Tasmin sati svasaprasvasayor-gativicchedah pranayamah—“Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat.”

This is the definition of Pranayama in the Yoga-sutras of Patanjali.

‘Svasa’ means inspiratory breath. ‘Prasvasa’ means expiratory breath. You can take up the practice of Pranayama after you have gained steadiness in your Asana (seat). If you can sit for 3 hour in one Asana, continuously at one stretch, you have gained mastery over the Asana. If you are able to sit from half to one hour even, you can take up the practice of Pranayama. You can hardly make any spiritual progress without the practice of Pranayama.

Prana is Vyashti, when the individual is concerned. The sum total of the cosmic energy or cosmic Prana is Hiranyagarbha who is known as the floating ‘Golden-Egg’. Hiranyagarbha is Samashti Prana. One match stick is Vyashti (single). The whole match box is Samashti. A single mango-tree is Vyashti. The whole mango grove is Samashti. The energy in the body is Prana. By controlling the motion of the lungs or respiratory organs, we can control the Prana that is vibrating inside. By control of Prana, the mind can be easily controlled, because the mind is fastened to the Prana, like the bird to the string. Just as the bird that is tied to a post by a string, after flying here and there, finds its resting place in the post, so also this mind-bird after running hither and thither, in various sensual objects, finds its resting place during deep sleep in the Prana.

Pranayama (According to the Gita)

Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva pranayamaparayanah(Gita, Ch. IV-29.). Others offer Prana (outgoing breath) in Apana (incoming breath) and Apana in Prana, restraining the passage of Prana and Apana, absorbed in Pranayama. Pranayama is a precious Yajna (sacrifice). Some practise the kind of Pranayama called Puraka (filling in). Some practise the kind of Pranayama called Rechaka (emptying). Some are engaged in the practice of Pranayama called Kumbhaka, by impeding the outward passage of air, through the nostrils and the mouth, and by impeding the inward passage of the air, in the opposite direction.

Pranayama (According To Sri Sankaracharya)

“Pranayama is the control of all life-forces by realising naught but Brahman in all things as the mind, etc.

“The negation of the Universe is the outgoing breath. The thought: ‘I am Brahman’ itself is called the incoming breath.

The permanence of that thought thereafter is the restrained breath. This is the Pranayama of the wise, while the pressing of the nose is only for the unknowing.” (Aparokshanubhuti, 118-120).

Please be seated in one of the meditative poses.

Sit in padmasana, siddhasana, vajrasana or sukhasana, whichever you can maintain easily, without discomfort, for fifteen to twenty minutes.

Remove your eyeglasses and close your eyes and mouth.

Rest your hands lightly on the knees, with the elbows relaxed.

The fingers should be in chin or gyana mudra, with the index fingers at the root of the thumbs, and the other three fingers together and straight, but not stretched.

The back and the head should be straight, but at the same time, there should be no tensing or tightening in any part of the body.

See that the head, back and spine are in one straight line.

Neither raise the shoulders nor lower them.

Do not lean the head to either side.

Keep absolute consciousness and awareness of the instructions, and try to visualize the chakras described, at their correct location.

First, take your consciousness to mooladhara, at the seat of the perineum. Visualize mooladhara chakra as a four petalled dark red lotus.

Then visualize swadhisthana chakra, a six petalled vermilion lotus, at the bottom of the spinal cord. Manipura, a yellow lotus with ten petals, behind the navel.

Anahata, a blue lotus with twelve petals, behind the heart.

Vishuddhi, a purple lotus with sixteen petals, behind the throat.

Ajna, a gray coloured lotus with two petals, behind the eyebrow centre.

Bindu, like the full moon, a golden moon at the top back of the head.

Sahasrara, a thousand petalled bright red lotus at the crown of the head.

Please go on visualizing each of them in turn, one after the other, going from mooladhara up to sahasrara, and from sahasrara back down to mooladhara. Train your consciousness to visualize the chakra symbols in their correct position. Be careful not to visualize the symbol of vishuddhi at swadhisthana, or the symbol of mooladhara at anahata.

Visualize mooladhara, a four petalled dark red lotus; Swadhisthana, a six petalled vermilion lotus; Manipura, a ten petalled yellow lotus; Anahata, a twelve petalled blue lotus; . Vishuddhi, a sixteen petalled purple lotus; Ajna, a two petalled gray lotus; Bindu, like the full moon;

Sahasrara, a thousand petalled bright red lotus. Please try to visualize the symbol of each chakra. You have to remember them for the future. Keep yourself alert and aware of the lotus symbols- how they look, their shape and colour, their root and their stem.

