions, desires, the sense of security, and the sexual urge. These are
all controlled by the apana force.
In Kriya yoga and Kundalini yoga what do we try to do first? We try to reverse the flow of
apana; we try to make the apana move up. When the apana begins to flow upwards then the
natural, manifest tendencies of mooladhara and swadhisthana are considered to be under control.
They have been transcended, purified, and brought under the observation of the consciousness.
Until that happens, our samskaras, desires, karmas and our likes and dislikes are not under the
observation of the consciousness.
In Yoga it is considered that in the region of the perineum, there are many nerve endings. There
is a main nadi which is known as vajra nadi, and it corresponds to the sciatic nerves. Another
nadi, brahma nadi, is located in the centre of sushumna. These two nerves are stimulated or acted
upon when we practise moola bandha and more specifically when we practise ashwini and
vajroli mudras.
We know about the three main nadis, ida, pingala and sushumna; these three are the important
ones in Yoga, but in the centre of sushumna, in the tube or nerve of sushumna, there is another
energy flow, and it is known as brahma nadi. Brahma represents creation, the creative aspect, the
sexual urge, desire. So with the practice of vajroli and ashwini, the apana energy flow within the
brahma nadi is reversed. All the psychological urges and desires, the physical desires, mental
desires and emotional desires, are transcended when the apana is turned upwards.
Physically, vajra nadi is related to the sciatic nerves because it is located in approximately the
same region. It comes up the legs and joins in the centre of the perineum, right at the region of
mooladhara chakra, Vajra nadi is affected by the practice of vajrasana, and vajrasana is
considered an effective posture for celibacy. When vajra nadi is pressed, every type of physical,
sexual stimulation or urge is eliminated.
So moola bandha is practised to stimulate and alter the activity of mooladhara chakra, which
represents the sexual urge, the karma and desire, the sense of security, the want and need of
security in life at any level. The need for money, emotional security and family security - all
these urges are transformed into spiritual energy.
This spiritual energy is of course a mental activity, as much as a physical one, because desire is
also an activity of the mind as well as being physical. The sexual urge is also an activity of the
mind as much as it is physical, and sexual experience is also as much an activity of the mind as it
is physical. This is exactly what Tantra says, that in order to derive spiritual experience and
spiritual knowledge from any kind of physical action - not necessarily sexual - there has to be a
process of mental observation.
This is the concept of drashta (observer), the concept of the witness. Therefore in Tantra much
emphasis has been placed on having one part of the mind always observing what the rest of the
mind is doing and thinking. This is the concept of vajroli, ashwini and moola bandha.
What about where Swamiji mentions that the nerve connections are completely
disconnected physically?
Cut it with scissors? Unless the question is specific it is difficult to explain.
We can consider that there is a change in the normal activity of mooladhara whereby the energy
which has been moving down, attracted by the senses and the sexual experiences, is reversed.
Then the sensual experience is naturally disassociated from that activity. So in my understanding
that is the meaning of 'disconnection' here.
There are so many yoga practices; how does one choose the appropriate
practice? Should the student ask the Guru for a sadhana and guidance?
There are two ways of choosing a yoga practice. If you are aware of the body and the
requirements of the body and mind, then you can choose a practice for yourself that will be
suitable for your physical and psychological condition. As this need of the body may change
from day to day and from week to week, it is possible for the sadhana to change from day to day
and from week to week. However, that is a very superficial aspect of sadhana.
If you want to involve yourself in some specific mental or spiritual area, then for that you need
the assistance of the Guru, to select the right asanas to awaken a particular chakra, to select the
proper pranayama for cerebral benefits which will release the beta and stimulate the theta and
delta waves, and to select a proper practice of meditation which may not necessarily be
according to your liking and choice, but which is required for your further development. So
unless you are very aware of yourself, of your mind and your psychological and psychic need,
the assistance of a Guru is necessary for the selection of those yoga practices which will give you
mental and spiritual benefits.
If it is just superficial practices that you wish to do you say, 'I have half an hour and I want to do
some yoga. Okay, what does my body need to do? It is a bit stiff here, some pain there, tight up
there, the neck is a bit tense'. Then you do the necessary practices for the stiffness, pain,
headache and neck pain. These you choose for yourself.
Do you or Swamiji give shakti pat? If so, how can I have the experience of it?
Well, let us talk only about Swamiji. I do not think that I have that much capacity, nor will I ever
have it. And I don't want it either; it is too much of a problem.
What do you mean by shakti pat? Do you mean a touch? Or a transmission? I find this word is
very misunderstood. Usually we consider shakti pat is somebody coming and touching the body,
and bang! The big bang takes place inside, rather than up in heaven.
In Tantra there are many types of initiation. "We have mantra diksha, sannyasa diksha, and
karma sannyas diksha. In the same way, there is drik diksha, diksha by sight, and this is a form of
shakti pat.
It is not necessary to be formally initiated with all the paraphernalia and practices. Guru can
initiate anybody just through sight, through touching the psyche inside and not the intellect.
Mantra diksha is touching the intellect, and sannyas diksha is through the agency of the intellect,
but shakti pat, which comes in many forms, such as drik diksha, is a subtle and very powerful
initiation.
Sparsha diksha, diksha by touch, is a particular form of initiation which people also consider as
shakti pat. There is a transferring of the energy of the Guru into the energy of the disciple and
awakening of the chakras, or consciousness, or energy.
Then there is door diksha, diksha over a great distance, which happens very rarely, but does
happen. When the disciple is ready and is seeking a Guru, then the disciple is somehow able to
link his or her mind with the mind of the Guru, Then the Guru will manifest even if they are
100,000 miles apart. Guru will manifest in front of you either in the from of energy, or in
physical form. Even after the guru's death this type of astral diksha takes place if the link is
strong enough and you are able to communicate psychically. Of course, we read about it, and
since it is beyond our comprehension, we say it may be possible or it may not.
Then there is Swapna dwesha, initiation in a dream, which is also a form of shakti pat. There are
thirty types of diksha in Tantra and out of these thirty, only mantra diksha and sannyas initiation
are actual physical acts between the Guru, or the agency of the Guru, and the disciple. The other
remaining twenty-eight types of diksha are different forms of shakti pat which take place at
different times in the life of an aspirant.
As a yoga teacher, how can I develop my creativity in my daily life?
The answer is very simple; it can be given in one word - observe. As a yoga teacher you should
have awareness; you should observe yourself, and you should always try to improve whatever
you do. Try to perfect; try to do it better every time. Develop ichchha shakti, which is the
positive aspect of desire, of want; kriya shakti, which is the energy of action; sankalpa shakti, the
energy of determination; also vichara shakti, which is the energy of positive thinking. All the
positive qualities of life have to be developed more and more. This does not mean that you
should negate anything and everything that you consider bad. No. Here you are beginning to
observe; there is no negation of any type. If you want to improve yourself and become creative,
happy and successful in life, take everything in life as a form of sadhana.
This is something that most of us have observed in Swamiji. We see that he has taken every
activity, every situation, every problem, every difficulty, and every joy in life as a form of
sadhana. Therefore even today, if we find him surrounded by difficult people or difficult times,
he is totally at home with everybody, and if he is surrounded by good people and good times he
is still at peace with everything and everybody. Every single moment of life becomes a form of
sadhana, a moment of sadhana, a process of sadhana.
It is probably the hardest thing to do, but we can always start with observation, observing how
we feel, how we react, how we behave and how we think; and observing how we can make
ourselves better in thinking, in action, in behaviour, in feeling, in projection and in receiving.
Even as a person in business it is possible, and also as a sannyasin it is possible.
If one becomes physically sick and requires medication is it better to have
natural remedies and alternative treatment as opposed to traditional Western
medicine, or is it better to maintain a balance between both types of treatment?
Regarding the treatment, I think you should decide. It should be your choice. Of course, natural
therapies are definitely better. They do not create a state of physical imbalance, as tends to
happen with medicines that contain different kinds of chemicals and hormones. So Yoga prefers
the use of natural remedies, but sometimes the effect of natural remedies is slow in coming, and
if one needs immediate relief from a problem, from an illness, then, at that moment, allopathic
medicines can be utilised in order to get over the present situation. Also, different types of
therapy can be tried simultaneously which may have a slow but steady effect on the body.
The concept of health in Yoga is to realise the natural stamina, strength and ability of body, mind
and emotions. The closer we are to our natural self, the less imbalance in the system, malfunction
of organs, imbalance in the nervous system, hormonal system, or emotional structure there will
be. So just by correcting an imbalance, we can overcome the problem of disease. This approach
seems to be more effective and beneficial for our physical health.
With constant practice of yoga, people find that they do not become sick easily. Of course it is
natural to have runny stomachs and maybe diarrhoea, dysentery and constipation, but that would
be the extent of the illness you would find in a practitioner of yoga. If we become balanced in
our lifestyle, and remain at ease with ourselves, then there is simply no place for disease in our
life. That is the concept of yogic health and the system of yogic therapy in brief.
Swami Muktananda would sometimes beat his disciples, even in public. He was
quite severe with his students. Do you think this is necessary?
There can be many answers to this question. One answer can be that the Guru is the best judge of
the abilities and capacities of his disciple, and if, in the process of training, he feels that beating
is necessary, then it is his choice. Of course, beating is not really encouraged in society, and in
Western society you are probably more aware of it than we are in Eastern society. However, this
is a form of training, a form of sadhana, which some Gurus do utilise to create a type of
understanding, an awareness, in a disciple. I am sure that Swami Muktananda had no ulterior
motive.
There is a story that there was a gathering of saints in India in the 18th century. There was one
saint known as Namdev, who was one of the great poet saints of India. Every day, at any time, he
used to communicate with Krishna face to face and talk with him, play with him, joke with him
and communicate with him at every level. During the meeting the saints who had gathered there
decided to see who was the most balanced. So they decided to call on an outsider, and told him to
hit everyone with a stick. The outsider started to hit all of the people present. Of course, some did
yell and some felt pain but remained quiet. When Namdev was being hit, he became furious and
he snatched the stick away and hit the outsider back. As Namdev hit the outsider there was a
'wireless message' from God. 'You may communicate with me, you may have a relationship with
me, but you are still raw, because you have allowed the ego to manifest'. And as the 'wireless
message' came, Namdev just started to cry and cry and cry. He realised his mistake. So even
saints undergo trials such as this, but I am sure that if people can accept the beating of a saint as a
blessing in disguise, then that particular event can totally transform their life, because it is an
expression of their relationship; it is a form of communication between the Guru and the disciple.
As a karma sannyasin of some years, wishing to devote my life to yoga, should I
continue to be a karma sannyasin, or become a full sannyasin? Or does this
happen when the time is right, or when the Guru advises?
We always have this craving to become what we are not at present. We have an idea, an image of
something nice and good and positive that we try to keep in front of us and try to achieve all the
time. Karma sannyas is a sadhana. There is hardly any difference between karma sannyas and
full sannyas. It is simply a question of initiation and letting go of responsibilities and dedicating
oneself to a particular course. It is a question of initiation, commitment and involvement, but
otherwise the sadhana of a sannyasin or a karma sannyasin or of a spiritual aspirant is just the
same. So it depends. In the academic field, after completing the [Link]., if you want to become an
[Link]. you can get another diploma, but in spiritual life there is only one diploma.
Karma sannyas is an external identity, but the sadhana which you receive at the time of karma
sannyas, or at the time of full sannyas, is something internal. That remains the same and takes
you always toward the goal, and not away from the goal. If you want to commit yourself as a full
sannyasin without any social or family obligation, then you can decide to take full sannyas, but if
you simply want to try full sannyas for one, two or three years, then really there is no purpose in
doing so.
Regularity in sadhana is more important here, and if you are regular in sadhana you can be above
many full sannyasins who do not have that attainment, that achievement. So, from my
understanding I suggest that you should concentrate on the sadhana for your development and
your growth, and forget about full sannyasa.
I have known many full sannyasins, who, when they heard that Swamiji was giving karma
sannyas initiation, asked Swamiji for karma sannyas instead. There was even one swami who
had seven years of full sannyas living in this ashram. He was a very beautiful person, but a total
idiot at the same time. He came and asked for mantra initiation after seven years of sannyas.
So there are some people like him who feel that the more they are initiated the faster they will
go! But it is not like that. You are given a vehicle. The vehicle is the sadhana and it depends on
whether you go in first gear or fourth gear; the car is the same. It should be your inner
motivation, your inner drive, that will carry you forward. This applies to karma sannyas and to
full sannyas as well.
Does God exist, and if so, have you seen Him?
It is my belief that He does exist. Of course, I have not had the privilege of seeing Him yet;
maybe in the near future. First we have to consider what His form is and whether we can see
Him, through the eyes, or the senses, or what kind of eyes do we need to see Him?
There is a story that an Emperor once asked three questions to his subjects. The three questions
were; 'Where does God stay?' 'What is His form?' and 'What does He do?' People tried to think
but they could not come up with the answers.
Eventually, one little boy came forward and said, 'I can tell you where God stays, what His form
is and what He does'. The Emperor became very happy. The boy said, 'In order to illustrate this I
will need two items - milk and a candle'. The Emperor had them brought to his chamber. The boy
asked the Emperor, 'Can you see the butter in the milk?' The Emperor said 'No, I can't'.
The boy called someone and told him to churn the milk. After some time of churning, the butter
came out, and the boy explained, 'God exists everywhere. We can't see Him, but through a
process of churning, as the butter becomes separated from the milk, in the same way cognition of
God, the vision of God, can be separated from the illusory experiences of the world which is
maya'.
To the next question, 'What is His form?' the boy replied, 'Light the candle'. The emperor lit the
candle and the boy asked, 'Can you describe to me the form of the light which is being emitted
by the candle'? The Emperor said, 'No I can't'. The boy said, 'That is the form of God. You can
know it. You can see it, but you cannot describe it. If you light a candle in a dark room you can
see the light which is being emitted by the flame. Don't look at the flame. Loot at the light which
is being emitted, because the flame is only an object, but the light which pervades the whole
room, what is that? Would you call that an object? No you could not call that an object'.
In answer to the third question 'What does he do?' the boy told the Emperor, 'Well, it is a very
complicated question. Before I can answer this, you have to become a disciple'. The king said
'Alright, I will become a disciple'. He made the boy sit on the throne and he sat on the floor, and
the boy said, 'This is what God does. He makes Emperors sit on the floor and a poor boy like me
sit on the throne. This is the work of God'.
To think of God as a person who can be seen and experienced through the senses, through the
mind or intellect, or through the eyes, represents our ignorance. Just as you have to churn milk in
order to bring out the butter, you have to churn your personality in order to bring out the divine,
'and it is this process which is known as 'sadhana, without which nothing is obtainable in
spiritual life.
Instead of looking at God from a philosophical point of view, why don't you try to look at Him
from the practical point of view? The three letters which make up the word 'God' represent God
in it's full expression of the three gunas - sattwa, rajas and tamas. We also have the Trinity of
Brahma, Vishnu and Shiva-Creator, Preserver and Destroyer. And we have the three letters in the
word 'God' which represent the aspects of generation, organisation and destruction. So
generation, organisation and destruction are the three qualities of 'GOD' which we should try to
understand in the framework of our lives. Once we do that I'm sure we will see God face to face.
I know it is important to put others needs ahead of our own, but how can we
achieve this in a world where people get exploited for such selfless action?
I think only idiots get exploited. If one is sincere and true to oneself and the cause, simply being
who one is, neither expecting to give nor to receive. Then there is no way that anybody or any
power in this world can exploit one. I asked Swamiji this same question seven years ago, and the
answer that he gave me was that if you remain yourself then nothing can exploit you. The
difficulty comes the moment that we try to adopt different roles in our life for the satisfaction of
our mind and emotions.
If we see somebody who needs help then we go to that individual with the idea that 'I am going
to help, but our ego thinks differently; the ego is looking for recognition. If by helping another
person we get recognition, we feel happy, contented and satisfied. So, right now in the normal
frame of mind, if we try to help somebody, we are at the same time also seeking some food for
our ego. Now this is difficult to accept, to understand or to put into practice.
If we can remove the element of ego from the service, from the seva, then if other people try to
exploit us, they will be unsuccessful, because when my ego is not involved, then yours is not
involved. "When the ego is not involved then hopefully I can see everything in a clear
perspective. If I find that somebody is playing funny tricks on me then I just say, 'Hari Om Tat
Sat; find someone else to help you,' and find my own path.
So it is people who allow others to exploit them. It is I and it is you who allow others to exploit
me or you, because of our ego-satisfaction. If someone stronger than me can impose his ego on
my ego, then that is exploitation. So this is where viveka, discrimination, comes in, back out
where necessary and go forward wherever necessary. If viveka is there, there is no need for
suffering and pain. So, develop viveka.
Swami Niranjanji, Swamiji said, "What can I say to the people who do not
understand the glory of Karma yoga?" What do you say?
We should try to understand the role of Karma yoga in the life of a sadhak. We can look at it
from different angles because we already know the definition of Karma yoga- 'the yoga of
action'. We know that we are required to act with the idea of not wanting any results, gain or
fruits, not to expect the fruits of action, but to act with the idea of perfection.
In the life of a sadhak, Karma yoga has many roles to play. Number one, when there is too much
introversion, when there is too much mental observation, meditation, contemplation,
introspection, then at that time there is a tendency of mind to disassociate from the world and to
remain confined within the limits of the mind. We feel it when we become introverted and when
we become slightly depressed. We feel it when we are unable to come out of the state in which
the mind is looking at itself. This is felt externally, physically, as lethargy, lack of pranic energy,
lack of association with the external environment and object, lack of intention with the concepts
of time and space.
Therefore, in the tradition of Yoga, in order to create a balance between mental experience and
the association of the mind with the external environment, and in order to create this link
between the mind and its association with the senses, the practice of Karma yoga has been
prescribed. It is also said in the theory of Karma yoga that if one practises half an hour of
mediation, a technique which allows one to look within, then that half hour should be
complemented by a minimum three hours of physical, externalised activity of body, mind and
emotions so that there is no hanging onto something that has taken place during meditation, and
there is no disassociation in our life. So this is one of the purposes of Karma yoga- to create a
proper awareness of the role that the mind plays in relation to the body, in relation to the
indriyas, the sensory perception, in relation to the intellect, social life, family life or the
individual personality.
There is another aspect of Karma yoga. When we are aware of the mental actions Karma does
not simply mean action, but it means the whole process of activity that goes on. We think, and
behind that thought is a reason why that thought has come. When we practise antar mouna we
observe the thought process, we find the link in the thoughts and try to go deeper. That is mental
Karma yoga. It is not an experience of a state but it is the experience of activity, the link which is
binding the whole, the totality of our expression, thought, feeling and behaviour together. So
Karma yoga is awareness of the full process, the total activity that is taking place either in the
realm of the mind, the intellect, in the realm of the emotions or physically.
The process of observation which we called drashta the witness attitude, the seer attitude, is the
keyword of Karma yoga. Observe what you are doing. It is not blind activity but it is activity
with awareness and with a purpose behind it-So when this concept of observation, of witnessing
every action of mind and every action of body, is slowly developed, then this leads to the
expansion of consciousness. We are able to understand what is happening, what type of activity
or action is taking place, and how we can improve that particular activity, that particular action.
With the awakening of this drashta awareness, the process of the seer, we naturally and
spontaneously become aware of the conflicts that go on inside. We become aware of our likes
and dislikes, our ambitions and our limitations. So there is a process of filtering out the negative
from the positive and it is a process of rediscovering the personality. We become aware of our
attachments, our likes and dislikes, through the process of observation. We are aware of an
attachment we can have for the family, an attachment we can have for a material object such as a
car or a television, and if those are broken we feel it because our money has gone down the
drain. This attachment, which may be emotional, physical or intellectual, can be and is observed.
The effect of the attachment which is detrimental to the growth of personality is filtered out, and
the effect of the attachment or desire which is conducive to the growth of the personality is also
filtered out. Therefore we will simply say that the elimination of ego takes place when we
practise Karma yoga.
There are so many things that can be said about it. People say that in an ashram you should do
Karma yoga. Yes, because you are doing it with objective awareness. It is only to give this
understanding of objectivity that we emphasise the practice of external Karma yoga. Later on
this feeling which we gain outside is transferred inside into the mind so that your sadhana your
own practices of meditation and contemplation, can give better results and help channel the
conflicting energies which come due to the attachments, which come due to the unfiltered mind-
stuff that is passing through the psyche. This filtering out is the process of Karma yoga.
Karma yoga - could you please explain it in relation to yogic life and also to
family life?
In the ''Bhagavad Gita" it is said:
''Yoginahah karma kurvanti sangam tyaktwa dhananjaya"
(The people who are aware, the yogis, do Karma yoga without attachment, with the purpose of
internal purification.)
In the same chapter, it is said that Karma yoga is practised through the mind, manas, through the
intellect, buddhi, and through speech, vach. If it is true that Karma yoga can be practised in
speech, that Karma yoga can be practised in the realm of the intellect, and mind, then naturally it
becomes a tool for the purification of the atman. 'Atman', here, does not mean 'the soul' but the
identity of an individual, the 'I AM'.
Here we can see the differences between the practices of Karma yoga which are utilised by
internally-aware people or yogis, and by people looking for sensual pleasures, the bhogis,
because for one group of people there is awareness of mind, intellect and interaction. Here
'speeches just a symbolic way of describing interaction. For these people with awareness, Karma
yoga becomes a process of meditation itself.
For the other group, Karma yoga is taken in its literal meaning of 'action' and it becomes a
process of self-fulfilment, fulfilment of the desires, and fulfilment of the ego. This group
develops a sense of greater security, of 'I own this or that,' a sense of affluence and selfishness.
Everybody in the world is definitely selfish. Yogis are selfish and householders are selfish. There
is nobody in the world who is free from this idea, this identity.
The only difference is in awareness. On one side you simply go headlong into the world to derive
self-satisfaction and pleasure. On the other side, by doing the same actions, by leading the same
kind of lifestyle, by doing the same kind of work and by living within the family situation, you
try to find a balance within yourself. So if you want to know the difference between Karma yoga
for the yogi and for the householder, it is only a matter of awareness and realisation.
Sangam tyaktwa atman shuddhiye: By renouncing the attachment, (sangam tyaktwa), for
purification of the atman (atma Shuddhi), the yogi performs actions, (yoginah karma kurvanti).
Actions are performed through the agencies of manas, vacha and buddhi - mind, speech and
intellect. Here again, they have included mind, intellect and interaction.
Intellect is the rational process which is going on inside the head of everyone- thinking,
analysing and filtering. When it is developed creatively then we reach the state of vivek, right-
perception or right-understanding, but when the intellect, the buddhi, is given a free hand and
flows outward into the world, into the dimension of matter, then we find ourselves surrounded by
avivek, wrong concepts.
The idea of right concept and wrong concept, of viveka and aviveka, has nothing to do with
whether we think right or we act right. No! The concept of vivek is based on understanding the
laws of Nature which govern the universe, (the macrocosm out there), and the body, the me, (the
microcosm in here). It is living according to that law which is the idea of vivek. It is finding a
balance between the laws of Nature which internally govern the body, emotions, mind and spirit,
and those which externally govern the world, the universe. So by realising our abilities and our
perceptions and by understanding The laws of Nature, we practise Karma yoga through the
intellect. We practise buddhi viveka, and here again is the concept of expanded consciousness.
Secondly, we look at mind, which we dealt with briefly in the previous question. There is the
ability to associate and the ability to disassociate; the ability to feel an intimate subjective feeling
for something and the ability to observe it externally, objectively; the ability to create a desire
and the ability to remove that desire. In the traditional Indian system, four stages of life are
mentioned which each individual must go through before death. They are artha, dharma, kaama
and moksha. 'Artha' means' affluence', (social and individual), self-contentment and self-
satisfaction. It also means economic affluence in terms of shelter and in terms of companionship.
It is the whole process of life which is not in the sannyas tradition - taking birth, going to school,
getting married, having kids, getting a divorce, becoming old, earning money, saving, living in
an old-age retirement home and finding a permanent spot in the graveyard. This is life in general
as accepted by society. Now in this life artha plays a very important role and dharma plays a very
minor role. 'Dharma' means 'obligation', 'duty'; it is the internal religion, not the external one. It is
the internal religion which unites this with that, the link which unites this identity with that
identity. Kaama, or sensual pleasure, plays a very important role in social life. Moksha does not
play any role; you know, we do not want to be liberated; there is too much attachment, too much
stuff blocked in the mind.
For the social person, artha, affluence, and kaama, sensual pleasures, are important. In the life of
a renunciate, dharma, knowledge of the link, and moksha, the concept of liberation, are
important. If we are able to combine all four together, the artha aspect, (affluence), with dharma,
dharma with kaama, and kaama with moksha, then the mind is transcended. For we are utilising
the dual tendency of the mind to create a third state of mind which is harmonious and
transcendental.
There is a theory which I have named after myself. It is known as the SWAN theory. 'S' stands
for strength and every individual has strength, determination, willpower, stamina and energy, but
at the same time everyone has a 'W' too. We have weakness, insecurity, inferiority complexes and
unawareness of our potential. This limits our progress. At the same time everyone has an 'A',
ambition. We all want to become what we are not and we try very hard to do it. Whether we
succeed or fail is another theory I will tell you about later on. Everyone also has an 'N', need.
There are needs for physical satisfaction; when we are hungry we need food, when we are thirsty
we need water. In the same way there is a social need for shelter, cloth and comfort. There is a
mental need also, the desire for satisfaction, some purpose in life, the wish to lead a peaceful,
quiet, healthy life. There is a spiritual need also, the need to feel unity within and not conflict. So
we have potential, strength, and weakness, ambition and needs.
This SWAN principle is controlled by the mind. If you think you are weak you are weak. If you
think you are powerful, you are powerful. Through a process of self-hypnosis we can become
what we are not, either by going down or by going up. If we feel depressed we have the strength
to come out from this state of depression but, since the mind is involved, it feels that it cannot
draw on the strength to come out from it. We can feel ecstatic, joyous and happy, just bursting
over, bubbling over, oozing through the nose and ears and eyes with happiness. Mind is involved
in this experience also; it cannot draw its attention from one experience and keep it balanced. So
since every experience, every ambition and every need of life seems to be governed by the mind,
the best way to direct this particular faculty of mind is by giving this faculty the ability to
associate and disassociate at the right time, according to the situation, the opportunity and the
environment. This is known as Karma yoga for the mind.
Positive speech and interaction - we creatively develop this by being balanced. When we are able
to control the negativity that we have inside, and that we feel at times, and if, by being balanced,
we are also able to express our positive qualities, then this expression on the level of vibrations
and on the level of physical communication, speech, creates a positive and uplifting impact on
the other individual. You have experienced it when somebody or yourself projects some kind of
negativity and you see what the reaction is.
There is immediately a clash of minds and an interaction which you have had, a friendship which
you have built up, is suddenly destroyed on the spur of a negative moment. It happens to friends,
it happens in families, it happens between husband, wife and kids. It happens between gurus and
disciples. We have also experienced that when we project positive energy, balanced energy, even
our enemies become our friends. So the balancing out of energy and the expression and
interaction of this balanced energy with your energy is the third aspect of Karma yoga.
Once you have been able to deal with the mind, the interaction and the intellect, then the inner
purification, the process of self-purification, atma Shuddhi, takes place. So even as a
householder, even as a sannyas!, a renunciate, you should try to achieve this balance through the
practice of Karma yoga. It has been said by many people that Bhakti yoga in itself is not enough
for moksha, it is only one aspect of life; Jnana yoga is not enough for moksha, and Hatha yoga is
not enough, but if you combine any practice with Karma yoga, then it becomes a complete yoga.
What is the purpose of celibacy?
In Sanskrit, or in the Indian tradition, there is no such thing as celibacy. There is a term,
brahmacharya which is connected with the idea of celibacy, but the literal meaning of
'brahmacharya' is 'one who follows Brahma'. Brahma acharya - one who follows the law of the
Divine.
In the Indian system there has never been any place for celibacy. This is mainly because of the
four concepts of artha, dharma, kaama and moksha. This is the tradition, but in course of time
some renunciates came into the forefront of society who were different from normal human
beings in terms of having no possessions or family attachments, and who lived a secluded
lifestyle. So a general term was used for people who have control over their sensual pleasures;
they are brahmacharies, or celibates. In the course of years this idea was attached to renouncing
the sensual pleasures. If you can do that, well and good. If you can't do that, still well and good.
Either way there is no harm, as long as the idea of who I am and what I am doing is clear in the
mind.
The term celibacy, as it is used today, represents a state of no attachment to any kind of pleasure
to which the mind is attracted. One of the most powerful desires in human life is kaama, sexual
satisfaction. Those who can overcome this through some method, sadhana or meditation, actually
are able to reverse the flow of energy so that instead of moving downwards, it begins to move
up. You know the concept of prana as it is stated in the practices of pranayama, Kundalini yoga,
prana vidya and Kriya yoga. In this understanding, one of the vayus, or pranic limbs, is apana, a
downward moving force located in the region between the navel and the perineum. This aspect
of energy controls the inherent and unconscious desires, ambitions, samskaras and the sense of
security in every individual.
As long as apana is flowing downwards there will naturally be an attraction to sensual pleasures,
because although you have been meditating for twenty years, the flow of energy has not changed
and the activity of the unconscious, or the inherent activities of the personality, will continue to
be the same. Even if you become a yogi, even if you practise yoga and meditation for thirty,
forty, or fifty years, if the pranas have not changed then the mind will still run after the pleasures
of life. This desire for satisfaction will continue to arise again and again from time to time-So the
reversing of this apana flow is the actual meaning of celibacy according to Tantra and Yoga. It is
used to transcend the natural programming of the human identity, personality and desire.
In "Kundalini Tantra", at the end of the kriyas one visualises a golden egg. Is
that before samadhi, or kundalini awakening, or is that the beginning?
It is the beginning of an end. Awakening of kundalini does not culminate in samadhi. Awakening
of kundalini is simply an experience of another dimension of life where we can experience
harmony and perfection. In this dimension, on the material plane, the concept of the golden egg
is the concept of awareness of the transcendental body, the causal body or the jyotir linga, the
linga of light in sahasrara. This golden egg is the seed of the spirit. The tantrics and the yogis
have envisioned the human personality and the different dimensions of the human personality in
the form of this egg. An egg represents the seed form. It has a shape, it has an identity. It
represents the seed of consciousness, the source of consciousness.
Here we should discuss the three concepts of divinity known as nada, bindu and Kala. 'Nada' is
the 'vibration', the 'source of all sounds'. You know that wherever there is activity there is bound
to be friction and vibration. Even if you move the hand in front of you in the air, there is friction
between the hand and the air. If you could hear the sound of that friction, it would be like the
sound 'whoosh'. "Wherever there is activity there is bound to be vibration in very certain
frequencies which are inaudible to us because our range of hearing is limited. The mind moves,
and so within the mind also is the experience of nada. Wherever there is even the tiniest activity,
there is the experience of nada, and the activity never stops in our lifetime. This nada governs
every aspect of vibration and every personality in creation.
The next concept is 'bindu', the point, the source and cause of all creation. Externally there is the
source, the cause, the reason behind any action, thought or feeling. Mentally there is a point from
which all these feelings, emotions and desires, and even ego, manifest. Spiritually there is a point
where we experience the at man, and even beyond that is a point where we experience the
paramatman, the divine consciousness. So the point that we find in infinity and at the end of
infinity, if there is such a thing, is known as bindu.
Then there is kala, which is the different manifestations of matter, energy, the elements and other
unknown elements beyond the range of human conception and awareness. There are different
forms of manifestation - the spirit forms, the energy forms, the physical forms, the rock, the tree,
the flower, the water, the stone, everything. If there is no manifestation then there is no creation.
So these are the three concepts of divinity: nada, bindu, kala. The divine being is above them, it
is transcendental, but the awareness of divinity, the awareness of the supreme self, or
consciousness, is experienced in the form of a golden egg. Contained within the seed we find
these three things, the whole process of creation and the unfolding of consciousness and energy.
Therefore it is related to the causal body, the body which controls the invisible, unknown
perceptions, activities and dimensions of a human being.
The awakening of kundalini is the opening of various doors and dimensions within the
personality which are represented in the form of the chakras, and as different elements. The
known elements are earth, water, fire, air, and ether; they represent the known aspects of
consciousness. Finally, the unknown aspect of consciousness is sahasrara, in the form of the
thousand-petalled lotus. No-one has counted the thousand petals, it is probably just imaginary,
but this thousand-petalled lotus is symbolical of the different manifestations, and it is here that
we experience the golden egg.
Now there is a difference between samadhi and awakening of kundalini. In kundalini awakening
we become aware of the three concepts of nada, bindu and kala; it becomes obvious. However, in
samadhi we go beyond this seed awareness, and in the final stages of samadhi we transcend these
three experiences. So it is not necessary, nor is it correct, to correlate samadhi with awakening of
kundalini.
I feel a tremendous desire to understand things. What is it one 'stands under'?
Could you talk about this in reference to the 'cloud of unknowing'?
You have answered yourself. One stands under things. If you have a desire to understand things,
you stand under things. In reference to the 'cloud of unknowing', this question has also been
answered when we discussed viveka.
It is natural for the mind to try to understand the different experiences that it is having. That is
the only form of interaction between the mind and the world, between the mind and the senses,
and between the mind and the inner world, but understanding of mind takes place on different
levels. In English we define mind as being the conscious, subconscious and unconscious and
that's about it. In Sanskrit the mind is defined as having four components. There is manas, the
aspect of mind which thinks and contemplates. Chitta is the aspect of mind which sees and
perceives. Buddhi is the aspect of mind which, through intellect, tries to find some kind of link
between what is happening in here and what is happening out there. Ahamkara is the identity of
'I'. This is the concept of mind.
In the forefront is chitta, which does nothing but perceiving and observing. There is no process
of filtration here; filtration of ideas comes much later. To give an example, we look around us
and see many things through our eyes. If we talk to a person we are watching that person, but at
the same time we are seeing other things as well. There is the door, the flour, the window, the
chair, a tape recorder and other people sitting. So although we are observing everything,
identification is only with one person. It is you, talking with somebody, unless something
happens which diverts your mind and makes you aware of another event, or action, happening.
There is a lot of noise too, and when we become aware of it we become aware of this, that, and
so many different kinds of sounds and noises. So much information is being filtered out in the
brain by the mind. Chitta only perceives, nothing else, and it does it through the agency of the
senses. It does it through the agency of emotions and feeling and by vibrations, energy. It does it
with the help of some external agency or some internal agency. There is no end to the awareness
and the experience of the chitta.
Then after chitta comes buddhi. In normal life we try to understand things intellectually,
understand experiences and create our own concept of something being either good or bad,
positive or negative, detrimental or conducive. Then there is comparison with our own ahamkara,
the 'I' identity in terms of likes and dislikes, ideas and ambitions, samskaras and karmas. In the
meantime there is also the process of contemplation. Right now thoughts are going on in the
mind but we are not aware of them until we decide to be aware of them, so the manas activity of
mind becomes evident when we become aware of it, otherwise it is in the background.
So, in the externalised state of mind the inner perceptions and intuitions are blocked, cut off from
the other forms of experience and awareness. With the awakening of viveka the blockage is
removed and we are able to combine the intellectual with the intuitive, the external with the
internal.
If you remember, many times Swamiji has spoken of a tree, kalpa taru, the tree which grants and
fulfils all desires, answers all questions. In many of the "Teaching" volumes you find this
description of kalpa taru. Kalpa taru is a state of consciousness where we do not have to gain
understanding or knowledge from outside, but the same understanding, the same knowledge
comes up from within.
You see, we have come a long way from living in caves and wandering around with bone
weapons in our hands (not washing the mouth and throwing foul breath all around) to our present
state. We talk of the industrial revolution, of this revolution and that revolution. We talk of
science, we talk of philosophies, we talk of many different things. It is all a product of a genius
mind. Humanity has not changed, but the level of perception, the level of output of ideas and the
knowledge, the vidya, has changed. Today we think in terms of atomic energy and space travel.
Cave people could also do that if they had the same kind of mental or internal education. So
everything has come from within, from the heads of a few people who have been able to tap the
source of knowledge inside, like Newton who just by seeing an apple fall to the ground from a
tree, discovered the concept of gravity.
So when the time is ripe and when the receptive faculty has developed to some extent, then an
external event can stimulate something within the mind. The knowledge, the idea, the concept,
comes up. This is viveka, balancing of the external awareness with internal, the intellectual with
the intuitive. If you have to stand under anything it is this tree, kalpa taru, in order to understand
things.
Can you explain how one roasts the seeds of one's karma?
One cannot roast the seeds of karma because I don't think they are roastable. You can roast the
body in the cremation ground, you can roast your mind in the ashram, but you cannot roast your
karmas either in the cremation ground or the ashram, because the moment you try to do that you
achieve nirvana.
Because of karmas we are what we are today, and if we are identified as an individual then that is
because of the karmas. The loss of total identity is the roasting of the karmas, and loss of total
identity happens when we are able somehow, either in this lifetime or after a million years, to
attain samadhi, to attain unified consciousness. In this unified consciousness there is no concept
of duality, no concept of time, space and object. The 'I' does not exist. There is a continuity of
total perception and you can go as far as you wish to go. There is no end to it. In this state of
unity, we experience samadhi. We experience moksha, we experience nirvana and we experience
the roasting of karma.
[top]

A Kriya Yoga Course Report

During a kriya yoga course held for seventy people at Bihar School of Yoga, the participants
were interviewed as to their reactions, experiences and suggestions. A detailed questionnaire was
filled in by ten people covering the major fields of interest.
1. Occupation: covered all socio-economic fields from solicitor, housewife and student to
waitress and unemployed.
2. Diet: all vegetarian.
3. Yogic preparation: the range of yogic practice was from 8 months to 4 years, with a mean of 1-
5 years. All students had participated in a special 10 week preparatory kriya course in Australia.
4. Disabilities: no mental disabilities. Physically, all were fit except for minor orthopaedic
problems such as bad knees, which did not interfere with the practice.
5. Changes experienced during kriya yoga :
a) Physical: most experienced cleansing in the form of diarrhoea, fever and indigestion. These
were associated with mental cleansing at the subjective level-Though tension manifested on the
physical level, those interviewed experienced it as being channelled out of the body, leaving the
individual feeling relaxed and purified. Some reported more sensitive and subtle perception
through the senses, while others felt only positive physical advantages from the practices,
without experiencing any disturbing changes.
b) Pranic : most practitioners felt increased energy. During the practice, vibrations within the
brain were noticed, accompanied by a subjective experience of peace stillness, and chakra points
were felt to be stimulated. One subject experienced pain in mooladhara chakra accompanied by a
release of unconscious energy in the form of intense emotions, fears and energy waves, which
seemed to indicate a deep cleansing of the unconscious mind (associated with mooladhara
chakra). Cleansing of the pranic body is often accompanied by insecurity, sadness, tension, guilt
and other emotional experiences; some painful, some joyful. This is usually channelled through
crying, diarrhoea or fever. Other subjects reported that the energy manifested smoothly,
c) Mental: improvement in concentration, visualisation and mental calm were reported. Many
thoughts arose during the initial practices of the kriyas, leading to a thoughtless state in the later
practices said to be peaceful and blissful.
6. Sleep : changes in sleeping patterns were noticed but must, in part, have been due to
acclimatisation to a foreign country.
7. Body temperature: was felt by most to increase during the practices. One subject experienced
intense heat during the night accompanied by spontaneous movements and kriyas, and a deeply
spiritualized awareness.
8. Dreams : intense dream activity was felt by most subjects indicating the release of tensions.
9. Appetite: fluctuations with mood and physical well-being. Where tensions were being released
appetite decreased, and when mood was high, appetite was good.
10. Interrelationships: were changed for the better in the majority of cases, with increased
tolerance and a sense of unity predominating. One subject reported a better understanding of
situations while another felt no change in this area.
11. Overall summation : all subjects felt their experiences with kriya yoga were satisfying. Some
anxiety was felt during the course by a few people due to mental, emotional and physical
purification, but in general this was relieved through satsang and with time. The majority of
people felt relaxed, rejuvenated and an overall sense of well being at the end of the course.
[top]
The Purpose of Sannyasa
Swami Sivananda Saraswati
Sannyasins exist only for a universal purpose. They are the custodians of spirituality - the
advancement and elevation of humanity. To equip themselves for the noble task entrusted to their
care they first isolate themselves from the rest of mankind as a necessary discipline.
Unfortunately, this separation has become a permanent condition - a unit outside the pale of the
rest of humanity, struggling valiantly in the cities and fields. Losing touch with others has made
us forget the part we have to play and to forget our work as teachers and enlighteners.
We have once again to bestir ourselves and recommence playing our destined part, to be one
united body, dedicated to the noble ideal of exerting ourselves unselfishly and wholeheartedly for
ushering in the new era of brotherhood and peace that must follow after the years of savage strife
and bloodshed the world is now plunged in.
Every section of humanity will play its part in the reconstruction of the new world on a worthier
basis. If the new civilisation is to be enduring, it has to be based on lasting values of a spiritual
nature. This is the work of the sannyasins. We have to set to work by precept, actual example and
active work. Let us start with earnestness and faith. The way to achieve this is selfless union.
A sannyasin has a different angle of vision. He has different eyes. He looks upon everything
from an absolutely different point of view. Just as a man who wears green spectacles, sees green
objects everywhere, so also a gyani sees Atman everywhere through his new eye of wisdom.
There is absolutely no personal element in him. He has not a bit of selfish interest. The lower self
is completely annihilated. He lives for serving all. He feels the world as his own self. He actually
feels that all is himself only. There is not a single thought or feeling for his personal little self. He
has cosmic vision and cosmic feeling. Just as the river has joined the ocean, he has joined the
ocean of bliss, knowledge and consciousness. He thinks and feels and works for others.
A genuine sannyasin is a proof of the heights scaled in the development of spiritual wisdom, in a
resolute disregard for the merely materialistic values and complete devotion to the supreme ends
and values of human existence. It has been, through several centuries, the distinctive role of the
enlightened sannyasins to disseminate more by the example of their lives than by word of mouth.
They have kept up the traditions of spiritual development, breathing peace and welfare for all
mankind, proved the worth and beauty of the inner spirit in man over the body-mind organism
that the human individual is, over the temptations and allurements of the sensual and the worldly,
and have established relations with the infinite being that alone sustains all the manifest
universes.
This world is woven by the thread of light and darkness, good and evil, truth and falsehood. In
social life, evils are recurrently manifesting themselves and into the body of the sannyasin
community too there have entered several unwholesome elements. Therefore, from a new
spiritual centre, we must seek to eliminate the unworthy from the order.
It is only when the basis of all cultures, the foundation of all movements, the divinity in man, is
inspired to make itself manifest in the environment of high aspiration and moral growth rendered
possible by the labours of the sannyasins that we can find on earth, peace, happiness, genuine
progress, real prosperity and a purposive, meaningful and fulfilled existence.
(Excerpt from "Sannyasa Dharma")
To Relax, to Sleep and to Dream
Dr. K. Nespor, Czechoslovakia
'I cannot sleep, I need a pill' is a usual complaint of an alcoholic starting to abstain. The short
term use of tablets is possible, but the long term use is dangerous for those people, because
alcohol can be easily 'exchanged' for sleeping tablets (especially barbiturates) which are then
consumed in great doses. Is there any other alternative for insomniacs than drugs? Certainly
there is. Various researchers confirm that meditation and relaxation techniques decrease sleep
onset latency, and their effect is long lasting (*1, *2). Relaxation and meditation techniques may
also be useful when insomnia is caused by some painful condition. Of course, it is necessary to
treat the underlying disease, but meditation or relaxation can relieve anxiety and the stress
accompanying pain (*3, *4), in this way the condition becomes more tolerable.
Changed dreams
It is interesting that dream recall in people practising meditation or relaxation increases, and
dream content changes. According to Busby and de Koninck, fantasy elements related to
personal life and the bizarreness of dreams increase (*5). Faber et al. found that the dreams of
meditators contained more archetypal elements reflecting universal and moral themes than the
dreams of non-meditators (*6).
A little about dreams
Some schools of yoga, as well as some psychotherapeutic schools claim that dreams may be
useful for personal growth. 'Dream yoga' is described, where practical instructions on how to
increase dream recall and to overcome fear during dreaming are described (*7). A simple
technique working with dreams is also described in a BSY publication (*8).
According to A. Freud, who considers dreams as the royal road to the unconscious, wishes or
desires are behind manifest dream content. These desires are often censored (especially sexual or
aggressive), distorted and expressed symbolically. A psychoanalyst explains symbols and dream
distortions; the patient is asked to associate freely on dream elements, and is helped to
understand his desires and fears, often strongly influenced by his childhood experiences (*9).
Different explanations and techniques are suggested by R Perls. According to him '...every bit of
the dream, every other person, every thing, every mood is part of our fractionalized self.' Instead
of analysing, one should play psychodramatical monologues of, and dialogues between dream
elements to integrate 'dispersed and disowned alienated parts of the self. (*10)
Additional treatment for insomnia
It is well known that relaxation is easier after some kind of physical activity rather than after a
full day's rest. A short walk outside before sleep, physical work or exercise during the day may
improve the night's sleep. Some otherwise healthy people erroneously believe that without
sleeping eight hours daily they will die soon. These people can take advantage from their
sleeplessness and, for example, sweep and wash the floor instead of tossing about in their bed.
Reference
* 1. Shealy, R. C, The effectiveness of various treatment techniques on different degrees and
durations of sleep-onset insomnia', Behav. Ther., 1979, 17 (6): 541-546. In: Psychological
Abstracts, 1981, 65:636.
* 2. Woolfolk, R.L., Carkaffashan, L., McNulty, T.F., Lehrer, P.M., 'Meditation training as a
treatment for insomnia', Behav. Ther., 1976, 7(3):354-365. In: Excerpta Medica, section 32,34
(10): 655,1976,
* 3. Corah, NX., Gale, E.N., Pace, L.F.; Seyrek, S.K., 'Relaxation and musical programing as
means of reducing psychological stress during dental procedures', JADA, 1981, 103:232-234.
* 4. Varni J.V., 'Self-regulation techniques in the management of chronic arthritic pain in
hemophilia', Behav. Ther., 1981, 12 (2):185-194, In: Psychological Abstracts, 1981, 65:1423.
* 5. Busby, K., de Koninck, J., 'Short-term effects of strategies for self-regulation on personality
dimensions and dream content', Percep. Mot. Skills, 1980, 50(3): 751-765. In: Psychological
Abstracts, 1981, 66:318.
* 6. Faber, D.A., Saayam, D.S., Touyz, S.W., 'Meditation and archetypal content of nocturnal
dreams', J. Anal PychoL, 1978, 23(1): 1-22. In: Excerpta Medica, section 32, 38(9) 566-567,
1978.
* 7. Garma C.C. Chang, Teachings of Tibetan Yoga, Uni. Books, New Hyde Park, New York,
1963.
* 8. Swami Satyananda Saraswati, Swami Gaurishankara Saraswati, Sure Ways to Self
Realization, BSY, Munger, 1981, p.74.
* 9. Freud, S., 'Lectures to the introduction to psychoanalysis', In: Selected Works by S. Freud,
Vol. I, p. 65-184, Praha 1969 Czech translation). *10. Perls, F., The Gestalt Approach & Eye
Witness to Therapy, Bantam Books, New York, 1976, p. 181.

