Physiology of Kundalini

Talking about the Physiology of Kundalini, Kundalini energy does not belong to the physical, astral, and mental body and consequently, it cannot be found there. The serpent power belongs to a still higher plane, that is, the causal plane, which is above the concept of object, time, and space. It connects the lowest unconsciousness seat of power at the root center (mooladhara) to the highest center of consciousness at the crown center (Sahasrara).

Illumination takes place when Kundalini Shakti (a kinetic form of energy) rises to and meets Lord Shiva (a potential form of energy). It passes through the central nerve Sushumna, which is the physical passage within the spinal column. From the root entrance at the base of the spine to the crown center on top of the head there are seven centers of energy called chakras, through which the Kundalini passes.

With the passage of Kundalini through the centers of energy, the transformation and transcendence of personality in the aspirant takes place. The most important is the sixth center, called Ajna chakra, also known as the ‘ Third Eye’ and it is the center of command or intuitive knowledge. The Ajna center is internally connected with both the root center and the crown center.

In the words of Swami Satyananda Saraswati

The serpent power is considered to arise from the unconscious state in mooladhara. This unconscious awareness of man then has to pass through different phases and becomes one with cosmic awareness in the highest realm of existence. The supreme awareness of Shiva is considered to be seated in Sahasrara, the super-conscious or transcendental body at the crown of the head.

In the Vedas, as well as the Tantras, this supreme seat is called Hiranyagarbha, the womb of consciousness. It corresponds to the pituitary body, the master gland situated within the brain. For a Kundalini Yogi, the supreme consciousness represents the highest possible manifestation of physical matter in the body. This psychic, supra-sensory, or transcendental power in man is the ultimate point of human evolution.

A chakra is a vortex of psychic energy which can be visualized as circular movement energy at a particular rate of vibration. Physiologically, chakras are like junctions where the nerves meet, and they are situated on the interior walls of the spinal column. They are like poles of electricity through which electrical wires ( nerves ) run across to supply power at different centers. Through the nerves (Nadis), prana( vital energy) flows forward and backward.

Kundalini and Chakras

The first of the chakras is called Muladhara ( root center) which is situated at the pelvic floor and it corresponds to the coccygeal plexus of the nerves. It is at the chakras that consciousness rises above animal nature. Below these chakras, there are supposed to be lower centers of energy going down to the heels, responsible for developing the animal and human qualities of instinct and intellect. The Mooladhara chakra controls the excretory and sexual functions in the body.

The second chakra, called swadistham, lies at the terminal point of the spinal column. It relates to the sacral plexus of nerves and takes care of the unconsciousness in the person.

The third chakra, called Manipura, lies in the spine just at the navel. It is related to the solar plexus and takes care of the digestive, assimilative, and temperature-controlling systems of the body.

The fourth chakra, called Anahata, lies in the vertebral column at the back of the heart near the base and it is at the level of the depression in the sternum. It is related to the cardiac plexus of nerves and takes care of the organs of the body in this region, such as the heart, lungs, diaphragm, etc.

The fifth center, called vishudhhi, is situated in the vertebral column at the level of the throat pit. It is related to the cervical plexus of nerves and takes care of the thyroid complex, upper plate, epiglottis, etc.

The sixth chakra, called ajna, is related to the pineal gland and is situated above the spinal column in the midline of the brain. It is the center of the command and takes care of all the functions of one`s life. In particular, it controls the sexual activity in a person.

Between the sixth and seventh chakra, there is an additional chakra, called Bindu (point), situated at the top back of the head, where the Hindus normally leave a tuft of hair. It takes care of the optic system and is the center where Amrit (nectar) emanates on awakening and is responsible for the rejuvenation of the whole body system. It is internally connected to the vishuddhi chakra and two centers are believed to be activated simultaneously.

The seventh chakra, called Sahasrara, lies at the top of the head and is related to the pituitary gland. It is supposed to take care of all the glands and systems of the terminal point of the journey of Kundalini Shakti.

Kundalini is a dormant energy. There is a set of three nerves called ida, pingala, and sushumna, which connect the base of the spine to the brain. When Kundalini Energy awakens, it rises through the central nerve sushumna to the brain, which causes an explosion in the brain, since the dormant or sleeping areas begin to blossom like flowers. It represents the future consciousness of humanity. All the happenings in the spiritual life and all outstanding works in any walk of life, such as poetry, painting writing, music, war, science, art, philosophy, etc. are all related to the awakening of Kundalini Energy. It is the creative energy, the energy of self-expression.

The awakening of Kundalini transforms and transcends one’s life. It brings visions of God and higher realms, awakens supramental faculties, and sparks creative intelligence. The mind, priorities, and attachments change. After Kundalini awakens, the integration of karmas begins. The cells in the body undergo a complete transformation, initiating a rejuvenation process. The voice, body’s scent, and hormonal secretions change. This accelerates physical, mental, emotional, and spiritual evolution.