In each of the chakras try to find the pericarp at the centre of the flower, where the petals are joined to the stem. Within that centre section of the flower is a written mantra.

Of course, these mantras are primarily sounds, but they are also Sanskrit syllables, written in Devanagri script. There is a different mantra, with a different sound, for each chakra.

The sound belonging to mooladhara chakra is Lam; swadhisthana, Vam; manipura, Ram; anahata, Yam; vishuddhi, Ham; ajna, Om.

Actually, there are three sounds associated with ajna. From left, to centre, to right, they are Ham, Om and Ksham.

Bindu is the point from which sound emanates. It is the creator of all sound or vibration, but in itself, it is soundless.

And sahasrara also has no sound. So inside the four petals of the mooladhara lotus is written the mantra Lam;

Inside the six vermilion petals of the swadhisthana lotus is Vam;

Inside the ten yellow petals of the manipura lotus is Ram; Inside the twelve petalled blue lotus of anahata is Yam; Inside the sixteen petalled purple lotus of vishuddhi is Ham;

Inside ajna are Ham, Om and Ksham, on a two petalled gray lotus.

Then comes bindu, the soundless centre, without colour or form.

Finally, the thousand petalled bright red lotus of sahasrara.

Please remember them again...

Now become aware of your physical body seated on the floor. Become aware of the whole environment. Become aware that you have been practising meditation on the symbols of the chakras.

Hari Om Tat Sat. Please inhale deeply, and while exhaling, chant Om.

The different types of karma

 There are four dimensions, two of which are not relevant right now. For understanding, we can talk about the other two. One is sanchita karma. This is the warehouse of karma which goes right back to a single-celled animal and even inanimate substances from where life evolved. All the information is there. If you close your eyes, become aware enough and look into yourself, you will know the nature of the universe – not because you are looking at it through your head, but simply because this information is present in the making of the body. There is a warehouse of information going back into creation. That is your sanchita karma. But you cannot take your warehouse and do retail business. You need to have a shop to do retail. That “retail shop,” which is for this life, is called prarabdha.

Prarabdha karma is a certain amount of information allotted for this life. Depending upon the vibrancy of your life, life allots for itself how much information it can take on. The creation is very compassionate. If it gives you the whole lot of karma that you have, you will be dead. Right now, many people are tortured by the simple memories from the 30-40 years of this lifetime. If they are given a hundred times that memory, they wouldn’t survive it. So, nature allots prarabdha, an allotted memory that you could handle.

What is karma and its role in a seeker’s life?

Once you enter the spiritual path, you are making a statement, “I am in a hurry to get to my ultimate destination.” You don’t want to take one hundred lifetimes. And in the process of this one hundred lifetimes you may gather enough karma to last out for another thousand lifetimes. You want to hurry it up. So, once a spiritual process begins, if initiations are done in a certain way, it opens up dimensions which would not have opened up otherwise. You would have lived a more peaceful life if you were not spiritual, but a more lifeless life too, closer to death than life. Without anything fundamental being shaken within you, maybe you just passed comfortably.

So does this mean all negative things happen to you once you are on the spiritual path? That’s not how it is. It is just that when life moves at a tremendous pace – a pace much faster pace than that of people around you – you think some tragedy is happening to you. No tragedy is happening to you. It is just that they are going at normal speed but your life is rolling on fast-forward.

Many people have this wrong notion that once you enter a spiritual path, you will become peaceful and everything will be clear. If you take on a convenient belief system and become a single-track mind, then everything seems to be clear. But if you are genuinely on the spiritual path, nothing will be clear. Everything will be a blur. The faster you travel the more of a blur it becomes.

 If you are in a hurry to reach your destination, you gas it. You see nothing. You are just going. The spiritual path is like this. If you are really on the spiritual path, everything is in turmoil all around you. But you are still going, so it’s okay. Is this alright? If it’s not alright, you can go at the evolutionary pace. Maybe it will take a million years and you will get there.

For those who are in a hurry, there is one kind of path. For those who are not in a hurry, there is another kind of path. You must be clear what the hell you want. If you get onto the fast track and try to go slow, you will be run over. If you are on the slow path and try to go fast, you will get a ticket. Every seeker must always decide – does he want to just enjoy the road or does he want to get to the destination quick?