A Memorable Experience
An annual visit to Ganga-Darshan is certain to be programmed in Europe after the enthusiasm
shown by yoga students who made the trip in November. The highlight of the itinerary was a
seven-day seminar on Kriya Yoga and Tattwa Shuddhi which was conducted at the ashram under
the supervision of Swami Satyananda Saraswati.
When the students first arrived, some had planned to do the course, while the remainder wished
to just experience ashram life. Within two days however, all were included in one of the three
classes to be conducted, and it became plainly evident that everyone was completely taken up by
the daily routine.
One of the remarkable aspects of the ashram was the organisational flexibility and efficiency.
The diet was changed especially for the western palate and in accordance with the needs for
kriya yoga practice. The attention of the ashram management was centred on the needs of the
overseas visitors. In addition to tailoring the Kriya Yoga Course to the abilities of students, an
alternative class was especially adapted for the inexperienced to do some more advanced yoga in
a manageable way. There was also a third class for those who needed to concentrate on the
preliminary kriyas. So all of the students were taken care of.
Besides the group from England, there was also a small group from Italy and another from
Greece. As the first week went by, the visitors started to come together creating a definite group
spirit. Some of the classes were given separately and others were joined with translations made
into Italian and Greek. The questions raised in satsangs were excellent and answered in depth on
topics related to tantra, kundalini, kriya yoga, yoga therapy and general yoga.
Mouna was observed each day. This definitely helped to generate energy and even further
enthusiasm in the group. The day started at 5.30 a.m. and six 1-2 hour classes were conducted at
intervals throughout the day. The intensity of the classes and periodic breaks balanced out very
well and no one thing was stretched at all, yet there was plenty to keep a flow of interest going.
The ashram took care to ensure that the visitors got everything they needed for their sadhana.
The Tattwa Shuddhi class which was conducted for two hours each day, was especially adapted
for the course by Swamiji and this was the first time it has been publicly taught.
The new ashram complex Ganga-Darshan is built on a hill which is prominent in the district and
overlooks the Ganga close by.
What was three years ago a bare rocky outcrop crowned by a crumbling palace, now supports
extensive gardens of flowers, palm trees, coconuts, bananas, etc. There are three large residential
quarters with very clean rooms and washing facilities. All the drinking and bathroom water in the
ashram is piped from their own well which is safe all year round. Ganga water is piped into the
ashram for general use.
Ganga-Darshan has a beautiful setting. From one side it overlooks the Ganga where you can see
paddle steamers, large sailing dhows and small boats plying up and down the river. In another
direction you can see a beautiful garden with a large pond which was blooming with pink lotus
flowers when the group was there. Of course, the incredible sunsets over Ganga viewed from this
elevated position were enough to take the breath away. Yes, Ganga-Darshan was a rewarding and
memorable experience.
Another dimension of yoga
Time definitely had done some odd things in Munger and most of the group had no idea of days.
Sometimes it seemed they had been in the ashram for weeks, even after a few days there! 'Spaced
out' I suppose is the modern terminology, but very pleasantly so. Definitely another dimension of
yoga had opened up.
Someone said that a trip to the ashram in India is a much more powerful dose of yoga than 20
years of yoga classes in the UK That is so! Yoga may need to be westernised in the west but the
roots and the essence are still in India, they are definitely not in Europe. That connection is an
important one to make within oneself, if you are sincere in yoga. One doesn't have to live in
India to practise yoga, but a deeper level of understanding unquestionably arises from a visit to
the source. It is an initiation.

Book Review: Sleep Walkers Awake!

(Yoga Nidra: by Swami Satyananda Saraswati,
published by Bihar School of Yoga, Munger, Bihar.)
Times of India
Man is not only conditioned, a creature of circumstances, but also a microcosmic creator, a
participant of the Great pattern, of the mind at large.
Founded in 1964, the Bihar School of Yoga has come a long way. Expansion of activity, growing
national and international contacts, conventions and clientele, yoga therapy, are part of its steady
progress. An unusual feature has been the initiation of western sannyasins, many from Australia,
some of them qualified doctors. I remember an impressive lecture demonstration by one of these.
As the book shows, the founder Swami Satyananda Saraswati has been able to give yoga nidra a
new look indeed. A familiar yogic or tantric idea, something of a refinement of pratyahara, it is
much more than a method of complete relaxation, though it is that also. Intelligently understood
and practised, yoga nidra touches upon the awakening of a creativity able to tap all levels of
being, and both hemispheres of the brain, the right and the left. What know they of sleep who but
only sleep?
Based on a happenstance when the Swami himself learnt Sanskrit verses while asleep in the
small hours, yoga nidra, as the Swami has worked it out, becomes a technique of learning and
self-development. It promises tension-free body, mind and more, a de-conditioned ecstasy of
sahaj samadhi. The destiny of man, if only we know how to claim it, gets a new thrust in terms of
hidden wisdom or subjective science now once more recovered.
Simply put, the basic idea is that the deeper mind unfolded during yoga nidra is far more
receptive and effective than the waking consciousness. As a teaching aid, it has perhaps few
equals. The examples he gives of delinquent learners in and outside prison, are striking. Here is
one:
'One of my most interesting experiments was with a little boy who presented himself at my
ashram for sannyasa. I wanted to send him to school, but he flatly refused. He was a very
naughty boy, an absolute monkey. All day long he broke things, harassed the visitors and caused
accidents. Finally, he became such a liability that I decided to try yoga nidra on him.
I began by chanting the fifteenth chapter of the Gita to him three minutes after he had fallen
asleep. Then, when he got up in the morning I would have him read through the chapter, which
he would do, of course, mindlessly. After one week he was able to recite the whole chapter by
heart. When this succeeded, I went ahead with other texts.
In this way, I managed to teach him such texts as Srimad Bhagawatam, the Upanishads, the
Bible, the Koran, English, Hindi, Sanskrit, all that I knew, while he was sound asleep. Now that
boy is twenty-one and I have sent him to USA He speaks eleven languages and writes and
lectures in English better than I do, yet he has never been to school. All of his studies and
learning took place within that two-year period when I gave him yoga nidra, and he does not
even remember it.'
A new high, there are a large number of assumptions behind this. We mention only one, the
central one : man is not only conditioned, a creature of circumstances, but also a microcosmic
creator, a participant of the Great pattern, of the mind at large. And since science has now moved
its paradigms, scientific tests are in order and freely mentioned. Swami Ramdas demonstrated
the fourth state (turiya) at the Menninger Foundation, Kansas, USA It is no longer anachronistic
to believe in centres of super-sensorial perception and supersonic circuits in the brain. The old
insights are standing up to scientific investigation. The whole cartography of consciousness is
changing fast.
As expected, the book offers a number of techniques, such as shavasana, visualisation, total
recall, the witness awareness, the use of symbols as catalysts. Though the Swami assures us that
yoga nidra is a simple thing which you can learn from a tape or a record (the school supplies a
few), the need for a competent teacher, such as the Swami himself, cannot be dispensed with.
Though many apparently easy exercises have been explained, starting on the path on one's own
may not be safe. Training (nirantarabhyasa) and competence (adhikara) are as necessary now as
before.
A question remains. Whether you call it hypno-gogic or, as the swami does, hypno-yogic, is this
not a form of brainwashing, what the Bulgarian scientist Georgi Lozanov calls suggestopedy?
One thinks, with a chill down the spine, of Huxley's Brave New World. But the Swami has his
answer pat: there is nothing wrong, he says, if the brain is from time to time washed with
something clean till it becomes a fit receptacle for the real.
Well, here is the good news, how to turn the motor homunculus, the 'little boy', into a mature
person, the Great Self. Those who have ears to hear, let them hear, and make the sankalpa, for
without it nothing avails. Sleep walkers of the world awake!
Sisirkuxnar Ghose
Devi Bhagavatam
Swami Satyananda Saraswati
Chakra Seminar, Geneva, 25.2.83
'Devi Bhagavatam' is a very big book, and just to read it takes months. It contains a lot of debates
as to who is the creator- Vishnu is the creator, Shiva is the creator, or any male god is the creator.
Finally, they come to an agreement that the primal creator is Shakti. But how can Shakti create
the whole universe out of herself? Is this immaculate conception possible?
Ordinarily a woman cannot conceive a child without the help of a man, but it is said that Devi
has both qualities within her. She can create anything within herself. And it is also true that a
female can produce sperm in her own body. Of course, the production of sperm does not take
place in every woman. It is a freak of nature.
Now, if a woman can create sperm within herself, she can produce a child, and that child will be
immaculate. This is a scientific fact. However, a man cannot produce an ova in himself. That is
the limitation of the male body and the highest function of the female body. Judging from this
point of view, Devi is said to be the primal creator because she has both the possibilities in
herself.
Matri Shakti
Concentration, meditation, worship, faith and devotion to Devi are said to give results very fast.
This is because Devi is Matri Shakti. Matri means motherly, maternal. Matri Shakti implies
unselfish love, and this we can find in our daily life also. It is not only in Devi, but also in our
womenfolk, that more tenderness, love and compassion are exhibited. Naturally, such a person
will grant whatever you ask.
In India the children, especially the boys, go to their mother and not to their father to ask for
money. This is not because the mother is foolish or weak. She knows what this fellow is going to
get up to, but still she will grant his request because she loves him.
So, in Devi Bhagavatam it is said that Shakti is the granter of all boons. You do not have to waste
a lot of time in pleasing her. There are thousands of stories about devotees who worshipped her,
how they worshipped her, and in what manner their impossible wishes were granted.
Aspects of Shakti
In Devi Bhagavatam it says that: "If Shiva be deprived of Kula Kundalini Shakti, He becomes a
lifeless corpse. She is present everywhere, in everything, in this universe, from highest Brahma
to the lowest blade of grass. Verily, everything becomes quite inert, if deprived of force. Thus the
omnipotent Shakti, the wise call by the name of Brahma."
Devi Bhagavatam then goes on to tell you how to worship Devi and what her qualities are; in her
benign form and in her angry form. Lakshmi is very beautiful; you can say 'Miss Universe'. Once
you look at her you are finished. That is how she is described. It is said that even demons, ghosts
and monsters who look upon her, are hypnotised.
Saraswati is very learned, she is a scholar. She likes to sing and to read. She dresses in white and
you will always find a veena in one hand and a book in the other. The book denotes knowledge
and learning. In India all the school children, from primary to university, repeat the mantra of
Saraswati in order to pass their examinations. There is a special day when all the students in
India make a statue or idol of Saraswati and carry it through the streets singing the name of
Saraswati. If you were to ask them why they do this, they would say, 'To get the best marks in the
examination.'
Then there is the aspect of Durga. She is the remover of all obstacles. If you are facing a murder
charge, if you are being arrested for tax evasion, or if your business is going downhill, they say
that if you worship Durga, everything will be all right.
Kali is another aspect - a terrible one! She is the remover of all obstacles. She is very black, more
black than an African, and very fat and stout. They say you can please her very quickly, but only
those who are spiritually minded should evoke her blessings. Besides these, there are many other
aspects or Shakti or Devi.
Sadhana for Devi
Now, how should Devi be worshipped? How to awaken her? How to communicate with her? For
this, there are also sadhanas written in the Devi Bhagavatam. These sadhanas are so many that I
cannot tell you all of them. In the book it is written how you should do pranayama, what kind of
mala you should wear, what mantra you should repeat, how you should start the practice, and for
how long you should practice the mantra.
Devi Bhagavatam is a combination of spiritual practices, with interesting and impossible stories,
with all types of metaphors and allegories. By the time you finish the book, you will never say
God is the Father, you will say God the Mother. And, even if God were a Father, you would
replace him and put mother there, because you need someone who loves you and who listens to
you. In history also you will see this. Matriarchal religions have always been very compassionate
and harmonious while patriarchal religions have been aggressive and militant.
[top]
 Satsang on Kriya Yoga
Swami Satyananda Saraswati
London, 10.8.83
Is it wrong to awaken kundalini without the help of a guru?
When the practices of hatha yoga, the shatkarmas, are done, when you practise the mantra given
by the guru, then there is no risk in having your kundalini awakened directly. Sooner or later,
awakened kundalini will be the destiny of mankind. The next phase of man's evolution will not
be cultural or political, it will be spiritual. We are not going to lose our arms or add two more,
and we are not going to become taller or shorter, but now evolution has reached a phase where
spiritual awareness will grow. Awakening of kundalini is the term to be used for that important
stage or phase of human evolution.
How does one decide how many kriyas one should do each day?
One should learn all seventeen kriyas from the guru or his respective teacher. If you have time
enough to practise all seventeen, then do so, but if you are short of time, then you should
consider maha mudra, maha bheda mudra and naumukhi to be the most important. After
practising these three, if you find that you still have time, you can practise vipareeta karani
mudra, and if you have more time still, you can practise shakti chalini.
Are the kriyas to be practised in the same order as they are given in your book?
Well, when you are practising all seventeen, they should be practised in the same order, at least
for a few months. But after that, if you want to design your own course, then you can change the
sequence.
Why is it that in the first half of the kriya yoga practices the eyes are kept open
and in the last half they are closed?
In the beginning, if you keep your eyes closed you will become aware of most of your mental
problems and worries. When the eyes are closed, the brain is quieter and the subconscious forces
are able to come into operation. When you keep your eyes open, however, the brain is
functioning more and the unconscious conflicts stay out of the consciousness. Therefore, in kriya
yoga the first practices which develop pratyahara are done with the eyes open, but after tadan
kriya, dharana begins and you keep your eyes closed.
Must kriya yoga be practised in the morning? Is there any danger in practising
at other times of the day?
The right time to practise kriyas, or any other great sadhana, is in the morning, when everything
outside and inside is favourable. According to the sciences of spiritual life, the practices done at
night are known as rajasic tantric sadhana. The sattvic tantric practices should be performed in
the morning, the time of supreme awareness, brahmamuhurta, between four and six a.m.
Should the practices be done after or before meditation?
When you practise kriya yoga, you do not need meditation at all, because in meditation you have
to control the mind and in kriya yoga you do not control the mind.
How can an individual determine when he is ready to start practising kriya
yoga?
I am very clear about it. If you have practised hatha yoga and pranayama, you can take to the
practice of kriya yoga.
How long should we continue with kriya yoga practice?
After three years of regular practice of kriya yoga, the first part, in which you practise with the
eyes open, should be stopped and the latter part should be practised. As you become steady in the
last three practices of kriya yoga, then you can drop the other practices completely. By this time
you will begin to feel the experiences.
What happens if we get stuck at the first practices, and cannot make any more
progress?
Yes, I know about this difficulty. It happened to us also. We were coming from Manchester and
at one point, the engine of our car lost power. So we put it on the parking line and phoned the
A.A., and an experienced man came and found that the problem was not very serious. The car
had no fuel. There was nothing wrong with the air cleaner, nothing wrong with the clutch or
brakes, nothing wrong with the sparkplugs, but there was no fuel, that was all.
Whenever such things occur, you must go to a guru and he will tell you what the problem is.
What is the relationship between kundalini and kriya yoga?
Kundalini yoga is not a practice but a system. Kriya yoga is a practice of kundalini yoga, not a
system.
I have heard that people who practise kriya yoga should not smoke, drink or eat
meat. Please discuss this.
Since kriya yoga forms a part of tantra, I can assure you that smoking, drinking, meat eating and
sexual interaction will not prove an obstacle on the path. I do not eat meat, but the truth has to be
told, and it does not mean either that in order to practise kriya yoga you should eat meat, drink or
smoke, or that you should go to women or men. I do not mean that, but many people do interpret
tantra like this. Tantra does not say 'yes' or 'no'. It says, 'If you want to do it, do it.' Once you start
practising kriya yoga and you find that smoking is definitely detrimental to your spiritual
evolution, at some point or other, it will drop away. If meat eating is detrimental to your spiritual
evolution, it will drop away automatically, and if it is not detrimental to your spiritual practice,
then you may like to continue it. You see, it is very difficult to decide what is detrimental to your
spiritual evolution because you are bound to beliefs which are related to certain religions,
cultures, tribes, taboos, etc.
Vaishnavites do not eat meat, onion or garlic. Therefore, every Vaishnavite will be told, 'Hey, you
are practising kriya yoga, don't take onion,' as if not taking onion and garlic is apart of kriya yoga
ritual! We have to be free from those taboos created by religions, cultures, tribes, belonging to
the east, west, north, south, central, and all regions. We have to go on as we are. You are a
housewife, a father, a son. You have your own addictions, your own anxieties, or limitations. Let
them be! Just practise kriya yoga, and after a few months, you will find that gradually the
transformed quality of your mind is making the decision.
As I told you, Ramakrishna Paramahansa, at the height of his realisation used to smoke hookahs
and Christ used to drink wine. You cannot say he did not because at the Last Supper he drank
wine and he ate meat, but that does not mean he was not a great man. You have to take out all
those taboos from your spiritual rituals. However, from the viewpoint of health, some people
should not smoke and some people should not eat meat.
My Experience in Kriya Yoga
 Henry R. Bradley (Agnihotri), MA (Harvard)
I have been a student of yoga for just over twenty years, having first learned my practices in
Bombay. Although I have benefited from yoga all this time, it was not until a year and a half ago
that I experienced any dramatic change in my physical and mental outlook. This remarkable
change came about as a result of my having relearned how to execute my practices at Bihar
School of Yoga.
Dynamic and passive approaches to yoga
In India, there are many fine institutions teaching yoga. Basically, their approach is either
dynamic or passive. No approach is necessarily better than another, but when taking up yoga, we
must try to find the method best suited to our particular temperament and personality. The
approach to each asana can differ according to desired results and one's capacity.
In some schools, like that of B.K.S. Iyengar, the teacher will occasionally even help the student
come closer to the final pose by sitting on the back. When taught passively, however, the student
is told to assume whatever stage of the pose he can comfortably maintain and then to relax and
let gravity combined with a very gentle pull, exert its stretching influence on the muscles. Any
sort of force, be it externally or self-imposed, is shunned. Usually, both the dynamic and passive
methods recommend exhalation during the initial forward stretching phase of the asana.
At the Bihar School of Yoga, asana is taught both dynamically and passively, with the difference
that the breath is co-ordinated with each and every movement and the mind is directed to those
parts which are being stretched. In fact, the focusing of one's awareness on whatever one is doing
is an essential part of yoga. Even in the beginning, when the series of joint loosening exercises
called pawanmuktasana is taught, the co-ordination of breath movement coupled with the
directing of one's awareness to those parts of the body being exercised, form an integral part of
the training. Thus, awareness plays an important part in yoga practices, and progress is very
much dependent upon it.
Relaxation also has to be incorporated. In shavasana (the corpse pose) the student learns how to
rapidly direct his mind in a fixed pattern on the various parts of the body which are relaxed and
freed from tension. This state has to be developed in every practice. It was my experience that
the Bihar School of Yoga's system, brought about deeper relaxation and cultivated greater
awareness of the body and its functions.
When I came to Bihar School of Yoga, I had spent almost two decades trying to perfect asanas
without ever having embarked upon any course of preliminary exercises. I had been doing asanas
according to the passive method. Although I had considered myself to be quite limber, I
discovered that the pawanmuktasana series did not come all that easily to me. However, after
only three weeks of practise I was amazed at the increase in the suppleness of my joints and the
effect this new degree of flexibility had on the asanas I had been practising all those years.
Moreover, I felt better than ever before and had a greater supply of energy.
My kriya yoga course
I took the kriya yoga course in Munger in January of 1982 and, for the last year have continued
the practices in a fairly regular manner. The results have been encouraging. The practices
increase energy, give a heightened sense of well being and develop ever increasing awareness of
both the self and others. Moreover, they also seem to subtly restructure the inner and outer
person. Although difficult to learn because of the complex co-ordination of pranayama, asana,
mudra, bandha and mind, once mastered, they become pleasurable and exhilarating.
During the course at Bihar School of Yoga, most students found maha mudra and maha bheda
mudra more difficult to execute than the other practices. I was no exception. Although I cannot
yet claim to have completely mastered these techniques, I find that, by halving the number of
rounds, I can execute them comfortably. Instead of doing twelve rounds I do only six.
Nonetheless, even at this reduced rate, I find these two kriyas to be among the most powerful.
In maha bheda mudra I can feel the energy surging up from mooladhara to bindu and permeating
the brain with pranic activity. Each time I finish these two mahas I never cease to be awed by the
unknown wonders which these practices help to reveal. When I was first learning them, the
saliva production increased so much that my spittle would drool during the kumbhaka phase of
the practices. This has stopped, although more saliva continues to be produced during many of
the kriyas.
The two mahas were of course not the only kriyas which were difficult for the beginner. Those
which required visualisation, such as naumukhi, shakti chalini and shambhavi also presented
problems for me. Even after a year the shining copper trident, the thin green snake and the lotus
flower, although less hazy, are still far from distinct. Nevertheless, in these dharana practices I
definitely feel that I am delving deeper into the psychic and pranic bodies.
One is supposed to be able to get through the entire set of nineteen kriyas within a period of two
to three hours. At this stage in my development I find this unachievable. Accordingly, I either
have to reduce the number of rounds per kriya or the number of kriyas. The former method
produces a greater sense of exhilaration while the latter gives a greater sense of intoxication.
After doing thirteen rounds of nada sanchalana, 49 rounds of pawan sanchalana, 59 rounds of
shabda sanchalana and 59 rounds of chakra bhedan, I feel an elevation of consciousness whereas,
if I reduce chakra bhedan and the two latter sanchalanas to 13 or 21 rounds each, and continue on
with the rest of the pratyahara and dharana series, I come out of the practices feeling less 'spacey'
yet more energised and fulfilled.
If ever I find that I am getting tired while doing a kriya, I simply stop a while (either resting in
the position itself or in shavasana) and then carry onto complete the number of rounds I had
originally set out to do. When I first began to do the kriyas, I would have to rest in between each
and every one, especially after maha mudra and maha bheda mudra. Now, however, I usually
only rest after every other kriya and for shorter periods of time. I end each session with 20 to 30
minutes of yoga nidra which is limited to rotation of consciousness through the body parts and
breath awareness.
Occasionally, if I missed including sushumna darshan among the kriyas, I would practise it at
this time in the pranic position. It should be noted that I did not uninterruptedly practise the
kriyas week after week without stop. As they are powerful practices, I found it beneficial to do
them for 5 to 6 days at a stretch and then to have 1 or 2 days rest before doing them again.
During the learning process at Munger, the identification of the chakras was purely an
intellectual exercise performed on faith. Now, however, after one year, I can actually feel the
chakras and the prana moving through them. I can also feel pranic activity at bindu. In addition
to the physical and psychological benefits, it is this expansion of awareness to other planes which
is one of the most amazing by-products of kriya yoga, for it gives the practitioner proof that
higher states through yoga are indeed not just words but actual, realisable experiences.
Prior to relearning yoga the Bihar School of Yoga way, my progress had been mild. Nonetheless,
it had been productive enough to encourage me to keep up with my practices. On the other hand,
since adopting the Bihar School of Yoga system, I have experienced more progress in one year
than I had formerly in five. In fact, I have become so enthusiastic about the benefits gained from
yoga that I am preparing myself to be a teacher. I should like to express my sincerest thanks to
Swami Satyananda for having incorporated these esoteric practices in his teaching, and for
having permitted me to be a part of last year's course.
 [top]

Editorial: A Comment on Modern Life

Dr. Swami Vivekananda Saraswati
MB, BS (Syd), MANZCP, DPM
An Australian psychiatrist and medical practitioner, who renounced name and fame to become
a sannyasin, recently sent the following letter to his family, who are residing at Bihar School of
Yoga in India as Sannyasins.
Hari Om,
I am extremely grateful for the positive direction that our lives have taken in the last fifteen years
since we have been under Swamiji's guidance. In many ways, I had, back then, reached a social
position in this society which most people just dream about. However, I found that it was mainly
hollow and irrelevant, I know now that the existential 'pot of gold' just does not exist at the end
of that rainbow.
There are a few 'holy cows' in the mythos of our present world society which are not really what
they seem. My present views on them are as follows:
1. Education - This is a word and an institution which has become corrupted over the years. The
original meaning of the word was 'to draw out', or 'to bring out' ('e'- out, 'ducere'- draw or bring).
Learning facts and details is necessary for technical ability, but the fundamental essence of
education is to 'bring out' a person's inner qualities and to allow him or her to realize the realities
of themselves, and to find their own personal autonomy and inherent harmony with mother (or
father) nature.
Here is where the problem arises, because stuffing the head with 'facts' and concepts of a narrow
mythos, can actually suppress a person's ability to find what is within. That is largely what is
happening in our educational system and that is the pity of it. We are turning out a race of highly
qualified imbeciles who have no idea of their own inner reality or their relationship with other
people.
It is clear to me that most of the western type 'education' can be destructive to the unfolding of
real education. However, what about the argument that 'kids need it to get training for a good
job'. Let's have a look at those jobs and see what they are all about:
Trades (carpenter, plumber, electrician, etc.)- most of these are practical and best learnt by in-
service-training. The best source of this type of education that I know of is the ashram, where
people 'learn by doing'.
Academics (graduates in arts, philosophy, etc.)- these people either work in schools and
universities perpetuating a largely irrelevant educational system, or try to make a go of it in the
'outside world'. If they take the latter course in places like U.S.A. or Australia, they cannot even
get a job now. This country is full of M.A.s and Ph.D.s who are working as waiters in
restaurants.
Business graduates (accountants, M.B.E.s, etc.); these are necessary to keep our financial
economy supply channels working, but there are many other and better systems of society than
these. In addition to this, the people who get in these professions can personally get lost in the
money maze, and never realize that there is so much more to life than that.
Lawyers spend most of their time either trying to create business for themselves or mediating in
other people's greed and power squabbles. You know the mentality of most lawyers.
Doctors - It has been estimated that a large percent of present day medical practice (especially in
the west) is unnecessary and probably even harmful. For instance the overuse of drugs and the
unnecessary investigations and surgery performed are a disgrace. Of course, many aspects of
medical practice are necessary, as things are at present, but of these things a good percentage is
curable by a sensible lifestyle, good nutrition, appropriate medicines and the practices of yoga.
Yoga teacher - This is what people need and it is what they are asking for more and more as they
'wake up'. This is the big growth industry of the immediate future. However, a competent yoga
teacher must know himself as well as the details of his profession. You don't learn either of those
at schools or universities: just in one place and under one kind of teaching. I know that the usual
professions mentioned above, and others, are particularly necessary in our society as it is today,
but societies can change, and I feel that our world today is in just such a time of change when the
old mentality is fading out and the new (yogic) mentality is coming in. What a shame to continue
to 'educate' bur children with the customs and attitudes of a disintegrating mythos at the expense
of suppressing their ability to realize their qualities necessary for the new society.
2. The nuclear family - dad, mum and children living in one household is the basic building-
block of the society and it seems that it will remain so for a long time to come. As it is, it can be
quite a good system for nurturing the young and for inculcating the customs of society into them.
As you and I know, a close, loving family can be a beautiful environment in which to grow and
when this is the case, I am all for it. However, I have a few reservations, such as:
a) Whilst a good family environment is a positive blessing to the individuals and to society, a bad
family can be a mutually destructive hell for the husband and wife and a cruel prison for the
children.
b) The nuclear family is not the only unit of society available to us and it is not the only one
which is 'correct'. In fact, it is my opinion that the, ashram-type of life is the best system to
develop most people, adults and children, towards their fullest potential.
c)' True sex-love between a man and a woman can be a meaningful and mutually evolutionary
state of life between them. It is a very spiritual thing. However, most married couples don't have
it. Their love is corrupted by power games, and their sexual harmony is disrupted by neurotic
attitudes and inhibitions, so much that they inhibit each other's evolution instead of facilitating it.
In addition to this, there is within people, the potential for a less physical form of sharing which
is experienced by very few. Its possibilities for intimacy are not even suspected by the vast
majority of people.
d) Ultimately there is only one family and the human consciousness must develop towards this
realization. Unfortunately many nuclear families move away; they become semi-paranoid ("us in
here- them out there") little fortresses that separate their members from ever realizing their
oneness. In terms of the unitive mentality, the ashram is an infinitely better place to live than
most families.
It seems to me that a child who grows up in an ashram will get most of, or more than what he or
she will get from any sort of conventional family and develop a greater ability to share it too.
The ashram ideal also solves the problems of unequal distribution of wealth, poverty, lack of
shelter, misuse of land. In the ashram the group owns the property and we all work to support it
and to help it support us. We get the productivity without the greed and attachment and all our
needs are supplied without the attachment.
3. Our direction in life - Surely our aim in life is to help ourselves and to help others in a simple,
natural, adequately informed and intuitive way. That is what you and I and the boys are learning
and, as far as I can see around the world, it is not being taught anywhere but in the kind of
environment in which we are living, even though it is the one thing that the world needs most of
all.
Most people around the globe, including India, are striving to go on the kaleidoscopic journey of
quasi-security, sensation, personal power and status that the industrial world promises. However,
if they are lucky, they soon realize that a kaleidoscope is really just a few bits of broken glass and
that the promise is never fulfilled. It only leads to addiction to forces outside themselves.
When people discover this, they need help to turn their lives around. Who is there to help? Who
was there to help us when we reached that point in our lives? Who will help in the future? And
who is teaching the future helpers now? Look around you in the Bihar Schools of Yoga and you
will see all the answers.
My best wishes go out to you and the boys, and to all my other brothers and sisters over there as
you each tread your individual pathways. With Swamiji's grace and example, we will realize all
the beauties that life has in store for us, and we will be able to pass them on to others throughout
the world.
Om Tat Sat, Vivekananda

Self Purification
This speech was delivered by Swami Satyananda at the Silver Jubilee World Yoga Convention
held in Bogotá, Colombia, South America.
Pratyahara is conscious introversion, withdrawal of the mind and senses. Patanjali, the author of
yogic philosophy, calls pratyahara 'retreat' or 'return'. This important part of human life must be
understood by everyone. At night during sleep the consciousness is withdrawn, disassociated
from external objects, and we are not aware of our parents, friends, environment, pain and
pleasure, profit and loss, not even of ourselves. This withdrawal of consciousness which nature
has so benevolently provided saves us from mental crisis. It is nature's greatest gift to mankind;
without it the human race would be mad.
Sleep is not a physiological state; it is a state of mind. According to Patanjali's Yoga Sutras sleep
is one of the chitta vrittis, the fivefold modifications of mind. In pratyahara as in sleep the
objective awareness is withdrawn, but we still remain wide awake. Pratyahara is a yogic state of
consciousness; sleep is a state without consciousness.
Pratyahara would be the easiest of all human activities if it were not for the one difficulty of
maintaining awareness. Withdrawing the mind from external experiences and perceptions is not a
difficult task, but once it is withdrawn how will we stay awake? This is where yogic practices
come in. They provide a focal point for the mind which keeps us from falling asleep. This is why
they are so necessary.
Antar mouna is an important technique for everyone with a disturbed mind, unbalanced emotions
and confused samskaras (mental impressions). For all those who are unable to concentrate their
mind on one point, the practice of antar mouna will provide a field, a basis for the process of
self-cleaning. When the mind is purified, concentration arises spontaneously.
The practice of antar mouna can be done in any yogic posture like padmasana, siddhasana,
vajrasana, sukhasana or, if these are not possible, in shavasana - the lying-down posture. It can
also be practiced while relaxing in an easy chair. The most important thing to remember is not to
fight with yourself. Antar mouna is an excellent remedy for schizophrenia. Most of us are
schizophrenic to some degree, because when we have an undesirable thought we fight with it and
this creates conflict. Whenever we are thinking something which we don't like or don't want to
think about, one portion of the mind is in total conflict with another. When this conflict becomes
intense, it is called schizophrenia, and when you are unable to accept or cope with it you go to
the mental hospital.
In antar mouna be very careful not to concentrate the mind. This is a practice of seeing the mind,
observing perceptions and accepting experiences. Even if someone comes or an aeroplane flying
overhead disturbs you, observe and accept it. Be a silent, impartial witness to all the functions of
the mind. Observe the part of the mind which thinks and the part which rejects that thought.
To have a healthy personality we must respect our mind; whether our thoughts are holy or
vicious, we must accept them. In the practice of antar mouna we are aware of the thoughts and
visions before us, the sounds raging around us, feelings, a touch on our body, a shock we
experience, the chair we sit on, people around us, the train or car passing by. We are aware, not
trying to escape from the fact that we are aware. This is the first step in pratyahara for the person
who wants to proceed successfully without any 'spiritual accidents'.
Millions of samskaras, latent impressions buried in the depths of the mind, are always coming up
and influencing our behaviour, personality and destiny. The practice of pranayama before antar
mouna, explodes these samskaras from the bottom of the mind to the top, and makes us sensitive
enough to see exactly what is there. Usually if a thought comes when we are trying to
concentrate, we say 'No' and immediately set it aside. But this is not good for our personality or
spiritual evolution. It is something like having diarrhoea or a bad stomach and trying to control
it. We may take some strong medicine which will stop the purging, but then boils may erupt or
perhaps the tonsils will be affected. Just as a bad stomach poisons the body, so a bad mind
(which everyone has) poisons the psyche. This psychic toxin can influence us to commit suicide
or become a criminal, it may cause us to worry day and night or bring on a host of diseases,
physiological as well as psychological. Therefore any thought that comes to mind should be
accepted.
Close your eyes and be aware of what you are thinking. The past, figures and faces of your
friends, people you hate and love, let them come. But remember - you don't belong to them nor
they to you. You are a witness and they are passing objects. When someone you love suddenly
comes before your mind and you go on developing the fantasy, this means that you are attached
to that thought. Attachment to a thought produces more thoughts and creates further impressions
which your consciousness records within. These impressions do not die; they come up again.
Antar mouna, this impartial observation of one's thought patterns, provides a means of
eliminating them.
If during the practice your mind goes blank and no thoughts or visions come before you, just do
a little more pranayama and again the explosions will come. During antar mouna it is good to
have many thoughts and problems, especially bad ones, passing through the mind. By observing
and accepting them, they become weak and then you will be able to put them out. This process of
purification will help you to pray, chant, contemplate on God or meditate more effectively. Antar
mouna can safely take you wherever any other practices can.
In spite of all our efforts to progress on the spiritual path, we are unable to reach the higher
stages of awareness because of the horrible faces, frightening symbols and dark corners within
us. A person with cancer or a tumour will not regain health simply by eating fruits and other
vitamin-rich foods. Similarly, no matter how much we pray and contemplate, no matter how
enthusiastic we are, enlightenment will never dawn as long as these ugly faces are within us. Our
overloaded consciousness must be cleaned out first, and this is a very difficult task. It may take
many months or even years to complete.
We are taught not to think particular thoughts by our parents, society and the scriptures.
Gradually all these 'forbidden' thoughts are buried so deep that our mind can no longer bring
them up. But sometimes perhaps due to the death of a close relative or friend, the loss of a
prosperous business, a betrayal etc. an explosion takes place and these ugly faces come up. When
decades of suppression have made them very powerful, we are unable to stand up to them. These
old impressions explode like a bomb and often take people to the mental hospital.
To avoid this we must boldly start to bring these dirty faces up and out of our consciousness. We
can witness these powerful thought forms without fear by remembering to observe without
identifying with them. I know of aspirants who imagined themselves killing thousands of people
during their antar mouna practices, but today they are wonderful souls.
The samskaras hidden within us act as powerful barriers to spiritual enlightenment as well as day
to day happiness. If you know of a way around them then follow it. But I know of no other way
except to bring them up and eliminate them. They smell and feel bad, I know. They are
unpleasant thoughts of crime, violence, powerful passions, horrible depressions, terrible fears.
When by chance they come out in an unexpected explosion, the mind may be unbalanced.
Therefore you have to start bringing them out little by little, item by item, so that in the course of
time you will be purified. In yoga this stage is called atma shuddhi (self-purification) or chitta
shuddhi (mental purification). All spiritually minded people must understand that until this stage
is reached, the super conscious entity, God or whatever you wish to call him, will not be clear to
you. You can say your prayers for fifteen hundred years, you can roll your beads, I am not
discouraging you - continue. But troublesome samskaras, the greatest barrier between 'me' and
'that', will still be there. Antar mouna is the only way over it.
The twentieth century is a time of suppression. Man is not free. He digs holes for himself and
moves around within their circumference, unaware of anything beyond them. He has created
certain definitions, beliefs and etiquettes which bind and cause him suffering. Yoga can show
people of this century the way to self-purification. For all those who wish to devote their life to
God, attain samadhi through yoga and meditation, expand their consciousness, I have only one
message : get the boulders out of the road first, and then you can proceed safely on your journey.
How can the incapable, finite mind, bound by shackles, experience super-consciousness? Just as
a dirty mirror cannot reflect our image, so the dirty mind cannot reflect pure consciousness no
matter how long you chant, sing or meditate. Therefore, spiritually minded people as well as
those who are sick must work on self-purification, antar mouna, as a means to pratyahara. When
this is achieved, the door to meditation and spiritual awareness as well as health and happiness
will open by itself.
[t
Alchemy and Yoga
Homayun Taba, Iran
Tantra, though said to have been revealed for the Kali Yuga, is in essence a timeless doctrine.
'And it is to this perennial spiritual heritage that both yoga and alchemy rightfully belong. Tantra
is that system which liberates energy and expands consciousness. Consciousness expansion takes
place by the removal of obstructing factors which yoga terms kleshas and alchemy calls dross.
Afflictions viewed from the point of alchemy constitute those corrosive properties that rust the
personality-complex.
While in the alchemical sense "transmutations' are those changes which occur at the physico-
chemical level, 'transformations' are those which are noticed at the psycho-spiritual plane. Hence
alchemy as a science which transmutes the base metals into gold has to be understood in the light
of this dual metamorphosis. Making gold by their 'art' meant the process by which man's
consciousness would be raised to finer states of responsiveness. As in the transmutation of 'base'
substances to 'noble' ones, occurring in the mineralogical domain, so also in the human context it
was through the purification of psycho-physical vehicles that man was said to have taken a step
ahead in the evolution of his consciousness.
Alchemists not only considered matter 'alive' but also potent with force, as shakti in the tantric
tradition. Hence nature did not exist as a dead matter 'out there' but was animated and behind the
multiplicity of forms lay the unity of its essence. The alchemists' efforts were then directed
towards the discovery, awakening and further utilisation of those subtle energies.
The Great Work of the alchemists, called opus, begins by the systematic application of the
methods and procedures which encompass the external transmutations and are in a way
simultaneously interiorised. Alchemists were not passive observers of the objective phenomena
but rather, sympathetic and active participators in all that happened not only in the outer
chemistry but also in the 'inner chemistry' of their psyche. Theirs is a quest for forces operative at
both levels, like the yogis for whom nature was a field of observation, from which they gained
insights which they then proceeded to apply on themselves. Thus their bodies for them came to
constitute a field of experimentation.
From the fire of tapa
Alchemy is filled with references to fire and in all the alchemical pictures we notice furnaces of
all kinds. Alchemists are also reported to have kept vigil for days in front of their fire furnaces.
This could be well compared with such rites as of sitting between five fires (panchagnitapah) and
other yogic tantric rituals. Fire is a very important purifying medium (also among Zoroastrians
and Vedic people) and parallels between alchemy and yoga in this connection further illuminate
their close affinity. Tapas is a yogic term, which applies to all those disciplinary processes which
are ascetic in nature, the ultimate aim of which is said to be the burning of all the internal
impurities or the accumulated store of karmas (for which birth in human form is a privilege as it
provides great opportunities for their eradication and ultimate exhaustion). It is also stated that
the dawning of spiritual realisation (gyana) acts like fire, burning all the karmic pollutions within
the inner anatomy of the individual. In yoga, the heat generated through the techniques of
pranayama are not only of a physical nature, but are psychic or, as some put it, of 'mystical
nature'. In Manu's words, "As baser things mixed with gold and other metals are removed by
burning those metals, so the propensities of the senses are removed by pranayama."
The symbolism of fire as a purifying medium can also be seen in the alchemical sketches. In one
of them by a seventeenth century alchemist, we see a dead king being eaten by a wolf, and in the
background we notice a big fire from which the king emerges unhurt while the wolf burns in the
flames. This symbolically interpreted expresses the fact that lower tendencies (here represented
by the wolf) are purged and hence his consciousness is ultimately sublimated.
A cosmos of silver, a cosmos of gold
The principle of polarity occupies an important place in both the sciences of yoga and alchemy
as also in many other traditions. In other words they are androgynous in nature. In yoga besides
Shiva-Shakti (consciousness-energy), we have the ida-pingala nadis which are lunar and solar
respectively. The name hatha yoga is a combination of 'ha' meaning the sun and 'tha' meaning the
moon and the corresponding terrestrial metals, namely gold and silver, upon which they exert
influence. The alchemical androgynous consciousness, much like yoga, is indicative of the
principles of the active-dynamic male and the passive-magnetic female. From their union occurs
a sacred marriage or the union of the opposites (coincidentia oppositorum). This is known as
conjunction in alchemy and could be confidently referred to as 'yoga' from the Sanskrit 'yug'
meaning union or yoking.
Both the sciences aim at resolving the splits in the human personality and at restoring holisticity
(which is believed to have prevailed at the Golden age or Satya yuga, and in the biblical pre-fall
state). Their final goal is to render personality 'indivisible' or whole. Hence the individual is no
more a 'divided self but an integrated being (from latin 'integer' meaning complete or whole).
This holisticity is achieved through the transformative techniques constituting the sadhana of
these sciences.
Crucible of universal tradition
Alchemists always remained acutely conscious of and constantly prayerful to the Divine. This is
seen by their statements such as 'if God wishes' (Deo concedente) and also by their kneeling
postures, in various alchemical drawings. In all accounts alchemy was never considered to have
been a human creation but as a divinely inspired science much like yoga, which was said to have
been revealed by Lord Shiva himself. The spiritual nature becomes clear from the fact that
alchemical ideas are found in China within the Taoist literature, in Egypt in close connection
with the Jewish Kabbalah, and the Greek Mystery traditions.
The history of alchemy reveals the existence of secret societies, the entry to which was barred to
the uninitiated. In order to qualify as a member, the neophyte was examined carefully and made
to go through rigorous tests, after which a ceremony was conducted wherein the secrets of the art
were transmitted to him. The reason for this selectivity was that only the competent (adhikari)
should get access to this carefully guarded tradition, lest it were adversely affected and its
techniques misused. Hence alchemy was a secret as well as a sacred science and not a venture
merely aimed at making gold out of base metals and minting money, as it were.
In general alchemists did remain detached much like the yogis. And we need to add that
reference here is to 'true alchemists' for there were many false ones, who, like bogus yogis,
brought a bad reputation to the systems. It seems, much like magic or even tantra, that there
existed two forms of alchemy, black and white. The so-called white alchemy was the painstaking
result of those men who were seers with 'great insight into the human soul, and were also first
rate scientists who did not ignore experimentation at the cost of speculation. Along with their
theoretical expositions one comes across systematic methods for application. It is here that both
alchemy and yoga could be said to be systems of Applied spirituality'.
It is also important to bear in mind that alchemy, within this definition, acquires a greater
dimension which is 'alchemystical', denoting clearly its physio-psychic nature. Both the sciences
have their corpus, anima and spiritus. The body of yoga is formed of the asana, kriya, etc., while
the body of alchemy is the experimentations with various elements. Their psycho-spiritual
dimension is treated through their sadhana which consists of processes for mental purification
and also of meditational techniques. However, unlike yoga little is available of similar
alchemical practices, but even then it is possible to put the pieces together and get an idea of
methods they used. For example the regular, rhythmic breathing was an essential feature of the
Taoist alchemical discipline. Also there are signs which show that the subtle essences of the
elements under experimentation were meditated upon, and this matches perfectly with the
samyama technique of Patanjali.
Unveiling the philosopher's stone
Symbols of alchemy and yoga bear striking resemblances. The snake kundalini (which according
to Shiva Samhita, holds her tail in her mouth) finds its alchemical equivalent in uroboros, a
serpent with a dragon like head, biting its tail. Then we have the two interlaced triangles which
signify the alchemical opus and the very same symbol stands for the chakra of the heart
indicating that the heart has been a spiritual kaaba not only for the Sufis but for others too,
"Within the heart lotus," declares Taittiriyopanishad, "is an ethereal space, in which the immortal,
resplendent Lord of mind resides...". The next similar symbol is the twisted snakes on the
caduceus of physicians. This is a symbol for health (also found in alchemy), and is the tantric
ida-pingala nadis coiled around sushumna. And interestingly enough, in both cases, the two
snakes or the nadis cross one another the same number of times. The chakra lotuses of tantra are
found in the seven-petalled roses of alchemy. And still more similar symbols could be cited.
Symbols in both the sciences are means for perceiving significance and finding the multiple
meanings lying under the multitude of forms.
Both yoga and alchemy deal with questions of ultimate concern. Their experimentations (which
reveal that they are not speculative theoreticians sitting on a chair on the periphery of life) are
blue-prints for the elimination of obstructions which are in the meantime 'obscurations' veiling
the Real. Both these 'sciences of man' are best represented by a bridge which leads from a limited
and shrunken to a widened and deepened consciousness. Yet neither merely seeks the beyond.
For while both are firmly rooted in the phenomenal world, they have their extension into the
transcendental realm. In the final analysis the question is not in living in 'this' or 'that' world but
in living" intelligently and with total awareness. And it is towards this direction that both
alchemy and yoga direct their efforts. For as the Buddhists have rightly observed, "samsara is
nirvana" after all.
[top]