“Once the great Shakti awakens man is no longer a gross physical body operating with a lower mind and low-voltage prana (quantum cosmic energy). Instead, every cell of his body is charged with the high-voltage prana of Kundalini. And when total awakening occurs, man becomes a junior god, an embodiment of divinity.”

As the first symptoms of an awakened Kundalini Energy, some people experience violent shaking of different parts of the body, such as a car shudders when starting. Aspirants also feel pleasure of a spiritual kind and the brain becomes hot and heavy as if under intoxication, an experience never undergone before.

Six symptoms that come into manifestation are – a feeling of blissful pleasure, trembling of the whole body, a newborn power, intoxication, sleep, and merger of consciousness. One could experience one or several of the eighteen symptoms listed, for example, in Dev-Atma Shakti.

Yoga is not only about the exercises and asana. And also it’s not about relaxing music and deep stretches rather it is a lifestyle that you can follow for your overall health. Yoga can help you get relief from, anxiety, depression, and stress and also reduce inflammation. The more you stress, the more you suffer from constipation, gas, and tummy troubles. Also, they are side effects of your unbalanced and unhealthy lifestyle. Your poor eating styles, choices, and, busy schedule are also the common causes of today’s world constipation, gas, and stomach troubles. Maybe you are also the one suffering from unhealthy bowel movements. No need to worry about it, Yoga can help you relief. There are several Yoga poses for constipation.

Yoga is the complete management system that can give you relief from constipation. It is also the natural way to manage constipation. The stretching and contracting muscles also compression and massaging of certain positions help to improve the flow of blood and oxygen which helps overall with your bowel movements. You can also increase your water intake.  Also, make sure you try including yoga in your daily practice.

How Yoga for Constipation

Yoga alleviates constipation in two ways:

1. It manages stress

Stress can distress your gut and make your muscles tense. That can make your constipation worse. So, Yoga can help manage your stress response. And it can improve the functioning of your regular bowel movements. Even meditating or breathing deeply can help move things along.

2. It gives your digestive system a massage

Yoga asanas like twisting poses, inversions, and forward folds can also help your digestive system. These poses massage your digestive organ which helps to increase the flow of blood and oxygen delivery. They also help in peristalsis movement which encourages stools to move freely through the system.

Daily yoga in your schedule can result in regular, healthy bowel movements.

6 Yoga Poses for Constipation

Below are some yoga poses that can help your digestive tract get back into a balanced and healthy flow.

1. Vajrasana- Thunderbolt Pose 

This is also known as “Thunderbolt Pose”. To begin, kneel on your yoga mat. Make sure your knees and toes are touching and your heels are apart. Sit in the gap between your heels with a straight back and hands on your lap. Hold this pose for a few seconds or minutes.

This asana obstructs the blood flow to the legs and thighs and increases it in our stomach area, thus improving our bowel movement.

2. Balasana- Child`s Pose

In this pose, kneel and sit on your knees. Lean forward, keeping your buttocks on your heels, and rest your forehead on the floor. Place your hands in front of you. Hold here and inhale and exhale for a few seconds or a few minutes. Focus on any areas of discomfort. And breathe into them to relieve any tension.

It also contracts the organs and increases blood flow.

3. Adho Mukha Svanasana- Downward facing Dog / Parvatasana

It is a great way to deal with constipation. It compresses your gut, stimulates blood flow to your abdominal areas and relaxes them.

Get down on all your fours. Start on the floor with your hands shoulder-width apart, with your shoulders above your wrists. Lift your knees, while exhaling, tuck your toes against your mat, and extend your legs and arms while pushing your pelvis into the air.  You should be creating A shape with your body. Hold and release.

4. Pavanamuktasana- Wind-Relieving Pose

This pose is perfect cure for constipation which helps in digestion and releasing gas.

Lie on your back. Bend your raised legs at the knees. With your hands, grasp the parts of your legs right below the knees. Pull your knees back towards your head. Now, lift your head off the floor and move it forward until your forehead touches your knees. Maintain the postures for a few seconds then release.

5. Udrhva Mukha Svanasana- Cobra Pose

Cobra pose is the relaxation pose for all exercises performed on the stomach. It improves blood and oxygen circulation throughout the pelvis and spinal regions which helps indigestion.

Lie down on your abdomen with your heels closer and toes pointed out. Put your palms side of your chest. Lift your head slightly. Gently curl your neck back. Press your palms into the floor. And gently uplift your upper body off the mat.

6. Matsyasana Twist- Half Spinal Twist Pose

This is great for your digestive system. The spinal twist increases blood flow which increases circulation and cellular detoxification.

You can start by sitting with your legs stretched out, keeping the feet together and your spine erect. Bend your right leg and place your right foot on the ground. Make sure it s on the outside of your left leg. Ideally, it should be near your left knee. Then, Bend your left leg and place it under or close to your right buttocks. Place your left hand or elbow on or over your right knee. Gently twist to face over your right shoulder. Hold this pose for a few breaths. Focus on any areas of discomfort. Breathe deeply to relieve the tension. Then switch another side.

