Chakra Shuddhi (Chakra Purification)

For Vibration of Divine Energy

The ancient yogis knew that to control the mind, they must first cleanse the body and strengthen the nervous system. For this reason, they developed the techniques of asana and pranayama and used them in combination with the practice of medication. They called this raja yoga, the royal path. Chakra Shuddhi is the most ancient model for health and well-being. Then, as time passed, they refined their knowledge as they worked toward a technique that would purify the body, breath, and mind while awakening the dormant force of the soul, the kundalini Shakti. In the scriptures this process is known as chakra shuddhi purification of the chakra).

The purpose of chakra shuddhi is to purify the basic elements of the body-earth, water, fire, air, and repetition of specific mantras while focusing on the major chakras in succession. The mantra used for all individual chakras of the first five chakras is a bija, or seed, mantra, the core sound of that chakra. The two higher chakras- the Ajna and the Sahasrara – are beyond the elements and the associated with the unique mantras so-ham and ham-So. Respectively focusing on the seven major chakras in this manner purifies the subtle realms of being with the fire of kundalini shakti.

Chakra shuddhi is one of the basic practices of tantra and kundalini yoga, and it is also an effective technique for those following the path of raja yoga.

Chakra shuddhi soothes the mind and awakens the heart; it leaves no room for sloth and inertia. By the time this practice is finished, the mind sips effortlessly into meditation. Aspirants without experience in mantra meditation or pranayama find chakra shuddhi too intense.

Inward spontaneously and become so one-pointed that the nervous system is overwhelmed by the bliss released from that deep meditation. That is why the old darshans or books tell you to strengthen your nervous system with the help of pranayama to purify your heart and train your mind with the help of Japa to enjoy the bliss that springs from the center of consciousness.

Chakra shuddhi is an advanced practice. This means it should be done carefully. People with heart disease, high blood pressure, a nervous disorder, or schizophrenia, as well as those recovering from drug abuse, should consult a competent teacher before undertaking it. If you want to practice chakra shuddhi, you should first have practiced fundamental yoga postures and breathing techniques. You also should have been meditating regularly for some time.

Basic knowledge of kundalini shakti, the chakras, and the role of mantra in awakening the dormant force within will help you understand the dynamics of visualization. And the deep meaning behind the repetition of specific sacred sounds at the chakras.

Method of Chakra Shuddhi

Sit in a comfortable meditation posture, with your head, neck, and trunk in a straight line. Close your eyes and focus your all attention on the Muladhara chakra, the abode of the earth element, at the base of the spine. Visualize a yellow square, and visualize the kundalini in the form of a sleeping serpent. Its body is as flashy as a thousand flashes of lightning.

Now create a root lock by squeezing the anus muscles and pulling them upward. Allow your mind to reach the central point in the region of the root lock. While mentally repeating the sound lum, feel as though you are awakening the dormant kundalini shakti. Then mentally repeat lam, the seed mantra of the earth element, not less than sixteen times, while focusing your mind on the kundalini shakti that resides at the Muladhara.

Next, visualize the kundalini awakening and traveling upward until it reaches the swadhishthana chakra, the abode of the water element, just above the root of the genitals. There, visualize an ocean-blue circle with a white crescent moon in the center. The circle is surrounded by six petals. While you maintain the image, mentally repeat the bija mantra of the water element, vam, not less than sixteen times.

Now visualize the kundalini traveling upward toward the Manipura chakra, the abode of fire, at the navel center. Here, visualize a red triangle with its apex pointing upward. This triangle is enclosed in a circle of ten petals. Mentally repeat the bija mantra of the element, ram, not less than sixteen times.

Continue to move with the upward traveling until you reach the Anahata, the heart center which is the abode of air. Here, visualize two smoky-grey interlocking triangles encircled by twelve-petaled lotus. In the space at the intersection of the triangles, imagine jiva, the individual soul, in the form of a flame. At ­­­this stage mentally repeat the chakra bija mantra of the air element, yam, not less than sixteen times.