Part II Gandhi's
- The VowYoga:
of Celibacy
Dr. Chand Prakash Mehra
Gandhiji said, 'It is better to enjoy through the body than to be enjoying the thought of it. It is
good to disapprove of sensual desires as soon as they arise in the mind and try to keep them
down, but if, for want of physical enjoyment, the mind wallows in thoughts of enjoyment, then it
is legitimate to satisfy the hunger of the body. About this I have no doubt. Sex urge is a fine and
noble thing. There is nothing to be ashamed of in it, but it is meant only for the act of
creation.'(1)
Gandhiji was against the use of contraceptives for birth control. He believed in self-restraint of
animal passion and in cohabiting only when reproduction or birth of a child is desired. He opined
that brahmacharya means control of senses in thought, word, and deed and that is the way of life
which leads to God.
Gandhiji took the vow of brahmacharya (celibacy) in 1906 at the age of thirty six years, after full
discussion and deliberation. He had not shared his thoughts with his wife until then, but only
consulted her at the time of taking the vow. She had no objection, but he had great difficulty in
making the final resolve. He had not the necessary strength. How was he to control his passions?
The elimination of carnal relationship with one's wife seemed then a strange thing. But he
launched forth with faith in the sustaining power of God. It is like walking on the sword's edge
and he saw in every moment the necessity for eternal vigilance.
What is brahmacharya? It is the way of life which leads us to Brahma. It includes full control
over the process of reproduction. The control must be in thought, word, and deed. If the thought
is not under control, the other two have no value. For one whose thought is under control, the
other is mere child's play.
Gandhiji said, 'It appears to me that even the true aspirant does not need the above-mentioned
restraints. Brahmacharya is not a virtue that can be cultivated by outward restraints. He who runs
away from a necessary contact with a woman does not understand the full meaning of
brahmacharya. However attractive a woman may be, her attraction will produce no effect on the
man without the urge.'
He further stated, 'I know from my own experience, that, as long as I looked upon my wife
carnally, we had no real understanding. Our love did not reach a high plane. There was affection
between us always, but we came closer and closer the more we, rather I, became restrained.
There never was any want of restraint on the part of my wife. Very often she would show
restraint, but she rarely resisted me, although she showed disinclination very often. All the time I
wanted carnal pleasure, I could not serve her. The moment I bade goodbye to a life of carnal
pleasure, our whole relationship became spiritual. Lust died and love reigned instead.'
Control of the palate is the first essential in the observation of the vow. Gandhiji found that
complete control of the palate made the observance very easy and so he started dietetic
experiments. As a result, he observed that a brahmachari should be limited to simple spice less,
and if possible uncooked foods. The brahmachari should take his evening meal before sunset;
fruit and nuts were his ideal food. He found milk to be an aphrodisiac and advised people to
avoid milk as far as possible.
As an external aid to brahmacharya, fasting is as necessary as selection and restriction in diet. So
overpowering are the senses that they can be kept under control only when they are completely
hedged in on all sides, from above and from beneath. It is common knowledge that the senses are
powerless without food, and so fasting undertaken with a view to control of the senses is, he felt,
very helpful.
Gandhiji said," 'But the path of purification is hard and steep. To attain perfect purity, one has to
become absolutely passion-free in thought, speech and action; to rise above the opposing
currents of love and hatred, attachment and repulsion. I know that I have not in me as yet, that
triple purity, in spite of constant, ceaseless striving for it. That is why the world's praise fails to
move me; indeed, it very often stings me. To conquer the subtle passions seems to me harder by
far than the physical conquest of the world by the force of arms.' Later on, when Gandhiji
returned to India, he realised that such brahmacharya was impossible to attain by mere human
effort. Until then he was under the illusion that a mere diet of fresh fruits and nuts would enable
him to maintain celibacy.
'Those who desire to observe brahmacharya with a view to realising God need not despair,
provided their faith in God is equal to their confidence in their own effort. Therefore His name
and His grace are the last resources of the aspirant after moksha. This truth came to me only after
my return to India.'
'Divine knowledge is not borrowed from books. It has to be realised in oneself. Books are at best
an aid, often even a hindrance.' Thus said Gandhiji.
Gandhiji recommended cold water hip bath for control of passion and night falls. Pandit Shri Pad
Damodar Satvelekar had mentioned in one of his letters to Gandhiji (Sabarmati Gandhi Sangrah)
that semen discharged because of masturbation or night falls could be absorbed by rubbing at the
eyebrow centre or on the chest where both ribs meet.
Gandhiji said, 'Brahmacharya is such only if it persists under all conditions and in the face of
every possible temptation. If a beautiful woman approaches the marble statue of a man, it will
not be affected in the least. A brahmachari is one who reacts in a similar situation in the same
way as marble does.'(2)
'You argue that the sight and the company of woman have been found to be inimical to self-
restraint and are therefore to be avoided. This argument is fallacious. Brahmacharya hardly
deserves the name if it can be observed only by avoiding the company of women, even when
such company is kept with a view to serve. It amounts to physical renunciation un-backed by the
essential mental detachment, and lets us down in critical times.'
'I want to test, enlarge and revise the current definition of brahmacharya, in the light of my
observation, study and experience. Therefore, whenever an opportunity presents itself I do not
evade it or run away from it. On the contrary, I deem it my duty, dharma, to meet it squarely in
the face and find out where it leads to and where I stand.'
'To avoid the contact of a woman or to run away from it out of fear, I regard as unbecoming of an
aspirant after true brahmacharya. I have never tried to cultivate or seek sex contact for carnal
satisfaction. I do not claim to have completely eradicated the sex feeling in me. But it is my
claim that I keep it under control.'
Gandhiji experimented with different techniques which help in observing celibacy.(3) He
allowed women inmates of his ashram to sleep with him on the same bed and under the same
cover, just to test whether it aroused any passion in him or in the woman.
Gandhiji felt more at home in dealing with the special problems which belong to womankind. He
apotheosised womankind; so much so that he finally came to the conclusion that progress in
civilisation depended upon the introduction into it of a large measure of the love and self-
sacrifice which woman, the mother of man, best represented in her own person.
Women, for their part, drew readily near him, for they instinctively recognised in him one of
their own kind. Their intimate association helped to strengthen those elements of non-violence of
which he held them to be natural representatives; while such occasions were also utilised by him
for examining how far his own identification had become complete.
The feminine attitude developed as an important trait in his character ever since he began his
practice of brahmacharya and as the identification was never complete, the desire to imagine
how far it had advanced at any point of time remained permanently with him.
This spiritual necessity of association with woman and of constant self-examination by means of
a technique reminiscent of tantra was, however, not appreciated by some of Gandhiji's closest
associates, who even left him because of it. Gandhiji used to sleep with young women on the
same bed, not for satisfaction of any animal passion, but for valid moral reasons; for establishing
brahmacharya.
His close associates were of the opinion that he was suffering from a sense of self-delusion in
regard to his relation with the opposite sex. After he asked women to share his bed and even the
cover he used, he then tried to ascertain if even the least trace of sensual feeling had been evoked
in himself or his companion (4). In the opinion of Gandhiji this was merely an experiment or
self-examination to test his establishment in brahmacharya.
Gandhiji did not call that brahmacharya, which means not to touch a woman. In his opinion,
brahmacharya is that thought and practice which puts you in touch with the infinite and takes you
into His presence. He tried to reach that state and in accordance with his belief, and he had made
substantial progress in that direction.
He said his wife ceased to be an instrument of lust after he took his vow of brahmacharya, she
ceased to be that when she lay with him naked as his sister. If she and he were not lustfully
agitated in their minds and bodies, the contact raised both of them.
The woman inmates of his ashram used to hold Gandhiji tightly clasped to their bodies (5) in
cold weather or whenever his blood circulation became poor because of his old age, in order to
give him the warmth of their youthful bodies. This practice is known as 'gorocomy'.
Gandhiji said, 'It is wrong to call me an ascetic. The ideals that regulate my life are presented for
acceptance by mankind in general; I have arrived at them by gradual evolution. Every step was
thought out, well considered, and taken with the greatest deliberation. Both my continence and
non-violence were derived from personal experience and became necessary in response to the
calls of public duty. I claim to be no more than average with less than average ability. Nor can I
claim any special merit for such non-violence or continence as I have been able to reach with
laborious research.'
1. An Autobiography, M.K. Gandhi, Navajivan Publishing House, Ahmedabad.
2. All Men are Brothers, Life and Thoughts of Mahatma Gandhi as told in his own words,
UNESCO Paris.
3. My Days With Gandhi, Nirmal Kumar Bose, Calcutta.
4. Ibid.
5. Ibid.

Yoga and Genetic Engineering

Dr. Swami Karmananda Saraswati MB, BS (Syd)
At present there is widespread excitement in the scientific world over the new prospect of
genetic engineering. Molecular biology had its origins 40 years ago when Watson and Crick
gained the Nobel Prize by unravelling the mystery of the double helix structure of the DNA
molecule which encodes the personal physical and mental characteristics of each individual
member to transmit those characteristics to his offspring.
The blueprint of life
The DNA (deoxyribonucleic acid) molecule has been called the 'blueprint of life'. DNA is
contained in the chromosomes within the nuclei of each and every living cell. Each strand of
DNA consists of a sequence of base molecules strung together like beads on a mala. The
sequence of these bases is found to be a simple code, containing a vast repository of genetic
information which is replicated each time the cell divides into two daughter cells.
Mapping your genes
Each living species has a characteristic number of chromosomes containing the entire genetic
complement of that species and the characteristics which differentiate it from other species. For
example, human cells have 46 chromosomes- 22 pairs, termed autosomes, and one pair of sex
chromosomes which are responsible for determining the sex of the individual.
Scientists have found that our range of physical and psychological characteristics is determined
by the precise order of genes appearing along each of the chromosomes. Body build, eye and hair
colour, susceptibility to specific diseases as well as inborn resistance to others, intellectual
capacities, our blood grouping, personal appearance and so many other characteristics, which go
to make up our personal individual identity, are determined at the cellular level by the precise
coded sequence of genes lying along the long strands of DNA within the nuclei of our cells. It is
the transfer of these genes which gives the physical explanation of why a child reflects the
appearance and personal characteristics of its parents and grandparents, and on a wider basis, its
family, caste, race and so on.
Yogic physiology: the meaning of the bindu
The ancient yogic scientists, the rishis and sages, were also well aware of the nature of the
genetic code and its transmission from generation to generation and from age to age. They
formulated their own researches and knowledge of this in terms of yogic physiology, and this has
been preserved in the yogic and tantric literature. Much can be gained for mankind, and the
evolution of our race as a whole, if we can integrate the twin approaches of the ancient yogis and
the modern scientists in the field of genetics.
According to kundalini yoga, the entire range of genetic possibilities of our race, the entire range
of possible expression, both past and future of humanity, is contained in the form of the bindu.
This is conceptualised as a tiny point at the top of the back of the head- at the point where the
Brahmins of India continue to preserve a tuft of hair.
According to scriptures, it is through this infinitesimal point that our physical body, personality
and individual sense of identity has its origin. All this is contained in the bindu in seed form. In
other words, via the bindu we emerge as conscious individuals in space and time, out of the
entire flux of the timeless cosmic consciousness, which in religious terms is known as God, in
psychological terms is known as the collective unconscious, and in tantra as the universal mind-
space or chidakasha.
Through the operation of this bindu, we come and we go time and again, to play a role in history,
descending into space and time, with a physical body and an individual sense or 'ego'. Bindu is
like a trapdoor connecting our temporal physical existence and lifespan with the universal
impersonal consciousness which upholds the entire creation.
We incarnate again and again, taking manifestation through the bindu many times in the course
of our personal evolution. At the conclusion of each lifespan, consciousness is withdrawn from
this body and this mind, and retreats into the potential state. What ties us to life and incarnation
again and again, to the world of pleasure, pain and sensory experience, is the force of our own
unfulfilled desires, which retreat with us into the bindu, even as the rotting corpse, devoid of life
and prana remains behind. Then we live on only as a psychological entity in the memory of
family or those to whom we have formed personal attachments during our lifetime.
Inheriting mind and matter
Today molecular biologists are on the verge of being able to eradicate less favourable genes or to
implant more highly favourable ones. This may enable a mother whose children have been born
Mongoloid, or with juvenile diabetes or a host of other genetically transmitted genes, to bear a
child free of the taint of these diseases. It may also enable construction of new gene
combinations so that many other desirable characteristics are bestowed upon the offspring.
According to yoga and Samkhya, however, it is not only the physical, material characteristics
which are inherited. In yoga, a thought is also recognised as being as tangible as a physical body.
Both are manifestations of prakriti. Even though a thought is more subtle than a wooden table,
nevertheless, they obey the same laws of inheritance. This explains why not only physical
characteristics mirror those of ancestors, but also patterns of thinking, cultural expectations, taste
preferences, and likes and dislikes. In yoga, these performed patterns of thinking and behaviour
are known as samskaras.
Recently, the New England Journal of Medicine carried a report of the work of Drs. Lowel R.
Weitkamp of the University of Rochester (USA) and Harvey C. Stancer of the University of
Toronto (Canada). These researchers suspected that mental depression may also be an inherited
characteristic. Their work validates the yogic contention that we inherit our samskaras or mental
impressions and psychological characteristics, just as we inherit our physical appearance.
The researchers have found that one, and possibly more genes at a specific point on the sixth
chromosome appear to be involved in depression. These genes are located near a cluster of genes
that are known to control a part of the body's immune system called the HLA system. There are
genes in the region of HLA which contribute to susceptibility to depressive disorders. Those
same genes may contribute to susceptibility to other diseases as weir, reports Weitkamp.
However, the medical sciences have not as yet recognised the very real possibility of evolving
ourselves beyond our physical and psychological deficiencies and limitations within the present
birth by the practices of yoga.
Can we change our genes?
Medical scientists would scoff at the idea that an individual can change his genes consciously.
Nevertheless, yogic scientists know that neither matter nor consciousness are fixed and
unchanging and that both are undergoing constant changes. This is accelerated whenever an
individual acts consciously to accelerate, change or direct the course of his personal evolution. In
order to do this one must increase the faculty of self-awareness and this is achieved through
yoga.
In fact, it is only the faculty of self-awareness which differentiates us from the animals. We have
the capacity to know ourselves, whereas the animals do not. This capacity for self-awareness,
which is the mark of a highly evolved human being is gained by practice of yoga. Without
practice of yoga man is a victim of his diseases, his mental states and his limitations, as well as
those of his ancestors. Like the fruit fly, the dog or the caterpillar, he is partaking in an
evolutionary drama over which he has no control. It is an unconscious mechanical process,
determined by the Mendelian laws of inheritance alone.
Only yoga opens up the possibility of consciously accelerating the individual evolution and
elevating both human life and death out of the mechanical dimension into a conscious, wilful
striving for perfection. In the process, diseases can be overcome- even those which are
considered to have major or minor genetic components. Our very genetic map can be altered by
yogic practice and this will be demonstrated by researchers in years to come. My grandfather
who died of heart attack may have been depressive. My mother may have been a diabetic with an
accident prone temperament. But this does not mean I have to labour under these diseases or
deficiencies throughout my own life as a matter of course, nor transmit the same diseases or
tendencies to my children.
This has become a fatalistic and dejective pattern of thinking which is very common today. How
often do you hear someone lamely blame their obesity, diabetes, heart condition, bad back or
some other disorder upon the genetic contribution of their ancestors. All too often this is really
little more than a poor excuse for our own failing to act consciously and responsibly to preserve
health in our lives. This tendency has been reinforced by medical science which has as yet failed
to recognise that man can indeed re-engineer his genes, overcoming his inherent, inborn
weaknesses and the defects of his ancestors by practising yoga determinedly under a guru's
guidance in this very lifetime.
The purpose of human life is for man to evolve his consciousness beyond its limitations and
confinement in matter. In this quest, the various paths of yoga- hatha yoga, dhyana yoga, bhakti
yoga, gyana yoga and kundalini yoga are the paths leading to perfection, health and immortal
consciousness.
For better or for worse?
As the possibility of altering the human gene pool by genetic engineering draws closer, we can
glimpse the elimination of some of the most crippling inherited diseases of our race. Medical
science should surely press on earnestly in this quest to relieve suffering. However, we should
never allow the prospect of genetic engineering to serve as an excuse or a substitute for our own
efforts to evolve to a higher platform of self-awareness and a greater responsibility for our lives.
This tendency in medical science should be recognised and opposed, because it is anti-
evolutionary; it represents a return to animal consciousness; a loss of self-awareness by our race.
If this is the outcome of medical research then it is surely not a blessing for mankind, but a curse-
leading to greater future collective pain and suffering in the long run, even while promising and
encouraging us today to blindly accept rather than overcome our personal limitations and
weaknesses. Like nuclear energy, medical genetics can be used for beneficial or detrimental
goals.
If modern discoveries are applied diligently in combination with yogic awareness of man's
higher possibilities then mankind's worst diseases will surely be overcome and his sufferings will
soon be at an end. But where medicine degenerates into a bolster to promote a lifestyle of sense
indulgence and unnatural imbalance, then we are surely multiplying the sufferings to come- if
not for ourselves, then for future generations.
More often it is not our genes but our lifestyle and its dietary habits which need some
engineering. This is why yoga will be the first medicine of a more conscious and evolved
humanity.

The Atomic Era and Inner Truth

Swami Satyananda Saraswati, Gwatt, Switzerland, 19.3.82
For thousands of years yoga has been an important evolutionary science which has given
mankind a new way of thinking and a new type of awareness. However, in the last fifty years or
so, the need for yoga has become even greater. As modern technology progressively frees
mankind from all his daily toils, he is now faced with a lot of spare time and nothing much to do
or think. Therefore the mind of man has become undisciplined and unruly. That yoga has come at
such a time to discipline mankind has now been accepted throughout the world.
What exactly is yoga
Although we have been talking about yoga in European countries and elsewhere, still we have
not really been able to come to the ultimate point. Sometimes hatha yoga, raja yoga or tantra is
interpreted in the spirit of yoga. Here, we used to make some sort of comparison between the
physical sciences and the science of yoga. The word 'yoga' is related to two states: one internal,
the other external. The internal world and the external world are both guided by the same
principles of reality.
When you take into consideration the aspects of time and space, you are actually dealing with the
aspects of Shiva and Shakti or consciousness and matter. What after all is yoga? The literal
meaning is union, but as it has been expounded in the ancient text books, yoga actually means
fission. It is a process of separation between the two eternal realities which form the two
polarities within the human consciousness. Sometimes we call them Shiva and Shakti or simply
consciousness and matter. When matter and consciousness unite there is external experience, and
when they separate, then the internal experience begins. You may call it the experience of inner
truth, of the self or the atman, or of the inner being.
The internal explosion
Recently in the held of nuclear physics, they have been talking about the possibility of bringing
time and space together at one point. Usually time and space are separate from each other. Time
represents the positive pole and space the negative pole of energy. Ordinarily, these two poles are
diametrically opposite to each other. But they can be brought together by the scientific process
called fusion. The moment when time and space meet, immediately there is an explosion in the
reality of matter, and that is exactly what happens in the nuclear explosion.
In physics they say that when time and space, which are the two exactly opposite, objective
realities, come closer to each other, that is called fusion. Now this process of fusion and the word
yoga can be compared. In yoga also the two realities unite with each other, and at that time there
is an explosion within the realm of the universal mind.
Universal mind is an internal as well as an external object. We have the three categories of time,
space and object, in yoga as well as in science. When you practise dhyana yoga, or meditation,
you are utilising the same possibility which was inherent in the scientific process of nuclear
explosion. In meditation also you are bringing time and space closer together, whether you are
concentrating on a dot, on the light of a candle, on any of the chakras, or even on shoonya.
Whatever your object of concentration, you are not merely bringing your mental energies
together. You are not merely changing the brain waves from beta to alpha, theta and delta. Of
course, we do say that during concentration and meditation the brainwaves change and their
ability to influence the physiological cycles also changes. This is true, but it is a very superficial
matter.
Time and space equals mind
In meditation something more can happen, and does happen. Even though in the practice of
meditation, you still the body and the mind, it is something more than that. Time and space are
the two realities that constitute the mind. You cannot separate mind from time and space. If there
is no mind there is no time and space. And with the hypothesis of time and space, you have the
existence of the mind.
So these two poles, time and space, are inherent in the reality of the mind. When you try to
concentrate the mind on one point, to withdraw the total awareness from the external periphery
to the centre point, you are in fact bringing the inner time and inner space together. And if, by the
virtue of meditation, you are able to bring time and space together and unite them on the inner
dimension an explosion takes place there too.
The yogic nuclear bomb
As the explosion takes place in the nuclear realm of matter, similarly the explosion takes place in
the nuclear realm of the mind. Mind represents the inner realm and matter the external. Now,
when the explosion takes place in the inner realm, that has to be understood properly. It is not
just an hallucination, or a psychic vision, it is the awakening of kundalini.
Kundalini, the seat of which is in mooladhara chakra, represents the total gross matter, the total
existence. Through the practice of meditation when the awakening takes place in mooladhara
chakra, and the arising of kundalini begins, this is the beginning of the inner life. This is how the
atomic explosion can be compared to the inner awakening. One belongs to the external matter,
and the other belongs to the mind.
Birth of the universal mind
At one point, mind is also matter. Mind is not abstract; it is a solid reality. Individual mind is a
part of the universal mind or the total mind. Many times it does appear to us that we have an
individual mind. This means that three billion people have three billion individual minds, but
each and every mind is an inseparable part of the universal mind. In a room there are several
lights and they all seem to be different, but are they not emitting part of the same electrical
energy to which they are all connected? So each light is not different from its source. Similarly,
the individual mind or the ego, the individual perception that we experience is born out of
ignorance, and that is the bondage, the limitation which we will all have to break through.
So long as we remain within the confines of the individual mind, we cannot understand the
universal mind. Through the practices of meditation, however, we begin to go beyond the
individual mind and experience or perceive the cosmic mind, the total mind. And this total mind
is the experience of samadhi. In the books they call it trance, but it is not trance. They say, there
is no thought in samadhi, but this is also not so, there is thought. In samadhi the awareness of the
total mind emerges and in the realisation of that cosmic mind, the birth of inner vision takes
place.
Just as you cannot see the virus with your naked eyes, you have to have a microscope; even as
you cannot see the radiations of electromagnetic or radioactive energy without infrared
instruments, in the same way, there is an internal experience, which cannot be known unless you
have been able to understand and develop your awareness of the universal mind.
The barriers of individuality have to be broken, just as the scientists have broken the limitations
of matter, then only can matter assume the form of energy. In the same way, when you meditate
and go beyond name and form, and gradually merge the individual, limited consciousness there
comes a point of experience, of homogeneous awareness, where there is existence but you are
not here. The 'I' is completely dissolved and 'self does not exist any more. That is the area of
expanded awareness.
The universal plan
In yoga we talk about the possibility of realising the spiritual energy, just as in science we talk
about the physical energy. Yoga is much more concerned with the universal law and not just with
this physical body only. In the last 30 years, all over the world we have been talking about hatha
yoga, asana, pranayama, physical exercises, mudra and bandha. But yoga means much more than
that. It is a science that relates to the universal plan, and which we need very much now. In the
complicated situations that we are facing today, it has become important that through the
practices of yoga, we develop awareness of the universal scheme, the universal plan has to be
influenced. The mind is a very important matter and its relation to humanity and to the processes
around us have to be realised.
In this particular respect the science of tantra can be discussed here. When we talk about tantra,
we are dealing with a method by which we are able to handle our minds. By handling our minds,
we can definitely bring about a change in the pattern of the universe and the pattern of the whole
creation.
What is mind? Where is mind?
The mind is not fear, neurosis, desires, passions and memory. These are mental vrittis (patterns).
Mind is more than that. It is a very powerful instrument that nature has given to us and this is
something which has yet to be realised, particularly in the west. The science of the mind
according to western psychology talks mainly about fears, insecurities, schizophrenia, psychosis,
neurosis, and this is what we interpret to be the mind. We have been made to understand that the
very basis of the mind is guilt. We have never been taught that mind is so powerful it can even
change the structure of an object.
This concept of the universal, unlimited mind came from the Orient. And we were told that mind
can move an object and can change the external behaviour of matter. Mind can influence mind.
Mind can direct the activities of the body. And exactly this we have to know. This is the
philosophy of tantra. Mind is not a bundle of positive and negative behaviour. People suffer from
mental weakness because they are not able to handle the mind or even to understand it. When
you cannot handle the horse, it kicks you.
The mind has not been explained properly. It is a very complex subject. Mind is not merely
thought. It is not psychological stuff. It is not even biological stuff. It is something in man which
is passing through the stages of evolution. Mind is constantly evolving. You cannot even say that
mind is in the body. You have been trained to think that the mind is within you. But whether the
mind contains the body or the body contains the mind, this is what you have to decide.
Many times the religious people say that God is right here within you. Is God here in you or are
you in God? Does the body live in God or does God live in the body? Because we don't analyse
the things, we don't know which is most important. Is mind the container of the body, or is the
body the container of the mind? Is the body a converted expression of the mind, or is the mind a
converted expression of the body? Which is conversion and which is transformation?
Mind is definitely subtler than the body. You cannot say that mind is grosser than the body. Body
and senses are gross. Mind is subtle. The gross has to be transformed into subtle and the subtle
has to be converted into gross. At some particular stage we have to understand that this body is
the gross manifestation of mind, and therefore it can be reconverted into mind. Body is not only
bone, nerves and blood. Body is the gross, converted matter of the mind.
Becoming the master
This mind has to be properly understood. And to realise this mind, there are the three tools of
tantra: mantra, yantra, and mandala. Through the practice of these three, you should be able to
materialise the mind in the realm of experience. Then you can handle the mind. Just as you
handle a motor car or a machine, in the same way, you can also deal with the affairs of your life,
your family, your nation, the whole universe. According to the degree of achievement you have
in handling the mind, this mind can also be transmitted. This mind can manage the grossest of
things in life as well as the finest. And this is exactly the science which we have to understand.
This is the biggest barrier between yourself and the inner truth. You may read Gita, Upanishads,
or any of the religious books. You may devote any amount of time, but if you are not able to
handle the mind, you cannot come to that inner truth. Even for the realisation and the discovery
or experience of inner truth, you need co-operation of the mind. Mind develops the gross
experience and it also develops the inner experience. It can look inward and it can look outward
both. Therefore, in karma yoga, bhakti yoga, raja yoga, or any form of yoga, all the training that
is imparted is for the discovery and proper mastery of the mind.
[top]

Yama, Niyama, Brahmacharya

Dr. Swami Shankardevananda Saraswati MB, BS (Syd)
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi are the eight parts of
yogic discipline. Non-violence, truth, honesty, sensual abstinence and non-possessiveness are the
five yama (self-restraints). Cleanliness, contentment, austerity, self-study and resignation to God
constitute niyama (fixed observances).
Yoga Sutras, 11:29, 30, 32.
One of the biggest obstacles to a deeper understanding of yoga lies in the concept of yama and
niyama as expounded in the Yoga Sutras of Patanjali. Many people pick up the works of the great
masters, and having intellectually analysed and memorised these texts, feel that they have gained
some advancement in yoga. However, this is merely another trick of the mind and such
knowledge seems to become an actual barrier to further learning and progress.
In approaching a book as vast as Patanjali has recorded we must see it in perspective. When he
states in his first sutra, 'Now, therefore, complete instructions regarding yoga', he implies that
prior to this the aspirant has become grounded in karma and bhakti yoga; that he has put his
lifestyle, emotions and intellectual life in order and harmony. The first years of yoga must
encompass asana, pranayama and hatha yoga; they must be years in which we try to let go of our
preconceptions and open up, so as to receive real knowledge based on experience and piercing
insight. Only then can we fulfil Patanjali's definition of asana as a steady and comfortable
posture, one that can be maintained for hours without moving, and pranayama as cessation of
inhalation and exhalation.
The eight limbs
In approaching the eight limbs of raja yoga we must try to put aside the intellectual, analytical,
linear approach and see them as a whole. A circular approach is more appropriate because
perfection in yama and niyama can only occur when there is samadhi. Perfect contentment and
surrender to God, for example, are the result of transcendence rather than the cause. We may start
out practising yama and niyama, but constantly we have to come back to them for reassessment.
As we progress yogically, mastering the external practices of asana and pranayama and gaining
access to the inner side via pratyahara, dharana and dhyana, we can better understand how yama
and niyama work. Thus the eight limbs of raja yoga are not so much linear 'steps', but work as
parts or 'limbs' of a total organism which is raja yoga. All limbs must be worked on and mastered
concurrently. This is why Patanjali states in the sutra preceding those on yama and niyama that
by practising (all) the parts of yoga, impurity diminishes until the rise of spiritual knowledge
culminates in awareness of reality. (Y.S., 11:28)
We say the eight limbs of raja yoga, therefore have two aspects, the first is their practice and the
second, their realisation. Patanjali states that, when the yama are practised universally without
exception due to birth, place, time and circumstances, they become great disciplines and have
certain desirable results, such as: abandonment of hostility in the vicinity of the practitioner of
ahimsa, non-violence, and knowledge of how and from where birth comes, developed by
aparigraha, non- acquisitiveness. (Y.S., 11:31,35,39)
The path to attainment
On the path to attainment of success in yama and niyama, many obstacles occur. Misconceptions,
disturbances of mind, passion, greed, anger, confusion and old habits tend to assert themselves
and inhibit progress, especially if we lack willpower and determination, or if our desire for true
spiritual progress is weak.
Patanjali says disturbances preventing progress can be mild, medium or intense but that they can
be overcome by 'pratipaksha bhavana', thinking about the opposite of the disturbance (Y.S.,
11:33, 34). For example, if we desire something, this will disturb the mind and nervous system
and cause us to act contrary to the yama of non-acquisitiveness, aparigraha. If we feel guilty
because of this or frustrated because we cannot get the desired result, and then try to suppress the
desire or feeling, the suppressed desire will resurface with greater strength causing more mental
disturbance. Suppression wastes energy in inappropriate mental and physical activity and can
even lead to mental and physical disease. Patanjali, as the master psychologist, advises us to
channel our mental activity creatively by putting our energy into conjuring up the positive vision
which is the opposite of the disturbance. Thus we develop the habit of positive, creative thinking
and calm rather than excite and deplete our nervous system.
The point to remember is that progress in developing yama and niyama is necessarily slow, and
final culmination will be sometime in the future. Gandhiji, for example, spent his whole life in
the attempt to master non-violence and brahmacharya. Our own approach must also be slow,
steady and balanced, seen in perspective and undertaken correctly. Guidance from an
experienced teacher, patience and tolerance in the face of failure, honesty with one's self and
persistent effort must eventually result in improvement if not eventual mastery.
Brahmacharya
Without a doubt the concept of brahmacharya is one of the least understood of the yama and
niyama. Brahmacharya, sensual abstinence, is said to give virya, indomitable courage and
strength, and is thought by many people to refer to celibacy, or absolute abstinence from sexual
thought and activity. Though sexual abstinence is a major facet of brahmacharya it is only a part,
and is one of the most difficult sensual urges to control, being one of the most powerful. One can
say it is the doorway to control of the senses because its mastery leads to easy mastery of the
other sensual activities. Only then can we enter the internal domain via pratyahara, sensory
withdrawal, with ease.
Brahmacharya is more an attitude of mind towards all sensual objects, its literal meaning being
turning of the mind towards the absolute, or God consciousness and, therefore, away from
sensual indulgence. It implies that, in the perfected state, when we are absorbed in the highest
consciousness, the bliss and knowledge gained wipe out the craving for sexual and sensual
activity because it is a better, more fulfilling state.
Sri Nisargadatta Maharaj summed up the state of brahmacharya when he said, "My world is just
like yours. I see, I hear, I feel, I think, I speak and act in a world I perceive just like you. But with
you, it is all: with me it is almost nothing... On realisation. pleasure and pain lost their sway over
me. I was free from desire and fear. I found myself full, needing nothing."
Such a state is free from the need for sensual indulgence. On the way to this state the practice of
sensual abstinence is required so that the mind is not continually distracted by thoughts of food,
sex and other pleasures, so that we can become more aware of our inner fulfilment. It does not
mean that we never fulfil sensual demands, because health of the body may demand this and
realising this, we should not be overpowered by guilt and other negative mental reactions. If
these occur we are better off fulfilling our body's demands.
The danger of suppression
Many people suffer needlessly in the attempt to master brahmacharya. Sexual activity is a very
potent, biological urge and the most powerful emotions are linked up with the sex drive.
Buddhists state that this sex drive is operating even prior to conception and birth, determining the
selection of future parents and of the actual sex during embryonic development. Any attempt at
its mastery requires courage and determination. It is said to be such a strong force that any
attempt to master it is like grabbing hold of a tiger's tail.
Another reason for needless suffering in the attempt to master sexual energy is that it is often
motivated by guilt complexes, neurosis and hang-ups about sex. A person who feels guilty every
time he gets a sexual thought or feeling, or fears that he will become weakened by seminal
emission or wet dreams, may try to find solace in the lofty idealism of what he imagines
brahmacharya to be. If the thought of lust occurs, however, it engages the hormonal and nervous
systems, creating a bodily response that we cannot stop or repress and any attempt at suppression
only strains and weakens the nervous system allowing more sexual responses to occur,
generating more guilt and mental imbalance and even disease and psychosis if the guilt
engendered proves too much to bear.
First steps in brahmacharya
The first steps in any attempt at brahmacharya must begin after the foundations of asana,
pranayama and simple meditative relaxation - concentration practices have begun. Asana and
pranayama relax the nervous system and reduce its excitability and arousal enabling us to better
control the nerves and nadis (energy flow) via awareness cultivated during meditation. Simple
meditations such as yoga nidra for relaxation, ajapa japa to stimulate psychic structures, and
antar mouna to develop detachment and witness capacity, disengage the emotional response from
the thought. We think with the brain's frontal cortex but we do not engage the emotional response
in the limbic system and thereby do not stimulate the autonomic nervous system or endocrine
glands. In effect we can think what we like without being affected by it and this ultimately gives
perfection in brahmacharya.
The basic formula for brahmacharya is: work hard, eat less, sleep less. Though Freud may have
said that such a philosophy works on sublimation of the sexual drive into other creative pursuits,
there is more to it than that. Working hard obviously means that we use our energy up so that we
are too tired to do anything else and our minds are occupied with other problems, responsibilities
and thoughts so that desires for sexual activity are forgotten. This by itself is not enough for
brahmacharya because many people feel that when they work hard they have to eat plenty of
protein and rich food to sustain and fatten the body. This combination, however, may increase
sexual urge rather than reduce it.
Food is a very important part of brahmacharya, for it is, for many people, the sole outlet for
sensual pleasure and also feeds the fires of the sexual system. In brahmacharya the food must be
bland, free from stimulants such as strong tea and coffee, onion, garlic, strong spices and so on.
The diet must also be low in protein, especially meat, fish and all milk and animal products. This
is because the pituitary gland requires proteins and vitamins E and B for the manufacture of its
hormones. When we eat less protein we get less hormones and what protein is assimilated will be
used for the more essential requirements and demands. Milk also contains certain hormones
which stimulate the production of sexual hormones.
The diet of the yogin is higher in carbohydrate than protein or fat, especially in the form of
whole grains. This is to stimulate the serotonin system of the brain, that system which reduces
sexual excitation and is related to dream states and perhaps internal visionary experience. Such a
diet does not stop sexual activity but reduces its power to affect the mind. By itself, however, it is
incomplete and the final culmination is most easily achieved by combining diet with the other
practices of yoga and an awareness of what the aim of the discipline is. This must be balanced by
the knowledge that we are not aiming at celibacy as an end in itself, but rather as a means of
reducing distractions from the goal of higher awareness. Sexual activity is not a sin.
The yama and niyama, when based on developed yogic practices, become reminders by which
we can regain equilibrium each time the mind passes through times of crisis, desire, passion,
intense emotion, hate and so on. All of them must be approached with an awareness of our
present limitations and with the view in mind that many times we may fail but ultimately, with
perseverance, we will succeed.
The ultimate aim of yama and niyama is not to develop an imposed moral or ethical system
which makes life dull and boring and our minds fixed and rigid. Rather they aim to diminish the
power of our passions and to channel these energies into the awakening of kundalini and higher
consciousness. They are then transformed from a form of sadhana into a realisation. which opens
the door to greater freedom and joy.
[top]
 Sleep and Yoga Nidra
Dr. Swami Karmananda Saraswati MB, BS (Syd)
Sleep is a natural, regularly occurring condition of generalised rest and relaxation of the mind
and body, characterised by the absence of conscious thought, sensation or movement. Sleep is a
natural form of pratyahara (sense withdrawal) which occurs as our consciousness disassociates
itself from both the sensory and motor channels of experience. When the consciousness
disassociates itself from the sensory organs (gyanendriyas) and the motor organs (karmendriyas),
contact between the sensory/motor cortex of the brain and the external world is gradually lost. As
this occurs, the consciousness is progressively withdrawn and redirected internally towards its
source.
Research has shown that, during the descent into sleep, the sense modalities are disengaged
systematically in a fixed order as awareness is internally directed towards the deeper levels of the
mind. According to tantric philosophy, this entry into sleep can be understood as the progressive
withdrawal of the awareness back through the chakras towards its cosmic source (sahasrara).
For example, according to research, the sense of smell (olfaction) is the first sense to disengage.
In tantra, this corresponds to mooladhara chakra and the earth tattwa or element. Smell is
followed by taste (gustation), corresponding to swadhisthana chakra and the tattwa of water.
After taste, visual capacity, which is the modality (tanmatra) of manipura chakra, disappears,
then touch (anahata, air element), and finally hearing (vishuddhi, akasha or ether element).
Therefore, the yoga nidra state, in which awareness of verbal instructions alone remains,
corresponds to a stage of sleep at the very borderline between wakefulness and dreaming.
The sleep cycle
Recent French research has revealed that when we sleep, our consciousness moves through at
least four distinct stages.(1) These stages follow one another at variable time intervals in cycles
of approximately 90 minutes, which continue throughout the sleep period.
At the onset of sleep, there is a stage of deep relaxation and altered consciousness (hypnagogic
period), which again occurs during the final emergence from sleep (hypnapompic period). In an
untrained person, this lasts for only 5% or less of the total sleeping time, but it can be developed
and extended by the practice of yoga nidra. During this transition period, alpha waves (frequency
8-12 c.p.s.) are produced by the brain.
During stage 2 sleep (dreaming sleep), the brain emits slower rhythm theta waves (frequency 4-7
c.p.s). The first two stages have been together termed the REM (rapid eye movement) phase of
sleep by earlier researchers. This is a period of intense psychic activity, and is far from the restful
and inactive state that most people think of as sleep. During this period, pent-up tensions which
have accumulated in the subconscious mind during the working hours, are released in the form of
an internally projected 'dream dialogue' which is visually witnessed by the subject. Not only do
the eyes move in a rapid, random, continuous way, following the dream imagery which is
occurring, but whole body movements are common as well. The physical body may move 30-60
times or more during REM sleep, sometimes even suddenly or violently. It is during this phase
that phenomena such as sleepwalking (somnambulism) and trance states occasionally occur.
Stages 3 and 4 of the sleeping cycle correspond to deep (dreamless) sleep, when slow delta
rhythm waves (0-4 c.p.s.) are produced by the brain. During this stage, the unconscious mind,
source of instincts, drives and deeply buried experiences of earlier evolutionary stages,
manifests. In contrast to the dream state, all mental activity and fluctuation disappears during
deep sleep. The samskaras (past impressions) and vasanas (latent desires) are inactivated and the
mind and the body are paralysed. Consciousness and prana alike withdraw from the individual
body and mind and retreat towards the unmanifest creative source. This period is known in the
tantric and yogic scriptures as 'the night of Brahma' and also as 'the womb of creation'
(hiranyagarbha).
Too little sleep
Scientific investigators have concluded that sleep is a complex process involving specific neuro-
physiological and psychological events, which mutually influence each other. Therefore, the
quantity and quality of our night's sleep can be affected by either one of these factors. For
example, insomnia, or the inability to sleep, can be due to either physical or psychological
causes, or to a combination of both.
Recent studies have shown that often, people complaining of insomnia really do sleep, but suffer
from a delusion that they have lain awake all night tossing and turning. In these experiments,
subjects were monitored on an electroencephalograph (EEG) throughout the resting period.
According to the delta wave patterns emanating from their brains, they were actually
experiencing deep sleep. This type of insomnia is psychological, and can definitely be alleviated
by the practice of yoga nidra.
However, in some cases, failure to sleep is not a mental, but primarily a physiological reality. For
example, if there is disharmony in the secretion mechanisms of the endocrine glands due to
emotional turbulence, insomnia may develop as a physiological response to raised hormone
levels in the blood. Stimulants like tea or coffee also disturb sleep patterns by exciting the
reticular activating system in the brain and creating activity in the coronary circulation and
behaviour.
In order to correct such physiological insomnia, the precise cause must be identified. Where
hormonal hyperactivity is responsible, yoga training, including yoga nidra, will correct the
problem gradually. In other cases, a simple change in exercise and eating habits and times may
be all that is required.
Ways of inducing sleep
Sleep can be induced in two distinct ways: biologically or psychologically. In the first case, one
can take sedatives, tranquillisers or hypnotic drugs, which act upon the brain's central
mechanisms, inhibiting the cerebral cortex and the reticular activating system in order to depress
the level of consciousness. Sleep inevitably follows, but sometimes it is not of a restful or natural
quality. The brainwave patterns are often disturbed and the natural sleeping cycle is not
established. Long, unpleasant dreams, mental haziness and depression, and even over dosage,
can be the result.
Some people who suffer from insomnia will not use sedatives because they know that this system
resists or develops immunity to them after some time. They are aware that all the different types
of sedatives and hypnotics have detrimental long term side effects. Therefore, they try to find
another autonomous method which can induce sleep.
Yoga nidra is such a method, and it is extremely powerful, as many former sufferers from
insomnia can attest. When a person practises yoga nidra, he develops the capacity to induce and
control sleep through mental processes. He makes the conscious decision to regulate his
biological functions through his own mental efforts.
In both of these methods, sleep is not voluntary but is artificially induced. In drug-induced sleep,
the biological processes of the brain are chemically influenced, and this has an indirect influence
on the mind. However, in yoga nidra, first the mind is influenced directly, and as a result, the
necessary biological responses take place in the brain. Both are effective ways of inducing sleep,
but there is one important difference. In the first case, you are becoming dependent on the
existence of exogenous chemical agents whose long term effects are still in question. In the
second case, you are gaining an invaluable tool for healthy and successful living which can lead
you to higher awareness.
Too much sleep
Sleep requirements and habits vary from person to person, and no fixed rule can be applied in
this matter. However, 6-8 hours is a maximum, for beyond this, extra sleep becomes detrimental.
Most studies have reported that the most efficient sleep is that gained before midnight, and that
the optimal sleep period is 4-5 hours. However, if we are tense, we may require 6-8 hours, or
even more.
An individual's precise sleep requirements really depend on the level of tensions accumulated
during his daily activities. If a person is involved in yoga and spiritual practices, especially yoga
nidra, meditation and pranayama, and is relatively free of tensions, 4-5 hours sleep is enough.
However, for those who do not follow any spiritual discipline, and whose minds are overloaded
with thoughts of business, family, property, etc., a little more sleep is necessary.
The French report reveals that we invariably sleep deeper in the initial 2 hours than in subsequent
cycles, with less dream sleep intervening. Persons who sleep less spend more time in stages 3
and 4, while the time spent in the REM phase (intense psychic activity, stress release and dream
consciousness) increases with the duration of the sleep period. In the initial cycle, dreaming may
occupy only 20% of the total time period, with 75% devoted to deep sleep. By the 3rd or 4th
cycle, however, dreaming time may rise to 50%. The proportion of less efficient sleep increases
markedly in the latter cycles of any sleep period, especially in extended periods of slumber.
Physiological changes
Sleep initiates changes in most of the systems of the body. The withdrawal of sense awareness is
accompanied by a deeper, more regular respiration pattern, with exhalation becoming longer and
less oxygen being consumed. Simultaneously, the heart rate becomes slower and the metabolic
rate drops.
Researchers have also been able to record the release of muscular tensions as the awareness
enters the sleeping state. Using the electro-myograph (EMG) they have demonstrated that the
physical body relaxes in distinct stages. Release of tension is recorded initially in the large
postural muscles of the spinal column, back, thighs, legs and neck. Next to 'let go' of their resting
tension level are the smaller intrinsic muscles of the hands and feet, followed finally by the fine
muscles responsible for facial expression. As progressive muscular relaxation occurs throughout
the entire musculoskeletal structure, the various body tissues begin to spontaneously liberate
toxins and metabolic wastes into the circulation. It then takes some time before they are
completely eliminated from the body.
Psychological dissolution
At the psychological level, going to sleep involves dissolution of the wakeful ego state. This is
accompanied by loss of the normal sense of reality. The untrained person loses his grasp upon the
concrete external reality during the short 3-5 minute twilight phase which he traverses on the
border between wakefulness and sleep. It is replaced almost immediately by the 'dream reality',
in which another restructured ego operates without awareness of the parallel existence of the
waking reality and its ego.
It is as though we are playing two distinct roles, acting in two concurrent dramas, which are
being performed in adjacent theatres. Each time one session is over we rush quickly to the
second theatre in order to fulfil our role there. However, each time we change theatres for the
next performance, we experience a bout of amnesia and forget the role we have just been
playing. Only under exceptional circumstances do the twin realities in which we are acting
become known to one another. This occurs, for example, when we happen to remember a vivid
dream upon waking up. However, for the most part we remain unaware of our engrossing twin
commitment to two, and perhaps more distinct realities.
Only the briefest of interludes (5% of total sleeping time) is spent in shuffling between these two
pageants. As long as we continue to mechanically cross this curtain between waking and
dreaming states without awareness or recognition, we are destined to remain ignorant of our real
nature.
Yoga nidra has been devised to lift this veil, so that we can directly experience the underlying
consciousness, in which the individual mental fluctuations and modifications (vrittis) such as
wakefulness, dream and deep sleep are ever manifesting, like the changing scenery observed
from a train window. Only when we can see and witness the various dimensions of our mind
objectively, traversing the barrier between the individual states while preserving our awareness
intact, can we catch a glimpse of what we really are. This is why yoga nidra is the portal to the
greater knowledge and true wisdom lying within. Sleep (nidra) is ignorance but yoga nidra is the
doorway to higher consciousness. It is the means of understanding, integrating and utilising the
various dimensions of our own mind.
[top]