Yoga Teacher Training in Nepal Course can assist you with widening your social, mental, and philosophical information. Here, we present 7 reasons to join a Yoga Teacher Training in Nepal. This preparation permits you to upgrade your yoga-showing abilities and furthermore illuminates yourself on how to go more in the yogic pathway. Yoga authentication courses permit you to expand your number of endorsements, which adds to the fervor. What else would we be able to anticipate? Investigate the rundown underneath.

Reasons to join a Yoga Teacher Training in Nepal

Make and Explore New Friends

Like some other classes, consider yoga meetings as a method for meeting individuals with various thoughts, encounters, and characters. Think about what happens when you get along with others who share your inclinations and go to a yoga meeting together. Yoga meetings can go about as an instant mentor for interfacing your work and individual lives in a commonly helpful long-haul association. Meeting new individuals to expand your viewpoints and associates is useful and pleasant.

Investigate New Adventure

Yoga is a pragmatic field that permits you to see the world according to a new viewpoint. A domain of logical basics examines coordination, adaptability, perseverance, and energy life systems, in addition to other things. Yoga thoughts in light of normal regulations and practices are blended in, carrying you to be aware of contemplations, chakras, Sanskrit vibrational dialects, pranayama, and different subjects. Concentrate on the foundation of yoga—its origins, the first practitioners, and why it remains relevant today—to satisfy your curiosity and sense of adventure.

Re-energizing Energy

Some yoga class meetings can be utilized to loosen up from pressure or whatever else is harming your contemplations. Consider contemplation practices that focus your attention on a specific subject or coordination training that requires focus to perform a task seamlessly. Do you suppose yoga classes are a type of aberrant treatment? Indeed, it could act as one that holds your psychological state in line and reestablishes it to a superior state. Post-yoga illustrations will assist you with feeling like the best form of yourself as you study to improve as a teacher.

Upgrade your Yoga Teaching Skills

Taking a yoga educator instructional class opens you to the act of educating in another manner. To be a better teacher, you need skills like public speaking, confidence, and the ability to read an audience and interpret feedback. A clear, discernible voice and tone, along with staying grounded regardless of external conditions, are essential. Additionally, trusting your intuition and speaking from the heart is key to effective teaching. These abilities, too as numerous others, can be learned through Yoga instructors preparing and applying to different parts of life. These capacities are imbued in the craft of educating.

Getting Time and Patience

Contingent upon your degree of involvement in yoga, it takes more time to consummate the practices and standards. As your body goes through adjustments of inside to external arrangement and reconditioning, they put your body and psyche under serious scrutiny of persistence. Taking this excursion will affect your mental well-being and in general prosperity. As some time in the distant past the study of time and persistence, would upgrade your showing abilities and develop both on and off the yoga stage.

Enlarge your Knowledge

Yoga illustrations will urge you to learn and understand more about yourself than just your actual self, including your third and intuitions. Whatever otherworldly practices you have now, there’s a solid chance they’ll be developed because of your preparation. Yoga Sutras, chantings, contemplation, and different expressions are utilized to portray the wizardry of this.

Upgrade your Yoga

You put your body to a few mental and actual wellness preparations while you ace the essentials and abilities. Involving Yoga in preparing strategies to set up your body for injury-inclined situations is smart. You’ll be greatly improved and prepared to move through existence without being injured, on account of your upgraded body mindfulness.

Conclusion

You appreciate yoga; study it by signing up for yoga teacher courses that will expand your perspectives, permit you to test your capacities, and answer your inquiries. After finishing instructor preparation, you can frequently expand on your experience and show others the advantages of this training. Words can’t fully capture the beauty of the experience and its power to transform your life.

So, Join now for amazing yoga teacher-training experiences in Nepal with Himalayan Yoga Academy. We will provide you with the best yoga teacher training in Nepal experiences. In Nepal, everything will support you in becoming a better version of yourself. Yoga teacher Training in Nepal will not only teach you some asanas but teaches you a way of life to enjoy your life in every nook and corner and in every up and down. You will be a yoga teacher not for other people but for yourself who guides you in every way.

Both Samkhya and yoga aim at reserving the process of awareness which at present is identified with the senses and the external objects. That awareness has to be disassociated from the objects and redirected internally to experience our spiritual nature. That experience of Purusha, the pure consciousness, may be termed as Samadhi, moksha, nirvana, self-realization, or union with the higher self. However, the problem is that we identify with the sensory objects that give us pleasure. We condition ourselves to think that we are not able to live without these objects, and this is the beginning of attachment asakti.

The association of the mind and senses with an external object creates attachment. Attachment is a strong magnetic force that holds the mind down to the experiences of the pleasure that we are searching for through our senses. The time comes when we suddenly find that all of the attachments in life serve no purpose because one day we have to leave them.

In yoga, this fear is called abhinivesha—the fear of disconnection. When we realize we will be separated from our family, society, body, and mind, and that our sense of self will cease to exist, fear arises. While often translated as the fear of death, abhinivesha is more accurately the fear of disconnection.