Next, visualize the kundalini shakti, in which the individual consciousness has dissolved, traveling upward until it reaches the vishuddhi chakra, the abode of ether at the base of the throat. There, a sky-blue circle is surrounded by sixteen-petaled lotus. The presiding force of this chakra is contained in bija mantra of the space (or ether) element, bam, which you mentally repeat not less than sixteen times.

Now visualize the upward traveling kundalini shakti reaching the Ajna chakra, the center between the eyebrows. This is the realm of mind. The chakra features a yellow triangle with a circle surrounding it, and a bright white flame is enclosed within the triangle. Outside the circle are two petals. Mentally repeat the mantra om om ……………………

Still moving upward with the Kundalini Shakti reach the Sahasrara chakra of the body, the thousand-petaled crown center which is the abode of the primordial spiritual master-pure consciousness. At this center, all colors, forms, and shapes dissolve, for this chakra is beyond the realm of mind and therefore beyond the realm of imagination. When you experience this amazing ­center, it consists of countless rays of white light. However, so that the mind can conceive of it, it is most often visualized as a thousand-petaled lotus with a pinkish aura. Here repeat the mantra So-Hum.

Keeping the consciousness at the Sahasrara chakra, begin three cycles of pranayama. As described below, these pranayama cycles require you to retain your breath after inhalation. Normally the breath is retained/held four times longer than the inhalation and twice as long as the exhalation. Chakra Suddhi introduces you to the deepest layers of your being. Combining visualization and the repetition of the seed mantras of the specific chakras creates a harmonious balance between the auditory and optic nerve centers in the brain and clarifies the thinking process. It also improves the power of memory. Recollection depends on the relationship between what we see and what we hear, influenced by gravity.

Yoga Nidra for Children is very much possible. Yoga Nidra can be practiced even by small children, taking into account their nature and special requirements. For children between 8 and 14 years, it is difficult to remain still in one spot for even 10 minutes. Also, they feel relaxed far more quickly and deeply than adults. Therefore, practice sessions of 10 or 15 minutes are sufficient. It has many benefits for the children.

The rotation of consciousness through the body parts is most effective. Various fantasies that stimulate the imagination can renew the interests of younger children. For example- imagine a butterfly landing here and there, visualize the light thatch turning on at each body part, and explore the body as if it were an island. The possibilities are only minted by the instructor`s imagination.

Simple, short visualization sequences are also an important part of Yoga Nidra for children, whereas in adults this practice is forestalled until the art of simple, physical, and mental relaxation has been acquired by more preliminary practices. In general, children are far less tense and preoccupied than adults. They are more open and receptive to the experience of Yoga Nidra.

Advice for instructors

• Adapt the practices according to the particular age and understanding of the child or children.
• If you are conducting group sessions it is best when six or seven children combine from the same age group.
• Whenever it is possible, use a room that is spacious and airy and which has a fine vibration. Try to use the same room for all practices.
• Follow each session of Yoga Nidra for Children with a short discussion, and perhaps with drawing, coloring or acting out what was experienced during the practice. Allow each child to volunteer his experiences. Those who are shy should also be encouraged to talk about what they saw and experienced and make sure no child is confused, lost, or unhappy.

Preparation For Yoga Nidra for Children

Yoga Nidra can be practiced in any position, but for long sessions, it is best to lie flat on the back. Make sure that the head, neck, and shoulders are in a straight line; hands are at the sides palms up; legs are straight, and feet are placed a little apart. Start with step-by-step tensing and relaxing of the body parts, beginning with feet and legs and concluding with facial muscles. The child should then relax completely in the Savasana and follow the instructions for rotation of consciousness throughout the body.

Rotation of consciousness:

Relax your whole body. Breathe out all your tensions and weariness. Feel that you are becoming very heavy. Become aware of the parts of the body which I am naming, but do not move them. Just feel the parts and follow my voice. You must not sleep.

Become aware of the right hand. The right-hand thumb, second finger, third, fourth, little finger, whole right hand, hip, whole right leg, right foot, the toes, one, two, three, four, five, all five toes together.

Feel the two feet together, the two legs together, the buttocks, stomach, chest, back, the two shoulder blades, the two arms, the neck, head, scalp, forehead, eyes, right ear, left ear, nose, right cheek, left cheek, mouth, lips, tongue, teeth, chin, the whole face, the whole head, the whole neck, the whole back, the four limbs.