Does Kundalini Exist?

Dr. Swami Shankardevananda Saraswati MB, BS (Syd.)
According to kundalini yoga and tantra, man is a composite of two main forces, ida and pingala,
mind and body. When these two forces are perfectly balanced a third, latent force, sushumna,
comes into existence. Then kundalini shakti can awaken and ascend from mooladhara, piercing
the chakras until it finally reaches sahasrara. Kundalini is cosmic energy, or mahaprana, and its
awakening and ascension lead to cosmic consciousness or self-realization in which the individual
consciousness merges with the highest consciousness.
When kundalini wakes up, it is as though we have ignited the booster of a rocket ship. We are
propelled into higher consciousness and our whole being is electrified, exhilarated and
intoxicated. This is the birth of our spiritual life, a rebirth which kindles in us an awareness
which we cannot understand from our present standpoint in evolution. This is the basis and aim
of yoga and all practices eventually lead to this goal, an immortal, omniscient, omni powerful
and omnipresent state.
With our present consciousness, limited by the senses and our mundane experiences, we have
lost access to higher states of awareness. For most of us, without experience of such states, it is
very difficult, if not impossible, to understand and accept that they exist, let alone to practise and
attain them. It is difficult to understand exactly what the terms themselves mean. Many people,
especially doctors, psychologists, psychiatrists, researchers and scientists, are demanding proof
that such states and experiences exist and that they are desirable.
Of course, we can always take a chance, and follow on from the lead given by experienced yogis
and the texts of their experiences. We can apply the prescribed methods in the hope that we too
may reach the exalted states of bliss, knowledge and immortality of which we have heard so
much, and thereby verify the truth of their statements for ourselves. Many have started on this
road and ultimately, there may be no other way.
An increasing number of researchers are correlating the findings of science with the claims of
yoga and tantra. Because kundalini is a transcendental phenomena, outside time and space, it is
necessarily confined to reports of its supposed awakening, the phenomena surrounding it and to
the verification of its components, nadis, chakras, prana shakti, the role of consciousness, and so
on.
Though we have no solid proof that kundalini actually does exist (solid proof for some people
means that we must present an actual, real, live kundalini to them, cut out of someone's
mooladhara chakra and formalin-preserved in a jar), there is sufficient evidence to suggest that it
not only exists but that its awakening has been the basis for the birth of new religions and for the
major scientific and social breakthroughs which have totally revolutionised society.
Researchers who accept the possibility that kundalini exists and, impressed by its reported
powers and potential, are investigating it, have found that there is a great deal of scientific
evidence pointing in the direction of it being a reality. More than this, it appears that the theory
of kundalini alone can help us to broaden, deepen and even redefine our understanding and
concept of who we are, the world in which we live, and the purpose for our existence. The
application of the theory and practise of kundalini yoga promises to create a better, happier and
freer world, one in which we Can experience life from a more fulfilling, satisfying standpoint.
Kundalini - an impersonal force
Kundalini is universal energy and is, therefore, not something which lies within the domain of
the personal, individual ego. It is the uniting, creative force out of which all individuality came
into existence. Just as in the physical body there is one force which permeates all the cells and
unites them into a cohesive, integrated whole called the body, so kundalini unites every planet,
star and galaxy in the universe. It is an impersonal force, which is not conditioned or subject to
the barriers or limits of society, culture, race, creed, religion or philosophy. It will continue when
all philosophy has vanished and all intellectual speculation and writing has ceased.
Carl Jung, the well-known Swiss psychiatrist, referring to kundalini as an impersonal force,
states that if we claim it as our own creation we do so at our own peril. The price is ego inflation,
false superiority, obnoxiousness, or madness. Kundalini is an autonomous process which arises
out of the unconscious and uses us as a vehicle. Kundalini has created us and awakens us; we do
not awaken her.
Ramakrishna told his disciples: "There are five kinds of samadhi......one feels the sensation of the
spiritual current (kundalini) to be like the movement of an ant, a fish, a monkey, a bird, or a
serpent. Sometimes the spiritual current rises through the spine, crawling like an ant. Sometimes,
in samadhi, the soul swirls joyfully in the ocean of divine ecstasy, like a fish. Sometimes, when I
lie down on my side, I feel the spiritual current pushing me like a monkey and playing with me
joyfully. I remain still. That current, like a monkey, suddenly with one jump reaches the
sahasrara. That is why you see me jump up with a start. Sometimes, again, the spiritual current
rises like a bird hopping from one branch to another. The place where it rests feels like
fire......Sometimes the spiritual current moves up like a snake. Going in a zigzag way, at last it
reaches the head and I go into samadhi. A man's spiritual consciousness is not awakened unless
his kundalini is aroused."(1)
The spiritual consciousness which Ramakrishna and all the great saints, mystics and sages from
all traditions, times and countries have spoken about is also called samadhi, nirvana, God-
consciousness, and so on. It is a vast consciousness which requires enormous amounts of energy
to initiate or trigger and sustain. This energy is far beyond anything that we as individuals can
handle, let alone understand.
The whole aim of spiritual experience is the absorption of the individual into the unitive life,
higher awareness in which we identify with our true nature, Shiva, pure consciousness. It is as
though this mortal body and limited mind is but an egg or seed from which we attain rebirth into
a progressively higher and greater existence. Kundalini is the process of germination of this seed
or cracking the shell of our individuality so that we merge, consciously, with the source of all
existence. As such, kundalini does not belong to one person, one time, or one culture. It is a
universal phenomenon.
Gross cultural research
Kundalini, as a transcendental phenomenon, is one which lies outside time and space, and,
therefore, outside the scope of machinery, measurement, assessment or any other kind of
intellectualisation. We cannot really understand how great the power of kundalini actually is. It is
said to be the equivalent of setting off an atomic bomb at the base of the spinal cord.
Most of our knowledge of kundalini is second hand, from the reports of those adepts who have
succeeded in awakening the serpent power and who have come back to testify to its existence
and lead a few selected disciples to its awakening. These people have no need for research or any
kind of search, as they have found the answers to the questions of existence; they know. With the
awakening of kundalini one moves into a totally new level of evolution, as much beyond our
understanding as our state of evolution is to the animal consciousness.
Carl Jung stated that, "When you succeed in awakening the kundalini, so that it starts to move
out of its mere potentiality, you necessarily start a world which is totally different from our world
of eternity."(2) Jung observed that the rising of this force had rarely, if ever, been seen in the
west. (3)
Few people actually awaken kundalini, and of those who do, we know of none who have allowed
themselves to be subjected to scientific research, dissection and analysis. Christ, Krishna,
Mohammed, Buddha, Mahavir, Zoroaster and other great personalities of recorded history are
said to be examples of an awakened kundalini.
We get a much clearer idea of the phenomena of kundalini and the awakening of Shakti when we
examine its arousal in various cultural contexts. The fact that descriptions of kundalini-like
experiences do occur in different cultures suggests that it is a universal psychophysical
phenomena.
In Northwest Botswana, Africa, the !Kung people of the Kalahari desert dance for many hours to
heat up the n/um so that the !kia state can be obtained. This state of transcendence resembles that
described in many yogic texts on kundalini, in which one goes beyond the ordinary states of
consciousness into participation in eternity. One tribesman reports that, "You dance, dance,
dance, dance. Then n/um lifts you in your belly and lifts you in your back, and then you start to
shiver... it's hot. Your eyes are open but you don't look around; you hold your eyes still and look
straight ahead. But when you get into !kia you're looking around because you see
everything..."(4)
The Dogon are a tribe of people in Mali (formerly French Sudan), Africa, who have been shown
to be in possession of information concerning the binary star system of Sirius, the Dog Star, for
over five thousand years. Sirius, which is visible to the naked eye, is a star one hundred times
brighter than our own sun and orbited by a smaller and much heavier white dwarf star called
Sirius B, which is invisible to the eye. The dwarf companion was first seen by American
astronomers in 1862 and its first photograph was taken in 1970. The astrophysical data of Sirius
B's fifty year elliptical orbit around its larger companion and other data, have only been recently
compiled, so it is one of the great mysteries as to how the Dogon knew about such sophisticated
knowledge without the benefit of twentieth century technology.(5)
One very interesting fact about the two stars in the Sirius system is that they rise from the
horizon in a helical manner, one which can be compared to the DNA helix or the movement of
ida and pingala around sushumna. Sirius has also played a major role in the ancient Egyptian
religious system. The initiations, myths and legends of the Dogon revolve around Sirius and its
companion Sirius B.
As part of their mythology the Dogon talk about the dwarf companion as being like a seed which
contains the potential of the whole universe. When the time is ripe the seed germinates and
explodes, bringing knowledge and enlightenment This sounds very much like bindu, the
infinitesimally small point of kundalini yoga and tantra. Bindu contains the potential for the
whole universe and is the doorway into the transcendental.
In the Chinese Taoist tradition it is said that when prana, the vital principle, has accumulated in
the lower belly, it bursts out and begins to flow in the main psychic channels causing involuntary
movements and sensations such as pain, itching, coldness, warmth, weightlessness, heaviness,
roughness and smoothness. It may cause the body to brighten and even illuminate a dark room.
Yin Shih Tsu reported that he felt heat travel from the base of the spine to the top of the head and
then down over his face and throat to his stomach. (6)
Kundalini - a universal occurrence
The very fact that similar phenomena, philosophies and concepts are reported in geographically
and temporally isolated areas and cases implies the existence of kundalini, or some similar
phenomenon, as the factor responsible for heightened consciousness, ecstasy, bliss and higher
knowledge in all cultures and at all times throughout history.
Gopi Krishna comments, "This mechanism, known as kundalini, is the real cause of all genuine
spiritual and psychic phenomena, the biological basis of evolution and development of
personality, the secret origin of all esoteric and occult doctrines, the master key to the unsolved
mystery of creation, the inexhaustible source of philosophy, art and science, and the fountainhead
of all religions, past, present and future."
Kundalini is a universal phenomena locked into the genetic structure of the DNA helix (which
greatly resembles the ida-pingala helix) and deep within the shared archetypes of the
unconscious mind where the most primitive, powerful and awesome energies, forces, instincts,
urges and drives of homo sapiens are found. These forces impel us and give our lives the
necessary momentum.
All human beings are subject to the same basic life force that makes the cells of the body grow
and reproduce, that ensures the breath and heartbeat continue unabated. We cannot stop acting
and reacting while we are alive and the motivating, driving force which propels us, the
mainspring hidden deep within the tissues of the body, whose impulse motivates the cellular
mechanisms and animates and causes us to think, speak and act, is shakti, energy. But this energy
is just a drop of kundalini shakti.
Imagine that we can peer deep into the nucleus of a cell, and deeper still into the genetic material
of the nucleus, and then even deeper into the atoms and molecules which are linked by cohesive
forces and inter-atomic tensions which have electric and magnetic properties, and then deeper
still into the immense, stupendous forces inside the atom ( which when unleashed can destroy
cities and are some of the most powerful forces we know of today). Then we would start to
approach the abode of kundalini. Hence, the meaning of kundalini is, 'that which abides in a
coiled or potential form in a deeper place'.
Actually, kundalini resides even deeper than the intra-atomic level, for she is the basis of all
matter (which is merely a grosser vibration of energy), and energy (which is a subtler vibration
of matter). She is Mahaprana Shakti, the creative force in the universe, the thermonuclear
reaction within the sun, the awesome forces of the black hole which magnetises and traps light,
and she is the limitless expanse and darkness of infinite space stretching out beyond the mind's
capacity to grasp.
"With an infinitesimally small atom of the dust of Thy (kundalini) lotus feet, Brahma has created
this universe, which with great effort and in multifarious ways Vishnu sustains; while Shiva
bedaubs himself with it (dust) as holy ashes."
Ananda Lahari, verse 2 (7)
Drugs
Dr. Swami Shankardevananda Saraswati MB, BS (Syd)
Drugs and medicinal plants have a long history in various cultures, both for their role in treating
illness and as mind-altering (psychotropic) agents. However, at no time in history have drugs
been so pervasive. Alchemy's development into chemistry has made an enormous number of
substances available to the common man. Today we continually eat, drink and breathe chemicals
and drugs, in prepared and synthetic foods, added to meat, vegetables and fruit, in drinking water
and numerous beverages and from smoke and aerosols. In fact, there is no escape from chemical
pollution.
Although we associate the term 'drug' with substances such as heroin, LSD and marijuana, any
chemical which finds its way into our bodies exerts an effect, either in the long or short term, on
our mind and body. The science of ayurveda recognises even food, sunlight and fresh air as
drugs, in that they have healing properties and stimulate the healthy production of the body's
internal secretions, hormones and chemicals.
Apart from those drugs which we are bombarded with daily, there are three main areas in which
drugs are used: the therapeutic setting, ranging from the witchdoctor to the modern; the cultural-
religious use, an ancient science in which drugs are used according to special systems of
preparation and ritual to enhance our awareness of and insight into the sacred, magical and
mystical; and abuse, in which we aim to escape the sufferings of life into a temporary, illusory
respite, the illusion being that in our attempt to escape suffering we misuse drugs and enmesh
ourselves in addiction and even more suffering.
In search of the sacred
In her study of some 4,000 cultures, Ohio State University (USA) anthropologist E. Bourguignon
found that 90 percent of human societies practise some kind of institutional altered state ritual.
Sioux warriors use the solitary vision quest, South American shaman induce hallucinogen-
powered trance, the Senoi of Malaysia cultivate dreams, the !Kung of the Kalahari and Samo of
New Guinea dance to induce an altered state of consciousness.
Modern civilisation has lost the keys of access to altered states of consciousness. Our own
attempts are primitive and pitiful when compared with other cultures or the yogi's meditative
experiences, including as they do mainly alcohol, marijuana, cocaine, cocktail parties, revival
meetings, cricket or football hysteria, rock concerts and discotheques. Man has indeed developed
great fear and anxiety about altered states and we are conditioned to believe that only the waking
state is normal, anything else is to be shunned as abnormal In fact we are shutting a very
important event out of our lives, for these altered states are the way to the experience of the
sacred and profound, and are an essential ingredient for our psychological and social health.
Without them we lock ourselves into a monotone normality, a self-created, shallow and
unfulfilling prison.
It is the anxiety, loneliness, loss of meaning, resulting from the vacuity of our present imprisoned
state, that has prompted many, in parody of the ancient mind-expanding rituals, to dabble and
experiment with dangerous drugs. In our effort to regain the keys to altered states of
consciousness, and ultimately greater psychological health, we may lose ourselves in the
undisciplined, bizarre world of drug addiction and its resultant self-degradation.
The abused drugs
Abused drugs can be classified into four main groups:
1. Depressants: such as barbiturates, methaqualone, glutethimide, chloral hydrate and
tranquillisers act to depress the nervous system, and therefore affect breathing and heart rate as
well as our thoughts and emotions. Tranquillisers are divided into two main groups, major and
minor. Depressants are the most dangerous and most abused of the abused drugs in terms of
addiction and withdrawal. They are also commonly used in suicide attempts.
Abuse of these drugs does not lie solely with the so-called addicts for they are prescribed for
insomnia, anxiety, irritability and tension and therefore are used by a large range of people from
housewives to businessmen.
Barbiturates and minor tranquillisers such as Valium, are the most abused of the depressants and
it has been estimated that in the United States, ten percent of the workforce is addicted to
barbiturates alone. Barbiturates create physical dependency while minor tranquillisers create
psychological dependency. A stressful situation arises, for example, we may discover that our
children have started smoking marijuana, and we immediately reach for a tranquilliser at the first
sign of stress or anxiety, because our stress-handling mechanism is weak. Sleeping pills are
another difficult problem because they tend to suppress dream sleep. When the pills are stopped
we may suffer from disturbed sleep and nightmares which cause us to use pills again. It usually
takes at least three to four nights to regain near-normal sleeping patterns.
2. Stimulants: include amphetamines, cocaine, caffeine and tobacco and work in the opposite
way to depressants, keeping the body going long after it is time to slow down. Stimulants
suppress sleep and appetite and generally interfere with body rhythms. These are also addictive
drugs and are potentially lethal if misused.
3. Hallucinogens: consist of synthetic and natural substances, such as LSD, mushrooms,
mescaline and other chemicals. Marijuana has hallucinogenic effects though it is in a different
category to the above, being concentrated and varied forms of the original leaf. The major
hallucinogens can cause a psychotic break in predisposed individuals. These drugs are not
physically addictive though they can be psychologically so in certain individuals.
4. Narcotics and opiates: includes opium, heroin, morphine, codeine and methadone which
produce both psychological and physical addiction. They are mainly painkillers, cough
suppressants and anti-diarrhoeal drugs and also have an anti-anxiety, euphoric effect for which
they are abused. They are highly addictive, a heroin junkie can have a 'habit' worth $200 per, day,
and overdose is relatively easy.
Apart from these four categories of abused drugs there are many other chemicals with which we
self-medicate ourselves, for headaches, aches and pains, cough and colds, allergies, motion
sickness, obesity, haemorrhoids and sleeplessness. We buy these drugs over the counter
whenever we feel the need and, of course, it is left up to us to use discretion. However, it is a fact
that our level of tolerance in modern 'civilised' society is far less than primitive people devoid of
mechanised luxuries and living in harmony with nature. If we medicate ourselves for mild
problems, just because pills are freely available, then this is a form of abuse. Some people go
further than this and habitually take mild painkillers, such as APC's, the regular use of which
gives us a mild lift and at the same time destroys our kidneys and causes bleeding of the
stomach. They have recently been banned from sale.
Medical abuse
A very important and well documented area of drug abuse lies within the therapeutic, doctor-
patient setting. Modern therapeutics is so primed to deal in either drugs, surgery or X-rays that it
rarely allows other healing systems to become involved in the healing experience. Such
modalities as massage, music, colour, art, exercise, herbs, relaxation and, of course, meditation
and yoga, though they have been recognised as healing agents for millennia, are neglected
because they cannot be easily dissected and replicated synthetically in laboratories.
Drug companies, concentrating their research and production on the major areas of human
suffering, have marketed a vast array of compounds designed to suit every need. It has become
easy for a doctor to prescribe a pill when a patient comes into his surgery, despite risk of serious
side effects, rather than try a chemical free, less hazardous approach which may require more
time and less profit. For example, many doctors prescribe corticosteroids for asthma, even in
young people, despite the fact that we easily develop tolerance to these drugs. They eventually
become not only useless but leave us addicted to them. Even if we cure ourselves from asthma
we still face the problem of steroid addiction. This form of abuse of drugs and the decreased
level of real patient care has also diminished respect for the medical profession and forced many
people to seek alternatives.
One major example of drug abuse is the overuse of antibiotics for minor infections, coughs and
colds, and so on. Salt water is often a more useful disinfectant and many times it is better to do
nothing than interfere with powerful chemicals. Tranquillisers are also over-prescribed, for many
doctors prefer to give a drug rather than listen to people's personal problems.
Actually, we only have ourselves to blame for the present abuse of the patient-doctor situation,
for we allow it to exist. In our eagerness for instant relief from suffering and pain we
misguidedly believe, and this attitude is fostered by advertising and doctors themselves, that a
pill will solve all our problems. We have imbued pills and potions with magical powers, in much
the same way as our primitive ancestors. Of course, many drugs are essential and work well at
the right time and place, but we have become addicted to taking medicines any time we feel
anxious or mildly unwell. This is, of course, a symptom of our present day instant society:
instant coffee, instant communication, instant entertainment.
The endless human sea
When we push pills and chemicals into our body we do not appreciate exactly what we are
doing. The human body is eighty percent water, a sea in which a vast array of substances, mostly
unknown, interact in endless cycles. Everything we eat or put inside ourselves exerts an effect.
Most drugs and medicines have multiple effects, and with our limited awareness we hone in on
or advertise only one of these. This is why we should avoid taking any drug or medicine unless it
is absolutely necessary.
Yogis have long respected the body and mind, its complexity and the need to retain a certain
degree of purity, either through cleansing techniques or avoiding impurities. Yogic discipline
aims at a balanced, disciplined life, pure and simple foods, exercise and asana, pranayama and
meditation, to regulate our internal environment and avoid the physical and mental ill health that
necessitates drugs. A relatively internally clean and relaxed body and mind can move through a
wide range of emotions and states of consciousness and thereby enjoy a full and rewarding life.
When yoga is added to this, the range of possible experiences is extended into realms previously
inaccessible and thought to be impossible. The ultimate end point of yogic discipline is the
generation of new chemicals in the body, called amrit, the nectar of immortality, which is
associated with omniscience, omnipotence and omnipresence, the transcendental experience.
Psychologist Ronald Siegel, of the UCLA Neuro-psychiatric Institute, states that mystical
experiences, cosmic illuminations and metaphysical truths most probably boil down to brain
mechanisms. He has studied various altered states of consciousness and has found that despite
the variety of methods used, the visions we have in altered states of consciousness are
remarkably similar geometrically, with mild cultural variations. He states, the tranquillity,
indescribable bliss and suchlike of mystical experience represent a common internal landscape
rather than an objective reality, the landscape of the brain-mind complex. Drugs, meditation,
hyperventilation, hypoglycemia, crystal gazing, sensory deprivation and daydreaming all give
access to our inner landscape, however, the quality, intensity and duration varies with each
method.
We know that noradrenaline and serotonin control brain excitation, and altered states of
consciousness probably result because of variations in the levels of these chemicals. Other
research has shown that the euphoria, well being and pain free state of the normal as well as the
altered state of consciousness probably results from a brain chemical called endorphin or
enkephalin.
Researchers such as Siegel seek the ideal consciousness-raising drug, absolutely non-toxic,
pharmacologically pure, and capable of inducing predictable visions and experiences; the
'moksha' of Aldous Huxley, a truth and beauty pill. There is a tremendous market for such pills
and millions of people are at present doing their own private research at home because they are
not satisfied with a two week vacation every year. This dissatisfaction arises from homo sapiens'
hunger for access to the internal world and altered states of consciousness and the relaxation,
euphoria, bliss, refreshment and regeneration such states provide.
In trying to regain access to our inner world, we have to choose from a variety of methods. Drugs
interfere with our brain chemistry and we can never be sure whether the results will be good or
bad, for any method of entry inside requires expert guidance. It is said that there were once
masters who knew of certain herbs which could, when used in conjunction with strenuous and
secret preparation, induce samadhi and various powers. This science has been lost today.
Mention of it is made in Patanjali's Yoga Sutras, chapter 4, verse 1.
Yoga is undoubtedly one of the best methods of inner awakening, being relatively safe and well
charted. It also has various inbuilt safeguards. Asana and bandha, for example, compress organs
and endocrine glands, affecting secretion and direction of flow. Pranayama and meditation
directly affect the brain's functioning. Purity, poverty, contemplation are all methods of removing
sensory distractions and increasing mental concentration. All the systems of Patanjali culminate
in the absorbing, life altering experience of samadhi. We have only to choose the methods which
suit us most, and in yoga there are techniques designed to suit all personalities and temperaments
and to take us as far as we want to go.
It is undoubtedly preferable that we have a regular and safe doorway to altered states of
consciousness rather than using chemicals. Anything which enhances our natural energies and
chemical processes and refines them, which can be used by anyone in any circumstances, at
home, work and so on, which leaves us feeling fresh, light, relaxed, prepared to meet the
problems of external existence and which induces insight, wisdom and compassion is to be
preferred over ephemeral, shallow visions and mild ecstasy requiring external agents. There are
too many unknown factors involved in drugs, for example, coffee drunk in the early morning is
thought to have adverse effects on our body rhythms, while drunk in the afternoon, is beneficial.
Perhaps one day drugs will solve all our problems, take us to altered spaces of perception and
insight, free us from pain, allow us to feel any emotion, cure cancer and heart disease. Until that
time, if it ever comes, and if it is really a desirable thing, then we will have to look elsewhere for
an answer to our present dilemma.
The place of drugs
Abuse of drugs will undoubtedly continue, amongst the poor and uneducated, the thrill seekers,
and by the housewife with her daily burden and so on. Drugs will also continue to have a vast
and important place in the treatment of physical and mental disease and in the exploration of
consciousness. For example, Stanislav Grof, Chief of Psychiatric Research at the Maryland
Psychiatric Research Center and Assistant Professor of Psychiatry at Johns Hopkins University,
U.S.A., has been experimenting with LSD, both personally and with terminally ill cancer
patients. Much of this type of work has been inspired by the words of Aldous Huxley, who
himself took LSD before he died and also assisted his first wife to die while in a drug free altered
state of consciousness. Huxley writes, "My own experience with Maria convinced me that the
living can do a great deal to make the passage easier for the dying, to raise the most purely
physiological act of human existence to the level of consciousness and perhaps even of
spirituality."
Ultimately, hallucinogenic drugs can only give us an ephemeral, though intense glimpse of a
separate reality. By radically altering our brain chemistry, they suddenly launch us into new
experiences, but eventually we must come back into our normal waking state; we must come
down. However, the memory of the experience remains and can change our lives for the better if
we do not fall into the trap of looking outside of ourselves- in drugs for example, for our highs
and altered states of consciousness, and the answers to our problems. Drugs must be viewed as a
means not an end in themselves. Eventually we must be able to do without drugs or any external
props, for the answers and experiences which lead to truth and certitude lie within.
Perhaps the role of drugs, especially consciousness expanding drugs, is best summed up by
Albert Hofmann, the chemist turned mystic who discovered LSD-25's effects in 1943 when he
accidentally absorbed a small dose through his skin in the laboratory of the Swiss firm Sandoz
Ltd. When questioned as to the role of LSD in our anxiety-ridden urban decay and the
breakdown of the family unit, he stated that, "We must try to get inside and feel that we are part
of creation, in some way individually part of God - that We are partners in it and thus protected
by it... We should experience the wonder of creation in our lives." To accomplish this state he
advises that we should practise meditation.
Hofmann states the LSD assisted meditation can be useful especially in psychoanalysis, brain
research and the treatment of terminally ill people, or for anyone who is stuck in an unpleasant
world view in order to gain an otherwise unattainable view of reality. For this he prescribes one
or only a few doses of LSD and in a medically supervised environment. He also states, "But of
course it is much better if they just have a spontaneous expanding experience without it."
The prescription for the spontaneous expanding experience is to take yoga or tantra two or three
times per day, in calculated and systematic doses. Meditators and yogis who previously took
drugs feel that the meditation experience is more mature and fulfilling and its aims are
fundamentally superior; the balanced expansion of awareness and skill in action. In the area of
drug abuse, therefore, meditation is the ideal antidote because it is a positive addiction, an
essential ingredient in our everyday life.
By developing meditative consciousness with consequent relaxation of the tensions which
predispose to psychosomatic illness and the inner void which pushes so many to abuse drugs, we
enter a phase of autonomy and control over our own lives, free from dependency of drugs and
able to cultivate our well being up to our death... and beyond.
[top]
 The
in Ancient
RelationTradition ofMan
Rishis
to Modern
Swami Satyananda Saraswati
Sivanandashram, Paris, 19.2.83
If the doors of paradise were open only for the holy people, then I think it would be God's
greatest disappointment. He would have to wait and wait. There would be very few entries into
paradise because man's evolution is incomplete, and he is suffering from infirmity of willpower.
He is not perfect. If the doors of hell were open for every sinner, there would surely be a
population problem there. This is not a joke. This is a very serious matter which has always been
in my mind. I have never believed in sin and I do not think that man is a sinner. We meet
obstacles, we falter and we fall, that is all. Every time we fall, we make a fresh attempt to evolve.
It is very important for everybody to know that spiritual light is for everyone, and it is also
important for everybody to understand that samadhi and spiritual evolution can be had by all.
This is the purpose for which we are born. I cannot see any other reason for my incarnation. I
cannot believe that I have come in this physical body with any other purpose.
Often we become self-complacent and we do not want to improve the quality of our existence. In
fact many times, when we follow a religious path, we become very careless. A Hindu, when he
follows Hindu rituals, becomes complacent. The same thing applies to everybody. We think that
with the acceptance of a religion, the objective is attained. Membership to a religious institution
is not the ultimate purpose of man's life. We have to understand the whole affair in context with
our day-to-day life. Why are we born? Why do we grow up? Why do we marry? Why do we
procreate and so on?
Walking the middle way
In India there was a very ancient tradition which was followed by the saints and sages who lived
with their wives and families, deep in the forests and jungles, practising sadhana and meditation.
This system was known as the tradition of rishis. The tradition of rishis is meant to give a
reorientation to the lifestyle of every householder, because many times householders forget the
purpose of life. It is not wrong to enjoy life, to have desires and to fulfil them. It is not wrong to
display-passions. But when we forget the purpose and the destination of life, then everything that
we are doing has no meaning. It was for this reason that the tradition of rishis was organised
thousands of years ago. The tradition of rishis is the tradition of tantric sannyasa.
Now the concept of sannyasa needs redefinition. For most people, a sannyasin is equated with a
monk or a nun but this is not correct, as this type of sannyasa does not in any way help the
evolution of society. Sannyasa is not, and should not, be considered as an exclusive way of life.
A sannyasin, living in seclusion, hating life, detesting everything, is more or less living the life of
an idiot. There is no dynamism in his personality, no philosophy or system for balancing the
passions. There is no flexibility to adjust to the frivolities of life. How can we say that such a life
is complete?
There are then two extreme ways of life: one is the life of a careless householder; another is the
life of a monk or sannyasin. One is a rightist and the other is a leftist; there is no middle path.
That is why most of the householders today are living a life of guilt and repentance. They are not
proud of their own existence, while the sannyasins have become too proud. On one side you have
the arrogance of the sannyasin, and on the other, the guilt and repentance of the householder.
This is not how one can develop spiritual awareness. Therefore, what man requires is another
concept of sannyasa, not according to the orthodox style, but according to the tantric style.
Tantric concept of sannyasa
In tantra, Shiva and Shakti live together. Shiva represents chitta or consciousness and Shakti
represents prana or energy. In this physical body, you have ida and pingala, chitta and prana. You
cannot survive with only one aspect. There has to be an integration and correlation of two forces
in one body. It is exactly the same in ordinary life, men and women represent these two poles of
energy. The quality of energy which men and women embody is different. They may look alike.
They may belong to one family and their physical structure may be more or less the same, but
the quality of energy is not the same. Whereas ida and pingala function together in the body, in
family life, husband and wife, Shiva and Shakti, live together.
This is the concept of tantric sannyasa. So there is no question about whether a man can live with
a woman and still be a sannyasin. I do not think that by renouncing a man or a woman, you can
become a true sannyasin. Deep in the mind the need is there, and it cannot be rooted out.
Therefore the tantric concept of sannyasa has to be understood by each and every person. Those
who are serious about awakening their higher spirit should relate their station as a householder in
life with this. It is important not only for enlightenment of the individual, but also for an
enlightened world. How are you going to raise the standard of your children unless you have a
high standard yourself? You have lived the life of careless householders throughout, and you
want your children to be careful. It is not possible.
Through your philosophy, you can influence the genes. If you are a careless householder, you
have a certain quality of genes, and you can only produce that type of child. Unless you are a
deep thinker, the idea of sannyasa will not dawn in your mind. The moment the idea of sannyasa
dawns, the genes begin to change, and these genes are responsible for the quality of the child. If
there was a race of tantric sannyasins, the level of consciousness of the entire population would
rise, and that is quite important in my opinion.
In ancient India there were many such sannyasins, who were married and had children. They
were the guides of society and very highly enlightened people. They had great mental and
spiritual powers, and contributed a lot towards making life harmonious. Therefore, it is necessary
for the people of today to think along these lines.
I thought about it quite a few years ago and then I stalled this international yoga movement. In
the beginning, society's orthodox section was very critical. They thought that, by initiating
householders, who 'sin' every night, I was polluting sannyasa. I told them that by giving sannyasa
to householders, I was not polluting sannyasa, but purifying the life of the householder.
The idea of sannyasa dawns only in the mind of a very enlightened person. When you have
become aware that the objective of your life is inner enlightenment, then there is only one way.
You should immediately transform the meaning of your existence. Now, throughout the world,
there are thousands and thousands of householders living the life of a modern rishi, along with
their wives and children. In everyday life they mingle with streams of people, and at the same
time they waft all around them the fragrance of spiritual ideals, to remind themselves and to
remind others also of the true purpose of life.
Being in the world but not of the world
Now the most important thing for a sannyasin who lives in the world is meditation. He will have
to raise his consciousness from a gross level to a higher level. In most cases our consciousness is
very gross. For example, when you enjoy chocolate, the experience is gross. Whenever you get a
pain in the body, the experience is gross. In this way our pleasures and our pains are experienced
through gross centres. Our senses are so extroverted that the mind is not able to experience
things directly without an object.
If you want to enjoy a flower, you must see it first. If you want to enjoy music, you must hear it
first. If you want to enjoy a beautiful fragrance, you must smell it first. If you want to experience
tenderness, you must touch the body. Can you experience these things inside without the
intervention of the senses? Can you hear music with the ears closed? Can you see the glory of
nature: flowers and trees, oceans, rivers and lakes, mountains and plains, sun, moon and stars,
without eyes? Can you experience any pleasure, any pain, any sensation, without the middle
man? You know who the middle man is? The senses: karmendriyas and gyanendriyas, the five
senses of action and the five senses of knowledge. Without them you cannot experience life. This
is an ordinary limitation. But a person who is able to raise his consciousness above the senses
can experience everything directly. Therefore, meditation is the life and breath of the modern
sannyasin.
Meditation or dhyana yoga is a state in which you experience your mind directly and this mind is
so important for everybody. For most, mind is a mystery; it is a demon. Many people have
compared the mind with a monkey, but I don't think the mind is a monkey. The mind is the
reservoir of great power, and we know only a little bit of this mind. When you are angry, when
you are unhappy; when you are sorry, then you become aware of your mind. You think, 'Oh, my
mind is very unhappy today,' or 'My mind is depressed.' But that is not the mind. You have to
realise the totality of mind in the practice of meditation. In order to realise the mind, you will
have to decrease the frequency, the speed of fluctuation, and this is not easy, but it is possible. If
you can completely remove thoughts and ideas, you can see the mind. If you can completely
control the element of unconsciousness, then you can see the mind.
Therefore, to realise the reservoir of the mind, you will have to eliminate three things, and these
must be eliminated step by step. The first thing which you will have to eliminate is thought, or
fluctuation, the second thing is inner visions, and the third thing is sleep or hypnosis. Then inner
awareness is made complete and thorough. As you go on succeeding in meditation, awareness
does not diminish, and when you have completely succeeded in meditation, there is total
awareness, without thought, without vision, and without hypnosis. Therefore the system which
you have to employ for meditation has to be perfect.
Psychedelics, dhyana and brain waves
In the last few years, many boys and girls have taken to using psychedelic drugs. Somehow,
there is a misunderstanding in their minds; they think that to see something inside is meditation.
They read from the Bible and from other books, that a saint saw this, that and the other, and they
think that the experience which is produced with these psychedelic drugs is of the same quality.
In actual fact, such experiences should also be eliminated. A psychedelic experience is the
product of a chemical interaction in the body. It is not caused by eliminating a thought; it is not
caused by changing the frequencies of the mind. Whatever psychedelic drugs one may take, or
whatever experiences he may have there from, these are not at all related with dhyana yoga.
In the olden days, a special herbal drink was used in India. It was not champagne, of course; it
was known as 'soma'. People who took that drink used to feel very 'high' and they would have all
sorts of experiences. They used to see gods and goddesses in heaven and on earth. But the wise
men banned it finally, because they thought that, although it could change the behaviour of the
mind, it could not transform it.
In the practice of dhyana yoga, first of all you have to decrease the frequency of the mind waves,
which are responsible for the brain waves. In order to decrease the frequency of the mind waves,
you have to first withdraw the senses. When the brain is isolated and the senses cannot feed it
with the necessary sensorial impulses, then the frequencies decrease.
Mantra - a cornerstone of tantra
Isolation of the brain and mind can be brought about in many ways. One of the most important
methods is mantra. There are different ways of practising for different types of people. The sound
of the mantra has a deep impact on the behaviour of the brain and mind. The brain waves react to
this sound stimuli. For example, if you practise mantra at a medium speed, the brain waves
adjust themselves accordingly, and if you go on decreasing the speed of the mantra, the brain
waves gradually begin to subside.
Now decreasing the frequencies of the mind is a process which should not be done all at once. It
should take time, because, when the mind undergoes a change in the rate of frequencies, many
corresponding changes take place in the body. There is a change in the body temperature, in the
oxygen consumption, in the galvanic skin resistance, in the quality and quantity of hydrochloric
acid and enzyme secretions. Also, many of the changes take place in the physical body suddenly.
Therefore, in order to give the body time to adapt, you must allow ample time for the process of
decreasing the frequencies of the mind.
If, for example, your mantra is 'Om Namaha Shivaya' you should practise it in a particular
rhythm. You can fix the mantra at the eyebrow centre or at the heart, and then you must fix the
timing. Now this speed of repeating the mantra which you have set should remain the same
throughout. But there will be a little modification from time to time. For example, in the first step
you say, 'Om-Na-ma-ha Sh-iv-aya' and in the second step, after one month, 'O-m Na-ma-ha Sh-
iv-a-ya' (slower). The mantras and the timing may also be set the same throughout, but then the
sound gradually covers many more mantras at one time. Or maybe, after one year, or one and a
half years, you can say 'Ommm-Naaa-maaa-haaa-Shh-ivaa-ayaa' (very slowly).
Now, sound has many frequencies. At one frequency you can hear many sounds and at another
frequency you cannot hear so clearly. At one frequency you can only feel the sound you cannot
hear it, and when a sound is produced at the highest possible frequency, it is called thought.
When a thought is brought down to low frequency, it is called sound. Therefore, in the practice
of mantra, you produce a sound at such a frequency that you can think it in the mind.
According to the science of mantra, a sound has four frequencies. The first frequency is audible,
the second is felt, the third becomes a thought wave, and when the fourth frequency is produced,
the thinker is no more. That is the aim of mantra meditation. In the books on mantra yoga, these
four frequencies have names. The first one is called 'vaikhari', the second is 'madhyama', the
third is 'pashyanti', and the fourth is 'para'. These are the technical names for the four frequencies
of mantra. Not only 'Om Namaha Shivaya', but any mantra, can be adjusted to a particular
rhythm on the mental plane.
The tantric forms of yantra and mandala
Now the practice of mantra will completely remove the intermediary of the senses between you
and the mind. Then you must have something to fix your mind upon. This should be a definite
object or form. You can concentrate your mind on an idea or on a vibration but it is better to use
a fixed form. When you are trying to focus your mind on a particular form, you must see that
nothing else but that particular object is in your mind. If other thoughts or visions come, you
must remove them. If you are concentrating on a blue lotus, you must reject every other
experience except that blue lotus. You should not let your mind drift from your symbol to
something else, to something else and to something else.
Often people experience different things in meditation and they become very happy, 'I saw this, I
saw that.' However, this is not an achievement; it indicates that the mind has drifted; it has gone
out of alignment. During meditation it is very difficult to stick to one form, I know, but if you
can make your attention constant, your mind steady, without any waves, then the awareness will
remain consistently on the blue lotus, the blue lotus, and the blue lotus.
From tantric sannyasa to total awareness
Awareness is like the flow of electrons or the flow of water; it breaks every now and then. So
there is the awareness of blue lotus and then a break of awareness, awareness of blue lotus and
the break again. In yoga these breaks of consciousness are known as 'vikshepa' or 'vikalpa'. They
should be avoided. When you are concentrating on a form and your consciousness becomes
constant and consistent without a break, that is called dhyana. When the awareness of the form is
beginning-less, endless, and does not break at any point, then it is called dhyana. Dhyana,
therefore, means constant, total awareness.
In Sanskrit 'rishi' means a 'seer', one who can see. A rishi is not a holy man, a clergyman, a priest
or a monk. How is he a seer? He can see without eyes; he can hear without ears; he can walk
without feet. Such a person is called seer or rishi. Therefore, a tantric sannyasin should practise
meditation and aspire to become a rishi.
The spiritual metamorphosis of sex
Now, regarding tantric sannyasa, there is one more question which must be clarified: 'How to
adjust your sexual behaviour?' Many people have answered this question according to their own
idea and image. Is the sexual relationship with your wife or husband spiritual or anti-spiritual?
According to the tantric heritage, it is spiritual. This means that you can progress spiritually
while you improve upon your sexual interaction with your partner. In tantra it is said that there
are three purposes for sexual interaction, and these have been clearly stated .The first is progeny,
the second is pleasure and the third is spiritual transformation.
A sensualist interacts for pleasure, and an ordinary man for progeny, but a tantric sannyasin
interacts for the purpose of samadhi. This is because the sexual act is intrinsically connected with
the awakening of the evolutionary power in man and has very much to do with the awakening of
the higher centres responsible for the deeper and more profound experiences. This is an
important science and you have to know more about it so that you can apply it in your daily life.
There are certain yoga postures and hatha yoga kriyas through which you can redirect your
energy, and if you can handle that experience through the help of a proper teacher, then your life
as a householder, the interaction with your partner, will become a spiritual ritual. I am not a
promoter of sexual sciences, but I do not want to close my eyes to the reality, and I do not want
you to close your eyes. There is a reality to which you are exposed. If that reality is going to send
you to hell, then that will be a great tragedy.
Sexual and spiritual communication are not different. Sexual life is not anti-spiritual. If properly
conducted by the wise and disciplined, it can be a spiritual springboard to higher realms. You can
transcend sex by living into it, by living through it.
Nature has created a system in man's life, and you must respect it, you must accept it. But that
does not prohibit you from becoming a sannyasin with respect for yourself, with faith in what
you are doing for your spiritual progress, and with hopes eternal. If both you and your partner sit
together in meditation, you can create an energy which will help each other to evolve. Imagine
what kind of children you will have. I am proud that my parents were able to live like that. After
completing your obligations, having profound spiritual experiences, then you can enter into full
sannyasa.
India is the land of the rishis. For thousands of years we have evolved through this heritage. But
every nation makes mistakes, and when this rishi heritage became weak, our people became
weak also. Now we are not trying to increase the number of sannyasins, but we are trying to
improve the quality of mankind.
[top]