Fear of disconnection arises because we are tamasic by nature. Tamas must be understood from the right perspective—it is not inherently bad or negative, but a conditioned state of existence. For example, a lump of clay shaped into a pot is identified as a pot, not as clay. Similarly, tamas is the experience of identifying with our conditioned nature and being unable to separate awareness from it. This quality of tamas manifests in psychological, social, and religious conditionings, creating belief patterns we must struggle to change, overcome, or transcend as we evolve.

Tamas itself is not negative; negativity arises when we reject change. An aggressive reaction to change is a negative outcome of tamasic conditioning. The principles of Samkhya and yoga help us understand our conditioning. Since we remain in tamas as long as we have a body, we must understand how the components of life and existence interact with us through these conditions.

Samkhya and Yoga give us an understanding of this process, and help to free us from the impressions created by the conditioning of tamas, rajas, and sattva are known as samskaras. Or, to put it another way, samskaras are an expression of the unconditioned state of tamas, rajas, and sattva.

Understanding of Samkhya

We have to work through the samskaras in pratyahara and dharana meditation to experience higher levels of consciousness. In this process, yoga is the practical aspect and Samkhya is the theoretical aspect. Samkhya influences yoga, and Sage Patanjali, who codified raja yoga, is also considered an exponent of the Samkhya tradition. In the past, there were eighteen schools in Samkhya.

Like yoga today, Samkhya was once popular for explaining how we become conditioned and how to free ourselves from it.

Samkhya explains how the senses work, how mental states interact with them, and the nature, interplay, and attributes of the gunas at both the individual and cosmic levels. It clarifies the relationship between the mind, ego, and higher intellect. Samkhya also explores the manifest (vyakta) and unmanifest (avyakta) dimensions, and how our consciousness and mind interact within these realms.

Scientists recently discovered that the universe consists of 5% white matter and 95% black matter. Yoga and Samkhya describe this using different terminology. The black matter in science is the moola prakriti—primordial energy, the source in which everything is fused, like a seed. While the seed holds the potential to become a tree, its leaves, wood, flowers, and fruits are not yet visible.

The seed’s potential is realized when the conditions are right. To actualize it, you must plant the seed at the right time and provide water, compost, and protection, allowing it to grow into a tree. Similarly, moola prakriti, or dark matter, holds both Prakriti (the potential for creation and individual identity) and Purusha (unified awareness of God). The 5% white matter represents the manifest universe, the created aspect we experience through our body, senses, mind, and ego.

This understanding highlights another dimension of existence beyond the body. The material body is just one expression of life; insects, reptiles, birds, and mammals all embody moola prakriti, the primal energy, in different forms. When the body dissolves, the connection with the material world ends, allowing consciousness to evolve and express itself in a new dimension of existence.

We present a blog on Bondage and Liberation. There are three forms of suffering, due to which an idea arises in Purusha that it is bound. Whenever the three gunas are active, there is disharmony, and dealing with disharmony causes struggle. This conflict and suffering are categorized into three types: adhibhautika, adhyatmika, and adhidaivika. The first kind of pain stems from, material causes, the second from personal, inner causes, and the third from cosmic or divine influences. More on Bondage and Liberation.

When purusha, being the conscious nature, identifies with the three classifications of suffering, it appears bound. Prakriti is the cause of all sufferings but does not identify with them, because prakriti does not have consciousness. We interact with the pains and pleasures of the world based on our inherited or innate predispositions (bhavas), which either entangle us further in karma or help us detach from it.

Dharmena     gamanamoordhvam     gamanamadhastaadbhavatyadharmena;

Jnaanena     chaapavarago      viparyayaadishyate     bandhah.

One ascends to higher planes of existence through the predisposition towards a virtuous nature (dharma). Through inappropriate or vicious behaviour (adharma) one descends to lower planes. Through knowledge comes release and by its reverse (i.e. avidya or ignorance) one becomes bound.

When Purusha is freed from the influences of mahat (buddhi), ahamkara, and manas, it is chetana, pure consciousness. However, when Purusha comes into contact with Prakriti, it forgets its own nature. Due to its ignorance, Purusha identifies with intellect, ego, and mind, and begins to believe it is not different from the experiences it has in the realm of Prakriti.

This association of Purusha with Prakriti causes bondage through false identification. It is like reacting to a dream. While dreaming that somebody is chasing you with a gun, you experience fear and anxiety. But upon awakening, you realize it was just a dream. Purusha is conscious by nature, which relates to the state of wakefulness. However, when Purusha interacts with Prakriti, the consciousness becomes dissipated.

When you sit alone in a room, you become introspective and absorbed in your thoughts. However, as soon as someone walks in, you shift your focus to them and begin communicating, forgetting about yourself. Similarly, Purusha remains at peace when independent. However, when Prakriti comes before Purusha, it starts interacting with Prakriti, causing the awareness to dissipate.

Interaction and then identification begins due to association with Prakriti. Purusha loses its self-consciousness and begins to observe and react to the nature of Prakriti. Because of this loss of awareness and self-identification, Purusha thinks, “ I am the bhokta, the enjoyer” and begins to identify personally with the experiences of buddhi, manas, and ahamkara, which are manifestations of Prakriti.