Always feel the touch or contact between the body and the floor. Be aware of the back of your head where it touches the floor, back of your shoulders, back of your arms, buttocks, calf muscles, and heels.

Breathe awareness

Feel that you are breathing in a lovely, transparent bubble. Every time you breathe in, the beautiful bubble expands; every time you breathe out, the beautiful bubble contracts.

Now, count the number of breaths backward from 10 to 0.

Be careful not to lose count or miss a breath.

You can imagine the energy passing in and out of the navel or through the left nostril, then the right nostril.

Inner love visualization

Relax your body and become aware of your heart, right in the middle of your chest. Make sure your mouth remains closed and imagine that you are breathing in and out through your heart, right in the middle of your chest. Make sure your mouth remains closed and imagine that you are breathing in and out through your heart. You should breathe deeply and be completely aware of each incoming and outgoing breath.

Imagine the air you are breathing is a golden color-like mist and you are taking this golden mist into your body through the heart and spreading it about inside.

Fill your body with this golden mist. Feel that every time you breathe in you are cleaning out your whole body with the mist and it is giving you many good qualities. It gives you all forms of goodness, love, honesty, cooperation, understanding, peace, and happiness. As you breathe out, pass out from your body; unhappiness, disobedience, anger, meanness, cruelty, dislikes all these things are carried away by golden mist. Become aware of your heartbeat. Listen to the small and rhythmic sound of your heart. Imagine that in your heart the golden mist has formed into a very small golden egg. The golden egg breaks open, and there in your heart, sitting on a beautiful flower, is a tiny little being, the size of your thumb. This little being is still and silent and looking at you and sending you to love and happiness. Let yourself be filled by its love.

Then Imagine, that beautiful little being is sending you so much love, and the more it gives, the brighter its light becomes. It is giving you so much love that you cannot keep it all in, you must send it all out to all other people. Think of your parents and your brothers and sisters and send this love out to them. Think of all the sick, unhappy, and lonely people you do not like, and send out your love to them. Recall your friends and send them this love. The more love you send out the more the little beings in your heart fill you with love. Now become aware of the room in which you are sitting. Fill this room with the love that is within you.

Finish

Now bring your attention back to your body which is lying on the floor in Shavasana, the dead man`s pose. Become known of your surroundings and also with the sounds coming from outside. Set yourself a positive goal or resolve for the day. Say it to yourself mentally in clear simple words. Repeat those words again three times and let them sink deep inside. Now, slowly begin to move your body. When you are sure to sit in a comfortable aware of your environment please sit in a comfortable cross-legged position with eyes- closed and chant OM with me three times.

Besides the treatment of specific bodily systems and their diseases, it is important to get an overview of the person`s vitality or prana as a whole. Ayurveda is not a physically based or symptoms- approach to medicine but looks at underlying issues of energy and motivation. It is a life science that requires an understanding of life and its forces.

Life is all about the transmission of energy, which consists of not only eating and breathing but also sensing, feeling, and thinking. The physical body is a manifestation of prana. Our prana reflects how we think, feel, perceive, and breathe, as well as our outer patterns of food, rest, and exercise. Pranic imbalances lie behind all diseases. The three doshas of our body are three different statuses or orientations of prana.

All Ayurvedic treatment methods are done to treat prana. Foods are the vehicles for prana, which is the deeper energy that we extract from it. Herbs correct the movements of prana and its functions like digestion, elimination, or sweating. Basic Touch is the sense through which prana is conveyed. It conveys prana from the therapist to the client. Bodywork loosens pranic blockages in the muscles and bones. Meditation opens the prana or energy of the mind, while the mantra energizes it.

The healer`s prana should awaken the prana of the patient and direct it towards healing. The rapport between the healer and the patient transmits prana and connects the patient with the will of the therapist. This is the power of counseling. A doctor with an awakened or spiritually energized prana can heal by touch alone. Sometimes in life, the presence of a doctor is healing and soothing to the mind and prana of the patient and can work miracles.