Introduction to Kriya Yoga

Swami Satyananda Saraswati
Harlow, England. 12.2.83
In the science of yoga there are various systems: karma yoga, bhakti yoga, raja yoga, gyana
yoga. Apart from these four yogas, there is laya yoga, mantra yoga, and a very important form of
yoga called kriya yoga. If you make a careful study of these yogas, you will find that each and
every path is intended to effect a reorientation or perfection in some part of your being.
Karma yoga helps you to unburden the load of karma which you carry all the time in your mind,
so that, with a lighter mind, you can have inner experiences. Bhakti yoga helps you to adjust the
surplus emotions on account of which you do not enjoy life, but suffer throughout. When the
emotions are properly adjusted, there is automatic concentration of mind and dissipations come
to an end. Raja yoga teaches you how to control the mind, how to control the mental force, and
bring it to one central point.
Like this, there are various forms of yoga which train the different aspects of your existence.
These yoga paths should be practised side by side, because you are a human being, a blending or
a combination of body, emotion, psyche and intellect- head, heart and hand, let us say. If you
follow a lopsided path, practising only gyana yoga or hatha yoga or bhakti yoga, and no other
yoga, professing that this yoga is supreme, then you are making a great mistake insofar as
evolution is concerned. You may become an authority on that particular system of yoga, but as
far as the development or progress of your inner self is concerned, it will be lopsided. In order to
avoid unbalanced development, it is very necessary to make a synthesis, a happy blending, of
yoga practices. Man is dynamic by nature (rajasic), He is also emotional, psychic and rational.
Some people are predominantly rational, others are predominantly psychic, emotional or
dynamic. According to the prominence of your qualities, one type of yoga should be selected as
the main yoga. This means that you may be a raja yogi, a bhakti yogi, or a karma yogi, but that
side by side with this yoga you are practising other forms of yoga also.
However, when all the yoga paths are practised and you come to a point where you find that,
although concentration has been achieved, inner peace has been experienced, and you are able to
maintain total quietness of body, mind and spirit for a prolonged period, but still something is
lacking, then there is definitely an important path for you called kriya yoga.
Expansion of mind and liberation of energy
Peace of mind, tranquillity, proper understanding, relaxation, etc., represent the positive
accomplishments of man's spiritual life, but they are not an end in themselves. The important aim
for which you practise yoga, and for which people have been practising yoga for thousands of
years, is a change in the quality of experience, in the quality of mind and in the quality of
perception. This is the ultimate purpose of the practices of yoga.
All yogas definitely lead you progressively from one point to another. They bring about a great
change in the order of your life. They help you to discipline your senses and your mind, and help
to create a balance in the hormonal, endocrinal and emotional structure of your personality, but
there is something which remains to be achieved. That is known as expansion of mind and
liberation of energy. These are the twofold objectives which the yoga you are practising must
ultimately fulfil. If you fail to fulfil these twofold objectives, then what you are practising is
something other than yoga, or else it is a very preliminary aspect of yoga. So remember the
expression, 'expansion of mind and liberation of energy'.
The quality of mind which you have is responsible for the quality of experience. You see a
flower as a flower, a candle as a candle, an animal as an animal, but this experience is dependent
on the mind and not on the nature of the object. This is the conclusion arrived at by modern
science. Your experience of an object, whatever the object may be, is perceptible through the
senses and designated by the mind. That quality of mind must change so that the quality of
experience can also change.
If you read the stories of saints and sages, you will find that their values, their approach to
problems, their deductions and conclusions, their ideas and predictions, were entirely different.
Why, because they were mad? No, because their minds had crossed over the border of the senses,
and when you go beyond that barrier, it is called expansion of mind.
Ordinarily your eyes see a banana or an orange and this knowledge is transferred to the mind.
The mind then recognises that object as an orange or a banana. That is the border and that is the
limit. Mind has to depend on the knowledge which is received through the senses. If you
completely eliminate the senses as the middleman and as the medium of information, and let
your mind function directly, then you will find that the quality of your experience is not the same
as it was previously. This expansion of mind is the objective of yoga.
Now, when we speak about expansion of mind and liberation of energy, it is necessary to explain
a little bit about tantra, because this is a science which is not understood by modern man. Tantra
is a science which has evolved with the advent of man, and if you ask me how old it is, I would
say it; is as old as man himself. Even then man had psychic abilities and with the dawning of
awareness, he began to take notice of them. Of course, proper explanations were not given and
wrong interpretations were presented even in those days. Often a person who was a clairvoyant,
a telepath or a spiritual healer, was said to be possessed by a spirit. Later they found that these
faculties were not the result of a spirit, of madness or of a drug. They were the consequence of an
expanded state of mind which certain individuals had spontaneously developed as a result of
their evolution.
With expansion of mind comes liberation of energy. When your mind is expanding by practices
or by itself, then a certain type of energy is released. In yoga and tantra that energy is called
kundalini shakti. Shakti and kundalini are the two terms used to denote this force which has to be
liberated as you liberate butter from milk. Here I amusing me word liberation, but not in the
religious sense. You know how butter is released from milk by a certain process. In the same
way, the force or energy can be liberated from matter, because matter contains energy, or matter
is a state of energy, and by a certain process you can extract that force. Beyond the body are the
senses. Beyond the senses is the mind. Beyond the mind is the intellect. Beyond the intellect is
the psyche. Beyond the psyche is the self, and beyond the self is the universe or the cosmos. This
is how you have to extract the force from within this body and this person, and that shakti is
known as kundalini.
Something about this force is known by most yoga teachers and practitioners, because nowadays
people are talking about it and a lot of books have been written in India, America and
everywhere concerning it. If you have not studied this subject, as an aspirant of yoga, I request
you to do so, because kundalini is not a myth or a metaphorical poem. It is a force which is lying
dormant underneath man's animal instinct. This force is supposed to be the evolutionary energy
in man, but how do we tackle it?
Kriya yoga and kundalini
In tantra there are many methods which awaken kundalini, and out of them all, the practice of
kriya yoga is considered to be most powerful. In India the science of kriya yoga was not known
for many years, because it was never published. It was handed down traditionally from guru to
disciple. Disciples, both householder and monastic, practised this kriya yoga and they found that
through this practice, awakening of kundalini became a real and living experience.
You know that in this physical body you have six main chakras, or junctures of energy situated
within the framework of the spine. The first centre is at the root of the tailbone. (I am talking
about the physiology.) The sixth centre is at the top, at the terminating point of the spine. In
between these two, there are lour other centres, one in the sacral region, another in the solar
plexus, another in the cardiac plexus and another in the cervical plexus.
These six centres are linked by three pathways of energy, which emanate from the first centre
below the tail bone. They are known as pingala - the pathway for prana; ida- the pathway for
mind and consciousness, and sushumna - the pathway for higher consciousness, that is, the Self.
The purpose of kriya yoga is therefore to create awakening in these chakras, to purify these
pathways, and finally, to awaken the kundalini shakti, the evolutionary force in man.
There are many kriyas, many practices, but out of all these, a combination of seventeen is
considered to be most powerful and effective. These seventeen practices are divided into two
groups. One group is to be done with the eyes open and the other with the eyes closed. You may
have come across a reference to this theme in the New Testament of the Bible, which speaks of a
ladder from earth to heaven, divided into seven rungs. And in the practice of kriya yoga you
climb half these steps with the eyes open and the other half with the eyes closed.
What does this mean? It means that out of these seventeen practices, you should do nine with the
eyes open. Do not close your eyes during the first nine practices; that is the central instruction of
kriya yoga. When I taught kriya yoga I found that people have a general tendency to close their
eyes because it feels more relaxed, but again and again we keep reminding them, 'No, do not
close your eyes.' You may blink, you may rest your eyes, but every practice up to the tenth has to
be done with eyes open. That is point number one and it is very important.
Point number two: if you feel uncomfortable and you want to change your posture during the
practice of kriya yoga, you can change it. You do not need to maintain the same posture, if it is
uncomfortable. Point number three: you do not waste time in trying to control the mind during
these practices. This is considered to be the most important point in kriya yoga and in tantra.
A friendly mind is your best ally
Through and through the tantric practices, (not only in kriya yoga), the first instruction the guru
gives you is, 'Do not quarrel with your mind. Do not try to control your mind.' What is this
control? Whenever you sit for meditation, what do you do? You quarrel with your mind, with
yourself. This seems to be a very revolutionary idea for those who believe in the conventional
system of meditation. Those who follow a traditional system of practices say, 'Everybody is
telling us to control the mind.' But if you think about this, you will realise that you are definitely
making some sort of mental error.
In the Bhagavad Gita, there is a statement made by Krishna to his disciple Arjuna, "O Arjuna,
whenever your mind becomes restless and unsteady, then and there you must control this
tendency and bring the mind under your subjugation." Of course, this seems to contradict our
previous statement, but here you must remember that, according to Mahabharata and Bhagavad
Gita, the calibre of Arjuna was very high. So, what Krishna said to Arjuna was right insofar as
Arjuna is concerned. If any one of us is like Arjuna, then let him also control the mind whenever
it becomes restless or unsteady.
In Gita itself it is said that all people involved in yoga are not yogis. Some of them aspire to walk
on the path, they are called aspirants. Some are already walking on the path, they are called
sadhakas or practitioners, and some have achieved the goal, the end of the path, they are called
yogis. These are the three categories of people in yoga.
Now, this technique of instant control as soon as the mind goes out of gear, applies to the second
category of sadhakas who are already steadfast in the practices of yoga and who have overcome
the effects of passion. For one who has over come the effects of anxiety, depression, elation,
whose moods do not fluctuate from east to west like ft pendulum, this theory of mind control is
applicable. But for one whole mind is constantly oscillating, who is smashed from side to side by
his own passions and ignorance, the most important tiling is not to have any animosity towards
his own personality. Otherwise, he will land in a mental hospital.
In every aspect of life, in every religious belief or philosophy, then; is a conflict between
opposing forces, and both are a part of yourself. Wherever you go, people are always in conflict,
in family life and in spiritual life there are conflicts, because this is a quality of the mind. A tussle
between the ego and the superego is going on all the time. In kriya yoga you do not create this
atmosphere of fighting between the ego and superego. Why create conflict at all? Even if these
conflicts have some truth in them, even if they are necessary, drop them!
So in kriya yoga the third important instruction is : do not control the mind, just go on with your
practice. If it is a practice of breathing, do it. If it is contraction of the perineum, do it. If it is
contracting your abdomen, just do that, and if your mind is running riot, let it go, because sooner
or later the mind can be controlled by the changes that take place in the body through the
practices of kriya yoga.
The main contention of kriya yoga
All the fluctuations which take place in your mind are not necessarily caused by psychological
factors. Your mind may be jumping because your hormones are imbalanced. You may be
emotional today because this is your cycle. Or you may be depressed due to a little deficiency in
the chemical proportion of the endocrine secretions. Why take it so seriously? Why not consider
your mental behaviour as an effect of a physiological imbalance? That is exactly what we seem
to ignore, and what kriya yoga deals with.
The first practice in kriya yoga is called vipareeta karani mudra. Vipareeta means reverse, karani
means action. Your car has a reverse gear hasn't it? What happens when you drive in reverse
gear? The car goes back to the same point from which it has come. If you drive your car out of
the garage and then you put it in reverse gear, it will go back into the garage, not forward to burn
up its petrol on the road.
In Hatha Yoga Pradipika and in the tantric texts, there is a wonderful statement regarding this
reverse action: "From the moon the nectar emanates. When the sun consumes the nectar, the yogi
becomes old. His body decays and he dies. Therefore, by constant practice, the yogi should try to
reverse the process. The nectar which is flowing towards the sun should be reversed and sent
back to the higher centres." What will happen then? In Hatha Yoga Pradipika it says further:
"When you are able to reverse the flow of amrita or nectar, it will not be consumed by the sun. It
will be assimilated by your pure body."
When your body has been purified by hatha yoga, pranayama and a pure diet, this nectar is
assimilated by the body, and as a result, you experience a high mental state. When the nectar
returns to its source in the higher centres of the brain, and is not consumed by the sun, you begin
to feel a sort of quietness. What is this quietness? It is a result of the assimilation of the particular
secretion which this physical body produces. In yoga and in tantra, this particular secretion is
known as 'amrita'. The word amrita comes from the Sanskrit root 'amar', meaning 'deathless'.
That is the literal meaning, but amrita is translated as nectar or ambrosia which gives
immortality. The point from which this nectar emanates is bindu. Bindu means 'drop' and its
location is at the junction point of the inferior and the superior brain. It is exactly at that point
where the Aryans and Hindus used to keep a lull of hair. They no longer do so because they
consider it unnecessary.
It is from bindu, this cranial passage, that the drop comes. The cranial passage is like a very
small piece of grass and it has a depression. Within that depression there is a tiny amount of
fluid. It is so small I do not think it would even contain one drop. It is that particular drop of fluid
which is known as amrita in yoga. Therefore, in tantra, the name of this centre is 'bindu visarga'.
Bindu means 'drop' and visarga means 'falling'. So bindu visarga is the centre from which the
drop of nectar falls.
Now, the effects of this nectar on the body, if it is not wasted, are two. One effect is that you
become virile and produce children. I am a product of that and so are you. Other effects can be
experienced also if you can stop the drop from falling and being consumed by the solar plexus.
This is achieved through the practice of vipareeta karani mudra. The solar plexus which is in the
navel, is the centre of the sun, of heat. In yoga it is the meeting point of two important forces in
the body- prana and apana, the up-going force and the down-going force. If these two forces can
be reversed, they are brought together, and the coalition takes place in the navel centre. Then the,
effects of this nectar are felt by the higher consciousness, or by the subtle body or the astral body.
As a result, you become calm and quiet, even if your mind was distracted, confused, wandering
and vacillating a few moments before. Then everything stops and you feel total brightness. The
eyes are open; you can hear sounds and see everything around you, but the mind does not move.
It appears as if time, space and object have ceased, as if the whole universe has ceased to
function. You feel a total full stop.
The main hypothesis or contention here is that you can influence the structure of the body, you
can create a change in the energy forces, by altering the physical secretions. By altering the
chemical proportions and the energy proportions in the body, you can create an effect on the
mind which you may call shanti, dharana, dhyana or samadhi. This means that, even though your
mind is totally undisciplined and you cannot handle it for a second, if you are able to create the
correct proportion of secretions in the different areas of the body and mind, then the higher state
can be achieved. Therefore the practices of kriya yoga do not require closed eyes and a steady
posture. I am not criticising raja yoga because I teach that also, but I am talking about kriya
yoga, and this is the main contention of kriya yoga.
Awakening of the chakras
Another important point regarding kriya yoga is the psychic centres or chakras in the body. There
are six centres- mooladhara, swadhisthana, manipura, anahata, vishuddhi, and ajna chakra,
situated at certain points. Why do you not awaken and energise them? Why do you waste your
time quarrelling and fighting with the mind all day long, wrestling with yourself constantly,
twisting your own neck? This is suicide! Awaken your chakras instead.
How do you awaken the chakras? Kriya yoga says that by moola bandha you awaken
mooladhara chakra, by vajroli mudra you awaken swadhisthana chakra, and by uddiyana bandha
you awaken manipura chakra. By jalandhara bandha you awaken vishuddhi chakra and by
shambhavi mudra you awaken ajna chakra. Why not try these practices? Once the chakras are
awakened, experiences will begin to flow.
Expansion of the mind takes place within, the moment you start practising your mantra. If you do
not have a mantra, use Om. Om is not copyright material, it is tree. Just practise Om in
mooladhara chakra for one month, in swadhisthana chakra for one month in manipura, chakra for
two months, in anahata chakra for one month. With practice you will strike at the right point. It
may not happen immediately or even in ten, twenty or thirty days, but suddenly you will begin to
feel it. After you have practised awakening the chakras through mantra or by concentration, there
are many techniques in kriya yoga which you can practise.
These chakras are definitely the basis for the beginning of the expanded state of awareness, but
for the most part they are beyond your reach. You cannot even bore a nail into them because you
do not know exactly where they are. Each chakra has a contact centre. Swadhisthana has a
contact centre at the root of the urinary organ or the clitoris. Manipura has a contact centre at the
navel, anahata at the sternum, vishuddhi at the throat and ajna at bhrumadhya, the mid-eyebrow
centre. Mooladhara and bindu have no contact point.
Now suppose you find yourself incapable of concentrating on manipura chakra or anahata
chakra, you can utilise the contact centres. The contact points are switches and if you want to
switch on this light, the contact point can be used. You should remember this.
Now we have some understanding about the chakras and contact points, but the problem
remains, where is kundalini? Kundalini could have left its garage hours ago. Although the native
town of kundalini is mooladhara chakra, we cannot be sure that it is still there, because
incarnation after incarnation, the yoga minded people, the diligent aspirants, the disciples of
gurus and the followers of faiths, have practised some sort of yoga in the form of religion or
mysticism. By their practice in different lives and incarnations, they must have already
undergone that event called awakening of kundalini. That is why I always tell people that,
although the abode of kundalini is mooladhara chakra, she may not be there, but you will find
her somewhere while practising kriya yoga. Maybe you will find her moving through
swadhisthana, manipura or anahata, and then you can say, 'There she is!'
It is true that man is a spiritually developed being and the function of man during this lifetime is
to go beyond and awaken that higher potential. That should be the prime purpose of everyone
who wants to practise kriya yoga. So do not be afraid of awakening your kundalini. Man has led
himself through thousands of adventures; he has spanned the oceans, climbed Everest, gone to
the moon He has taken many risks. What is one more for a prize above all these?

Tantra (Agama)
From the teachings of Swami Sivananda Saraswati
Sanskrit literature can be classified under six orthodox headings and four secular headings. They
are: (i) Shruti, (ii) Smriti, (iii) Itihasa, (iv) Purana, (v) Agama and (vi) Darshana; and (i)
Subhashita, (ii) Kavya, (iii) Nataka and (iv) Alankara.
The Agamas are theological treatises and practical manuals of divine worship. They include
tantras, mantras and yantras. These treatises explain the external worship of God. All seventy-
seven Agamas contain teachings on (i) jnana or knowledge, (ii) yoga or concentration, (iii) kriya
or action, and (iv) charya or doing. They also give elaborate details about the ontology,
cosmology, liberation, devotion, meditation, philosophy of mantras, mystic diagrams, charms
and spells, temple-building, image-making, domestic observances, social rules and public
festivals.
The Agamas are divided into three sections: Vaishnava, Shaiva and Shakta. The Vaishnava
Agamas glorify God as Vishnu. The Shaiva Agamas glorify God as Shiva and have given rise to
an important school of philosophy known as Shaiva Siddhanta. The Shakta Agamas or Tantras
glorify God as the Mother of the world under one of the many names of Devi. The Agamas do
not derive their authority from the Vedas, but they are all vedic in spirit and character. That is the
reason why they are regarded as authoritative.
The Tantra Agamas dwell on the shakti or energy aspect of God and prescribe numerous courses
of ritualistic worship of the Divine Mother in various forms. They are very like the Puranas in
some respects. The texts are usually in the form of dialogues between Shiva and Parvati. In
some, Shiva answers the questions put by Parvati and in others Parvati answers Shiva’s
questions. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra Yamala, Brahma
Yamala, Vishnu Yamala and Todala Tantra are the important works. The Agamas teach esoteric
practices, while others bestow knowledge and freedom. Among the existing books the
Mahanirvana Tantra is the most famous.
Scientists now say that everything is energy only and that energy is the physical ultimate of all
forms of matter. The followers of the Shakta school of philosophy have said the same thing long
ago. They further say that this energy is only the limited manifestation of the infinite supreme
power or Maha Shakti. The Devi is not only the principle of creation, the principle of
auspiciousness, but also the principle of divine knowledge. Maha Devi or Maheshwari or
Parashakti is the supreme shakti or power of the supreme being.
In the Shakta doctrine Shiva is the supreme unchanging eternal consciousness and Shakti is his
kinetic power. The universe is a manifestation of Devi’s divine glory. She is the supreme power
by which the world is upheld. Shiva is omnipresent, impersonal, inactive. He is pure
consciousness. Shakti is dynamic. Shiva and Shakti are one. Shakti tattwa and Shiva tattwa are
inseparable. Shiva is always with Shakti.

Tantra yoga
Tantra yoga has been one of the potent powers for spiritual regeneration. When practised by
unenlightened and unqualified persons, it has led to certain abuse. One example of a travesty of
the original practices is the theory of the five makaras: madya or wine, mamsa or flesh, matsya
or fish, mudra or symbolical acts, and maithuna or coition. Their esoteric meaning is: “Kill
egoism, control flesh, drink the wine of God-intoxication, and have union with Lord Shiva.”
Tantra expands (tanoti) in great detail on the knowledge concerning tattwa (truth or Brahman)
and mantra (mystic syllables). It saves (trayate). Hence it is called tantra, expansion and
liberation.
The Tantras are not books of sorcery, witchcraft, magic spells and mysterious formulae. They are
wonderful scriptures. Everyone without the distinctions of caste, creed, or colour may draw
inspiration from them and attain spiritual strength, wisdom and eternal bliss. Mahanirvana and
Kularnava Tantras are the important books in Tantra Shastra. Yoga Kundalini Upanishad from
Krishna Yajurveda, Jabala Darshana, Trisikha Brahmana and Varaha Upanishad are useful for
obtaining knowledge of kundalini shakti and the methods to awaken it and take it to sahasrara
chakra at the crown of the head.
Tantra is in some aspects a secret doctrine. You cannot learn it by studying books. You will have
to obtain the knowledge and practice from the practical tantrics, tantric acharyas and gurus who
hold the key to it. A tantric student must be endowed with purity, faith, devotion, dedication to
guru, dispassion, humility, courage, cosmic love, truthfulness, non-covetousness and
contentment.
Shakti Tantra proclaims that paramatma, the supreme soul, and jivatma, the individual soul, are
one. Shaktas accept the Vedas as the basic scriptures. They recognize the Shakta Tantras as texts
expounding the means to attain the goal set forth in the Vedas.
Tantra yoga lays special emphasis on the development of the powers latent in the six chakras,
from mooladhara to ajna. Kundalini yoga actually belongs to tantric sadhana which gives a
detailed description of this serpent power and the chakras. The entire tantric sadhana aims at
awakening kundalini and making her unite with Shiva in sahasrara chakra. Methods adopted to
achieve this end in tantric sadhana are japa of the Mother’s name, prayer, and various rituals.

Tantra sadhana
Bhuta shuddhi is an important tantric rite. It means purification of the five tattwas or elements of
the body. The aspirant dissolves the sinful body and makes a new divine body. He infuses into
the body the life of the Devi. Nyasa is a very important and powerful tantric rite. It is placing the
tips of the fingers of the right hand on various parts of the body, accompanied by mantra. In
Kavacha the one Brahman is invoked by different names in order to protect different parts of the
body. Mudras are ritual manual gestures. Mudras please the devatas. There are one hundred and
eight mudras.
Yantra takes the place of the image. It is an object of worship. Yantras are peculiar to each
devata. They are various designs according to the object of worship. Yantra is the body of the
devata. The sadhaka first meditates upon the devata or deity and then arouses the devata in
himself. He then communicates the divine presence thus aroused to the yantra. When the devata
has been invoked into the yantra by the appropriate mantra, the vital airs or prana of the devata
are infused therein by the prana pratishtha ceremony. The devata is thereby installed in the
yantra. The materials used or acts done in external worship are called upachara and number
sixteen.
Every mantra has four important places in the human constitution – para, pashyanti, madhyama
and vaikhari. Of these, para is the mantra in its extra superfine sound origin in mooladhara. The
form of this sound is discernible only to liberated beings. Pashyanti is that form of the sound
perceived by yogis only in the area around the navel. When the same mantric sound is heard in
the heart, it is called madhyama. The fourth or final stage of the mantric sound becomes audible
as it enters the neck and comes out of the throat and lips. Then it is called vaikhari. It is now in
its gross form and can be heard by others, besides the producer of the sound.

Guru and diksha

Tantra yoga must be learnt from a guru who will recognize the class to which the aspirant
belongs and prescribe suitable sadhana. The guru is none other than the Divine Mother herself,
descended into the world in order to elevate the aspirant. As one lamp is lit at the flame of
another, so the divine shakti consisting of mantra is communicated from guru to disciple.
Initiation removes the veil of mystery and enables the disciple to grasp the hidden truth behind
the scriptures, which are generally veiled in mystic language. They cannot be understood by self-
study, which will only lead to greater ignorance. Only the guru will give you by diksha the right
perspective with which to study the scriptures and practise yoga.
The qualifications of the disciple are purity, faith, devotion, dispassion, truthfulness and control
of the senses. He should be intelligent and a believer in the Vedas. He must abstain from injury to
all beings. He must be vigilant, diligent, patient and persevering. He must be ever doing good to
all. All sadhana should be done under the personal direction of a guru of spiritual teacher.
Tantra is the saving wisdom. It is the marvellous boat which takes man safely to the other shore
of fearlessness, immortality, freedom and perfection, when practised with understanding under
the personal guidance of a well-established tantric guru.
 Become an Instrument
The karma yogi must give up all idea of agency. He must treat the body as an instrument given to
him for the fulfilment of a divine purpose and attribute all activities to the divine actor within.
On account of egoism, one thinks that one does everything, and therefore remains bound. Work
in the awareness of being pulled by the cosmic will. You will have more strength, less vanity.
Work will not bind you. It is through the light provided by the self-effulgent Lord within that you
are able to work. Therefore, act as a trustee, not as a proprietor. Then you will not be bound, as
there will be no ‘mine-ness’. When you feel you get all your power from a higher source, the
doership ego will go.
A gradual process
Remember the Supreme Self is the inner prompter who impels you to action. Feel this every
moment of your life. Hammer the mind with this bhava. Do service of others with the feeling
that divinity dwells in all and receives your service as worship. People are impatient, they expect
to get siddhis or psychic powers after doing a little service. But the real karma yogi, who serves
people with humility and who sees the divine presence in every face, is honoured and respected
by all. Karma yoga becomes easy for him and purification of the heart is quickly achieved.
By means of constant practice of this nature one will slowly get mental non-attachment towards
work. In this manner all actions can be spiritualized. All actions will become worship of the
Lord. As the right mental attitude develops, you will realize the godhead in whatever situation
you may be placed in life.
In the neophytes in the path of karma yoga, the idea of being a separate worker, the idea of
agency, may be strong. You feel that you are doing all the work. You may even think, “My
preceptor is treating me like a servant. He is using me for petty jobs.” However, in course of
time, when the heart becomes purer and purer, you will actually feel that some higher power is
working through you. You will feel that your body and mind are only instruments in his hands.
Every work will then become yogic activity.
Remember and work
Ora et labora. Pray and work. This is the formula of a karma yogi for God-realization. Lord
Krishna says in the Bhagavad Gita (8:7):
Tasmat sarveshu kaleshu mam anusmara yudhya cha.
Therefore at all times think of Me and fight.
Give the mind to God and the hand to work. The typist works at the machine and talks with his
friends. The player on the harmonium plays on the instrument and talks and jokes with his
friends. The lady knits and talks with her comrades. The mind of the girl who has a water pot on
her head is on the water pot, though she is talking and joking with her companions while she is
walking on the road. A nurse while she is nursing the baby of another lady has her mind riveted
on her own baby. A cowherd while he is looking after the cows of other people has his mind
fixed on his own cow. Even so, have your mind fixed at the lotus feet of the Lord, while you are
doing your household duties and office work.
Keep the reason rooted in the Self. Have a poised mind amidst the changes of the world. Let your
hands be ever engaged in the service of the Lord in all. Let your mind be ever thinking of His
glories. Let your intellect discriminate correctly. And let your soul be ever in union with the
Lord. This is yoga. The karma yogi must achieve this state of balance and equipoise, and self-
realization will come quickly.
Make an offering
In the Bhagavad Gita, Sri Krishna tells Arjuna (9:27),
Yatkaroshi yadashnaasi yajjuhoshi dadaasi yat;
Yattapasyasi kaunteya tatkurushva madarpanam.
“Whatever you do, whatever you eat, whatever you sacrifice, whatever you give, whatever you
do of austerity, do you that as an offering unto Me.”
Mere philanthropic work out of sympathy without devotion and knowledge is nothing more than
social scavenging. It is not yoga or worship. It is on a lower plane. It cannot elevate an aspirant
much. The progress is dull and slow, if you can call it progress. Remember, it is the mental
attitude or bhava that does immense good. When you serve, remember that you work for God.
Do every act as Ishwar arpana, an offering to God. You will soon grow spiritually. You will soon
be transmuted into divinity.
In the light of karma yoga, all actions are sacred. The aspirant who always takes delight in doing
work which is considered by worldly people as ‘menial services’, and who always does such acts
willingly, he and only he will become a dynamic yogi. Only he is completely free from conceit
and egoism. Only he will have no downfall. The canker of pride cannot touch him.
Always scrutinize your motives. A doctor who works in the hospital should think that all patients
are manifestations of God. He should think that the body is the moving temple of God and that
the hospital is a big temple or Vrindavan or Ayodhya. He should think: “I am doing all my
actions to please the Lord and not to please my superiors.” He should never dream even: “I have
done such meritorious acts.” He should think that God is the inner ruler, antaryamin, that He
alone manipulates all his organs from behind, and that He is the wire-puller of the body. He
should think that he works to carry out the divine will in the grand plan of things. He should
consecrate all his actions, whether good or bad, at His feet. This is jnanagni, the fire of wisdom
or the fire of devotion that destroys the fruit of action, brings about chitta shuddhi, knowledge of
the Self and final emancipation.
One with the One
When all actions are performed for the sake of a higher will, for the fulfilment of a purpose,
without desire for fruit, the karma yogi gets illumination. He shakes off the bondage of birth. He
attains knowledge of Brahman and, through Brahma jnana, liberation or moksha.
A karma yogi who does all work in the form of worship of God in the beginning, who surrenders
his body, mind, soul and all his actions as flowers or offerings at the lotus feet of the Lord, who
is ever absorbed in the Lord by constant thought, loses himself in God-consciousness by total
self-surrender. He gets absorbed in God. His will becomes one with the cosmic will. That is his
last and advanced stage. He realizes that whatever is going on in the world is but the lila, play, of
the Lord or divine sporting. He feels that he is one with the Lord and that he is a partner in His
lila. He lives for Him only. He lives in Him only. His thoughts and actions are now of God
Himself.
When you meet a real, sincere karma yogi who has been plodding on the path for several years,
you can at once feel his purity, his selflessness, his inner joy, his inner peace, his inner strength,
his inner spiritual growth. You can feel his nearness to God. You can see occasional flashes or
glimpses of divine light during sattwic moments. He has a pleasant feeling of having justified the
divine command in the grand scheme of things.
Therefore, allow the divine energy to work unhampered through you. Become an instrument in
the hands of the Lord. The moment your egoism enters, there will be an immediate impediment
to the free flow of the divine energy. Make your senses perfect instruments for His lila. Keep the
body-flute hollow by emptying yourself of your egoism. Then the flute-bearer of Vrindavan will
play freely through your body-flute. He will work through your instruments. Then you will feel
the lightness of the work. You will feel that God works through you. You will be freed of all your
responsibilities. You will be as free as a bird. Of course, your egoism may try to re-enter. You
will have to be ever careful and on the alert. By gradual practice you will become an expert in
karma yoga. All your actions will be perfect and selfless. All actions will culminate in jnana.

May I Answer That?

There is so much suffering in the world. What should we do to help?
You cannot completely remove all the suffering from this world. Just as in gout and rheumatism
the pain and swelling shifts from one joint to another joint, so also if suffering is eradicated in
one place, another manifests in another place. The world is very crooked. It is like the tail of a
dog. So many avataras, yogis, acharyas, saints and prophets came into the world and preached.
Still it is crooked; still it is in the same state.
Therefore, do not bother yourself much in reforming the crooked world. This can never be done.
Reform yourself first. Then the whole world can be reformed. How can you help the world when
you are yourself weak and ignorant? It will be like one blind man leading another blind man.
Both will fall into a deep abyss.
The greatest help or service that you can do to the world is the imparting of knowledge of Self.
Spiritual help is the highest help you can render to mankind. One who serves the world serves
himself. One who helps others really helps himself. When you serve another person think that
God has given an opportunity to improve, correct and mould yourself by service. Be grateful to
the person who gave you a chance to serve.

Is it absolutely necessary to practise seva for self-realization? If so, how should it be done?
Yes. You cannot understand and realize the spirit and object of Vedanta if you neglect to perform
service for the eradication of the impurities in the mind. Nishkama karma yoga, selfless service,
gives you chitta shuddhi, purification of the mind, and eventually culminates in the realization of
the unity of the Self.
Serve everyone with intense love, without the idea of agency, without expectation of fruits,
reward or appreciation. Feel that you are only a nimitta, an instrument in the hands of the divine.
Worship divinity in the poor and the sick. Have no attachment to any place, person or thing.
Keep up mental poise amidst the changes of the world without consideration of success or
failure, gain or loss, pleasure and pain. Have the mind always rooted in the Self amidst activities.
Then you will become a true karma yogi. Work elevates, when done in the right spirit. Even if
people scoff at you, beat and kill you, be indifferent. Continue your sadhana.

How can the mind be purified?

There are three kinds of impurities in the mind. One is mala (impurity) which is removed by the
practice of karma yoga. The other is vikshepa (tossing of the mind) which is removed by bhakti,
and the third is avarana (veil of ignorance) which is removed by jnana yoga. Thinking, willing,
feeling – all these must be developed harmoniously, only then will there be integral development.
That is your duty. You should not merely study the scriptures and deliver lectures, but also
discipline the mind. Whatever the Bhagavad Gita teaches, you should put into practice. Simply
lecturing on the Brahma Sutras will not do. If you are not given due respect and honour, you will
lose your balance of mind. You should introspect, analyze and find out what virtues you should
develop and what defects you should get rid of. That leads to Brahma jnana, not mere study.
Develop humility. Cultivate the spirit of selfless service. You must watch for opportunities.
If a man is lying down on the roadside, hungry and thirsty, you must run to him with a cup of
milk. Otherwise your study of Brahma Sutras is useless. You should not bring in Vedantic
arguments to support your Vedantic indifference here! One man said to the other: “My house is
on fire; please come and help.” The latter replied: “Well, friend, this world is unreal. Where is
house, where is fire?” This is sheer foolishness. The world is unreal . . . for whom? For a
jivanmukta, one who is liberated while living. If the sugar is a little less in your coffee and you
complain, you will know whether the world is real or unreal for you. It is only when you
discipline yourself through untiring selfless service that atma-jnana will arise.