The subtle (sukshma) body, and the body born of mother and father, together with the objects made of the gross elements, are specific. Of these, the subtle body is constant and continues to exist from one life to the next, whereas the gross body born of parents perishes. Purusha experiences suffering brought about by old age and death on account of the non-cessation of the subtle body (linga). Therefore, pain is the very nature of things.

At this point, Purusha becomes a witness to the experience of pain, pleasure, and indifference, due to identification with the effects of Prakriti and its trigunatmika nature. The natural and inherent consciousness of Purusha recedes further from awareness as Purusha identifies with the dance of Prakriti. That identity gives rise to the feeling of bondage. “I am limited, confined, I am only seeing, knowing, understanding, and experiencing what is  being shown to me by Prakriti.” Due to the influence of the three Gunas Purusha experiences bondage, and the ability to discriminate is lost. Now, the question arises as to why Purusha, being conscious, is affected by the role that Prakriti plays. One example is as follows:

Parents become happy when their children do something positive and constructive, and unhappy when they do something destructive or negative. Although the parents are different from their offspring, they respond to the activities of their children because of an emotional relationship or connection. Similarly, a relationship exists between Purusha and Prakriti. Therefore Purusha is not able to separate its role from the role of Prakriti and begins to think, “I am not different from the intelligence which guides Prakriti,”.

In this way, Purusha becomes identified with Buddhi and forgets that Buddhi (mahat) is the product of Prakriti. This wrong identification or lack of discrimination is the cause of bondage. It is similar to parents identifying with the suffering of their child. Although the parents are not suffering, still they sit beside the child`s bed, knowing they cannot do anything to alleviate the suffering.

Guna is a Sanskrit word that can be said as “quality, peculiarity, attribute, or tendency.” Also In yoga and Ayurveda, a guna is a tattva or element of reality that can affect our psychological, emotional, and energetic states. There are three gunas. They are One guna can be responsible for only one kind of manifestation, just as one flower seed can give birth to only one type of flower. Two gunas will always be opposing and negating each other, like day and night, sun and shade. With three gunas the possibility of myriads of existences results, and therefore, a fourth is not necessary.

The balanced form of the three gunas is known as Prakriti. The gunas constitute Prakriti and are not mere attributes. The combination of the three gunas; sattva, rajas, and tamas, leads to the concept of Prakriti as a force, as dynamism. Prakriti cannot be conceived of without the three gunas. Samkhya describes Prakriti as a substance or dravya, made up of the three gunas, which enable realization and cognition. In every manifest object, these three gunas exist in the form of existence and give rise to understanding or knowledge, and form that we infer the existence of Prakriti.

Classification of the three Gunas

The three gunas are subtle and imperceptible. Knowledge of the gunas can be obtained only through anumana, inference. We recognize or infer the existence of sattwa, rajas, and tamas from the presence of Prakasha (light), kriya (motion), and sthiti (stability), respectively. Sattwa gives birth to the feeling of sukha or pleasure, rajas to the feeling of dukha or pain, and tamas to the feeling of udasina, passivity, or indifference. This classification is given in the Samkhya Karika as follows:

Sattvam Laghu prakaashakamishtamupashthambhakam chalam cha rajah;

Guru varanakameva tamah pradeepavachchaarthato vrttih.

Sattwa is light or buoyant (laghu) and illuminating (prakasha). Rajas promotes desire and is stimulating ( upashthambhaka) and mobile (chala). Tamas are heavy or sluggish (guru) and obscuring or enveloping (varanaka). They function for a single purpose like the components of a lamp, whose purpose is illumination.

Every object in existence has the quality or capability to give a feeling of pleasure, sorrow or indifference. If you look at a flower, you feel pleasure, sukha. If you look at human waste, you feel disgust, aversion or rejection, which are aspects of dukha. The gunas can be observed from different angels, physical and non-physical or psychological. The non-physical attributes are preeti, attraction, or affection, apreeti, rejection, non-acceptance, and vishada or indifference. The following chart shows the  different qualities of the gunas.

Sattwa                                     Rajas                                       Tamas

Prakasha (illumination)        Kriya (motion)                      Nishkriyata (passivity)

Sukha (happiness)                Dukha (pain)                         Udasinata (indifference)

Preeti (attraction)                 Apreeti (rejection)                 Vishada (indifference)

This classification of the gunas can be illustrated by somebody receiving the results of an exam. The pass result gives the feeling of happiness, and according to this classification, happiness or sukha would come in the sattwa state. The exam was failed, there is dukha, and according to this classification, the pain or sorrow comes in the category of rajas; there is apreeti, rejection, aversion. Somebody who is unconcerned about passing or failing the exam would be indifferent, and this classification falls under tamas; there would be vishada or udasinata, indifference.