Anything and everything is a potential healer. To understand this, it is important to first have some sense of how the natural holistic healing process works. First off, when we speak about the body, we are including the subtle bodies (i.e. the physical, mental, emotional, and even spiritual bodies). Some things are obvious, and some things are subtle (less obvious). “Subtle bodies” is just another way of referring to the experience that surrounds your thoughts, feelings, nuances, and emotions.Keep in mind that our entire bodily system is nothing more than energy that shows up in various patterns and densities. Our thoughts and our feelings are connected to our physical bodies and have a density of their own. We are all built pretty much the same. Diversity has its place, and we are all individuals, yet nature created patterns that work the same in all of us to keep our hearts beating, our blood flowing, and so on. When these patterns of energy work together in a balanced way then we experience our health.These patterns can be disrupted. When this happens we experience poor health. This can be anything from a headache to the worst that you can imagine in terms of poor health, even disease. Hence the popular splitting of the word (dis-ease) for harmony feels good and disharmony doesn’t. Balance is easy on us, and imbalances feel not at ease, or dis-eased. Nature will heal itself if it can. It will if we let it. It is ourselves who distort this harmony with our lop-sided outlooks and behavior. Correcting this lop-sidedness one way or another is what healing is all about. Healing it in a natural way is much preferred.Anything with an inherent harmony can act like a tuning fork to our poor patterns and challenge us to retune ourselves to return to the original organic natural patterns of energy that belong to our bodies. A good piece of art can work wonders, as well as music, dance, a pleasant person, or anything else exhibiting integrity in terms of energy patterns. Anything can heal us if we are open to suggestion by external tuning fork of another’s harmony. Receptivity is a necessity. Being open to it is the key.Gemstones radiate pure patterns. Gemstones resonate with unmatched consistency. Gemstones sing their incredible songs of structure, balance, wavelength and frequency and can bring us back into harmony. Raw energy establishes patterns on an initial primal scale when it takes the form of subatomic particles. These particles combine and cooperate to produce atoms, molecules and minerals. Mother Nature ushers forth all that is possible in the natural world, building up its complexity from the mineral kingdom to the plant kingdom and on to the animal kingdom. As human beings, our bodies are an incredible and complex masterpiece of nature’s organization and balance.Plants also have their healing properties. They too perform a special magic in terms of reminding the body of harmonic patterns in regards to fluidity and flow. There energy is a moving one, while gemstones remain relatively the same and whose patterns are incorruptible. Each has its place. Herbal remedies are more connected to the sophistication of feelings with their fluid nature. Gemstones are more suited to tune the inherent pattern and are a reliable and consistent source of pure frequency and pattern. How does all this work on our bodies?Nature repeats itself over and over again. Once it finds a pattern that works, it builds on it. Every kingdom and species less complex than our human form is in a sense a testing field for patterns and systems that work. We are all us, the entire natural world built with the same patterns—the same materials. This is how we can heal each other. The patterns are the same, yet the integrity can falter. Getting close to beings with a high integrity is good for us, and helps us to align to that integrity.Each stone resonates with a slightly different pattern geometrically. These same geometric patterns reside in our systems, organs, etc. To hold a Rose Quartz up to our heart is to ask the structural patterns active in our subtle bodies to align 

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themselves and operate effortlessly and with purity. Any unresolved heart issues will be challenged to break up, allowing us to let go of whatever is distorting our energies. One often experiences a flash of imagery around the past experience that initially caused the distortion.Gemstones are living creatures. They are active participants in nature. Protons, neutrons and electrons are flying around in an absolute bliss of balance and participation, upholding patterns of sacred geometry. Yes, geometry is sacred because nothing could be built in the natural world without it. Biology is math. Nature is an exploration of possibility through patterns that work in balance, creating the living, behaving, and interactive world that we all live in—in and through.Healing is often a matter of recovering our bodies inherent harmony by letting go of what we are holding onto— our own ideas about how, where, when, what and why—mental frameworks that have us behaving in inorganic ways. Our organic ways are right there to be expressed and experienced effortlessly. Mother Nature takes care of it all, if we can only learn to respect her and surrender to her wisdom—the wisdom of spontaneity, joy, accepting all others as equal, and together sharing in her abundance.