Nowadays, a large number of people today suffer from low energy and chronic fatigue. Others suffer from excess or distributed energy patterns. We should address these energy problems specifically and not just look at particular disease conditions that arise from them.

Low Energy

Behind most disease states- particularly those that are chronic, degenerative, or hard to treat-is a state of low energy. Most modern methods of treating diseases, such as the use of antibiotics or sedatives, reduce vitality further. Our modern isolated lifestyle disrupts our connection with nature and with other people and makes us prone to low energy. A person alone can lack the Pranic connection to feel really healthy and happy.

Second, there is the energy that we draw in from outside sources. These are primarily twofold food and breathing. The wrong diet decreases our true energy input from food and is a causative factor in most diseases- thus the importance of dietary therapy. Eating fresh cooked organic food removes many cases of low energy. Wrong breathing, including shallow or hurried respiration, is another important factor- thus the importance of pranayama or breathing control. Daily pranayama improves energy and counters many diseases, particularly those of the heart, lungs, and brain.

The third factor is those that produce energy through the mind. These start with sensory perception. When the impressions that we take in are wholesome, like the beauty of nature, the mind receives positive energy and creativity. When these are unwholesome, like the stimulation of the senses through images of violence or from an unnatural living environment, the mind develops negative energy and becomes destructive.

Our sensory impressions can either stimulate our higher faculties or dull us and put us to sleep. Meditation, silence, and peace of mind increase mental energy. The distraction of the mind, the excess pursuit of entertainment, gossip, worry, and any excess thinking dissipate mental energy.

Deep sleep is also important for renewing the mind. This is our natural form of mediation that regenerates our entire being. When this does not occur, our energy is not able to renew itself and we get unhappy or diseased.

We also receive from other people. Association is a key source of vitality, which is why we naturally congregate together. To have positive energy in life we should all our walls with those individuals whom we can emulate and are seeking to do what we think is truly valuable in life.

Love itself is the highest and most nourishing form of prana. Love can keep people alive who would otherwise die. It can raise our prana from its deepest depths. That is why love has such a healing force in it. A person who feels really loved will not be depressed or debilitated. Similarly, a person who can give love becomes a source of life itself.

The most important source of energy is our own soul, which is the ultimate source of prana and Ojas. If we are not in contact with that internal source of energy, we are entirely dependent upon external sources of energy, which are limited and possess a certain entropy or tendency towards decay.

Connecting with our internal source of inspiration, discovering our spiritual aspiration in life, and following our true dharma or right vocation, are ways of attuning ourselves to our soul. For spiritual healing, we must awaken our souls. We must be conscious of ourselves not as mere bodies seeking pleasure or longevity but as spiritual beings, immortal portions of consciousness seeking enlightenment and self-realization.

To increase Energy

Increasing energy requires first of all removing the factors that reduce it. We must change our negative attitudes and emotions, and take a positive view of life and healing. We must remove ourselves from locations or situations that are devitalizing. For example, many people sleep in rooms that have negative energy or emotional history, or they are tied to relationships that drain them. Without removing these energy drains we cannot expect our energy to grow.

We must establish the right diet, right breathing, adequate restful sleep (deep sleep), and moderate use of sexual energy. Important also are right thinking and not dissipating mental energy, which depends upon the proper intake of impressions from the external world. Right association and a spiritual purpose in life are perhaps the keys.

If our energy is chronically low we are either dissipating it or not renewing it properly. There is nothing mysterious about low energy, though it may consist of a combination of subtle factors that cannot be treated simplistically or mechanically. If we do not have the energy we must be wasting it in some way that should be obvious to objective observation of our behavior.

For revitalizing energy, various tonic and supplementation therapy is indicated. Substances to increase Ojas – foods like milk, ghee, and almonds and herbs like ashwagandha and Shatavari – are important. Chyavanprash or Ashwagandha compound or the Energy Tonic are very helpful.

For mental energy, mantras are the simplest way to increase it, particularly energizing mantras such as OM, RAM, and HUM. Gems for chronic low energy are ruby, garnet, and red coral, which revive and circulate energy set in gold. Also helpful are diamond, zircon, yellow sapphire, or yellow topaz which have a tonifying effect.