Tama Guna

The Samkhya view of tamas differs from the Bhagavad Gita‘s description of Vishada Yoga, the yoga of depression. Here vishada is related to despair, but generally in Samkhya, vishada simply means indifference, where there is neither attraction nor rejection, where things do not create an impression. Udasina implies the absence of impression but it is different to the quality of witnessing. Indifference is where the mind perceives something momentarily and then leaves it, whereas witnessing is a state of total awareness, where the mind observes the object and sees the cause and effect of it.

Minute awareness is witnessing, whereas indifferent perception and cognition that something exists is udasina. Simply looking at a lawn, for example, is cognition or perception; you see the grass. But if you look more closely at the attitude of a witness, then you will notice the weeds in the grass. In the state of sthitaprajna, Sakshi, or drashta, you become the witness of the totality, but there is only a superficial awareness in the state of indifference. You see something, but there is no analysis. In Samkhya, that is the meaning of vishada or udasina, cognition without the relationship of intellect.

Satwa Guna

Therefore, the quality of indifference is classified as tamasic, while the quality of  sakshi bhava or witnessing is sattwic. Sattwa is the symbol of knowledge. The sattwic state in itself is luminous and has the capacity to illuminate or reveal objects; therefore the swabhava or nature of sattwa is light. Because sattwa in itself is knowledge or wisdom, the cognition of objects, forms and experiences in the physical dimension happens due to the existence of sattwa. Furthermore, the nature of sattwa is to give pleasure happiness and joy at the mental level. So, one can say that contentment, satisfaction, euphoria, happiness, and bliss are the different effects of sattwa.  Along with sattwa and preeti, we have illumination , prakasha.

Raja Guna

Rajas inspires action, dynamism, and movement. Rajas itself is motion and therefore it also stimulates motion in different forms, experiences, and objects. The positive nature of rajas is stimulation, activation and motivation, while the negative effect is sorrow, worry, unhappiness, dissatisfaction, grief, and aversion. There are some of the effects of rajas.

Tamas represents inaction and ignorance or nescience. It contradicts knowledge and action; it is in opposition to sattwa and rajas. Sattwa is an aid to attaining knowledge, whereas tamas is a barrier to attaining knowledge, whereas tamas is a barrier to attaining knowledge. Knowledge here does not mean mere intellectual knowledge, but knowledge derived form interaction, communication, cognition, under- standing and realization. Tamas is also symbolic of nishkriyata, inactivity , passivity , and impotency. So, tamas is in opposition to the effects of rajas, and sattwa, and because of this, we experience lethargy, inactivity and lack of motivation.

Himalayan Yoga Academy has been working and researching in the field of Yoga and Meditation since 2008. We have done several pieces of training such as Yoga Teacher Training in Nepal (200 Hour & 300 Hour) and also several pieces of training like Ayurveda, reiki, and many more. We have our specialized guru who has learned the art of nada yoga (basically sound yoga) from many monasteries and many other old healing schools. They have made professional singing bowl training in Nepal also including advanced singing bowl training courses. These courses are formulated by professional gurus and the students have greatly benefitted from this course. This course has many objectives that have been fulfilled during many training sessions. Our trainees have successfully understood the benefits of sound healing and have helped many people heal and relax in various situations.

Course Objective:

• To understand the principles of Sound Healing and Meditation, achieve the experience of practicing Sound Healing Meditations, and learn to apply the knowledge to conduct Sound healing sessions and workshops.
• To teach the real practice of the Nada Chikitsa which is the traditional healing practice of the yogic tradition. Nada Yoga is the yoga of sound.
• Learn how to lead Himalayan Sound Bowls Therapy, Chakra Healing with Himalayan Singing Bowls, and Sound Therapy and Healing.
• Participants will become competent and qualified enough to work as professional Sound Healers, able to work with a variety of conditions and needs.
• They will be also able to help family and friends with their physical and emotional distress.
• Learn the art of creating sacred space and hence cleansing the energy of the space with the help of sound bowls and tingsha.
• They will also learn how to create a healing environment and to truly hold space for their clients & students.
• Our sound healings will be combined with other modalities such as yoga, meditation, massage, reiki, crystals, and essential oils to bring even deeper benefits to the therapies and healing.

Therapies and Healings included in our Singing Bowl Training in Nepal

1. 9 Singing Bowl-Purification & Relax
2. Balancing 4 Bowls Therapy
3. Middle-Path/Sushumna Activation Therapy
4. Sensual Vibration & Meditation
5. Spinal and Lower Limbs Massage and Relaxation
6. Pregnancy Therapy
7. Active Awareness Third-Eye & Crown Therapy [A]
8. Chakras Healing
9. Cleansing the Space
10. Group Healing

Nada Yoga is the ancient yoga of sound—both inaudible and audible—and we have explored the concept of inaudible sound in detail. Alain Presencer has said that Tibetans who worked with the bowls followed the sound into silence. We also noted that ancient Chinese bellmakers were tasked with creating a bell that was the most sonorous and rang for a long time. The line between the sound of the bowl and silence blurs when a bowl rings for one to over four minutes.