               Crystals for Chakra Healing

• First Chakra (perineum, base of spine): protection, safety and comfort in your environment
• Second Chakra (low belly, sacrum): abundance, power, sexuality, courage
• Third Chakra (waist, solar plexus, bottom of the ribcage): inner-child-awakening, spontaneity, fun, joy, the ego, the will
• Fourth Chakra (heart, chest): love, self-love, acceptance, compassion for self and others
• Fifth Chakra (throat): communication, self-trust, channeling divine information
• Sixth Chakra (third eye, between the eyebrows): intuition, ability to meditate, mental purity and clarity
• Seventh Chakra (top of the head): This is the accumulation of all of the chakras and where we go up to contact the divine.
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Any practice or technique of meditation that brings about complete cessation of consciousness is called laya yoga. There are many sadhanas recommended in laya yoga and nada yoga is one. The word nada is derived from the Sanskrit root nad, meaning 'to flow'. Hence the etymological meaning of nada should be a process or a flow of consciousness. Ordinarily the word nada means sound. There are four stages of manifestation of sound according to frequency and subtlety or grossness. The four stages are: (i) para, (ii) pashyanti, (iii) madhyama and (iv) vaikhari. These four stages of sound should be understood scientifically.

Para means 'transcendental, 'beyond' or 'the other side'. It is beyond the reach of the indriyas, or sense organs, and the mind and other means of cognition. Hence para nada is the transcendental sound. It is indicative of a truth that there is a sphere of super-consciousness where the sound is heard in different dimensions.

Students of classical music are aware of the fact that every note is made up of different numbers of vibrations per second. They vary in length, speed and pitch. In Indian music these vibrations are called andolana. In one second a sound may make many thousands of vibrations. Above a certain level of high frequency, sound becomes inaudible and can only be perceived subjectively. The ears cannot receive such sounds that are vibrating at a very high rate. Therefore, we are not aware of all the sounds that are present in the cosmos. Sounds having a very high frequency are transformed into silence. Beyond a certain limit, the ears do not have the capacity. No one can hear or understand a sound like that even if it is present.

Para or transcendental sound has the highest vibration frequency. This intense vibration faculty makes para inaudible. Various texts mention that para sound has no vibration. It is a sound that has no movement and therefore no frequency. It is a still sound, but we cannot conceive of a sound that has no vibration, no movements, no motion. When a sound goes to its maximum pitch, it attains a sudden stillness, and that is para nada.

In the Upanishads, the sound of Om is said to be the manifestation of para. The audible chant of Om which we produce is not para because it is physical, subject to our hearing, understanding and logic. Therefore, the audible Om cannot be called the transcendental Om. Para is a cosmic and transcendental sound devoid of all movement. It is both still and infinite. It has shape and light too. Its nature is jyoti (light). It is different from all sounds usually heard or conceived. The Upanishads clearly state, "That is Om, that sound is Om."

The second stage of sound, which has less frequency and is more gross than para, is pashyanti. It is a sound which cannot be heard, but it can be seen. Pashyanti in Sanskrit means 'that which can be seen or visualized'. The ancient scriptures maintain that sound can also be perceived. How does one see a sound? Well, have you ever heard a piece of music in a dream? This particular dimension of sound, as it is in dream, is called pashyanti. It may be called a mental sound, which is neither a conscious sound nor a semi conscious sound. It is a subconscious sound pertaining to a quality of mind and not belonging to the quality of the sense organs, like the tongue or ears.

When I say out loud "Rama, Rama, Rama, Rama," it will be called vaikhari, but when I close my eyes and mouth and go in and repeat mentally the sound of Rama, visualizing its colour and form with the inner eye, it is known as pashyanti. When the word or the sound is heard in a sphere where one is not aware of the outer surroundings, it is called pashyanti. When every outer sound is extinct and you hear a new sound altogether unlike the nature of audible sounds, know it as a special sound or the nada of pashyanti.

A form of sound having lower frequencies than para and pashyanti, but still subtler than the audible vaikhari form of sound, is known as madhyama. It is a sound produced in whispering. No audible effect is produced in it. Madhyama produces very minute vibrations in the act of a whisper. In an ordinary sound, two objects strike against each other in order to produce sound. But in madhyama no two things strike violently so as to produce audible sound. For example, when a sound is produced like 'thuck, thuck, thuck', it is called a gross sound. The word madhyama means 'in between' or ' middle', so madhyama means a middle sound, a whispering sound or the sound of a whisper.