Treating Blocked energy

There are two states of low energy, which are often related. The first is energy that is simply low or insufficient. The second is blocked energy which cannot be used. When energy is blocked it appears low but it is simply not flowing properly. This is more common in young people,  whose congenital energy source is not yet exhausted by time.

Symptoms of blocked energy involve feelings of suppression, tension, and being pent up, with occasional agitation or even major outbursts. However, blocked energy leads to deficient energy in the long run because if energy is not allowed to flow it eventually dissipates. Complicated cases of combined deficient and blocked energy exist that can be hard to treat.

Blocked energy is treated differently than deficient energy. Activity is required to move the energy, such as purification therapy including Panchakarma. For the diet, spices to promote the digestive fire are indicated, particularly aromatics like ginger, cardamom, bay leaves or basil, which should be used freely with food. Herbs to move and clear the energy pathways are important like calamus, guggul, myrrh, or turmeric.

Normally Aromatic oils have essential clearing energy mostly camphor and eucalyptus. Physical exercise and creative mental activity are required. Sweating therapy is great in all its different forms. Pranayama is excellent, including more active forms.

Often it is necessary to make some move to break stagnation in our lifestyle. This may require a change of job, residence, or relationship, or otherwise breaking up our pattern of inertia. Some diseases cannot be changed until we change how we live.

Excess Energy

Generally, excess energies are not a problem. But some diseases arise from excess energy, which if not used properly can become toxic. This is usually as high energy of an inferior quality that comes from consuming meat or taking alcohol and stimulants. It can come on a psychic level of human body from being controlling or dominating others. It is often related to a condition of too strong an ego.

Most infectious, congestive, and acute diseases are excess conditions because they involve a strong pathogenic factor and acute symptoms. Such excess can lead to deficiencies because after the excess results in a disease that eventually weakens our vitality.

Reducing therapies are indicated for excess energy, including stronger forms of Pancha karma, like purgation, that eliminate negative energy from the body. Mild sedative herbs are also helpful like jatamasi and gotu kola. Jatamasi is excellent for those who feel their energy unstable and about to erupt or cause agitation. Peaceful forms of meditation are helpful along with peaceful materials like SHRIM or SHAM.

Hyperactivity

Hyperactivity is usually a sign of disruption. It leads to low energy and is often a sign that our energy level is in decline. When our energy falls to a certain level it no longer has the power to hold or consolidate itself. This results in hyperactivity, which in turn results in exhaustion.

Some individuals are karmically or congenitally hyperactive. While they may get away with this when young, it causes low vitality or chronic diseases when older. This is often the case with Vata types who often live on nervous energy.  Eventually, they suffer from an energy collapse, which often follows a period of strong exertion or lack of sleep. Psychologically, hyperactivity is often a form of distraction and indicates that there is something in life we are trying to avoid. We should always remember that inaction is important both for health and longevity. If a muscle is used all the time, for example, it easily gets worn out.

Hyperactivity requires a combination of mildly tonifying and sedating therapies. Usually, a rich and grounding diet is indicated that is mainly anti-Vata in nature and emphasizes complex carbohydrates and adequate proteins. It should be combined with mild sedative herbs like jatamasi, ashwagandha, or skullcap. Adequate rest, relaxation, and meditation are necessary.

In the case of children, hyperactivity often arises from a lack of proper attention or emotional regard from the parents. Children need to have their energy contained but an adult or they can easily get hyper. A balanced diet is essential for them as well.

Strengthening the Energy Field

The disease involves a disruption in the vital energy field, what is often called the aura. Our energy field reveals any imbalances that we may have. It is the field of our positive vitality, the light emitted by our essential vitality (Ojas). The aura wards off disease and maintains the organic integrity not only of the body but also of the mind.

The aura of the human body can be read through the complexion of the one’s skin, the luster of the eyes, or the pulse. It is revealed by the person’s willpower, the integrity of their character, and the degree of creativity that they possess. By yogi’s, power of concentration, it can be intuited or perceived. Astrology gives us a key to it because it is created by the colors of our planetary rays.

Pranayama, gems, mantra, and meditation have the most power to improve the aura. The aura is the total effect of our daily thought and action, so the right life regimen, in general, improves it.