Listening to sound gradually turns into silence leads us naturally to the study of nada yoga. This non-linguistic element of music connects our world with the formless. Singing bowls complement nada yoga, providing a simple music form to explore a single sound. The sound of the bowls stays close to silence. Just as the nada yogi’s inner sound calls to the spirit, the bowls’ sounds invite us to join the spiritual community. One of the best bowls for this purpose is the Manipura Lingam.

From within the enormous number of thoughts that may arise from this one world, sound, let us begin with the lexical definition of mada. It reads: ‘A loud sound, roaring, bellowing, crying, any sound or tone, the nasal sound represented by a semicircle( in Yoga philosophy) and used as an abbreviation in mystical words’.

Etymologically, nada means ‘flow of consciousness’ and so it is that some speak of it as the ‘Sound Current’. For the initiate, nada is the primal vibration, the divine ever-present creative sound, and the very core of spiritual practice. The syllable na means breathe, and the syllable da the fire (of intellect) . Born of the union of breath and fire, intelligible sound is called nada.

The expression, nada yoga, adds another word. The word yoga means union; that is ; union with the divine source of all life, whilst nada is often translated as sound or river. The Hindu goddess of music is named Saraswoti after an incident river in India.

As the divine is living within all things, so it is that there  are many rivers or pathways to the divine. The major ones are probably raja yoga, karma yoga, jnana yoga, hatha yoga, laya yoga, bhakti yoga, and mantra yoga, but we find forty others including agni yoga, kriya yoga, shiva yoga, and nada yoga.

Nada Yoga: The Branch of Mantra Yoga

In a sense, nada yoga could be seen as a branch of mantra yoga, as both are concerned with sound. From the views of both, vac, the Hindu metaphysics of sound (which teaches that sound has a fourfold process), and the inclusive tantric perspective, nada yoga could be said to incorporate and include all forms of sound or music. However, In practice, the nada yogi focuses on the anahata nada, the inaudible or (literal translation, `unstruck`) sound. That is to say, it represents a sound that is not made as a result of two or more objects striking one another.

It is a sound not coming to the human ear from outside of the body but rather from within. However, it is not an imagined sound, like recalling a piece of music and singing it silently in our minds. Neither is it an “earworm”- the phenomenon we know so well when we have some song or tune irritatingly repeating itself over and over inside our heads. It is not like the sound we hear during a plane’s takeoff as it rises, or like the sound in a deep lift shaft. Nor is it similar to any other physical sensation of sound inside our ears. These are all different from the true inner sound experienced in nada yoga. Neither is it tinnitus.

The way of inner sound is found in certain spiritual organizations established in their tradition where one can safely unfold this gift. Rooted in eternal truth, it remains ever-present for those who create the right conditions for its independent manifestation. I know of a few such that have been blessed with this gift.

Nada is a form of yoga for those attracted to working with sound. At times in history, this form of yoga has had little appeal, and only a few yogis have pursued it. It has only recently become known in the West. The goal of the nada yogi is to find the inaudible sound within and meditate on it to communicate with the Supreme being and attain liberation. Listening to the inner sound purifies the nadis, or subtle channels, within the body.

It is not uncommon nowadays for nada yoga teachers to be involved with music-making, too. The exploration of music has evolved since the Middle Ages, but the connection between music and nada yoga has only been established in recent centuries. Despite this, it remains one of the least documented forms of sacred sound.

With musicians who choose nada yoga, the structure of the musical tradition forms part of their nada yoga practice. For instance, the singing of the musical scales, or the playing of the notes of a raga, and with yoga hari, the particular method of playing the Indian harmonium, comprise the practice. But in essence, it is the practice of listening to the inner inaudible sound that has been the way.

Conclusion : Nada Yoga

To summarize, Nada yoga is the path of union with the Divine through sound or music. Many great religions also state that the origin of life is sound or vibration. When we reach deep stillness and silence within our hearts, we can hear the “Music of the Spheres.” Through this gateway of vibration or the path of sound, we approach the source of our being, beyond hearing ten inner sounds. Samadhi or union with the paramatman or totality can be entered into through nada yoga.

Even one living a free lifestyle without the formal rules of yoga. If he practices vajroli mudra well, that yogi becomes a recipient of siddhis(perfections). Vajra is ‘Thunderbolt’ or ‘lightning’ . It is also the weaepon of Lord Indra and means ‘mighty one’. Vajra refers to vajra nadi which governs the urogenital system. It is the second innermost layer of sushumna nadi. Vajra nadi is the nadi for the energy flow within the spine which governs the sexual systems of the body.

In mundane life, it is responsible for sexual behavior and this aspect has been termed ‘Libido’ by Dr. Freud and ‘orgone’ by Dr. Reich. In tantric sadhana this energy is not suppressed, it is awakened and redirected. Vajroli, sahajoli, and amaroli are mudras that specifically sublimate sexual energy into ojas, vitality, and kundalini shakti.