Are ego and ignorance the same thing?

In everything he does man entertains the feeling, “I am the doer, I am the possessor of
everything.” Crush this abhimana, conceit. Assert “I am nothing, I do nothing. Everything is
being done by the Lord. Hari is the karta. Everything is being done by the power of the Lord. I
am only an instrument.” You should work in the world completely dedicating yourself to the
Lord. This is karma yoga. Karma yoga destroys abhimana.
The very root of the whole question of spiritual realization and emancipation lies in the theory of
ignorance. Ignorance is the root. How does ignorance manifest in the individual soul? As
ahankara, egoism. The root of the whole problem is the ego in the individual soul, and the
moment the ego is removed, the Self shines forth in all its splendour. That is your essential
nature. That is satchidananda, truth-consciousness-bliss. To remove the ego is the prime purpose
of all yoga.
So, what important truth do all these things reveal? The great enemy of an individual is the ego,
the sense of ‘I,’ with its countless ramifications. Everything that holds one down to ignorance
and samsara is nothing but the various forms of the root cause, ahankara, and all branches of
yoga ultimately aim only at the removal of ahankara.

An Introduction to Raja Yoga

Raja yoga aims at controlling chitta vrittis, thought waves or mental modifications. It concerns
the mind, its purification and control. Raja yoga is a philosophy and practice of absolute control
of mind and its modifications, which teaches us how to transmute the unregenerate nature and
attain the state of divinity.
Raja yoga is an exact science; it aims at the harmonious development of the body, mind and soul.
Hence it is called raja yoga, king of all yogas. It is also known as ashtanga yoga, yoga with eight
limbs. The founder of the ashtanga raja yoga system, Patanjali Maharshi, was not only a
philosopher and yogi, but a physician as well. He is said to have lived about three hundred years
before Jesus Christ.
The eight limbs of Patanjali’s raja yoga are: yama (self-restraint), niyama (religious
observances), asana (posture), pranayama (restraint of breath), pratyahara (abstraction of senses),
dharana (concentration), dhyana (meditation) and samadhi (super-conscious state). Yama and
niyama discipline the senses and purify the mind. Asanas steady the physical body, and bandhas
and mudras make the body firm. Pranayama makes the body light and helps to control, regulate
and coordinate the subtle forces within the body.
Pranayama or control of breath makes the mind firm and steady and thereby fit for concentration.
It removes the veil of rajas (passion) and tamas (inertia) that envelops sattwa (purity), and
purifies the nadis (energy channels). The dross of the mind is cleansed by pranayama, just as the
dross of gold is got rid of by melting. Nadi shuddhi produces steadiness of mind. Having
acquired these qualifications the mind can be withdrawn from the sense objects and concentrated
on Brahman. Only then meditation goes on steadily with ease and happiness.
You will have to ascend the ladder of raja yoga patiently through its different rungs and attain the
highest summit. If you really aspire to unfold the divinity within and get rid of the meshes of
samsara, you must know the technique of thought control which is embodied in the system of
raja yoga. You must know the ways of right living, right thinking, right speaking and right acting.
You must practise the five rules of yama, right conduct or sadachara.
A method of mind management
Raja yoga aims at controlling the mind and its modifications. Knowledge of the ways and habits
of the mind, its operations, the laws of the mind and the methods of mind control and mental
discipline is very necessary if you want to enjoy real happiness and abiding peace.
In the practice of raja yoga, there is a reversal of the normal outgoing activity of the mind. This
requires the turning away of the senses from the objective universe and concentrating on the
mind within. Steadiness of mind is very essential for a reversal of the normal outgoing activity of
the mind. Unless the mind is first made steady and brought under complete control, it will not be
possible to change its course to the opposite direction.
You must know how to withdraw the mind from external objects and fix it on one point. You
must know the right method of concentration and meditation. Then alone you can be really
happy. Then and then alone, you will attain peace, freedom and perfection. Practise raja yoga,
control the thoughts, discipline the mind, meditate regularly and attain independence,
immortality, freedom and perfection. The culmination of raja yoga is that state of absolute peace
wherein there is neither imagination nor thought. It is stated in the scriptures:
Dhyanam nirvishayam manah.
When the mind becomes nirvishaya (free from thinking of sense objects and their enjoyments), it
is meditation.
Benefits of raja yoga
Life today is full of stress and strain, tension and nervous irritability, passion and hurry. If one
puts into practice a few of the elementary principles of raja yoga, one would be far better
equipped to cope with this complex existence.
Raja yoga brings in perfection, peace and lasting happiness. You can have calmness of mind at
all times by its practices. You can have a restful sleep, increased energy, vigour, vitality,
longevity and a high standard of health. You can turn out efficient work within a short space of
time. You can have success in every walk of life. It will infuse in you new strength, confidence
and self-reliance. The body and mind will be at your beck and call.
The practice of raja yoga will help you to control your emotions and passions. Lust for power,
material greed, sensual excitement, selfishness, passion for wealth and lower appetites have
drawn people from their true life in the spirit into the materialistic life. One can regain the lost
divine glory if one practices, in right earnest, the principles of yoga. The practice of raja yoga
will give you the power to resist temptations and to remove the disturbing elements from the
mind. It will enable you to always keep a balanced mind.
Raja yoga will also help you in your profession and daily life. It will increase power of
concentration at work. It will remove fatigue, confer serenity and calmness. Through the yogic
disciplines, the mind, body and the organ of speech will work together harmoniously.
The discipline of raja yoga provides poise and tranquillity and miraculously rebuilds one’s life. A
new outlook, better health, greater awareness and a new philosophy rush in and vividly transform
one’s life.
The path of raja yoga leads from ignorance to wisdom, from weakness to strength, from
disharmony to harmony, from hatred to love, from want to fullness, from limitation to infinitude,
from diversity to unity, and from imperfection to perfection.
Satyananda Yoga - Inspirers
Swami Sivananda
Sri Swami Sivananda Saraswati was born at Pattamadai, (Tamil Nadu) in 1887.
After serving as a medical doctor in Malaya, he renounced his practice to search for his Guru in
the foothills of the Himalayas. He settled in the sacred valley of Rishikesh and was initiated into
the Dashnami Sannyasa tradition in 1924 by Swami Vishwananda Saraswati.
In subsequent years he wrote hundreds of books and articles on yoga and spirituality to maintain
and introduce yogic values in the minds of the general public. His emphasis was on breaking
down the barriers which separated the needy from the teachings that could help them, whether
this took the form of yoga for health, peace of mind or spiritual aspiration. This ideology
continues to guide the work of the Satyananda branch of his lineage.
To this end Sri Swami Sivananda Saraswati toured India extensively, inspiring people to practice
yoga and lead a divine life. He founded the Divine Life Society at Rishikesh in 1936, the
Sivananda Ayurvedic Pharmacy in 1945, the Yoga Vedanta Forest Academy in 1948 and the
Sivananda Eye Hospital in 1957 and attained Maha Samadhi on 14th July 1963.
As a major spiritual voice of his time, Sri Swami Sivananda Saraswati guided thousands of
spiritual seekers, disciples and aspirants all over the world.
[top]
Swami Satyananda
Swami Satyananda Saraswati was born in Almorah, Uttar Pradesh, in 1923. In
1943 he met Swami Sivananda in Rishikesh and adopted the Dashnami sannyasa way of life. In
1955 he left his guru's ashram to live as a wandering mendicant and later founded the
International Yoga Fellowship Movement in 1956 and the Bihar School of Yoga in 1963. Over
the next twenty years Swami Satyananda toured internationally and authored over 80 books. In
1984 he founded Sivananda Math, a charitable institution for aiding rural development, and the
Yoga Research Foundation. In 1988 he renounced his mission, adopting kshetra sannyasa.
more>>
[top]
Swami Niranjanananda
Swami Niranjanananda Saraswati was born in Rajnandgaon (Chhattisgarh) in
1960. Guided by his guru, Swami Satyananda Saraswati, from birth, at the age of four he came to
live with him at the Bihar School of Yoga in Munger where he received training in yogic and
spiritual sciences through yoga nidra.
In 1971 he was initiated into Dashnami sannyasa, and thereafter for eleven years he lived
overseas, mastering skills in varied areas, acquiring an understanding of different cultures and
helping establish Satyananda Yoga ashrams and centres in Europe, Australia, North and South
America.
At the behest of his guru, he returned to India in 1983 to guide the activities of Bihar School of
Yoga, Sivananda Math and the Yoga Research Foundation at Ganga Darshan. In 1990 he was
initiated as a paramahamsa sannyasin and in 1995 anointed spiritual preceptor in succession to
Swami Satyananda Saraswati. He established Bihar Yoga Bharati, the first university of yoga, in
1994 and the Yoga Publications Trust in 2000 in Munger. He also initiated a children's yoga
movement, Bal Yoga Mitra Mandal, in 1995. In addition to steering the activities at Munger, he
travelled extensively to guide seekers around the world till 2009, when he received the command
to embark on a new phase of sannyasa life.
Author of many classic books on yoga, tantra and the upanishads, Swami Niranjan is a magnetic
source of wisdom on all aspects of yogic philosophy, practice and lifestyle. He ably combines
tradition with modernity as he continues to nurture and spread his guru's mission from his base at
Munger.
[top]
Swami Satyasangananda
Swami Satyasangananda Saraswati popularly known as Swami Satsangi,
was born in 1953, in the small town of Chandernagore, West Bengal, India. Although from
childhood she had a completely modern education and upbringing, she opted for the traditional
life of renunciation and sannyasa after she had a series of inner awakenings at an early age,
which led her to her guru, Sri Swami Satyananda Saraswati. She was initiated into the Dashnami
tradition of sannyasa on 6 July 1982 at Ganga Darshan, Munger.
Thereafter she travelled extensively and ceaselessly with Sri Swami Satyananda Saraswati on his
tours in India and abroad, which gave her immense exposure and contributed to her development
into a scholar with deep insight into the yogic and tantric traditions as well as modern sciences
and philosophies. A truly inspirational teacher and gifted writer, Swami Satsangi is the author of
major texts on yoga and tantra, such as Sri Vijnana Bhairava Tantra: The Ascent, Karma
Sannyasa, Light on the Guru and Disciple Relationship and her latest, The Descent, a
commentary on Adi Guru Shankaracharya’s famous poem of divine ecstasy, Sri Saundarya
Lahari. One of her most acclaimed books, Tattwa Shuddhi: The Tantric Science of Inner
Purification, outlines an essential practice for inner experience which she herself developed and
presented. Her ability to articulate ancient teachings from yogic, tantric and vedic texts and bring
these into a modern context makes Swami Satsangi an ideal teacher to transmit the wisdom of
her guru’s teachings.
In 1989 when her guru Sri Swami Satyananda Saraswati, ordained by an inner mandate he
received in meditation, went to live in seclusion at a remote rural village in Jharkhand known as
Rikhia, Swami Satyasangananda was the person who located the place he saw in his vision and
negotiated the purchase of the land, which was to become the tapobhoomi of Sri Swami
Satyananda Saraswati. At that time Rikhia was a poor, nondescript, unknown village in one of
India’s poorest states. No roads, no electricity, no phones, no shops, no traffic, no trace of the
21st century, that was the Rikhia she entered in 1989, to prepare for the arrival of her guru.
Since that time Swami Satsangi has dedicated herself to fulfilling her guru’s vision of uplifting
the neglected, impoverished and downtrodden villagers in the surrounding areas of the ashram,
by implementing the cardinal teachings of Paramguru Sri Swami Sivananda Saraswati: Serve,
Love, Give. Her tireless and unceasing efforts, which are carried out under the banner of
Sivananda Math, an institution founded by Sri Swami Satyananda Saraswati in 1987 at Munger
in memory of his guru, have transformed the entire area into a vibrant centre of spirituality where
people throng in large numbers for spiritual solace.
On January 1st 2007, she was appointed as the Peethadhishwari of Rikhiapeeth by Sri Swami
Satyananda Saraswati. Presently she resides at Rikhia, and is dedicated to implementing Sri
Swami Sivananda Saraswati's three precepts of serve, love and give, working tirelessly for the
material and spiritual upliftment of the local community, who are the neighbours of her guru. She
travels nationally and internationally carrying the light of Sri Swami Sivananda Saraswati's and
Sri Swami Satyananda Saraswati's teachings to all. [top]
Yoga Sadhana Panorama
Vol. 1-3
Swami Niranjanananda Saraswati
Vol. 1: In 1994, Swami Niranjanananda Saraswati gave a month long programme
in Australia. This book includes the edited transcriptions of the discourses (satsangs) given at that
time. The main themes are sannyasa and meditation, including commentary on chapters 1 to 5 of
the Bhagavad Gita, and in depth expositions of sannyasa as lifestyle, spiritual life, sadhana, the
four great teachings (Yoga, Vedanta, Samkhya and Tantra), prana, enlightenment, and mind.
Vol 1, 275 pp, Soft cover
ISBN 81-86336-00-1
[top]
Vol. 2: The second volume of this series consists of satsangs and the famous Laya
Yoga practices transmitted by Swami Niranjanananda Saraswati during his 1994 European tour.
The main themes covered are Laya Yoga, meditation, aspects of the mind, spirituality in daily
life, self evolution, teaching yoga, and ways of using and applying yoga in society.
Laya Yoga is an advanced practice and should only be attempted under the guidance of a master.
Vol 2, 483 pp, Soft cover
ISBN 81-86336-07-9
[top]
Vol. 3: The third volume of Yoga Sadhana Panorama presents discourses and
satsangs given by Swami Niranjanananda Saraswati in 1997 in Mumbai, India; in Aix-les-Bains
and Aube, France; and in Slovenia. Covering a broad spectrum of yoga, including philosophy,
practice and lifestyle, this book is a valuable source of guidance and teaching for all yogic
aspirants.
Topics include awakening the dormant potential of the mind; evolving the awareness through
pratyahara, dharana and dhyana (including class practices); health and applied yoga; spiritual
life; and karma yoga in Chapter three of the Bhagavad Gita.
Vol 3 Soft cover
Yoga Sadhana Shivir and Yoga Parichaya
 Shivir
Course Details
'The spiritual vibrations that are created in an ashram by the people who practice yoga there, are
helpful for those that follow after them'.
Swami Satyananda Saraswati
The real aim of yoga is the evolution of consciousness. For meditation,
as well as anything else, it is important to have the right atmosphere and the right vibrations and
although theory and practices can be learnt in a yoga school, the training received in the ashram
will influence the deeper layers of the mind.
Yoga Parichaya Shivir programs are designed to introduce the basic asana, pranayama,
relaxation, concentration and lifestyle practices of yoga which can be performed easily by all.
Yoga Sadhana Shivir programs are specific sadhanas which offer a new experience of yoga and a
deeper understanding of the different dimensions of one's personality, mind and ways to improve
their qualities.
These programs are not therapy courses and no individual instructions or guidance on therapy
will be given.
Date Event

2009
Oct 1-10 Yoga Sadhana (English)

Oct 12-18 Prana Vidya Course (English)

Dec 5-11 Kriya & Tattwa Shuddhi Course (English)

To apply for the above programs contact

Bihar School of Yoga

P.O. Rikhia
Dist. Deoghar
Jharkhand 814 112
India

Tel: Ashram PCO: + 9304488889

Tel: Ashram: + 9304799449

All Indian nationals must include a stamped, self-addressed envelope along with enquiries to
ensure a response to your request.
For a full schedule of Munger and Rikhia events see here>

Rikhia Ashram Events

The following events are held at Bihar School of Yoga, Rikhia on a regular basis throughout the
year. All sadhaks, devotees and well-wishers are welcome to attend:
Event Day

Shiv Mahimna Stotra every Monday

Saundarya Lahari every Friday

Mahamrityunjaya Havan for universal health every Saturday

Akhand Gita Path every Ekadashi

Sundar Kand Path every Poornima

Calendar of Events for 2011

Date Event

May 4-6 Akshaya Tritiya & Mantra Sadhana

Diksha 6th

July 5-10 Nada Yoga Course & Saundarya Lahari Sadhana (English)

July 13-15 Guru Purnima

Diksha 15th

July 17-22 Nada Yoga Course & Saundarya Lahari Sadhana

(French/English)

Aug 9-13 Radha-Krishna Jhoolan

Diksha 15th

Aug 22 Krishna Janmashthami

Sep 6-12 Bhagavad Katha & Sivananda Janmotsav

Sep 12 Satyananda Sannyasa Diwas

Sep 28-Oct 5 Ashwin Navaratri Sadhana

Diksha 5th

Oct 7-16 Chakra Sadhana Course (English)

Oct 19-26 Prana Vidya Course (English)

Oct 26 Diwali
 Nov 26-29 Sat Chandi Mahayajna/Sita Kalyanam

Dec 6-10 Yoga Poornima

Dec 12-19 Prana Vidya Course (Spanish/Portugese)

Dec 24-25 Christmas

Dec 25-31 Kriya Yoga & Tattwa Shuddhi Course (English)

Dec 31-Jan 1 New Year

Jan - Oct Ashram Jeevan Satra

Travel information here>

For further details regarding the above events contact:

Bihar School of Yoga

P.O. Rikhia
Dist. Deoghar
Jharkhand 814 112
India

Tel: Ashram PCO: + 06432 9304488889

Tel: Ashram: + 06432 9304799449

All Indian nationals must include a stamped, self-addressed envelope along with enquiries to
ensure a response to your request.

Sivananda Math Report

January-June 2005
January
On 1st January, devotees had darshan of Sri Swamiji and received his blessings with an inspiring
Satsang after which akhanda naam sankirtan was conducted throughout the day to usher in the
new year with the name of God reverberating in the environment.
From 2nd to 10th, a Prana Vidya course was conducted for a group from Italy, led by Swami
Anandananda. Satsangs were held by Swami Satyasangananda, and prior to their departure the
group had darshan of Sri Swamiji.
In continuation of the Sat Chandi Mahayajna, prasad was distributed throughout January to the
villages of Laxmania Tar, Ratanpur, Bihroji, Beltikri, Kusumdih, Hirna, Dangri and Harijan Tola.
The prasad included grains, clothes, cooking utensils, woollens, blankets, shoes, lantern, buckets,
toys, calendars, diaries, stationery, school bags, agricultural tools and accessories. This brought
the total number of villages that received the yajna prasad to 50.
On Makar Sankranti, Sri Swamiji gave darshan to all the devotees gathered at Rikhia. Later
havan was conducted and bhoj (food) was served to the kanyas (girls), batuks (boys) and old age
pensioners of Rikhia panchayat, during which they received grain, clothing and umbrellas.
The Akhara Clinic reopened on 18th January after the Sat Chandi Mahayajna for free medical
check ups and treatment of patients from Rikhia panchayat and its neighbouring villages. Of the
268 patients receiving treatment in January, 38 were admitted for regular treatment of TB.
English and computer classes for kanyas and batuks started on 24th January after the winter
holidays. The 68 new batuks who were admitted received badges, uniforms, track suits, school
bags and stationery. Seeing the keen interest of the children, chanting of the Bhagavad Gita along
with surya namaskara has also been incorporated for batuks.

February
From 14th-21st February a Tattwa Shuddhi course was conducted for a group from France, led
by Swami Yogabhakti. Satsangs were held by Swami Satyasangananda, and participants received
mantra diksha and spiritual name from Swami Niranjanananda. Prior to their departure they were
privileged to have darshan of Sri Swamiji.
On 13th February, Basant Panchami, the kanyas and batuks performed Saraswati Pooja at the
ashram. Grains were offered to the kanyas and batuks as well as to the old age pensioners of
Rikhia panchayat, who also received their monthly allowance from the ashram.
528 patients from Rikhia and the surrounding villages received treatment at the Alakh Bara
Clinic, 22 of whom were newly admitted for TB treatment.

March
From 1st to 20th a Yoga Lifestyle and Sadhana Retreat course was conducted for an international
group, led by Swami Muktidharma from New Zealand. Satsangs were held by Swami
Satyasangananda, and participants received mantra diksha and spiritual name from Swami
Niranjanananda.
A Health Management course for asthma related problems was conducted from 3rd-20th March
by Swami Nityachaitanya. Swami Satyasangananda held Satsangs with the students on various
aspects of yoga and health.
On 8th March Sivaratri was celebrated at Sivananda Ashram, Rikhiadham, Alakh Bara, with
Ramayana Path in the early morning hours. After the chanting, devotees were initiated into
mantra, jignasu, karma and poorna sannyasa by Swami Niranjanananda. In the evening a havan
presided over by Swami Niranjanananda was performed by the kanyas of Rikhia, who chanted
the 1008 names of Shiva.
816 patients from Rikhia and surrounding villages received treatment at the Alakh Bara Clinic,
17 being newly admitted for TB treatment.

April
A Health Management course was conducted from 3rd-20th April by Swamis Gorakhnath and
Nityachaitanya. Swami Satyasangananda held discourses on yoga for the course students.
From 9th - 18th April, Navaratri anushthana was performed at Paramahamsa Alakh Bara during
which the entire Ramacharitamanas was chanted by the devotees participating in this anushthana.
It was led by Sannyasi Mantranidhi and the kanyas of Rikhia. Devi mantras were recited in the
evening after which the kanyas enthralled everyone with their kirtans. The anushthana was
presided over by Swami Niranjanananda who conducted a havan on Maha Ashtami for the health
and happiness of all present.
At the culmination of the Navaratri festival, the kanyas, batuks and old age pensioners of the
panchayat were served bhoj, after which they received prasad in the form of grain, clothing,
cosmetics and accessories.
592 patients from Rikhia and the surrounding villages received treatment at the Alakh Bara
Clinic, of whom 14 were newly admitted for TB treatment.

May
A Health Management course was held from 3rd-17th May by Swamis Gorakhnath and
Nityachaitanya. Satsangs were conducted by Swami Satyasangananda on diverse aspects of
yoga.
On 11th May, in celebration of the auspicious occasion of Akshay Tritaya, the kanyas of Rikhia
performed Vishnu Sahasranaam havan, which was presided over by Swami Satyasangananda.
This was followed by akhanda naam sankirtan. The kanyas, batuks and old age pensioners were
served bhoj and were offered grain, clothing and accessories as havan prasad along with the
monthly stipend for the oldies.
From 2nd to 10th, a group of adults and children from Raipur led by Sannyasis Chandramani and
Sadhanamala took part in yoga courses at Rikhia.
From 22nd to 25th, a group of children from Jamshedpur DAV public school, along with their
principal, Mr S.P. Sharma, his wife and teachers, participated in an introductory yoga camp
organized by Sannyasi Buddhimani.
From 19th to 30th, Swami Sureshwarananda and M. Jeyagopal brought 23 devotees and a group
of children and their guardians from the Bal Mitra Mandal, Chennai, to Rikhia for ashram life
and yoga. During their stay, cultural programs were conducted and audio-visual films of
Ramayana and other documentaries were shown to the children, kanyas and batuks. The children
also joined the kanyas in the chanting of stotras and kirtans every evening, which was enjoyed by
all present.
Satsangs were held throughout the month by Swami Satyasangananda.
610 patients from Rikhia and the surrounding villages received treatment at the Alakh Bara
Clinic, 23 of whom were newly admitted for TB treatment.

June
A Health Management course was held from 3rd-16th June by Swamis Gorakhnath and
Nityachaitanya for 105 participants. Satsangs were conducted by Swami Satyasangananda on
diverse aspects of yoga, tantra and Vedanta for the students. At the end of the course many
participants received diksha from Swami Niranjanananda.
On 16th June the old age pensioners of Rikhia panchayat received their monthly stipend along
with an offering of grains and other necessities for the monsoon season.
A group of devotees from Indore visited Rikhia for ashram life, led by Sannyasi Amritbindu.
750 patients registered for treatment at the Alakh Bara Clinic from neighbouring villages.

Other events
Every Ekadashi, akhanda Bhagavad Gita Path was chanted by all present, led by Swami
Satyasangananda.
Every Poornima, Sundarkand from the Ramayana was chanted by all present, led by the kanyas
of Rikhia.
Every Monday, Shiva Mahimna Stotra was chanted and every Saturday Mahamrityunjaya havan
was conducted for universal health and happiness.
Devi pooja was conducted every Friday with the chanting of Saundarya Lahari and other devi
stotras by the kanyas of Rikhia.
Ashram life satra continued from January to June, during which Sadhakas from all over the
world visited the ashram for seva, swadhyaya and Satsang.
Mind Management
What is the difference between control and suppression of behaviour and thought?
A person may think whatever he likes, but when it comes to behaviour one has to observe
propriety. You don’t need to know any science to understand this. If your thoughts are negative
you will suffer, but if your behaviour is inappropriate others will have to suffer you. Therefore,
one has to observe propriety in behaviour, and sometimes that requires suppression. Here,
suppression assumes a form of propriety. Inappropriate behaviour is like a river that has broken
away from its proper course causing a flood. Whenever something does not keep to its proper
path, it results in destruction. When the rain does not follow its proper system, there is excess
rainfall and villages upon villages drown. So, if propriety is the issue, suppression is all right.

How can we resolve conflict between people?

Two thousand and five hundred years ago, two great people were born: Buddha and Mahavira.
These historical personalities said: forgive, forget, practise non-violence. They gave the message
of tolerance. Two thousand years ago, another great personality was born in Israel. His name was
Jesus Christ. He also gave the same message. After him, those such as St Francis reiterated the
same thought. The different sannyasa sects of India whether Vaishnava, Vairagya, Udasin have
also said the same thing. If someone hits you, let him do so. Do not react. Be peaceful, do not
fight. Do not fight over small things. People kill over a small piece of land. They kill over a
woman. Is this a good thing? No. One should not walk the path of violence. One should not
harbour thoughts of revenge. Revenge, retaliation and violence do not provide any solution.
Swami Sivananda used to say, bear insult, bear injury, forgive, serve, love, give, purify, meditate,
realize. I can tell you from my own experience that anyone who follows these dictums will never
suffer from any block, weakness or trouble in life. I am not trying to preach a big philosophy. I
am talking of a philosophy which will be of use within a room, a home and society. I am not
talking of the problems in Bosnia, Chechnya or Kashmir. I am pointing at the problems that take
place within a room, between two people, between husband and wife.
A couple enter married life with the vow that they will live together their whole life, but a small
thing leads them to the brink of divorce. A molehill turns into a mountain. Even if they don’t
actually separate, what kind of a life do they live? They do not trust or support each other or
appreciate each other’s feelings. If people are able to support and comfort each other, then life
will turn into heaven for everyone.
Try to live amicably, bear insult and injury, and do this at your home. When sharp arrows of
words are being shot between a couple, brothers, neighbours, father and child, that is when you
need to apply this philosophy. Learn to bear criticism. Who criticizes you? Your spouse, brother
or father. Either they criticize you or you criticize them. Small conflicts go on in a household.
Don’t retaliate in anger. If your wife raises her voice, remain quiet. It is unnecessary to retort
with harsh words which you will later regret. Think that right now she is merely behaving like a
monkey bitten by the scorpion of anger. Let her speak her mind.
Every individual, whether wife, husband, son, brother, neighbour, relative or shopkeeper, must
remember one thing – they should not hurt another human being through their behaviour. By
doing this, one day or the other they will win over the whole world. Mahatma Gandhi won over
all of India on the basis of this. If India was able to gain independence, it was only due to one
person. The philosophy of Gandhiji’s life was such that he was able to achieve what others could
not.
Non-violence is the best philosophy. All the Vedas, the scriptures and religions say this. The
preceptors such as Mahavira, Jesus Christ and Swami Sivananda who gave this message to us
were not foolish. Keep this in mind whenever you face a conflict.

How can we control the mind?

This is an old question. Arjuna also asked the same question of Krishna. It has been replied to
innumerable times, yet the hardest thing in the world remains mind control. To control the mind
is like trying to control the wind or attaining a vision of God. Nonetheless, that is the very
purpose of human life.
Nature has not ruled that a dog, cat, elephant, horse or insect should control the mind; these
creatures live directly under the laws of nature. It is human life that has a higher purpose. We
have received the human body to fulfil a higher purpose. The way people live is not up to the
dharma of the human body; its dharma is not just eating and sleeping. The first aim of human life
is chitta vritti nirodha, controlling the dissipated patterns of the mind. One who is not able to
control his mind is like an animal.
You cannot see the mind. It is an invisible element, but you can know it. The mind is troubled by
the senses, and to control the mind one must control the senses. The sense organs are visible,
whether the eyes, ears or the limbs, so you can catch them. Every sense organ has a
corresponding sense object. The sense object of the eyes is form, of the ears is sound and so on.
They are tangible and by controlling them one can control the intangible mind.
Ramacharitamanas clearly speaks of how to kill Ravana. Ravana is your own mind. Who is the
one with ten heads and twenty hands? The ten heads are the five karmendriyas and five
jnanendriyas, and combining their positive and negative sides makes it twenty. Ravana’s nature
is like that of the mind. Tamo guna, quality of ignorance, predominates in both. Our mind is full
of tamas, ignorance, and rajas, restlessness. If it was sato guni, luminous and pure, then the
question of controlling it would not have risen. If there is any trace of sato guna in our mind, it is
like a pinch of sugar in a tonne of salt.
In the path of sadhana, one should try to free one’s mind from the influence of the senses.
Fasting, mouna, observance of silence, sattwic food, no sleep during the day – all these rules
have been prescribed for this purpose. All yoga sutras and spiritual teachings have said that by
observing these rules the mind can be controlled.
I will tell you something else now. In every age, there is a different system for mind control. In
the Satya Yuga, there was a particular system, in the Dwapara and Treta yugas there were
different systems, and in the present age of Kali Yuga there is a different system. The methods
prescribed for Kali Yuga are three: japa, kirtan and nishkama karma. When I speak of japa, I am
speaking of mental japa. Kirtan, practised aloud, has been accorded a special place in Kali Yuga.
The third method is nishkama karma. The work that you usually do is to earn for your family,
children and yourself. It is not nishkama; it is sakama. Nishkama karma is the work performed
without the desire for fruit; it is selfless service. Work done for oneself or one’s dear ones is
called swartha, and that which is done for others is called paramartha. I am not talking of social
service; I would like to correct this notion. I am talking of controlling the mind. How will you
capture the mind? Do something for which the fruits are received by others, which benefits and
gives joy to others. This is also called paropkara. Give food to the hungry or nurse a sick person.
Every person needs some help, so do whatever you can. Such an action influences the mind. If
you do good to others, the mind is purified. This is called chitta shuddhi.
So, read what Vasishtha said to Rama in the Yoga Vasishtha, read Krishna’s teachings to Arjuna
in the Bhagavad Gita and practise all that Patanjali has said in the Yoga Sutras. Along with this,
do japa, perform seva and practise kirtan at home.

When faced with difficulties, the mind does not work. What should we do in such a situation?
Any difficulty or obstacle, whether or not it can be removed, has its place in your life. There is
only one way to face it. The realized, the wise as well as psychologists have the same opinion on
this: in the face of turmoil, in whichever way possible, maintain your calm. Learn to quieten the
mind. If the mind is calm, you will not press the panic button and that will enable you to find a
way out of your problem.
When Sita was kidnapped, Rama became immersed in intense grief. Lakshmana tried to console
him in various ways. Shabari also tried to explain things to him, so did Kabandha, and then
Narada himself came to comfort him. Even Sugriva whose own wife had been kidnapped tried to
console Rama. He said to Rama that if he calmed his mind then the whole matter would be dealt
with. So whenever you face a difficulty in life, first find a method to calm the mind. Whether you
do this yourself, go to a guru or doctor is up to you.

How can a disciple whose mind is most dissipated get rid of the ego?
Why do you ask these unnecessary things? Your whole life will be spent trying to get rid of the
ego, but the ego will not go away. What is more important is that you try to achieve something in
your life. Achieve success, achieve learning; find an attainment. Why do you want to destroy
your personality? It is possible that the very thing you want to destroy, what you think of as ego,
becomes the basis of your progress in life. After all, the basis of man’s achievement is his
personality, his ego.
Source of solutions: go in
You keep asking for solutions to your problems, but the answer lies within you. Every individual
should solve his problems on his own whether it is a physical, mental, emotional, financial or
social problem because the solutions exist in him. They are encrypted inside him. Every person
has his own key and to procure that key, one needs to go within. The answers do not lie outside.
Whether you have immense wealth, are a big leader, actor or ruler, whether you are beautiful,
strong, resourceful or educated, the answer to your problems cannot be found through these
attributes. The solution to problems lies within whether it concerns disease, poverty or something
else.
There is a solution to poverty as well as disease. There is a solution to everything in this world,
but you will not find it outside. ‘Outside’ means the world of illusion. Earning a lot of money or
gaining a high position does not beget happiness. Happiness lies within and answers lie within.
To go within you must detach yourself from the senses for a while and ask the guru for the path.
Don’t ask for too much. Don’t say, “Guruji, I have an itch here, what should I do?” Everyone
suffers from itches. How many people will the guru look after if they come to him for every
small thing? Every day of your life you have to face at least one problem. Will you continue to
ask your mother to help you brush your teeth and give you a bath? So ask the guru for only one
path – the one that goes inside. Ask him for the key to go within, to that state where there is
neither night nor day, neither sleep nor wakefulness – the twilight zone. Receiving such a
direction from the guru is called initiation.
There are many paths to reach the same destination. After all, is there only one way to reach
Mumbai? The guru who lives in Chennai will send you to Mumbai from Chennai and the one
who lives in Rishikesh will send you off from Rishikesh. Depending on the floor of life you are
in, the state of evolution you are in, you will be sent forward from there. Some indicate the path
of form and sound, some say leave everything to God and some say visit a temple and make an
offering. Whatever the path, it will be shown to you by the guru. Don’t try to pick one based on
your whims. As you practise walking the path shown to you, the answers to your questions will
appear from within. That is for certain.
Swami Vivekananda and Adi Shankaracharya received the answer and you will also receive it.
You will find the answer to your spiritual questions as well as every other question. Gandhiji
found the path to free the country by going within. He received two answers. The first was
ahimsa, non-violence. He realized that nothing will be achieved by weapons. The second was the
spinning wheel representing cloth, one of the most intimate things associated with man’s
consciousness. With this he was able to capture the mind of an entire nation. This was his
spiritual experiment.
Usually when we try to solve a problem, we glance at it superficially. We do not go in and look at
it. Whether it is at the political, national or family level, we should not look at a problem in its
gross or external form. We need to grasp its subtle form. Gandhiji understood the significance of
cloth, gave it the form of the spinning wheel and his revolution spread from village to village.
How did Gandhiji find the path to go within? He would fast and meditate. He has written that he
would hear the sound of Krishna’s flute. This means that he was able to go within.
You will realize that you have reached inside yourself when you have extra-sensory perceptions.
When you hear music when no music is playing outside, when you see moonlight without a
moon, a lotus without a lotus pond, it means that you have gone within. You may even hear the
sound of a drum, a cricket or flute, or you may see the image of Shiva, Devi or guru. When you
have arrived at this state, you receive the answer to your questions. In this state of inwardness,
you will get the answer to a disease also, to joy and sorrow as well as life and death. For all the
questions in the world, the answers exist within the individual.
Buddha gave a mantra to his disciples: atma deepobhava. “Become your own light.” Vedic
thought also emphasizes that the light is within you. You are not the body, you are effulgent
spirit. Some call this spirit God, some atman, some paramatma. It is indestructible. When the
house called body falls apart, the spirit that resides in it goes elsewhere. The spirit is not the
house, it lives in the house. It looks after the house for it lives in it, but it is not the house. You
are separate from your body. So, reach into your spirit and you will find all answers.
[top]
 Meditation and Stress
Patanjali defines meditation as that state "when the mind becomes free from the awareness of
subjective and objective experience". This is the highest state of meditation and is meant for the
spiritual aspirant. As a technique of relaxation, meditation is unsurpassed in therapeutic
applications. Several techniques of meditation are taught either as an adjunct to, or as a therapy
in itself.
Many years ago, psychologists had warned that with the age of technology, another age would
dawn-the age of mental unhappiness. A similar situation prevailed in India during its golden
ages. Material prosperity had brought along with it mental tensions. Sage Kapila then formulated
the system of Samkhya yoga, to bring happiness to the neurotic and the confused.
Patanjali later modified Kapila's philosophy and his Yoga Sutras define yoga as the science of
mental control, and of control over all patterns of personality and behaviour. Though the present
times are quite different, there has not been much change in man's thinking. He is assailed by the
same helpless feeling in coping with the world.
Meditation is dhyana and through dhyana, we are able to view our problems in proper
perspective. Through dhyana, we are able to realise that our disappointments, our unhappiness
and other problems are internal, self-made. Through dhyana, we learn to discover our inner self,
to achieve inner harmony. This practice needs no particular belief system. The type of meditation
most often used in a medical setting is what is known as 'concentrative meditation'. It involves
focussing the mind on a symbol or sound.
Physiological changes during meditation
One of the most profound changes that takes place in the body during meditation is the slowing
down of the metabolism, i.e. the rate of breaking down and building up the body. There is a sharp
reduction in the oxygen consumption and the carbon dioxide output. Up to 20% decrease in
oxygen consumption during meditation have been measured because the respiration rate is
slower. The reduced metabolic rate is due to the control over the involuntary nervous system
which one develops through meditation.
Meditation has a noticeable influence on the blood pressure, which drops much lower than
normal, both during and after meditation. The heart rate slows down, while the blood flow
increases during meditation, A function of the autonomic nervous system is to constrict blood
vessels, which in turn reduces the blood flow. During meditation, however, the activities of the
sympathetic nervous system are reduced, and therefore the constriction of the blood vessels is
automatically decreased, resulting in a greater flow of blood.
Meditation is the perfect method of reducing the lactate level and, consequently, of reducing
blood pressure and all types of anxiety symptoms. Medical tests show that the level of lactate is
higher during stress, anxiety and neuroses than when the individual is calm and tranquil. People
suffering from high blood pressure have markedly more lactate in the body than people with
normal blood pressure.
How meditation reduces the lactate level
Daring periods of intense activity when the muscles are performing extensive work, a so-called
energy debt is incurred. The muscles must expend more energy than the oxygen supply to the
muscles allows for. At such times, lactate is produced to provide for the much required extra
energy. During periods of rest, lactate is slowly broken down into other substances since enough
oxygen is now available to the muscles.
Though the total intake of oxygen is actually less during meditation, the increased blood flow
ensures that oxygen is more efficiently delivered to the muscles and that lactate is more quickly
and effectively removed. At the same time, intake of oxygen into the cells during the metabolic
process is reduced. Further, production of lactate is stimulated by the sympathetic nervous
system. Inhibition of this nervous system during meditation automatically reduces its production.
Effect of meditation on the limbic system
The function of the limbic system in the brain is to intensify emotional responses, in case the
sense data received are not in harmony or in conformity with our previous conditioning or
memory. When the limbic system analyses a sensation, it immediately creates an emotional
reaction, such as anger, stress, etc. Yet, the septal region acts in the opposite direction. It reduces
our emotional responses, it releases and creates relaxation of the whole body and mind. Through
meditation, the septal part of the limbic system begins to operate for the predominant part or
even all our life.
Meditation acts as a holistic, or whole treatment for stress. Since meditation is concerned with
the whole mind-body complex, it is a more widely encompassing method of managing stress.
The deep state of relaxation achieved through meditation helps the body processes recuperate to
their normal level of activity. In a sense, meditation can be regarded as the counterpart or the
counterbalance to the activities of the sympathetic nervous system and the adrenal glands.
Meditation practices
There are several stages to meditation and the practices of meditation starts with pratyahara or
sense withdrawal, and goes on to the stages of dharana (concentration), dhyana (meditation in the
traditional sense of the word), and samadhi.
Pratyahara tackles the problems of stress right at the source of the sense stimulation, i.e. at the
very sense organs. It is through the sense organs that our mind is bombarded with a continuous
flow of 'data' from the outside world.
Dharana or concentration in the next stage involves fixing the mind totally on one object, to the
exclusion of all others. As the mind becomes totally absorbed in the object of concentration, it
automatically leads to meditation. The practice of dharana is essential for the removal of stress
and the root of stress embedded in the mind.
Dhyana or meditation is the stage in which the mind does not keep wandering away from the
object of concentration (dharana) but is able to be continually absorbed in the object of
meditation. The climax of dhyana is samadhi, at which stage the individual is not only free of all
stress but has transcended to a state beyond.
Some of the practices of pratyahara are japa, ajapa japa and antar mouna.
A mantra is the first requirement for japa yoga practice. Mantra is a grouping of sound vibrations
which have an effect on the mental and psychic consciousness of man. In japa, there is a
continued rotation of consciousness centred on the mantra and the mind becomes concentrated
and relaxed, which tends to bring all the physical and mental faculties of man to their most
efficient working state. Japa is an ideal practice for those who are not able to sit in any of the
meditative poses, or to sit still.
Japa becomes ajapa (spontaneous) japa when the mantra automatically repeats itself without
conscious effort. The practice of ajapa japa will eventually bring all hidden desires, fears and
complexes of the mind to the mental surface. Ajapa japa relieves the mind of all tensions, which
in turn removes the root "cause of most physical and mental ailments.
Antar mouna means inner silence. This practice is used in a modified form in Buddhism, known
as vipassana. Some of the principles of antar mouna are used in modern psychiatry practices.
In our daily life, our minds are almost continually eternalised. We see and hear only what is
going on outside of us. We have little understanding of the events taking place in our inner
environment. The practice of antar mouna is designed to turn this around. For at least a short
period while we are practising it, and later on for longer and longer periods throughout the day,
we can see the working of our rational and irrational mind. Antar mouna can be practised
spontaneously, any time of the day or night. Antar mouna is the first step to a permanent state of
inner quietude and understanding.
Antar mouna is practised in five different stages. The first stage involves the awareness of all
outside sounds as well as other sensory perceptions such as smell or touch. In the second stage,
we withdraw ourselves from all outside stimuli and become aware only of the workings of our
mind: what it is thinking, how it is reacting, and what images are surfacing from the
subconscious.
In the third stage, it is the conscious development of a particular thought or image at will. In the
fourth stage, we develop spontaneous thoughts. In the fifth stage, we suppress or remove all
thoughts to become aware of inner silence. This stage is followed by the state of dharana or one-
pointed concentration.
The concentration practices for dharana are trataka, visualisation, psychic symbol, chidakasha
dharana, nada yoga, prana vidya, tattwa Shuddhi, all of which lead to one-pointed concentration,
which is the most direct and effective way to control stress levels and to restore mental
equilibrium, clarity and accuracy. It improves memory and thinking power and all mental
functions. When dhyana and samadhi dawn spontaneously after dharana, it indicates that the
deeper conscious levels are free of tension and stress and are in a state of awakening. The man
who is able to experience spontaneous dhyana or samadhi is no longer subject to stress and
tension.
[top]