Natural Dark gems found in nature such as blue sapphire or amethyst protect the aura. Warm gems like ruby, garnet, or red coral, energize it. Nurturing gems like a pearl, diamond, or yellow sapphire feed and strengthen them. Divine Mantras like AUM help expand the aura of the body, while those like RAM protect it. Those like HUM ward off any negative energy that may disrupt it. Peace and silence of mind both energize and consolidate it.

Most allopathic practices like the use of medical drugs, machines, or staying in hospitals, weaken the aura. Excess stimulation or dissipation of any kind damages it. This includes too much travel, too much exercise, excessive sex, overuse of the senses, and such factors as radiation, environmental pollution, or overexposure to mass media influences. The aura is the weekend when we give our minds over to an external influence because of its astral and psychological nature, not merely physical. So, improving concentration also strengthens the aura.

Various fatty oils, whether vegetables-based like sesame or animal-based like ghee, are used in herbal systems throughout the world, but they have their greatest diversity and importance in Ayurveda. Oil therapy is specific for Vata (air or wind) disorders. As the majority of diseases in the world consist of vata, oil therapy is helpful in most forms of treatment. It is specifically indicated in diseases of the nervous system, bones, and the deeper tissues. Oil therapy is useful for the other doshas as well, with cooling oils like a coconut being good for Pitta and hot pungent oils like mustard good for Kapha.

Ayurvedic oils are mainly for external usage but some can be taken immediately. With their nutritive properties, they combine well with tonic herbs like licorice or ashwagandha. Normally basic oils can made at home or things as special preparations can be bought. External usage in Ayurveda includes applications of oils to the nasal passage, the ears, mouth, and the other orifices and in medicated enemas, as well as massage. Ayurvedic massage uses an abundance of oil. In the treatment of Panchakarma, an extensive collection of Snehapana therapy is always prescribed.

Essential Oils

Normally except fatty oils, various essential oils are used in Ayurveda. Essential Oils are those oils that are mainly subtle aromatic oils from fragrant or pungent plants like mint or jasmine. They are active in small amounts and, when combined with heavier oils, activate them and give them greater powers of penetration. It also works well in alcohol. They should never be taken internally in their pure form, However, nor applied directly to any mucus membranes because their actions can be highly irritating with many side effects. Essential oils can be placed on various sites on the skin, like the points of the seven chakras (especially the third eye).

Oil Therapy According to the Doshas

Oils Therapy for Vata

For Vata qualities, the best general oil that can be used is sesame oil. Sesame oil is warm, heavy, lubricating, nourishing to the skin, bones, and nerves, and calms the mind. It is said to be the only oil that has the power to penetrate all seven layers of the human skin and to nourish all the organs and tissues. We have Almond or olive oil are also good but cannot substitute for sesame in severe conditions.

Many tonic herbs are well prepared in sesame oil, such as ashwagandha, Shatavari, and Bala. The nutritive, softening, and demulcent action of the oils and tonic herbs works synergistically. This combination is necessary for lowering the high Vata. Most Ayurvedic oils are good for Vata Types.

Essential Oils for Vata

Best for Vata are warm, stimulating essential oils like camphor, wintergreen, cinnamon, musk, galangal or Cyperus, combined with calming, nutritive and grounding oils like sandalwood, rose or jasmine. Both do better added to the heavy oils and tonics mentioned above, like used in a sesame oil base.

Oil Therapy for Pitta

For Pitta types the best general oil for external usage is coconut oil. As Coconut Oil is very cooling and calming and its also relieves thirst and burning sensations. Sunflower oil is also helpful and can be used for inflammatory skin conditions. Sometimes sesame oil is used as a base for anti-Pitta oils with the addition of cooling herbs that neutralize its warming energy.

Some Pitta types who cannot tolerate sesame oil (it causes itching) do well with olive oil. Desi Ghee (clarified butter) is considered usually the best oil for pitta, but mainly for internal usage. However, it can be used externally, particularly if aged in a copper or silver vessel. Cooling and calming tonic herbs should be added to these oils including shatavari, gotukola, and bhringaraj.