According to the Shatkarma Literature, there are seven practices of vajroli. The practice begins with urogenital muscle contraction and gradually progresses to the sucking up of liquids over time. You can successfully attempt intercourse only after perfecting the sixth practice. Through this practice of vajroli, sexual energy, hormones, and secretions are re-assimilated into the body. It’s the result of the union of the negative and positive poles of energy within one`s own body.

People have inherited the belief that these practices are unnatural or bad. Many commentators on the Hatha Yoga Pradapika avoid discussing these slokas, dismissing them as obscene practices of low-level tantric, showing an incorrect understanding. Past religious conditioning has led people to think spiritual life is separate from mundane life and the body. They must realize that spiritual life is not anti-sexual, and sexual life is not anti-spiritual.

 Of course, celibacy has its rewards but according to tantra should arise spontaneously, not out of suppression. Spiritual life means developing awareness by applying the higher mind to the expression of the body. Whatever we do should be a means of creating yoga in our being. Why should sexual life be excluded? According to this verse or sloka, sexual life can be elevated from the sensual to the spiritual plane if it is practiced in a particular way, and for this vajroli has been described.

A person who has perfect control of body and mind is a yogi in every situation. A person who fills himself with food, for example, is just as `obscene’ as a person who indulges in uncontrollable sexual acts. Sexual life consists of three purposes which should be understood: For the tamasic types of person it is for progeny; for the rajasic person it is for pleasure; for a sattvic person it is for enlightenment.

The desire to release semen is an instinctual urge experienced throughout nature, not only by humans. Therefore, one should not associate guilt or shame with it. Animal consciousness is not the end stage in the evolutionary destiny of a human being. Man can extend his potential for bliss beyond the momentary experience that accompanies the release of semen. Semen and ova contain the evolutionary potential and if these can be controlled, not only the body but also the mind can be controlled.

Deep About Vajroli Mudra:

Nature has handed the medium of seminal release, but although it’s generally not known, nature has also handed a means to control this medium through colorful practices of Hatha Yoga. A new range of experience emerges if one can control the release of semen and ova. These gifts are endowed by nature, though only a few people have mastered them. Therefore, these ways should not be considered against the natural order.

 Although medical wisdom has generally failed to admit the fact, the unbridled release of semen throughout life does contribute to the unseasonable deterioration of the vital capacities of the brain, overburdens the heart, and depletes the nervous system. It’s a matter of degree and there’s no limit to perfection.

Numerous men die precociously of physical and internal prostration with their dreams unfulfilled and their pretensions unattained. Still, if the process of seminal release can be arrested, so that energy and spermatozoa don’t escape through the generative organ but are diverted overhead into the advanced brain centers, also a lesser awakening can take place; a lesser vision can be realized, and a lesser vital power can be directed towards accomplishments in life.

 According to the sloka, if vajroli mudra is well rehearsed indeed in an else free life, that yogi s attainments in life will be lesser, and a lesser source of vital and internal power will come available to him. A many great yogis and masters had these gests and have, thus, instructed their votaries in the oli mudras and other hatha yoga ways.

 In mundane life, the climax of sexual experience is the one time when the mind becomes fully void of its own accord, and knowledge beyond the body can be glinted. Still, that experience is so short-lived because the energy is expressed through the lower energy centers. This energy which is typically lost can be used to awaken the dormant power of kundalini in mooladhara. However, the energy can be conducted through sushumna nadi and the central nervous system, to the dormant areas of the brain, and the sleeping knowledge, If the sperm can be withheld.

The sexual act is the one means to completely concentrate and allure the mind, but in tantra it shouldn’t be the ordinary experience. The experience has to be further than the gross or voluptuous bone. Mindfulness and control have to be developed. The senses have to be employed but only as the means of awakening the advanced knowledge, not the beast knowledge, and for this, vajroli mudra and colorful tantric rituals are to be perfected.

Vajroli mudra is an important practice moment in the kali yuga when man’s capability and need to express himself in material and voluptuous words is predominating. We’ve to act in the external world and contemporaneously develop inner mindfulness. The purpose of life should be to attain a deeper and further fulfilling experience beyond the empirical sensitive experience alone.

 Man has four introductory solicitations known as purushartha or chaturvarga, the first of which is kaama or voluptuous delectation. This needs to be fulfilled to a certain extent, but it shouldn’t pull the knowledge down. It should be a means to negotiate a lesser result. Every action, including sexual acts, should be directed towards realizing the verity of actuality. Also, you’re living a spiritual life. Spiritual life doesn’t depend on living up to prim morality.

Still, also exercise them, but don’t condemn others who can not, If you can follow similar prim ideals and attain enlightenment. The moment you produce rigid ideals that the spiritual path has to be like this, and can not be like that, you’re limiting your capability to have a total experience.

Spiritual unfoldment is the process of elaboration. It can be sluggishly through millions of times as the process of nature, or it can be accelerated at this rate of elaboration. The practice of vajroli mudra accelerates this rate of elaboration. Testosterone position and sperm product are told. Indeed if the yogi is a householder, he doesn’t lose the semen. Thus, whether one has sexual relations or not, vajroli should be rehearsed.