The Koshas
Swami Niranjanananda Saraswati
Yoga says that there are five dimensions known as koshas or sheaths. Experience and
understanding of the koshas helps us know the depth of the human mind and, ultimately, dhyana,
meditation.
Annamaya kosha
The first dimension is the material body, annamaya kosha. Anna means 'food', 'manifest matter',
maya means 'full of'. There is no greater miracle than the human body. Although, scientifically,
we look at the physical body as different systems which control the bodily functions, yoga says
that these functions are nothing but manifestations of the interaction between energy and
consciousness. As we begin to experience the inner bodies, energy and consciousness manifest in
a subtler form. So annamaya kosha is a dimension of existence in which we experience matter
which is a combination of energy and consciousness.
Pranamaya kosha
The next layer of experience is pranamaya kosha, movement of the pranic force directing our
physical and mental activities. This movement happens through nadis or channels, conductors of
energy which are controlled by the six chakras. Mooladhara chakra controls the elimination of
accumulated toxins from the body and mind. In the physical process, what we eat is eventually
excreted, but while it is inside the body we derive nourishment and energy from it. In the same
way there is also a process of elimination in the mind. However, we do not understand this
process. We tend to accumulate experiences in the form of the five kleshas, whether it is
ignorance to begin with or the fear of death to end with. We do not eliminate them from the
mind, but retain them in the form of experiences. Human consciousness revolves around those
memories and experiences because of another factor which is the ego.
We have to learn how to eliminate things from the mind and retain tranquillity and calmness.
This can happen when we begin to work with our pranamaya kosha. To help in the understanding
of inner release, we have to work with swadhisthana chakra, which represents the inner mind, the
unconscious, the storehouse of experiences and memories. When memories plus experiences are
stored in the inner mind, they are known as samskaras or impressions. Samskaras can be
eliminated or transformed when we learn how to work with our pranamaya kosha at the level of
swadhisthana chakra.
Dynamism of mind, aggression in our personality, whether physical, mental or emotional, is
controlled by manipura chakra. When we work with manipura chakra, we transform the energies
which are manifesting there at present to eventually experience the sattwic sate of being. Anahata
chakra controls the manifestation and projection of feelings and emotions. It deals with the
qualities of attraction and repulsion in our nature. Vishuddhi chakra, behind the throat, is a centre
through which we learn how to interact in the world efficiently, effectively and creatively. When
we work with vishuddhi chakra, we change our outlook, our vision of life, and there is enhanced
creativity, positivity and optimism coming out as improved communication.
The sixth chakra is ajna, the doorway between the manifest energy and consciousness and the
unmanifest transcendental energy and consciousness. It allows us to move from the manifest
dimension to the unmanifest aspects of our personality. All six chakras are dealt with when we
are trying to manage pranamaya kosha.
Manomaya kosha
After pranamaya kosha, we come to manomaya kosha, the dimension of mental awareness. This
mental dimension is composed of two qualities, manas and buddhi. Manas is the rational, linear,
sequential, thoughtful mind. Buddhi is the quality of discrimination which comes after
knowledge, after the removal or the absence of ignorance. The practices of pratyahara aim at
realizing and discovering the nature of our manomaya kosha.
Harmony of manomaya kosha has to be attained by also balancing pranamaya kosha. We cannot
say that manomaya is different to pranamaya, and pranamaya is different to annamaya; they are
experiences and conditions of life which cannot be separated from each other. However, for our
understanding and to define the sequence of our practice, yogis have defined the functions of
annamaya, pranamaya and manomaya koshas separately.
Vijnanamaya kosha
From here we come to vijnanamaya kosha. Jnana means 'wisdom', 'knowledge'; the prefix vi is a
confirmation of the intensity of knowledge which is derived not only from the experiences and
memories which we have gained in this lifetime, but also in past lives. There is a storehouse of
knowledge in every one of us, but we are not educated to experience that inner wisdom.
Vijnanamaya kosha has the aspects of chitta and ahamkara associated with it. Chitta means the
ability to know, to become the observer of what is actually happening, to be able to live a reality
and not speculate or fantasize about it. Ahamkara is the ego aspect, in the real not the gross
sense, knowledge of 'I', becoming aware of the identity of the self. This understanding comes
when we work with vijnanamaya kosha.
Once we have worked with and understood the identity of 'I', the identity of the self which is
manifest in the world in the third dimension and which experiences the pleasures and comforts,
pains and sufferings of life, we move into the experience of anandamaya kosha, the dimension of
bliss, happiness, wholeness, contentment.
Yogic management of the koshas
According to yoga these are the five dimensions of existence into which all the other experiences
fall, which may be physical or emotional, which may be in the realm of energy or the mind. In
order to deal with each kosha, yoga has presented different techniques. To harmonize and
experience optimum health in the different energies and functions of the physical body, yoga
says practise asana, pranayama and the shatkarmas which can help to purify and detoxify the
body. To deal with pranamaya kosha, yoga says practise the techniques of pranavidya, chakra
shuddhi, kriya and kundalini, which will help to channel the flow of energy throughout the
system, to stimulate and awaken the prana.
To manage the activities and balance the agitations of manomaya kosha, yoga says practise
pratyahara, dharana, mantra, yantra and mandala meditations. To experience the power and force
of vijnanamaya kosha, practise dhyana, laya yoga and nada yoga. To experience the state of
anandamaya kosha strive to attain the experience of samadhi, to awaken kundalini. It is around
these concepts of managing different dimensions of human experience and existence that the
entire system of yoga evolved.
Disconnecting the outer and inner mind
There comes a time when we need to disassociate our mind, attention and awareness from the
things that continually bombard us. Most of us are tamasic and rajasic by nature; we have not yet
experienced the sattwic state. Sattwa is not simple living or simple thinking; it is the awareness
of the true nature of the self. The distorted nature of the self is seen and experienced under the
influence of rajas and tamas. We are sitting here attempting to understand the sattwic nature and
to go beyond the conditionings of rajas and tamas. The entire life experience is classified into
tamas and rajas, and only samadhi, only the awakening of kundalini, only the understanding of
absolute human potential, is the state of sattwa.
In order to come to the sattwic state, there has to be some form of disconnection, disassociation
from the world in which we live. When we go to sleep at night, we disconnect from the outer
world and connect with the inner mind. That is not enough. To experience the pure mind there
also has to be a disconnection from the inner mind. 'Inner mind' in our vocabulary simply
represents an activity which is not conscious at present. If I say, “Connect with your mind”, you
will become aware of your thoughts, your emotions, of the different qualities which manifest
within the mind. If we go deeper, we may also become aware of samskaras and karmas and say,
“This is our inner mind.”
Experiencing the pure mind
What we are looking at here is the gross inner mind which functions in the third dimension,
which is subject to the laws of time and space, which creates its own identity by looking at
different forms, ideas and names. These are the areas of the inner mind on which our mind
projects itself. Yoga says that there is another mind – the pure mind. This pure mind is
experienced with the attainment of the anandamaya state, through samadhi and the awakening of
kundalini. Samadhi and kundalini represent a state of being in which the normal life events do
not alter or affect our behaviour, emotions or thoughts, and yet there is harmony in everything
that we do. There is no effect from tamas and rajas, but only the experience of sattwa. This is the
aim of human life.
One has to move from the gross to the transcendental, from the impure, distorted, coloured
impressions to the experience of continuity of consciousness. The process is very simple,
provided we do not deviate from it. In pratyahara we observe the various experiences of the
mind; and this is the first step in understandi

Glimpse into the Future

An Interview with Swami Niranjanananda Saraswati,
President of Bihar School of Yoga
Ganga-Darshan is presently passing through a momentous and historical period of growth and
expansion. At every level we can see changes and new developments. The ashram is in transition
from a swami orientated ashram to a sadhaka orientated ashram. In Ganga-Darshan now the
main emphasis will be on preparation of qualified and more than qualified teachers who will be
able to meet the challenges of future philosophies. It has been human experience that when a
system, science or philosophy reaches a point of growth and development, other ideas come to
challenge it. Therefore, as swamis of yogic tradition, it will be our responsibility and duty to
develop our understanding and knowledge about yoga and tantra and be able to meet these new
challenges.
On yoga research
Investigation of yogic practices in itself will be of great importance in the future. Until now, our
understanding of yoga has been very limited. We know about hatha yoga, raja yoga, karma,
bhakti, gyana, mantra, laya, kriya, kundalini, etc. but there are still many techniques which need
to come out from the hidden sources of tantras and vedantas, of which tattwa shuddhi is an
example. It is a practice which not many people knew about, though it is mentioned in
Mahanirvana Tantra and Srimad Devi Bhagavatam. It is a yogic practice. So research into that
aspect of yoga and bringing to light all of the so far unknown practices would become a major
contribution of Ganga-Darshan in this yogic panorama.
Apart from this, there will be medical and scientific researches which would require the time and
effort of practically every ashramite. It would give them a specific sadhana so that they can grow
in their own internal life, and at the same time allow researchers to find out what happens
physiologically and psychologically.
I believe books will be a very important part of our work at Ganga-Darshan, because they are the
most practical method of conveying thoughts from one person to another. The closure of the
magazine is not because the research department or library is not set, but it is due to the greatly
increased activity at present. Once we are able to resettle into the new environment of Ganga-
Darshan and once we think ourselves capable of handling other jobs, then we will again have the
press and start printing books and magazines. Once the research begins we will have to publish
our findings. In January when I first came, Swamiji was saying, 'In 1985 we will be settled into
research!'
The division
There is a story which can explain what will be happening here. In the beginning there was one
tribe of people, and this tribe got involved in exploration of self and universe, but due to varying
and conflicting ideas, they decided to split up, one to investigate one aspect and the other to
investigate the other aspect. One tribe evolved a system for realising human potentials, and this
system was based on manipulating the external environment, trying to mould or shape nature to
fit its own requirements, or to fulfil its own requirements. The other tribe instead of trying to
mould nature to suit their need, moulded themselves into nature. And instead of changing or
manipulating the environment, the senses or this or that, they went inside and tried to discover.
This has actually taken the form of two cultures, what we know as the western culture and the
oriental culture. In the oriental culture, practically every idea, every religion or philosophy that
has developed has had its base in looking at one's thoughts, trying to change within rather than
creating a change outside, regardless of external comforts and needs. Whereas in the western
culture, they developed technology to change the environment, so that they could live in that
environment, more pleasantly.
America, Canada, Europe have developed tremendously in the technological aspect. I'm sure that
they also had many people with great minds who would have thought of looking for something
within, but nobody really gave any attention to them, because the majority of people were
involved in a totally different trip. On the other hand, India, Japan, China and all these places,
developed their own thought; internal technology rather than external.
The merger
So, one aspect of Ganga-Darshan will be to combine both, and at the same time, to grow in both
of these systems. I know this is something people have missed everywhere. The statement that
Swamiji has made about yoga being a mighty power and guiding the course of world events, will
start happening from Ganga-Darshan if we are able to bring about this combination, with the
spirit of internal and external development.
Outside, there is nothing happening in this direction at the moment. I've come to this conclusion
because I have always looked at things with a critical eye. Even what we do here, I've looked at
with a critical eye. I've also discovered that whether we teach only pawanmuktasana for ten years
consistently, or we do karma yoga for twenty years consistently, that is irrelevant. The most
important thing is the spirit that carries it through. And this spirit which is developing here, of
unity in the midst of diversity, is something I don't think I've seen anywhere else.
So, really I'm thankful to Swamiji for creating this situation in which we are all in, and I'm also
grateful to practically everyone, swamis, sadhaks and visitors who come here, because they all
act as catalysts unknowingly and they become instruments of this.
So, discovery of yoga, research into physiological, biological and primological effects will
happen; research into the medical aspects will happen; research into individual growth will
continue, but not of an ancient yoga. It will be a new system of ancient yoga, because we will be
able to present it in that way.
On learning
As we go more into the study and research area, new learning opportunities will develop and we
will begin to apply yoga in all the various situations of life and also in the day to day activities. I
do believe that we will be integrating the various yoga practices into music, arts, dance, crafts
and other areas also.
Another aspect of Ganga-Darshan will be ashram community living. The ashram will evolve
from ashram-ashram to ashram-community, where all the aspects of life will be looked into,
studied and applied with yoga practices.
In the course of time, as we become more established in our practices and routine, we will be
introducing yoga to children when they reach the age of receptivity between 7 and 14. Right now
we are having courses of one month in duration, but in the future we may have a continuous
gurukul so that children can come and go when and as they please. But this gurukul will not
become an academic school. Here we will try to provide a solid personality structure for their
future life.
Whether or not the children will continue their academic education will be their choice. But here,
we will try to provide what is not provided in an academic school. They will be developing their
own inner strength, freedom, self-awareness, qualities and faculties in a more integral and
harmonious way.
In my opinion, whether we like it or not, we will have to go in that direction in the near or far
future if we are interested in creating a change in the personality of the society rather than the
individual. This change in the personality of the society will have to happen in order to break
away from the old patterns of thought and belief.
On sannyasa
I also feel that Ganga-Darshan will become a very strong base for sannyasa in its traditional
aspect, which allows inner growth. Sannyasa fits in with the inner system where you stop, look,
listen and act. You don't dash blindly into something. And of course this system has been the
eastern way till now, but it may become the western way in the next fifty years. And karma
sannyasa, you know, moulds itself to a system where you are dashing ahead. You take karma
sannyasa if you become aware of the dash you are taking. And when you become aware of the
dash that you are taking, you automatically stop, look and listen, because it is a blending of two
personalities.
I believe that the western personality will have a lot to gain from the eastern personality if they
are able to learn how to find satisfaction with the things they have. This is one reason why so
many people from outside are turning towards sannyasa as an alternative way of life. Even then
it is hard for somebody to surrender totally, because this individuality keeps coming up. Here
now people of the eastern personality are trying to become western because they are trying to
find the independence that they never had, a total break from the culture of the family and
everything. So now, this society is going to become fast paced, whereas western society now will
become slow paced. Everyone will stop, look and listen. This changeover will take place in the
next generation or so.
When this changeover takes place, both societies or both personalities will find certain gaps and
we will have to be ready to fill those gaps. And until one is fully established in one system, then
he will not be able to pursue sannyasa life in its original concept for life, real sannyasa. While
you are in transition, you will have to choose karma sannyasa, because karma sannyasa is a
sannyasa which you get to gain strength in this transition. And maybe karma sannyasa will
evolve into full sannyasa after you have established yourself fully within the framework of your
own personality.
[top]

ng the pure mind.

Drugs and Addiction

 Swami Satyananda Saraswati
Drugs are a big problem in the West. What can be done about this?
Some things are going on in the West, whether in England, Switzerland, France, Greece,
America, Australia or Canada, that are not good signs for the future. Powerful civilizations which
once existed in Egypt, Rome, Greece, India and China just disappeared in the past. How did they
disappear? Our generation must think very clearly about the reasons.
Drugs are everywhere. Even children are taking them and discovering they make them feel good.
They want to feel nice, they want to feel transcendental, because their whole life is restless. They
were born from restless intercourse and they were brought up in restless environments. Now,
they are so restless that without drugs they cannot feel good. Therefore, western thinkers,
philosophers and social scientists must rethink this problem now. In order to do this, they need to
imbibe certain ideas from Indian culture.
India may not be able to offer the world a very sophisticated technology, but she can give a much
safer social system. It is the society, the culture, which ultimately destroys a political system. If
things are allowed to continue as they are at present in very affluent western countries like
America or Europe, the prosperity may continue, but there is no guarantee that the societies will
survive.
Politicians want to control everything through laws and legislation, but this is not possible. If
they find you using drugs, they just put you in jail, but that is not a solution. After all, in India we
do not use hashish much, although it is grown here and there is no law against it. Many people
from the West come to India and purchase hashish to take back to their country because it is
freely available.
On certain occasions such as Sivaratri and Holi, Indians crush marijuana leaves and add many
nice things like rose petals, poppy seeds, saffron, milk and honey, and make a cool beverage
called ‘thandai’. The whole family drinks it together and they start laughing. But that just
happens on one day of the year. There are also balls made from marijuana leaves called ‘bhang’,
which are made to offer to the Lord. You are allowed to take it as a part of the religious
ceremony on Holi or Sivaratri, but not in order to overcome your restlessness.
Alcohol is a very big industry in the West. The people who make alcohol are millionaires. If you
want to drink champagne, it is very costly, but one cigarette costs very little. That is another
reason why these drugs have become very popular in the West; they are cheaply available to the
poorer sections of society. Instead of drinking scotch, they just have a cigarette. When you take
alcohol, there is stimulation, but when you smoke ganja there is relaxation. They have different
effects.
A culture which ignores the very basis of a good society, which is a sound social system, is sure
to undergo a very dark period. I don’t see any silver linings unless a miracle takes place. Think
about it. A society which has not produced even one prophet, what future course will it take?
That is the problem. Moses was from the East, Christ was from the East and Buddha was from
the East. Many of the great thinkers, philosophers and scientists of the West were executed in the
last few centuries. Someone will have to work at it in a big way. The drug problem is just on the
fringe, but we are aware of it, we have the statistics.
—Rikhiapeeth, November 1994

How can alcohol addiction be overcome?

There are many ways to overcome addictions, particularly to alcohol. In action alcohol is a
stimulant and in reaction it is a depressant. Therefore, to eradicate reliance on alcohol you must
first of all take up those yoga practices which can give you stimulation and peace of mind
simultaneously. In particular, if you practise pranayama, hatha yoga and kriya yoga, you will be
helped a lot. When the body is full of toxins, it always demands more and more of the same
toxins. So, at this time, the body should be purified by the practices of hatha yoga and the
science of fasting.
Psychologists have found that alcoholics possess a deep-rooted pain which is unknown to them
and ultimately leads to some sort of narcotic or alcoholic habit. Therefore, what alcoholics
should do is root out the cause of their problem by probing into their mind. As they penetrate the
mind they must allow everything to come out, not only what is divine and sublime. They may
find horrible things, many fantasies, endless passions, criminal and sadistic thoughts, crazy ideas
and so on. However, these negative things must not be suppressed because to stop them is
dangerous; they must come out.
If you are thinking criminal thoughts, you must accept that. If an evil thought comes into your
mind, you should not stop it, nor should you criticize it. Do not hate it and do not suppress it. Let
it develop and it will culminate in another thought. If you are assailed by sexual fantasies, let
them continue. Whether you have a regular fantasy, a perverted fantasy or a sadistic fantasy, it
does not matter. Develop it and you will find that within a few hours, days or weeks, it will
culminate in some other thought process.
Society and religion have created a deep-rooted guilt in man. If you are having sexual fantasies,
why should you say it is bad? When you are angry with someone, why should you think it is not
good? After all, a thought is just a thought. If you allow it to manifest, it becomes feeble; if you
suppress it, it becomes strong. By suppressing a bad thought, you are only committing yourself
to a bad action, but if you express a bad thought, you are becoming free of that karma.
There are some people who are very complicated. They have so many things inside, but they
don’t know it. They are mentally constipated. They just cannot think bad things and they don’t
want to see their bad face or know their negative side. Such people are not normal; they are
making a great mistake. Everybody knows that physical constipation is injurious to health, but in
my opinion mental constipation is worse. Just as a purging process is necessary to relieve
physical constipation, those with mental constipation must also undergo a purging process.
During the practice of pranayama, purging takes place. If you start practising bhastrika
pranayama daily, after a few days some crazy ideas will start coming into the mind and you will
have many funny thoughts and dreams. Some people get very frightened when this happens.
They say, “Since I started practising pranayama, I’ve been getting crazy ideas.” I tell them,
“Look here, shankhaprakshalana is going on.” In yoga we call this cleaning the mind chitta
shuddhi.
Alcoholics and other addicts must increase the frequency of their dreams and somehow they
should induce more visions in their meditation practice. It is most important that they do not try
to escape from or cover up their own psychological personality. If you are an alcoholic and
somebody says you are a bad person, don’t deny it. Think to yourself, “Maybe I am a bad
person.” The moment you accept what other people say about you, you are out of danger. If you
dismiss everything people say about you and convince yourself that they are wrong, you will
become very arrogant. This is everybody’s mistake. When someone makes negative remarks
about us, we say, “Oh, he is a useless person.”
These are things we will have to correct if we want to substantially change our habits. If
someone praises us, we consider him good; if someone criticizes us, we label him bad. This is a
very limited psychological conclusion. What is a more broadminded conclusion? One who
criticizes you is your benefactor, one who praises you is your enemy; one who loves you
hypnotizes you, one who hates you dehypnotizes you. If you can adopt this way of thinking, you
can break your habits overnight.
Now let us discuss sadhana. Practise yoga nidra regularly and your mantra every day. Do not
take a pledge not to drink; don’t think about alcohol at all. Just remember one thing: “I will
practise five malas every day. On a free day, I will practise ten malas more.” Let this program
continue for one month. Then add one more item: “I will miss a meal one day per week.” It is
preferable if you do this on the particular day of the week on which you were born, as that must
have been a very unfortunate day since you became an alcoholic. Therefore, it is important to
sanctify it by missing one meal on that day. Continue this for about two months, then add one
more item: “One day per week, I will have one drink less.” If you normally have ten glasses of
alcohol per day, on that nominated day of the week, take only nine glasses.
So, gradually, month by month, easy rules must be added. You should not make difficult rules for
yourself because if you say, “One day per week I am not going to drink any alcohol,” your mind
will revolt. It will give you a lot of trouble and you will end up drinking more than usual. You
must redirect your mind very gently.
—Zinal, Switzerland, September 1981

Can you get enlightenment by taking drugs?

You can get certain experiences, but you can’t retain them. Drugs weaken the nervous system,
cause depression, disturb the hormones and affect the circulatory system. As a result, later on the
experiences almost dwindle into nothing. In the beginning, some drugs do affect the processes of
the brain and consciousness, either directly or through other parts of the nervous system. If we
could perpetuate these experiences for many years, it would be nice. However, I have found that
in the course of time the body and physical organs become very weak, and as a result the later
experiences are marked by fears, doubts and passions. What is the use of having a high state after
which you fall in a ditch? I don’t disagree with people trying these things now and then, but I
think you must try to create the change within the consciousness, through the medium of
consciousness, if you want to be able to maintain the experience.
—San Francisco, USA, September 1982

How can yoga help in drug addiction?

Drug addicts can be helped by practices which enhance purification. In the first stage, asanas
should be practised regularly, then shatkarmas like neti, kunjal and shankhaprakshalana, and
thirdly, yoga nidra. This will help a person to get rid of alcohol and drug habits. When an
individual is in a state of tension, he needs cigarettes, alcohol and such things, but if he has no
tension he has no need for them. If a person smokes or drinks, there is no use fighting the habits
because they may be caused by other circumstances, possibly endocrinal imbalances. By
practising hatha yoga, one can purify the body and rectify all the imbalances. Then, in the course
of time, alcohol, drugs and cigarettes will no longer be necessary.
The hatha yoga shatkarmas are the most important part of a heroin addict’s treatment. The whole
physical body has to be thoroughly purified internally and externally. Toxins have to be removed
from the intestines, liver, kidneys, spleen, etc., and the production of acid, bile and phlegm has to
be regulated. By practising certain asanas and pranayama, the hormonal secretions can be
regulated and the endocrinal blockages removed. Postural defects can be rectified and the vitality
of the body can be greatly enhanced. The treatment will be quicker and more successful if the
practice is regular and if a special diet is maintained. It is also recommended that this treatment
be undertaken in an ashram environment.
Ashram life is important to make one free from addictions. In the ashram environment those who
are addicted to any vice, not only alcohol and drugs but other vices as well, are greatly helped by
the positive situation in the ashram. The ashram is a place where people come with a definite
purpose, where they have an aim, where there is a systematic philosophy, a systematic diet and
way of living. Such ashrams should be formed in western countries. They have minimum
creature comforts, not modern facilities. At the same time people from the West come every year
and stay for a period of time because they find that the ashram atmosphere helps them to gain
their lost willpower.
—Bogota, Colombia, 1980

How can yoga nidra help in addiction?

Many people who are subject to certain addictions have resolved many times to give them up,
but have failed to maintain the resolve. Through yoga nidra, however, they have been able to do
a lot of work on themselves. In particular, they have found that the sankalpa or resolve made at
the beginning and end of the practice influences their life so much that they are able to conquer
their addiction.
In India drinking is dangerous and detrimental to health because it is such a hot country. If a
person cannot give up drinking, he will definitely die sooner rather than later and his family will
perish. We give these people yoga nidra and during the practice we ask them, “What exactly do
you want to do?” They decide that they will not drink anymore. Thousands and thousands of
people have given up drinking. Many social service institutions which were preaching the
harmful effects of drinking have now added yogasanas, pranayama and yoga nidra. There were
also cases where some aged people who had been drinking for many years gave up this habit in
one session of yoga nidra.
Now, people have become aware of the effect of the transformation of consciousness on human
behaviour. Yoga is able to transform the inner personality, whereas other methods simply don’t
work.
Yoga nidra is a practice which gives strength to your willpower. It gives strength to your mind
and it is able to transform your positive thinking into successful action. It is easy for people to
think positively, but when it comes to the point of execution, it is very hard. Yoga nidra is a
superior quality of experience. After having eaten a nice chocolate, you will not want to have
another rotten sweet. Anything that is superior, whether it is a dress, a person, a system, a wine,
or even yoga, always supersedes the inferior quality of experience.
—Plymouth, UK, February 1983

How can we overcome bad habits?

Many people have bad habits which they despise. For example, someone may be addicted to
hashish and every time he has a smoke, he hates himself for doing it. Even though he thinks, “I
don’t like this habit, I don’t want to smoke,” due to this strong tendency in his personality, as
soon as evening comes he starts longing for hashish. This creates conflict within and his mind is
split into two. He desires something he knows is bad for him. If he compromises, then he is
addicted to hashish, which is detrimental to the brain and respiratory system.
How can this situation be overcome? There is a simple formula. Lie down on your bed and
concentrate on the breath and the body. The moment you feel yourself starting to doze off, say
one thing, “No hashish any more.” A parent or guardian can do this for children who are still
young. Try this technique on any habit and within ten days you will find that you are forgetting
about it. Through this resolve made when the mind is totally relaxed and receptive, you can
improve your eyes, your digestion, your family relationships – you can change your whole life.
—Bogota, Colombia, 1978

Should I smoke or not?

The most important thing you have to remember is that the different addictions, like smoking
alcohol and other vices, belong to the rajasic state, rajo guna, and cause a sort of attachment to
the body and senses. Ramakrishna Paramahamsa was a yogi of the highest order. When a devotee
asked him why he smoked a hookah, Ramakrishna replied that in order to live one needs a link
with vasana (latent desire). To fly a kite you must have a thread and if the thread is cut, you lose
the kite. However, as long as there is the desire to live and attachment to your latent samskaras of
past or present, then you exist. If there is no vasana, you will not exist; you will fly away from
the body. Existence depends upon our vasanas with objects. We have attachments for many
things – prosperity, wealth, name, fame and power. Vasanas cause us to cling to this existence,
but once they are removed one by one, you cannot exist.
Nature has made certain conditions for all of us. The vasanas must be maintained in tamasic and
rajasic states. If you try to deplete your vasanas, it will hamper your spiritual evolution. For the
evolution of the soul from tamasic and rajasic states to the higher sattwic states, the presence of
vasanas is necessary. In one person it may be alcohol, in another it could be the desire for wealth,
name and fame, in others something else. In you it is smoking. So you should not think about
whether or not you should smoke.
If you are smoking, go ahead with it and if you don’t want to smoke, please don’t do it. If you
are not smoking and you want to smoke, do it. But don’t keep on thinking, “Should I smoke or
not?” because that creates a psychological problem which will affect your personality. When you
have two thoughts about an action, it means you are not sure about its purity. When the body is
pure, without toxins, and the mind is able to dispose of tensions, then you do not need these
things to help you. Many people are in the habit of drinking and smoking. If that can be replaced
by doing japa with a mala, then it is a very good addiction, a very good habit.
—Coimbatore, India, January 1982

TEACHINGS ON YOGA FROM RAMACHARITAMANAS - 7

The Glories of Bhakti
Swami Satyadharma Saraswati
In previous articles, we discussed the path of bhakti yoga, and the differences between jnana and
bhakti, according to the Ramacharitamanas. Now the question arises: How can we actually
experience the Lord? What is the means? So, in Uttarkanda (Doha 119), Kaka Bhusundi gives us
some clues. He says: "I am the servant and Lord Rama is my master. Without this relationship, it
is impossible to cross the ocean of birth and death. Holding on to this established doctrine,
worship the lotus feet of Sri Rama." This verse is very important because it gives us the method
to develop bhakti within ourselves, and to experience the meditative stages, the internal stages of
communion with God.
Just as different bhavanas, or relationships, are necessary in this world, so in the path of bhakti,
we each have to form our own special relationship with the Lord. Without this divine
relationship, there can be no bhakti, no devotion to or meditation on the Lord. Each one of us
must look within and decide what our relationship with God may be. Although Paramahamsaji
has spoken to us at length about the importance of a living relationship with God, this idea is
often superseded by other philosophical concepts which appeal greatly to our intellect. However,
the truth is that bhakti will only develop in our day-to-day life when we begin to relate with God
at a personal level.
This is the dichotomy that we all experience: we would like to travel the path of bhakti, but we
do not relate with God. We relate with everything but God. We relate with people, money, status,
job, car, clothes, friends, lovers, events and situations, but we do not have the time or inclination
to relate with God. Every relationship, whether important or unimportant, close or distant, takes
effort and time to cultivate. If we want to develop a relationship with our husband, wife, child,
relative, teacher or friend, we will have to spend time with that person. In order to develop a
close and intimate relationship, quality time is required. When we are together, we must open
ourselves to that person and communicate all of our innermost thoughts and feelings. We must
tell what we have been doing, thinking and feeling. Isn't this what friendship means, what
marriage means? So, in the same way we have to develop a relationship with the Divine.
Master-servant relationship
There are many different types of relationships, but Kaka Bhusundi has recommended this
relationship: "I am the servant and Lord Rama is my Master." He has suggested this because in a
sense it is the most realistic. If we think about God, about the Divine, or even about the Guru, the
fact is that He is the Master. We are ignorant, under the influence of limitation, while God is
unlimited and all knowing. So, the most practical and honest relationship is that of Master and
servant. Again, if we look at our life in the ashram and our relationship with the Guru, we can see
that this is how the actual relationship between Guru and disciple develops. This is a relationship
between Master and servant. So, when We begin to develop this relationship with the Guru, or
with the Divine, we have to learn to serve.
Sometimes developing this relationship can be a difficult process because when we are growing
up, especially in modern life, we do not learn to serve. We learn to command or demand, but we
do not learn to obey. The Master-servant relationship is a very particular relationship; it requires
total obedience. The servant has to do one thing only: to obey the Master. He does not have to
say what he likes or dislikes. He does not have to offer his grievances or criticisms; that is not
necessary. The only thing he has to offer is service. And when the Master requires no further
service from him, he is free to lie down and sleep. He has no worries in that sense, because
nothing is his. Everything is the Master's responsibility. The servant simply hears and obeys; that
is all.
Service is the lesson, the teaching, and also the path in relation to ashram life, sannyasa life and
gurukul or student life. This is what we are really learning all the time that we are in the ashram.
But for some of us this is the most tiresome part: listening to an order, being told to do something
and just doing it without thinking how we might like to do it or how it could be done better, or
that we don't like the person who is giving the order and so on. The Master-servant relationship
is formed on these three principles: just doing the work, doing it to the best of our ability, and
doing it with a feeling of devotion for the Master. This relationship, according to the teachings of
Sage Bhusundi, is the best and easiest means to develop the path of bhakti.
Kaka Bhusundi says further in the same doha: "Blessed are the souls that worship Raghunath,
who has the power to make the animate inanimate and the inanimate animate." God alone has the
power to create, to give life, and again to destroy, to take life away. We do not have that power,
and neither do we concern ourselves with that aspect of life. We worship things which limit us,
which take away our power. We care for material prosperity, physical relationships, beautiful
places and things. But we do not worship that which creates and destroys all these things. Those
who worship the source of life, not just the manifest forms, are blessed because in the end they
merge into the source and become the source.
The illumined heart
In the following chopai the sage crow goes on to say: "Now hear about the power of bhakti.
Devotion to Rama is an effulgent chintamani." The chintamani is a wish-fulfilling gem which has
the power to make whatever we think or wish come true. This quality of the chintamani is the
quality of anahata chakra when it is fully awakened. In this sense, devotion to Rama brings about
the full awakening of anahata chakra and all the divine qualities within the heart. So, he
continues: "This chintamani sheds infinite radiance day and night, requiring neither lamp nor
ghee nor wick (to light it). He in whose heart this jewel abides is not affected by the poverty of
illusion, nor does the blast of desire ever extinguish this light." This is the glory of bhakti. We do
not have to worry about the lamp going out.
Once anahata is awakened, once devotion to God arises within, the heart will be ever illumined.
This inner illumination becomes so constant and bright that it can never be diminished or
extinguished. The chopai continues, "The overpowering gloom of ignorance is dispelled by this
jewel of bhakti, and the swarms of moths (of ego, pride and vanity) keep away, being utterly
overcome. Negative propensities like lust, anger and greed dare not approach one in whose heart
the gem of bhakti abides."
The bhakta, whose heart is suffused with divine love, is not affected by darkness, delusion or
ignorance because wherever the light shines, darkness disappears. Darkness cannot abide in the
light, nor can the blast of sensuality or negativity ever extinguish this light. When negative
thoughts and feelings arise, they have no influence. So the chopai continues: "For him, poison is
changed to nectar and enemies to friends. He is never affected by the terrible mental distress
from which all people suffer."
For one who awakens devotion in the heart, the poison of darkness and negativity is changed to
nectar and enemies become friends. Let us look at this for a moment. In yoga, when we are able
to awaken a particular chakra or psychic centre, then the next centre also opens. So, when we are
able to fully illumine anahata, then the energy moves upward of its own accord and opens the
next centre, which is vishuddhi. The word vish means 'poison' and Shuddhi means 'to purify'. In
vishuddhi the poison is changed to nectar and enemies become friends, because all the sattwic
and divine qualities which awaken in anahata such as love, kindness and compassion are
expressed through vishuddhi. As we begin to convey these qualities in our life, it will naturally
happen that our enemies will leave aside their animosities and quickly become our friends.
This is what happens when the energy of anahata moves upward; vishuddhi awakens and the
poison changes to nectar. This nectar is also a very powerful force. It rejuvenates the body and
brain, and makes us long lived. It removes all our diseases and makes the whole world our
friend. When everybody is our friend, life becomes a very happy affair. ,It is only when we go
about making enemies that we feel unhappy. But when everywhere we look we see our friends
smiling, life becomes a happy affair.
The jewel of bhakti
So, Kaka Bhusundi says: "Without this jewel of bhakti, no one can find happiness." We all suffer
from mental distress because we focus on the negative qualities, aspects or limitations of our
self. That negativity may reflect from outside, but the source of it is within. When bhakti
awakens, the negativity is dispersed and mental distress is removed. The chopai continues: "He
never suffers the least affliction, even in a dream, in whose heart abides the jewel of devotion to
Rama. Therefore, they are the wisest of the wise in this world who spare no pains to secure the
jewel of bhakti. Although this jewel is manifest in the world, no one can find it without the grace
of Rama."
Without the grace of Guru or God, the path of bhakti is not easily discovered. This is why we
need to have a relationship with the Guru and with the Divine. We need to have that connection
through whom the grace can flow. Without a Guru, without a living connection, it is very
difficult to connect with the subtle, with the supreme reality, and receive grace. But through the
relationship with the Guru or with the Lord, the grace comes. Kaka Bhusundi says further:
"There are easy ways to attain this grace, but luckless souls contemptuously reject them and
search for more complex and difficult means." The easy ways to attain grace and to develop
bhakti are given in the nine modes of bhakti, the nine ways to develop devotion.
According to the Ramacharitamanas, the nine ways to attain bhakti are as follows: (i) Satsang,
(ii) listening to stories about the Divine, (iii) hearing about the qualities of God, (iv) developing
vairagya, or non-attachment, for all the worldly roles and associations, (v) becoming attached to
Guru, God or the Divine, (vi) becoming selfless, (vii) repeating God's name and remembering
God at all times, (viii) imbibing spiritual qualities, (ix) feeling the presence of God everywhere
and in everything. When we try to feel the presence of God within us, and to identify our self
with those unconditional qualities which are not limited to our ego and individual roles in life, it
is easier to find our own path or dharma, whatever that path may be. It becomes easier to see
God in that path and to feel ourselves moving towards God through that path.
Then we begin to see the positive nature, the divinity and the essence of God in all beings and
things, not just the negative or the limiting aspects. To see the Divine in everyone, to perceive the
good and the positive in whatever anyone is trying to do, to be content with whatever we have,
with whatever comes our way, without finding fault with it, and finally to surrender the self, the
sense of individuality, to God - these are the different ways in which grace comes. With grace,
the path of bhakti opens and the divine form, divine qualities and divine powers become one's
own. In this way, the bhakta is transformed into the very object of his devotion; the Master and
the servant become one. Therefore, Kaka Bhusundi said: "I have in my heart this conviction, that
the servant of Rama is greater than Rama himself."
[top]

Facing Difficulties
Dr Swami Shankardevananda Saraswati
How can we develop a strong, stable and calm mind under difficult circumstances? How can we
face life so as to live a full and happy existence? How can we make the most of our time here on
the planet? These questions have been around for a long time, and as a result philosophies such
as yoga have arisen. Yoga has been developed by the great sages and seers of the past as a gift to
humankind, to help us manage our lives better and to grow into higher awareness of the purpose
of our existence.
Yoga teaches us that we can take our lives into our own hands and, using its techniques and
methods, guide ourselves into greater inner strength so as to face life, with a greater capacity to
respond to the problems that arise with creativity, spontaneity and skill. Yoga teaches us to
develop core strength and tremendous, dynamic inner peace; a strong inner core, like a flexible
steel rod in our spines, and a responsive outer layer that is appropriate to the moment.
Yoga is defined by Patanjali as a movement away from old conditioned patterns of being so as to
expand our awareness into an increasingly broader, more subtle, stronger, more awake and aware
state of being. Limited and limiting patterns of perception and understanding keep us trapped in
old and painful states of existence. After a period of prolonged and sincere in-depth study, pen
ultimately we can free ourselves from many of these patterns so as to achieve higher states and,
ultimately, achieve total freedom.
To achieve inner freedom, strength and peace, and the ability to face problems, there are a
number of principles that we need to learn and integrate into our being. These facilitate the
transition and transformation of our being from the old constricted state to a higher and freer
state. These principles can be described as grounding, alignment and pulsation.
Grounding means the development of a stable base within ourselves that we can rest on under
both difficult and easy circumstances. Alignment means aligning ourselves with a higher
purpose, or a broader vision, a deeper understanding, and with a deeper awareness of the
wonderful things that lie within us. Pulsation is the principle of life force, prana.
A primary characteristic of prana is pulsation, a wave. This can be seen especially in the breath,
the gross manifestation of prana. Pulsation has to be allowed to move and to express within our
body at the gross level and at the subtle level in order for health to develop and for holistic health
of body-mind and consciousness. If there is no pulsation there is no contraction, limitation. When
there is pulsation, life can grow in you.
Identifying with consciousness
Yoga and the tantras, and the various esoteric traditions, define the human being as
consciousness and energy. The human dilemma is that we are trapped in identifying with limited
patterns of energy. We think we are the body, we think we are the mind. This identification is
problematic because the life process and its various energetic manifestations are constantly
changing. It is, therefore, very hard to find a stable place within yourself to rest with all the
changes going on. Sometimes good thoughts, feelings and experiences arise within us and
sometimes difficult things come up, but there is constant change. Strength arises from
identification with the unchanging principle within.
In yogic practice we are attempting to identify with consciousness, to realize that we are
consciousness. Consciousness is the unchanging principle. There is a little practice you can
develop that will help you become more identified with your true inner being. If you suddenly
realize that you are not identifying with your unchanging principle, just keep your eyes open,
you don't have to close the eyes, but simply try to find a place in yourself where there is no
change, where you are constant. In the yoga tradition, and in all the great traditions, we are
taught that this place is in our consciousness. So, initially, begin to identify with your awareness.
The awareness is unchanging, it is constant, but what we observe is continuously changing. You
are the unchanging principle, you are consciousness. In fact you are both consciousness and
energy, but our job is to go back and re-identify with the consciousness and then to come back
into matter, into life.
Swamiji has said that we have to go back and manage the mind through the Patanjali system. We
try to find an identification with consciousness and then we have to express that through our day
to day actions, through service and through relationships with people and inanimate objects, with
life in its totality. Once we have established who we are, then we can start to really examine with
greater discrimination the various forces within.
Just notice where your attention is right now. Most people will identify their attention as being
on an external object. But please don't forget yourself in the equation. Don't put all your
awareness on the external, spread it evenly onto the object and onto yourself. Develop a mutually
expanded awareness. If your awareness is in your eyes right now, that's good, because you're
reading what I have written. Keep as much awareness in your eyes as you need to read this, and
drop the rest of it down into your body. Feel your body. How is it? Put your awareness there. As
you become aware of your body and your legs, you'll find that your legs press down into the
earth. This is a universal principle called gravity. It is an energetic process of grounding. As you
press down, you then have an opportunity to experience a second force. The first force is a
downward force. This is the first energetic principle, gravity. As a result of pressing down, there
is an upward force in the body which creates balance. If you bring your attention or
consciousness into these two forces, you will find that by pressing down you can extend your
spinal cord a little more, which will allow you to balance yourself.
So consciousness is the principle that we need to apply to be able to feel these forces in us. A
downward force, a downward energy and an upward energy. When we are unconscious we
forget, we do not remember, and what happens then is that old patterns that have been ingrained
in our nervous system over time, perhaps since birth and maybe before that, take over. The old
patterns of body, the old patterns of breath, the old patterns of thought, the old patterns of
emotion, the old attitudes, will arise at some time during the day or night. Just notice these in
yourself now as you are sitting here comfortably relaxing. At the same time feel that the
downward force allows you to ground yourself (if you remember to do so) and the upward force
allows you to align yourself (if you can remember to do so). When we are aware of these two
forces in us, we can better manage the various old patterns from the subconscious which arise in
us. But when we are unconscious of them they take over. And when we are conscious we have
the opportunity to change, and that is what we have to try to develop.
How do we do this? In the Yoga Sutras of Patanjali (1:1214) it is beautifully said: "We can stop
the vrittis and develop a one-pointed, stable mind by constant practice and repetition performed
with devotion and dispassion." This means that we need to learn to let go of our sensorial
attachments and develop a constant practice. A constant practice of what? Patanjali says that we
can meditate on anything which grounds us in the process of developing our higher awareness,
and which grounds us in aligning ourselves with the witness, the seer.
Memory
The problem is that we have to remember to stay grounded. We need to remember that memory
is one of the greatest gifts we have. Patanjali also says later on (1:20) that the establishment of a
higher awareness takes place through faith, courage, a certain energetic capacity, memory and a
higher intelligence that grows from the practice of meditation. The memory component is
essential to our higher development. We need to develop a strong disciplined mind that can
remember to hold onto the practices and the dharma under difficult circumstances. We need to
remember to witness and to remember to hold onto the experience of the witness in order to get
through the transformative stages of yoga, which can be quite difficult.
What is memory? Memory is a shakti, an energy. It is a force that allows you to hold in your
body-mind tissues an experience, an idea or an understanding. If our energy diminishes, for
example, if we are stressed or depressed, we tend to lose our memory. The energy becomes
unstable, and as soon as we redevelop our energy we regain the capacity to hold on to an idea
without losing it, without falling back into an old unconscious habit pattern.
So once we develop this awareness, once we start to look into our energies, we need to be able to
hold the memory of what we are doing. We need to be able to go in and navigate through the
difficult waters, through the difficult processes of the energies we are trying to deal with. For that
there are many branches of the yogic sciences and other philosophies available. There are
different sciences that allow us to have the knowledge we need in order to manage the inner
experience, to discriminate about what is going on within, and then how to regulate ourselves so
as to modify our inner experience in a certain direction. For example, the study of the elements
in the tantric science of tattwa shuddhi, or the elements of Samkhya, which define the
components of the human being, can teach us how to regulate ourselves.
Tantra and Samkhya are sciences which tell us that the human body is composed of earth, water,
fire, air, space and other elements. They teach us to go inside ourselves and examine the
energetic pattern that is arising at the moment. They give us methods by which we can
discriminate about what is going on. We learn to ask ourselves, in a disciplined way, "Is this
experience that is arising now governed by the earth element, by the water element, by the fire
element or by the air element?" For example, anxiety and fear are related to the air element.
Passion, anger and hatred are related to fire. Attachments, the stickiness of life, grief, and when
we cry, are related to the water element.
So if fear arises, the old way of looking at it is was to see it as a scary thing. But when we start to
go deeper into ourselves through meditation and we understand that this is related to a deeper
element within the subtle and causal body, then we can control this fear through the breath or
some other yoga practice. Perhaps we will use a mantra, like the Mahamrityunjaya mantra,
which is designed to alleviate suffering of all kinds. There are many yogic methods which we
can use as antidotes for imbalances in our system through a process of self-regulation. An
awareness of the chakras in the spinal cord, for example, stretches our awareness from being
stuck and contracted in a head trip, stretching it down through the spine into the whole body. If
we can hold our awareness of the chakras then we will have somewhere to rest in ourself that
will allow us to get outside the contracted state.
We can learn to face the difficulties of life both within and outside ourselves through the
development of a sincere practice, a sincere study of different yogic branches so as to embody
that knowledge. Embodiment means the holding of that knowledge and remembering it in our
tissues as a living experience; having faith that it can support us during difficult times.
Grounding ourselves and aligning ourselves with this kind of knowledge has the capacity to
awaken a more subtle level of experience, which allows us to go outside the old contracted state.
This precious jewel of embodiment of yoga and spiritual understanding takes time and patient
effort, but in the long term it is well worth it.
[top]

Mind – Master, Servant or Friend? (Part 1)

Swami Vigyanchaitanya Saraswati
Awareness of the need for mind management
As spiritual aspirants we start on the path of spiritual life with a set of practices which give us
some experience and take us forward on the path. But we soon find that progress is not easy,
whatever practice we add does not seem to help and there is quite often a fallback. Therein lies
one of the greatest truths on the path of self-realization: that without making a substantial
lifestyle adjustment, spiritual progress is blocked. Swami Satyananda says, “One needs to have a
deeper experience and in order to have that experience one must adjust many items related to
one’s life – and that is yogic life.”
What is this adjustment? The main thrust is of course related to the mind. All actions proceed
from the mind. The desires give rise to a ‘sankalpa’, which is then carried out by the indriyas
(organs of action). So the mind has to be managed and cleaned. This is quite a long process that
requires patience and perseverance, and people drop out on the way.
We find ourselves in a contradictory situation – we want to have experience of a higher state, yet
we try to do this by ‘fitting in’ some spiritual practices along with our worldly material pursuits.
An average person’s spiritual goal is not the primary aim in life, but is subordinated to worldly,
material goals. He cannot forgo the comforts or the attachments he has built up assiduously over
the years. In his efforts he does not follow moderation, but swings from asceticism to indulgence,
pessimism to optimism. If both goals are there, there is an inherent conflict in the mind and the
process of managing the mind just cannot start. Mind management cannot begin unless we take
that decision of total transformation. There has to be only one goal in life – that of self-
realization. You want self-realization, but when you get that realization, you will not be the
person you are now. That ‘you’ will not be recognizable as the present you at all. However, we
cannot have that experience unless we clean our minds and transform ourselves totally.