Essentials oils for Pitta

Pitta types enjoy fragrance as most flowers have cooling and calming properties. The Good flowery oils for Pitta include gardenia, jasmine, rose, honeysuckle, violet, iris, and lotus. The best essential oil for Pitta is sandalwood, especially when applied regularly to the third eye. Other good cooling oils are lemongrass, lavender, mint, and vetivert.

Oil Therapy for Kapha

For kapha, types the best general oil is mustard oil. Mustard Oil is very warm, light and stimulating and dispels phlegm. Another good drying oil for kapha is flaxseed oil (linseed oil). Sesame oil is sometimes used because of its warming nature; Sunflower Oil can also be good and is lighter in properties.

Essential oils for Kapha

Normally, Kapha types do best with essential oils that are warm, light, stimulating, and expectorant. Good oils include sage, cedar, pine, myrrh, camphor, musk, patchouli and cinnamon. Kapha can tolerate and should be strong, sharp, and stimulating fragrances though may prefer those that are sweet. Plasters of these herbs, like ginger paste, or the oils in rubbing alcohol can be applied when kapha cannot tolerate any heavy oils.

Why does Monastery Retreat in Nepal? Monastery Retreats are very popular in Nepal as Nepal is a country having the majority of Hinduism and Buddhism resulting in numerous temples and monasteries found all around Nepal. Nepal is home to thousands of monasteries and many more spiritual hubs. Monasteries offer a completely peaceful and spiritual environment for people to explore themselves. During such retreats, one will experience complete yoga and meditation experience in beautiful places where they will find themselves and explore more within. We at Himalayan Yoga Academy have gathered some beautiful reasons why Nepal is the perfect place for Monastery Retreats in Nepal.

1. Nepal is birth place of Buddha.

Lord Gautama Buddha was born into the royal family of Shakya clan of Kapilvastu district in Nepal. In the present day, the ancient kingdom of Kapilvastu is still present in Rupandehi district. Even though Nepal is generally considered a Hindu Kingdom, Buddhism has always been considered second. Buddhism is widely practiced in the Northern part of Nepal especially in the ethnic group, Tamang, Magar, and Gurung. The history of Buddhism in Nepal dates back to the lifetime of Gautama Buddha.

2. Here Padmasambhava got enlightenment.

Guru Padmasambhava is generally referred to as Guru Rinpoche, which means “precious master.” Guru Rinpoche is a totally enlightened being, a fully awakened one, a Buddha. He did not become enlightened gradually, or start practicing the teachings of Buddha Shakyamuni and eventually achieve enlightenment. Guru Rinpoche incarnated as a fully enlightened being. Through his form, primordial wisdom manifests in the world to benefit all sentient beings.

In Nepal in the place Called Pharping, where Guru Padmasambhava attained the level of a Mahamudra vidyadhara. According to Katok Rigdzin Tsewang Norbu, Vajrayana practitioners consider Yangleshö as important as Bodhgaya. It is where the second Buddha, Guru Padmasambhava, attained enlightenment.

3. Here we can see Buddhist monastery, Stupa, Bihar and Chaitya.

Nepal is a pristine country popular not just for trekking, mountaineering, or other tour activities. But also for meditation retreats, cultural trips, and spiritual findings. Nepal is the land of countless religious temples, stupas, and monasteries spread across the country. What makes Nepal a prominent land is the birthplace of Lord Buddha.               

4. Nepal is highly practice of three major division of Buddhist religion.

Theravada, Mahayana, Tibetan Vajrayana Buddhism, and Newar Vajrayana Buddhism are three types of Buddhism in Nepal. Lamas worldwide have established monasteries in the Himalayan region, making it a key center for Tibetan Buddhism.

Mahayana: Mahayana, translating to the greater vehicle, is currently the most popular and widespread form of Buddhism in the world and also in Nepal. In Mahayana, the texts and literature are written in the Sanskrit language. The Mahayana religion started spreading from northern countries like China, Korea, Mongolia, Japan, Sri Lanka, and Tibet etc. to all around the world.

Theravada: People in Sri Lanka (Ceylon), Myanmar (Burma), Thailand, Cambodia, and Laos follow Theravada Buddhism.

Vajrayana: Newa Buddhism is the form of Vajrayana Buddhism practiced majorly by the Newa community of the Kathmandu Valley. This sect, also called Newa Vajrayana Buddhism, has an elaborate tradition of rituals in Nepal and is a very ancient form of practice. It is popular in and believed to have spread out from the East Asian countries like Tibet, Bhutan, and also Bengal and Eastern India.

Nepal is rich in Buddhist culture, lifestyle and Harmony.

In Nepal, about 11 percent of Nepalese practice Buddhism and are mainly from Tibeto-Burman ethnic groups like Sherpas, Tamang, and Bhotia people. And other people from the mountain areas along the border with Tibet. In many areas, Hinduism has absorbed Buddhism to a large extent, but the two religions have many shared deities and temples. The famous Temple, Muktinath, the temple there is sacred to both Hindus and Buddhists.

Though most people in Nepal are Hindu, Buddhist influences are pervasive in most aspects of Nepali culture. Also, all religions in Nepal live in harmony. In Nepal, Tibetan Buddhism is the most widely practiced, while Newar Buddhists follow a unique Newar variant of Vajrayana Buddhism and Theravada Buddhism.

Sheetali Pranayama, generally known as Cooling Breath, is a popular breathing practice that very effectively cools the body, the mind, and the emotions. The word “Sheetali” comes from the Sanskrit root sheet, which means “cold” or “frigid.” Sheetal translates roughly as ‘that which is calm, passionless, and soothing’. Sheetali pranayama calms and soothes the mind-body organism by activating a powerful evaporative cooling mechanism on the inhalation, delivering a gently cooling energy to the deep tissues of the body. This pranayama soothes the digestive fire for reference a live coal covered in ash might begin to glow under the influence of a cold wind.

• Sit in any comfortable meditation posture with the hands on the knees in shin or gyana mudra.
• Close the eyes and relax the whole body.
• Extend the tongue outside the mouth as far as possible without the strain.
• Roll the sides of the tongue up so that it forms a tube.
• Inhale and draw the breath in through this tube.
• At the end of inhalation, draw the tongue in, close the mouth and exhale through the nose.
• Practice yogic breathing throughout.
• The breath should procedure a noise similar to rushing wind.
• A feeling of icy coldness will be experienced on the tongue and the roof of the mouth.
• This is one round.
• Practice 98 rounds.

Duration:

Gradually increase the number of rounds from 9 to 15 and the duration of each inhalation/exhalation.

For general purposes 15 rounds is sufficient; however, up to 60 rounds may be performed in very hot weather.

Awareness:

On the tongue and the cooling sensation of the breathe.

Sequence:

Practice after asanas and other yogic practices which heat the body in order to restore temperature balance.

Precaution:

You should not practice this technique in a dirty, polluted atmosphere or during cold weather. The nose heats up and cleans the inhaled air before it enters the delicate lungs. However, breathing through the mouth bypasses this air-conditioning and the induction of cold or dirty air directly into the lungs may cause harm.

People suffering from low blood pressure or respiratory disorders such as asthma, bronchitis, and excessive mucus should not practice this pranayama. Those with heart diseases should practice without breathing retention. This practice cools down the activity of the lower energy centers, therefore, those suffering from chronic constipation should avoid it. You should not practice this pranayama in winter or cool climates.

Benefits:

• This practice cools the body and the mind as well.
• It affects important brain centers associated with biological drives and temperature regulation.
• It cools and reduces mental and emotional excitation, and encourages the free flow of prana throughout the body.
• Induces muscular relaxation, and mental tranquility and may be used as a tranquilizer before sleep.
• It gives control over hunger and thirst, and generated a feeling of satisfaction.
• It helps reduce blood pressure and acid stomach.

Advanced practice:

This pranayama can be combined with jalandhara bandha on internal retention. Do not strain when performing kumbhaka (holding), one or two seconds is sufficient at first. The duration may be increased gradually as the technique is mastered.

Practice note:

About one third of the population possess a genetic inability to roll the sides of the tongue into a tube. The practice of seetkari pranayama gives similar benefits.