De-identifying with the experiences of the mind

Our usual experience is of the ‘I’ mixed up with the mental experience and there is total
identification or drashtri drishya samyoga (conjunction between the seer and the seen)
(Patanjali’s Yoga Sutras, 2:17). That is how the experience becomes, “I am angry, I am upset, I
am happy, I am hungry,” and there is total identification with the experiences of the mind or the
mental fluctuations: vritti saroopyam itaratra (Yoga Sutras, 1:4). After doing the basic yoga
practices and living in an ashram environment for some time, we realize that ‘I’ and the mind are
two different aspects of our existence. We realize that the mind is out of our control and full of
stuff we have been putting into it.
The mind is perhaps the most perfect recording machine; it records instantaneously any
experience the moment it is taking place. However, when the mind is going to play back its
recordings is not in our hands, it happens by itself! What is the character or the personality of a
person? It is but the sum total of these impressions. These impressions reinforce each other and
form ruts or grooves in the mind which manifest as a person’s tendencies. We tend to act and
react in a similar way and become bound by this conditioning. In this way the mind of an
ordinary person becomes chaotic and quite out of control. So we have to be careful about which
impressions the mind is subject to, because they are the ones which will be played back without
warning! We have built up ruts of losing our temper, getting upset, dislike, like, fear, etc., and ‘I’
is always attached to these expressions of the mind. The ego becomes attached to a sensory
experience and creates what are known as kleshas or afflictions.

Resolving to clean the mind

So first one has to come to the point of realization that “I need to clean my mind.” However, in a
paradox of human existence, instead we keep on commenting on the state of the world and other
people and not paying any attention to the state of our own mind! That is maya, which has made
the mind and senses of an outgoing nature. It really is a wonder that we keep on searching for
freedom outside. We seek to make our nation, our workplace and our home free, but we
ourselves reel under the tyranny of the mind. We are constantly dictated to by desires, memories
of the past and plans for the future, and swing in a pendulum of happiness and sorrow. Only a
few people become aware of this and decide to do something about it, and they are the spiritual
aspirants. Why is this? Because we have not had spiritual contacts. We have not had contact or
satsang with a saint who has a clean mind and who can give us that impetus for total
transformation. It is time we let the world be as it is and took up in earnest the task of changing
not the world, but ourselves.

Purifying the mind

The path of raja yoga in Patanjali’s Yoga Sutras gives the practice of mental purity or shaucha as
one of the niyamas. The different effects of the practice of mental cleanliness are said to be
purification of sattwa (sattwa shuddhi), clarity of mind (saumanasya), one-pointedness (ekagrya),
total control over the senses (indriya jaya), and self-realization (atmadarshan) (1:41). Keeping
the mind clean is a practice that can be systematized and developed fully as a total psychology.
The first effect of the practice of mental purity is purification of sattwa. Presently the mind is
dominated by tamasic and rajasic qualities, including anger, lust, greed, animosity, and ego
driven complexes of all kinds. The qualities of sattwa are universal love, compassion, humility,
contentment, etc. These qualities are inherent and always there, but they are more subtle and
pure, and cannot manifest unless a basic cleaning is done. We have to root out the negative
qualities ourselves. Nobody can help us in this process – it is totally dependent on us.

Techniques for mental purification

The techniques to be discussed are just some of the methods which can be an integral part of any
sadhana.
Pratyahara: Lord Krishna tells us in the Bhagavad Gita that just as the wind causes a boat to lose
its stability, similarly the mind loses its balance because of sensory interactions. The daily
sensory interactions create a lot of background clutter and dirt at the mental level. We have so
many interactions throughout the day and night and these leave behind their impressions, which
are not always positive. So there has to be a regular daily cleaning. Unless this is done, the mind
will be out of control and full of accumulations which serve no purpose and increase our karmic
bondage. This daily cleaning of the mind is done through the various techniques of pratyahara.
Pratyahara gives us the method of disconnecting the mind from the senses, freeing the mind from
the grip of the senses. Any of the techniques of pratyahara such as yoga nidra, ajapa japa or antar
mouna need to be done daily, especially near the end of the day.
Further techniques for mental purification will be discussed in Part 2 in the next issue.
[top]

A Fresh View of Bhutas

the Concept of Pancha
Sri A. Rangaswami, Madras
All the orthodox schools of Hindu philosophy postulate that the universe of matter and energy
has evolved out of primordial nature or prakriti. The purusha or spirit, is a conscious and
intelligent entity and is distinct from prakriti or its derivatives. In monistic schools of thought,
nature is supposed to be a superimposition on the eternal spirit which is non-dual. However,
nature and its evolutes are admitted as phenomenal reality even by the monistic schools.
Within prakriti, the Samkhya, Yoga and Vedanta schools postulate twenty four categories or
gunas. They are:
1. The five primary constituents of matter or pancha bhutas;
2. The five perceptions or pancha tanmatras;
3. The five sense organs or jnanendriyas;
4. The five organs of action or karmendriyas;
5. The four internal organs or antar karana- chitta or the mind-stuff, manas or the mind, buddhi or
the intellect, and ahamkara or the ego-sense.
Above these categories of nature or prakriti stands the purusha or the intelligent principle.
One may wonder that this categorisation does not seem to recognise energy in its various forms
as a fundamental entity. The pancha bhutas are- prithvi or earth, apas or water, tejas or fire, vayu
or air and akasha or ether. The other categories also do not refer to either the concept of energy
or the different forms of energy. Purusha whose nature is denned as pure consciousness is held as
distinct from prakriti or nature. Therefore, the place of energy in the scheme of things is not very
clear.
While the superficial examination of the categories of prakriti or nature would lead one to the
above conclusion a deeper study would appear to indicate that the entire universe of matter-
energy is included in the categories of prakriti according to Samkhya or Vedanta. Let us examine
the pancha bhutas, which are considered to be the five primary constituents of matter or the
universe, in greater detail.
The element akasha, which is translated as space or ether, is responsible for shabda or sound
perception by the sense-organ srotra or the ear. We know that sound requires a medium for its
propagation. Speech is conveyed to the ears through air. There is no sound propagation through a
vacuum. What is actually propagated as a sound wave is only the mechanical energy or vibration
through the successive particles of the medium. The particles of the medium in contact with the
tympanum transfer this energy to it, and these impulses are then carried by the auditory nerves to
the relevant centre in the brain which interprets it as sound. This mechanical energy of vibration
is derived only from gravitational energy as taught by science. Therefore, akasha or space,
through which the gravitational energy acts, is considered to be the conveyor of sound. That is
why sound or shabda is considered to be the inherent quality of akasha or space, which could be
deemed as representing that form of energy known as gravitational energy.
Vayu literally means air or anything in the gaseous form. Sparsa or the sense of touch is
considered to be its quality and it is recognised by the sense organ 'tvak' (touch). The word 'Vayu'
is derived from the root to blow, to go, or to move. Movement of energy is conveyed by this
word. In yoga the term has a special meaning. It represents the bio-energy. It is experienced as
impulses of sensation through the nervous system. In the categories of prakriti the word vayu can
be deemed to represent electromagnetic energy, whose distinguishing feature is movement, the
velocity being that of light and the maximum of anything in the universe. This could be
propagated through empty space as heat or light, and through specific conducting media such as
electrical energy.
Whatever be the mode of propagation outside the human system, when the energy impinges on
the skin or the organ of touch, as heat or electrical shock, the impulses are carried through the
sensory nerves to the corresponding centre in the brain and recognised as such. Touch or contact
(sparsa) is essential for this knowledge and this quality is attributed to vayu or energy in motion.
The same is true of the sensation of touch communicated to the skin by any moving object
including air. Therefore, vayu should be considered as representing those forms of energy
designated in physics as the electromagnetic spectrum, with wavelengths exceeding those of
visible light and electrical energy communicated through conducting media. It is noteworthy that
all sensations carried to the brain by the nervous system are considered to be in the nature of
electrical impulses.
The next element is tejas, which is derived from the root tej, to sharpen or to whet. In the matter-
energy complex (which, as modern science has proved, are inter-convertible), this element
represents that entity which provides definition to any material object. The perception of rupa or
form is associated with this bhuta, and the sense organ responsible for this perception is the eye
or chakshu. Therefore, tejas is identical with light-energy in the visible spectrum, which is
received and recognised by the chakshu or the eye. It could be deemed as covering even
electromagnetic energy of smaller wave lengths, such as ultraviolet and X-rays. Its quality is
rupa, form or definition.
Apas or fluid, refers to the liquid forms of matter which are characterised by fluidity. The sense
of taste is imparted by the solution of any substance on the tongue, the changes induced thereby
in the taste-buds of the tongue being conveyed through the sensory nerves to the corresponding
brain centre. Therefore, rasa or taste is the perception attributed to the element apas or fluid, the
tongue being the sense organ concerned. Apas is actually derived from the root 'Aap', to pervade.
The remaining element in the matter-energy complex is prithvi or bhumi (derived from the root
bhu, to be or to exist). This represents all solids to which is attributed the quality of gandha or
smell. The root 'gandha', meaning smell, also appears to be significant. The sense of smell arises
by the impinging of the particles of matter on the sensitive cells within the nose, the changes
arising therefrom being recognised as smell by the corresponding brain centre, which receives
the sensory impulses through the nerves from the olfactory region of the nose.
Thus the pancha mahabhutas or the five great elements really represent the universe of matter-
energy. Apart from this there is the element of sentience or consciousness which is the fire
element in all living beings. In the Gita, it is termed as paraprakriti about which the following
definition is given:
"Earth, water, fire, air, ether, mind and intellect and also ego-sense; these are the eight-fold
division of my nature. This is inferior. Know my other nature, the higher, Oh Mighty-Armed, the
life-element by which the universe is upheld". (7:4-5)
The higher nature is pure consciousness. Consciousness is the substratum of the matter-energy
universe and it is manifested as sentience in all living beings. It upholds the functions of the
lower forms of energy. It is the inseparable counterpart of the eternal reality designated as
Brahman and is non-different from it. It is this conscious energy which activates the mind,
intellect and ego-sense, which are the instruments of perception in living beings.
Scientists are still searching for a unified theory of energy which will explain the behaviour of
the two basic forms of energy- gravitational and electromagnetic, through a single law or
theorem. Prana and energy of consciousness are most subtle, pervasive and the substratum of the
entire matter-energy universe. They are the natural shakti or energy aspect of Brahman, the
supreme reality. In the Svetasvatara Upanishad it is said:
"The supreme energy of God or Brahman is heard of as manifold in nature- knowledge, strength
and activity (sushumna, ida and pingala)".
It could be considered that the energy of consciousness is designated here by jnana or
knowledge. Mechanical energy derives from gravitational energy as bala or strength and
electromagnetic energy which is within universal phenomena as kriya or activity. Scientific
research in the future may perhaps unveil the mysteries of this life energy and energy of
consciousness. This paper is purely suggestive and seeks to reconcile the important fact of the
universe of matter-energy with the orthodox categorisation of prakriti or nature.

Origin of Yogic Cleansings: The Shatkarmas

Dr. G. Yogeshwar, Kangra
It is not difficult to trace the origin of the other branches of hatha yoga like asanas, pranayama,
dhyana etc. to Smritis, Puranas, Tantras and Yoga Upanishads etc., but the same is not discernible
with regard to its purificatory processes. No doubt, the word 'shatkarmas' occurs in the tantric
texts like Yogini Tantra, but there it is purely indicative of tantric practices such as santi,
vasikarna, stambhana etc. (*1) having no link at all with yogic kriyas. Great wonder, the sole
authority on raja yoga, Patanjali, and even his prominent commentators, nowhere refer to
shatkarmas. Though considering vyadhi (*2) as the first and foremost of psycho-physiological
disturbances (chitta viksepa), instead of suggesting any purificatory practice for its removal,
Patanjali Yoga Darshana (PYD) recommends a purely spiritual-cum-psychological aid - the
isvara pranidhana (*3), for this purpose. So much so, the scrupulous cleanliness (sauca) (*4), the
strict yogic observance, has the least connection with shatkarmas, albeit later commentators on
PYD like Narayana Tirtha (*5) have willfully and intentionally endeavoured to prove so, which
effort is farfetched and imposed indeed.
One wonders, why even the works attributed to the father of hatha yoga Goraksha Natha, miss
these significant kriyas which, in fact, are part and parcel of hatha yoga. Similarly, an important
treatise on Gita, which has greatly been influenced and coloured by hatha yogic thoughts, the
Jnanesvari and for that matter even the main Yoga Upanishads, are silent about shatkriyas. Yet, it
is true that these practices are quite old. For instance, the technique of ghrit neti, as exists these
days, appears to be as old as the buddhistic era. A famous physician of that age, Jivika, employed
some practice of the kind to cure the fatal nasal-cum-head disease of a renowned merchant's wife
(*6). At a place in Siva Samhita (SS), (*7) there is a slight passing reference to dhauti
prakshalana, though in a derogatory sense. In Siddha-Siddhanta-Paddhati (SSP), (*8) we find
mention of shankhaprakshalana but again in a reproaching style. In Yogiyajnavalkya (YY), (*9)
as well, a practice somewhat similar to trataka has been enlisted. Hatharatnavali and
Hathasamhita, as quoted in Vacaspatyam (*10), refer to a few shatkarmic processes but these
works are quite recent. For the first time in hatha yoga history, it is only in the Gheranda Samhita
(GS) (*11) and Hatha Yoga Samhita (HYS) (*12) that shatkarmas find their rightful place, i.e. as
the first aid to yoga. Hatha Pradipika (HP) (*13) though, recognises the value of shatkarmas but
refrains from assigning them any independent position. Shatkarma-Sangraha (*14), no doubt
describes a good many purificatory exercises, but the work itself is not very old.
These practices appear in and not before HYP, GS and HYS. Maybe, these existed in the olden
times too, but being directly transmittable only in the secret guru/ disciple tradition; or because
they were not absolutely obligatory, remained unrecorded in the old texts. Nonetheless, in order
to solve this historical riddle, we must not confine ourselves merely to the yogic studies, but
should have a peep into the ayurvedic works as well. Impartially speaking, ayurveda (which is as
old as Chakra and Susruta) has certainly influenced and consequently contributed a good deal to
the hatha yoga school. For instance, in case of bodily imbalances and diseases, hatha yoga has
fully accepted the ayurvedic theory of tridosha in principle and practice. To quote a single
example, while enumerating the benefits of dhauti-karma (*15), HYP guarantees that this
practice cures twenty kapha diseases. But it does not name or elaborate on those diseases,
therefore one has to look back to the ayurvedic texts (*16). It is similar with other ailments
described at random.
So far as the original source of shatkarmas is concerned, it would be genuine to admit that hatha
yoga has picked them from the panchakarmas of ayurveda, since both the systems employ them
for the cleansing and purification of internal organs, especially the alimentary canal. The
ayurvedic panchakarmas namely vamana (vomiting), virecana (purgative), basti (enema) and
nasyam (nasal therapy) (*17) have good parallels in hatha yoga like vamana (dhauti), varisara
(*19), basti (*20) and neti kriya (*21). But this similarity cannot be carried further, for we should
not forget that in the methods of their performance, both systems vary a great deal from each
other. Further, while yogis use only pure water and air for such irrigations, the panchakarmas
prescribe medicated solutions instead (*22). Then the other difference, the yogis generally
practise them daily for hygienic and preventive purposes, whereas ayurvedic panchakarmas are
resorted to only as therapeutic measures when necessary (*23).
To record more contrast, shatkarmas help in the thorough and perfect washing of the internal
organs, and impart massage and exercise to the organs, thereby increasing their tenacity and
activity. Furthermore, once learned from an expert, they can be independently used without fear.
Nevertheless, shatkarmas, in line with other hatha yogic branches have the spiritual end in view
(*24). For example, neti destroys kapha-doshas, and is said to bestow clairvoyance (*25) (divya
drishti) and to facilitate khechari, which on perfection would lead to unmani- a higher end
equated with raja yoga, advaita or sahajavastha. Karna-dhauti (*26), a physical practice for
cleansing the ears, enables the practitioner to hear the mystical internal sounds (nadas) which are
produced in sushumna after nadi shuddhi and ultimately culminates in manolaya, leading to
emancipation. Trataka (*27), the eliminator of all eye diseases, induces divya drishti and helps
towards sambhavi mudra, which on perfection makes the sadhaka one with Brahma. Varisara
(*28) is said to transform the body into the divine form, whereas basti (*29) not only cleanses the
rectum but invigorates the sense organs thereby bringing serenity of mind. The same is true of
other yogic practices. Ayurvedic panchakarmas, on the other hand, do not help in spiritual
elevation. Even then, we have to conclude that hatha yogic shatkarmas have their origins in the
ayurvedic panchakarmas and not vice-versa, as some scholars think. This conclusion becomes
more authentic when we observe the yogic purificatory practices from a historical angle.
* 1. Yogini Tantra, Edt. Kanhaiya Lal Misra, Pub. Laxmi Venkatesvara Press, Bombay, Samuat
2016 - 'Santivasyastambhnani vidvesoccatane tatha. Mararam paramesani satkarmedam
prakirtitam. (1.4.3.)
* 2. Patanjala Yogadarshana (PYD) 1.30.
* 3. Ibid 1.23-29.
* 4. Cf. PYD 2.32; Yogiyajnavalkya (YY), Edt. & Pub. Ramachandra Sarma, Sanatana Dharma
Press, Muradabada, 1st Ed. Samvat 1994, 1.68; Trisikhibrahmanopanisad 2.33; Darsanopanisad
1.6, 20-22; Varahopanishad 5.13; Sandilyopanisad 1.14; (in 'Yoga Upanishads, Edt. Pandit A.
Mahadev Sastri, Pub. The Adyar Library, Madras, 1920); The Hatha Yoga Pradipika (HYP), Edt.
& Trans. Pancham Singh, Pub. Bhuvanesvari Asrama, Bahadurganj, Allahabad, 2nd Ed. 1932,
1.17.
* 5. Cf. Yoga Siddhanta Candrika (on PYD 2.28), Pub. Chowkhamba Sanskrit Book Depot,
Benares, 1911 - 'Athava yoganganam dhautivastityadi satkarma-nam ... anusthanad
drdhabhyasajjnana dipti.'
* 6. The Mahavavagga, Edt. Bhikkhu J. Kashyap, Pub. Pali Publication Board, Bihar Govt.,
Nalanda, 1956- '......atha kho jivako komarabhacco tarn pastam saghim janabhesajjehi nippcitva
setthibhariyam mancake uttanam nipjjapetva natthuto adasi. Atha kho tam sappim natthuto
dinnam mukhto ugganchi. (8.2 Lines 12-14)
* 7. Siva Samhita (SS), Edt. Rai Bahdur Srisa Chandra Vidyarnava, Pub. The Panini Office,
Bahadurganj, Allahabad, 1923; 5.5.
* 8. Siddha Siddhanta Paddhati and other works (SSP), Edt. Kalyani Mallik, Pub. Poona Oriental
Book House, Poona, 1954; 6.9.
* 9. YY. 6.65
* 10. Vacaspatyam (V.), Vol. VI, Edt. Taranatha Tarkavacaspati, Pub. The Chowkhamba Sanskrit
Series Office, Varanasi, 1962; PP. 5401-2.
* 11. Gheranda Samhita (GS), Edt. & Trans. Srisa Chandra Vasu, Pub. Theosophical Publishing
House, Adyar, 1933; 1.9-10; also Gheranda Samhita (GS,K), Edt. Swami Digambarji and Dr.
M.L. Gharote, Pub. Kaivalyadham, Lona-vala, 1978, 1.9-10.
* 12. Hatha Yoga Samhita, Edt. Vivekananda, Pub. Shri Bharti Dharma Maha Mandal Office,
Banaras, (Kashi), 1921; P.3, V.l.
* 13. Hatha Pradipika (HP) of Svatmarama, Edt. & Trans. Swami Digambarji & Pub.
Raghunatha Shastri Kokaje, Pub. Kaivalyadhama, Lonavala, 1970; 2.21, 38.
* 14. Satkarmasangrahah (SKS), Edt. R.G. Harshe Pub. Kaivalyadhama, 1970; V. 15-23.
* 15. HP 2.25 - 'Kasasvasaplihakustam kapharogasca vimsatih, dhautikarmaprabhavena
prayantyeva na samsayah.
* 16. The Charaka Samhita of Agnivesa, Edt. Dr. Ganga Sahaya Pandeya, (Part I), Pub. The
Chowkhamba Sanskrit Series Office, Varanasi, 1961; 1.20.17- 'Slesmavikaramsca vimsatimata
urdhvam vyakh-yasyamah, tadyathatrptisca, tandra ca, nidra-dhikyam ca, staimityam ca,
gurugatrata ca, alasyamca, mukhamadhuryam ca, mukhasravasca......svetamutrane travarcastvam
ca iti vimsatih slesma vikarah. Also Cp. Sarangadhara Samhita, Pub. Pandit Pustakalaya, Kashi,
1950; 1.7.119-122.
* 17. Cp. Sarangadhara Samhita 3.8.64 - 'Vamanam recanam nasyam niruhamanuvasnam, etani
pancakarmani kathitani munisvaraih.' Also Cp. Bhava Prakasa, Edt. Saligrama Vaisya. Sri
Venkatesvara Steam Press, Bombay, Samvat 1918 - 'Prathamam vamanam
pascadvirekascanuvasa-nam, etani pancakarmani niruhao navanam tatha. (P. 428) Also for
virecana, see Chakra Samhita 1.15f, Susruta Samhita, Edt. Narayana Rama Acarya Kavyatirtha,
Publ. Nirnaya Sagar Press, Bombay, 1945; 4.33f; Astangasamgrahah, Edt. Ganesh Shastri Tarte,
Bombay, 1888; 1.27; for vamana: Charaka Samhita 1.15f; 7.1.5, 12, 14, 15; Susmta S. 2.34f;
Yoga Ratnakar P. 150; Astanga Hrdayam 1.18; for basti- Charaka Samhita 8.1.27f, 8.3.8f;
Susruta 2.35-37, 4.35-38; Astanga Hrdayam 1.19; Astanga Samgrahah 1.28, 5.4-6; for nasyam-
Charaka Samhita 1.5.56-63; Susruta 2.40.20f, 4.40; Astanga Hrdayam 1.20; Yoga Ratnakar P.
154; Astanga Samgrahah 1.29.
* 18. GS. 1.39; HYS P. 10, V. 29; HP. 2.26; SKS. V. 92-94.
* 19. GS. 1.17-19; HYS. P. 5, V. 6-7; SKS. V. 87-91, 96.
* 20. GS. 1.45-49; HYS. P. 11-12, V. 35-39; SKS. V. 132-147.
* 21. HP. 2.30; GS. 1.50-51; also Cp. Vyutkrama and sitkrama GS. 1.58-59; HYS. P. 12-13, V.
40-41 & PP. 14-15, V. 48-49; SKS. V. 42-48, 55, 67-69.
* 22. Cp. (YH) Yoga Hygiene Simplified by Shri Yogendra, Pub. The Yoga Institute, Santa Cruz,
Bombay, 1980.
* 23. Ibid,
* 24. Cp. GS(K), Intr. P. xi; Yoga Mimamsa (YM), Kaivalyadham, Vol. [Link].6-7.
* 25. GS. 1.51; HYS. P. 13, V. 41; for unmani, raja yoga etc. Cp. PIP. 4.3, 4, 47.
* 26. GS. 1.33; HYS. P. 9, V. 23; for nada also HP. 4.68.
* 27. GS. 1.54; HYS. P. 13, V. 44; for sambhavi also GS. 3.67.
* 28. GS. 1.18; HYS. P. 5, V. 7.
* 29. H.P. 2.29.
[top]

Yoga and Coping (Part

with Harmful Addictions
2)
Dr Karel Nespor (Sannyasi Swaroopmurti)*
6. Persisting with substance use despite clear evidence of harmful consequences
This symptom of dependence is closely related to craving and impaired self-control. Therefore,
to overcome this many of the above mentioned approaches are useful. Beside this, 'tough love' by
friends and relatives, combining emotional support with a reasonable amount of pressure to
change, is also often useful. Denial of the addictive problem, which is common, can also be
addressed indirectly, e. g. using stories or parables.
Once there was an emperor in the Far East who was growing old and knew the time was coming
to choose his successor. Instead of choosing one of his assistants or one of his own children, he
decided to do something different.
One day he called all the young people in the kingdom together. He said, "The time has come for
me to step down and choose the next emperor. I have decided to choose one of you." The kids
were shocked! But the emperor continued, "Today I am going to give each one of you a seed. One
seed. It is a very special seed. I want you to go home, plant the seed, water it and come back here
one year from today with what you have grown from this one seed. I will then judge the plants
that you bring to me, and the owner of the one I choose will be the next emperor of the
kingdom!"
There was a boy named Ling there and he, like the others, received a seed. He went home and
excitedly told his mother the whole story. She helped him get a pot and some planting soil, and
he planted the seed and watered it carefully. Every day he would water it and watch to see if it
had grown.
After about three weeks, some of the other youths began to talk about their seeds and the plants
that were beginning to grow. Ling kept going home and checking his seed, but nothing ever grew.
Three weeks, four weeks, five weeks went by. Still nothing.
By now others were talking about their plants, but Ling didn't have a plant and he felt like a
failure. Six months went by, and still nothing grew in Ling's pot. He just knew he had killed his
seed. Everyone else had trees and tall plants, but he had nothing. Ling didn't say anything to his
friends however. He just kept waiting for his seed to grow.
Finally a year went by and all the young people of the kingdom brought their plants to the
emperor for inspection. Ling told his mother that he wasn't going to take an empty pot. But she
encouraged him to go, and to take his pot and to be honest about what had happened. Ling felt
sick to his stomach, but he knew his mother was right. He took his empty pot to the palace.
When Ling arrived, he was amazed at the variety of plants grown by all the other youths. They
were beautiful, of all shapes and sizes. Ling put his empty pot on the floor and many of the other
kinds laughed at him. A few felt sorry for him and just said, "Hey, nice try."
When the emperor arrived, he surveyed the room and greeted the young people. Ling just tried to
hide at the back. "My, what great plants, trees and flowers you have grown," said the emperor.
"Today one of you will be appointed the next emperor!"
All of a sudden, the emperor spotted Ling at the back of the room with his empty pot. He ordered
his guards to bring him to the front. Ling was terrified: "The emperor knows I'm a failure! Maybe
he will have me killed!"
When Ling got to the front, the emperor asked his name. "My name is Ling," he replied. All the
kids were laughing and making fun of him. The emperor asked everyone to quieten down. He
looked at Ling and then announced to the crowd, "Behold your new emperor! His name is Ling!"
Ling couldn't believe it. Ling couldn't even grow his seed. How could he be the new emperor?
Then the emperor said, "One year ago today I gave everyone here a seed. I told you to take the
seed, plant it, water it and bring it back to me today. But I gave you all boiled seeds which would
not grow. All of you, except Ling, have brought me trees and plants and flowers. When you found
that the seed would not grow, you substituted another seed for the one I gave you. Ling was the
only one with the courage and honesty to bring me a pot with my seed in it. Therefore, he is the
one who will be the new emperor!"
For dependence it is also useful to enhance motivation, and to teach proper self-care and self-
respect. Previously experienced traumatic events are also common among substance dependent
persons as well as post-traumatic stress disorder, which may increase the tendency of addicted
people to act aggressively toward themselves. Many addicted persons behave addictively not
only to alcohol or drugs but also in other areas of their lives. Yoga and psychotherapy can be
used to provide 'corrective experience' and to help overcome these unfortunate tendencies.
Practice
Predicting consequences: We often use the following technique for substance dependent people
to overcome automatic addictive behaviour. When used with yoga-minded people, this technique
can be supplemented by thinking about the karmic consequences of different behaviours.

Yama and niyama: It is important not only to accept but also to be aware of emotions and
thoughts not in accordance with these principles, such as anger, greed or aggression. Without this
awareness, it is difficult to control these emotions.
Yama (self-restraints): Ahimsa (non-violence) practised even toward oneself, satya (truth, both
internally and externally), asteya (honesty), brahmacharya (sensual abstinence), aparigraha (non-
acquisitiveness).
Niyama (fixed rules): Shaucha (cleanliness), santosha (contentment), tapah (austerity),
swadhyaya (self-study), Ishwara pranidhana (surrender to God).
I approached this topic in the following way. After a short relaxation practice, I asked the patients
to try some of these principles in the same way as they would try on some new clothes. How they
would see themselves in them and what they would feel? What kind of consequences and
changes in their lives might they expect if they felt and behaved in this manner?
Techniques of self-care: It seems that simple techniques (such as conic breathing) are better
accepted than too sophisticated imaginative approaches.
Conic breathing or prana shuddhi (Satyananda, 1981). We imagine that the incoming breath
entering the nostrils moves along the triangle with its top between the eyebrows. In a similar
manner we may 'breathe' in through the palms to the centre of the eyebrows and after this
through the feet to the centre of the eyebrows. We may imagine that prana cleaning and purifying
these areas. It is possible to practise anuloma viloma (i.e. mental nadi shodhana, Swami
Bhaktipoornananda, 2000) in this way.
Cleaning the body with a group of small karma yogis who wash, polish, heal, etc. the body from
the toes to the head (Swami Bhaktipoornananda, 2000).
Metta (loving kindness meditation) is usually practised as a meditation technique; I adapted it
as a simple physical exercise (see appendix).
Yoga for the relatives of addicted people and therapists
Relatives often feel helpless and too much responsibility for the life of the addicted person.
Beside this, their own life may be very stressful and unpredictable. To practise 'tough love', as is
often recommended, may not always be easy.
Treating addiction is quite demanding also for therapists. He/she should be empathic but should
not identify with a patient, appropriately active, flexible and able to cope with frustrations.
Both relatives and therapists should care sufficiently for their own mental and physical well-
being. Psychotherapy, reasonable lifestyle and also yoga can be very helpful. Yogic techniques
suitable for a given person would vary according to his/her interests, age, physical abilities or
occupation. Overly involved wives may try Upekkha Bhavana (see appendix); various forms of
relaxation are also helpful, especially for those experiencing considerable stress.
Conclusion
Coping with addictive problems is often a long-term matter and more than one treatment method
is usually used. Yoga is definitely helpful both in treatment and prevention, but to experience its
full benefit one has to practise it systematically and on a long-term basis.
Appendix
A. Substance dependence
According to the ICD-10 Classification of Mental and Behavioural Disorders, World Health
Organization, Geneva, 1992, substance dependence is a cluster of physiological, behavioural,
and cognitive phenomena in which the use of the substance takes on a much higher priority for a
given individual than other behaviours that once had greater value. A central descriptive
characteristic of the dependence syndrome is the desire (often strong, sometimes overpowering)
to take the substance (which may or may not have been medically prescribed). There may be
evidence that return to substance use after a period of abstinence leads to a more rapid
reappearance of other features of the syndrome than occurs with nondependent individuals.
Diagnostic guidelines
A definite diagnosis of dependence should usually be made only if three or more of the following
have been experienced or exhibited at some time during the previous year:
a) a strong desire or sense of compulsion to take the substance;
b) difficulties in controlling substance-taking behaviour in terms of its onset, termination or
levels of use;
c) a physiological withdrawal state when the substance use has ceased or been reduced, as
evidenced by: the characteristic withdrawal syndrome for the substance; or use of the same (or a
closely related) substance with the intention of relieving or avoiding withdrawal symptoms;
d) evidence of tolerance, such that increased doses of the substance are required in order to
achieve effects originally produced by lower doses (clear examples of this are found in opiate-
dependent individuals who may take daily doses sufficient to incapacitate or kill non-tolerant
users);
e) progressive neglect of alternative pleasures or interests due to substance use, increased time
necessary to obtain or take the substance or to recover from its effects;
f) persisting with substance use despite clear evidence of overtly harmful consequences, such as
depressive moods after periods of heavy substance use, or drug-related impairment of cognitive
functioning; efforts should be made to determine that the user was actually, or could be expected
to be, aware of the nature and extent of the harm.
Narrowing of the personal repertoire of patterns of substance use has also been described as a
characteristic.
It is an essential characteristic of the dependence syndrome that either substance taking or a
desire to take the substance should be present; the subjective awareness of a compulsion to use
drugs is most commonly seen during attempts to stop or control substance use. This diagnostic
requirement would exclude, for instance, surgical patients given opioid drugs for the relief of
pain, who may show signs of an opioid withdrawal state when drugs are not given but who have
no desire to continue taking drugs.
B. Metta
The benefits of this practice, according to Buddha, are:
 • Happily she/he sleeps.
• Happily she/he wakes.
• Dreams no bad dreams.
• Loved by human beings.
• Loved by non-human beings.
• Devas protect one.
• Fire, poison or weapons will not be experienced by that person.
• The mind calms down easily.
• The complexion of the face becomes clear.
• Death takes place without confusion.
• If it goes no further the person goes to the (heavenly) Brahma world.
Modern authors recommend metta to overcome anger, to build up concentration and to create
healthy relationships (Sujiva, 1991). There are many meditative variations on this ancient
technique. I adapted metta as a simple physical exercise (according to Buddha metta can be
practised in any posture and even during walking).
Metta standing
Assume an upright standing posture (tadasana).
Fold the hands in front of the chest; the forearms are horizontal.
Repeat three times: "May I be well and happy."
Stretch the arms forwards, send the loving kindness in front of you and say mentally: "May all
beings in front of me be well and happy." Repeat three times.
Move the arms so that the palms face backwards, send the loving kindness there and say
mentally: "May all beings behind me be well and happy." Repeat three times.
Move the right arm to the right so that the palm faces right, look there, send the loving kindness
there and say mentally: "May all beings to the right of me be well and happy." Repeat three
times.
Move the left arm to the left so that the palm faces left, look there, send the loving kindness there
and say mentally: "May all beings to the left of me be well and happy." Repeat three times.
Move the arms so that the palms face downwards, send the loving kindness there, bend the knees
a little bit and say mentally: "May all beings below me be well and happy." Repeat three times.
Move the arms so that the palms face upwards and stretch the arms above the head, raise the
heels coming up onto the toes, send the loving kindness there and say mentally: "May all beings
above me be well and happy." Repeat three times.
With the hands folded in front of the chest repeat three times: "May all beings be well and
happy."
C. Upekkha
Upekkha is usually practised as a meditation technique, but it can be done in a dynamic way
similar to metta (see above) or in any posture. It is especially useful for people who are too
involved in others' lives and affairs, and neglect themselves and their own matters.
Assume any upright sitting posture and let your upright body and mind relax.
Repeat three or more times: "I am the owner of my own karma." Feel respect for your karma; it
gives you just the experience which you need for your spiritual growth.
Think about the beings in front of you and repeat three or more times: "They are the owners of
their own karma."
Think about the beings behind you and repeat three or more times: "They are the owners of their
own karma."
Think about the beings to the right of you and repeat three or more times: "They are the owners
of their own karma."
Think about the beings to the left of you and repeat three or more times: "They are the owners of
their own karma."
Think about the beings below you and repeat three or more times: "They are the owners of their
own karma."
Think about the beings above you and repeat three or more times: "They are the owners of their
own karma."
Repeat three or more times: "All beings have their own karma." Feel respect for their karma; it
provides them with experiences that they need for their spiritual development.
At the end repeat three or more times: "I am the owner of my own karma."
D. Examples of yoga lessons for addicted people
The lessons are usually 30-45 minutes long and divided in to three parts. The first deals with
asanas, the second with the full yogic breath and/or some simple pranayama and a short story,
and the third deals with relaxation with sankalpa (resolve) and/or a simple meditation technique.
Examples
1. Marjari-asana (cat stretch pose), vyaghrasana (tiger pose), ushtrasana (camel pose),
trikonasana (triangle pose) or parighasana (beam or crossbar pose), full yogic breath, a story,
shavasana with sankalpa.
2. Dynamic tadasana (palm tree pose), tiryaka tadasana (swaying palm tree pose), dwikonasana
(double angle pose), tiryaka bhujangasana (twisting cobra pose), shashankasana (pose of the
moon or hare), full yogic breath, conic breathing, a story, shavasana with sankalpa.
3. Pawanmuktasana part II (digestive/abdominal group), paschimottanasana (back stretching
pose), sarpasana (snake pose), ardha shalabhasana (half locust pose), anandasana madirasana
(intoxicating bliss pose), full yogic breath, bhramari pranayama (humming bee breath), a story,
antar mouna, shavasana with sankalpa.
4. Eight kinds of laughter, shashankasana, tiryaka bhujangasana, full yogic breath, uddiyana
bandha (abdominal contraction), seetkari pranayama (hissing breath), a story, shavasana with
sankalpa.
References
Lohman, R.: Yoga techniques applicable within drug and alcohol rehabilitation programmes.
Therapeutic Communities, 20(1):61-71, 1999.
Lavasa, S.: Role of yoga therapy in chemical dependency states. 36th International Congress on
Alcohol and Drug Dependence, Vol. I, Glasgow, Scotland, 16-21. 8.1992, (p. 189-196).
Nespor, K.: Yoga in addictive diseases - practical experience. Yoga and Addictions Conference,
Paiania (Greece), March 24-26, 2000. Published in: Yoga, 11(6): 30-38, 2000.
Nespor, K., Csemy, L.: Strategies to cope with cravings. Alcohologia: European Journal of
Alcohol Studies, 11(1):13-17, 1999.
Nespor, K., Csemy, L.: Craving (in Czech) FIT IN a Sportpropag, 1999, p. 76.
Saraswati, Swami Bhaktipoornananda: Yoga and the management of back pain, part III, Yoga,
11(5):23-25, 2000.
Saraswati, Swami Satyananda & Saraswati, Swami Muktibhodananda: Hatha Yoga Pradipika.
Bihar School of Yoga, Munger (Bihar), India,1985, p. 720.
Saraswati, Swami Niranjanananda: Yoga and addiction. Yoga, 11(6): 2-7, 2000.
Saraswati, Swami Satyananda: Four Chapters on Freedom. Commentary on Yoga Sutras of
Patanjali. Bihar School of Yoga, 1976 (3rd Australian edition, 1984, p. 288).
Saraswati, Swami Satyananda: Asana Pranayama Mudra Bandha. Bihar Yoga Bharati, Munger
(India), 1996, p. 555.
Saraswati, Swami Satyananda, & Saraswati, Swami Nischalananda: A Systematic Course in the
Ancient Tantric Techniques of Yoga and Kriya. Bihar School of Yoga, Munger (Bihar), India,
1981, p. 834.
Sujiva: Metta Bhavana, Kota Tinggi (Malaysia), 1991. Internet version: [Link]/metta.
* Dr Karel Nespor is a psychiatrist with the Dept of Addictions, Prague Psychiatric Hospital,
Czech Republic. This paper was presented in Prague in March, 2001.
(continued from last months article)
[top]