The fourth and gross stage of nada is called vaikhari. Vaikhari sound is audible and producible. The spoken sound is vaikhari. It is produced by friction or by striking two things against each other. Its frequencies of vibration are conducted within a certain limited range.

To sum up, vaikhari is the gross quality of the vocal organs, madhyama is the subtler quality of the same physical organs, pashyanti is the quality of the subconscious or unconscious, and para is the quality of the soul.

According to nada yogis and the scriptures dealing with the subject of nada yoga, the nada brahma, or the ultimate and transcendental sound, is the seed from which the entire creation has evolved. A nada yogi believes that the world is but a projection of sound alone. The whole macro cosmic universe is a projection of sound vibrations. From that sound the whole world has evolved. In the Bible there is the reference: "In the beginning was the word, and the word was with God." This word is called the nada or the shabda. Sufis in India call it surat. Surat or shabda yoga is another name for nada yoga practice. The Sufi saints of philosophical temperament also believe that out of sound and form the world evolved. The nada yogis believe that the five elements, five karmendriyas, five jnanendriyas, the fourfold mind and the three gunas have evolved out of one eternal sound. It means that prakriti, the material, mental, psychic and intellectual universe, is all an outcome of nada brahma. This is the ultimate belief of all nada yogis. So a nada yogi believes in a reality which has manifested itself in the form of vibration. It is a vibration that either does not vibrate at all or at such a high frequency that it is beyond the reach of the human faculty.

The eternal or original nada has the highest rate of frequency and vibration. When any object vibrates at a tremendous and unimaginable speed, it becomes still. It means that the highest point of motion and vibration is stillness. And that nada appears to be the creative principle of all matter and the entire material substance.

Nada yogis contend that everything in the universe originated and evolved from the eternal and infinite nada. In this context a study of the Upanishads is recommended, with special reference to Nada Bindu Upanishad and Hamsopanishad.

NadaMusic is also a materialized form of nada and the movements of prana in the body are also nothing but the expressions of nada. The purpose of nada yoga sadhana is to find out the primal, the finest, the ultimate inner sound - the word or shabda. In order to discover this transcendental and non-empirical sound, the process starts from the external gross sound. From there the ultimate form of sound is conceivable only through going into the deeper realms of our consciousness.

There are different centres where the transcendental nada is said to be situated. Bhaktas try to find the centre of their ishta in anahata. Yogis try to find the centre of intuition in ajna. Vedantins try to find the centre of hiranyagarbha in sahasrara. Likewise, nada yogis locate the centre of nada in bindu. Bindu is the centre where the continuous, eternal, inaudible, unbroken and unbeaten sound goes on. For the purpose of the discovery of nada, it is true that the bindu has to be discovered primarily and finally.

Before venturing into the depth of this science, it would be better for the aspirant to locate or discover the mental, astral and psychic nature of the sound of nada. Different nada yoga practices are introduced in order to help the aspirant to get through the different psychic and non-physical sounds, before the consciousness can finally be attuned with the real nada.

The ultimate nada that manifests in the highest sphere of consciousness is indescribable. It is a sound coming from the sphere beyond the anandamaya kosha. A nada yogi believes that the actual point where the individual consciousness fuses with the cosmic consciousness is in the highest state of nada. The aspirant or sadhaka realizes his higher consciousness in nada and sees the whole universe in the form of sound. 

The word Reiki is made of two Japanese words - Rei which means "God's Wisdom or the Higher Power" and Ki which is "life force energy". So Reiki is actually "spiritually guided life force energy."

A treatment feels like a wonderful glowing radiance that flows through and around you. Reiki treats the whole person including body, emotions, mind and spirit creating many beneficial effects that include relaxation and feelings of peace, security and wellbeing. Many have reported miraculous results.

Reiki is a simple, natural and safe method of spiritual healing and self-improvement that everyone can use. It has been effective in helping virtually every known illness and malady and always creates a beneficial effect. It also works in conjunction with all other medical or therapeutic techniques to relieve side effects and promote recovery.

An amazingly simple technique to learn, the ability to use Reiki is not taught in the usual sense, but is transferred to the student during a Reiki class. This ability is passed on during an "attunement" given by a Reiki master and allows the student to tap into an unlimited supply of "life force energy" to improve one's health and enhance the quality of life.

Its use is not dependent on one's intellectual capacity or spiritual development and therefore is available to everyone. It has been successfully taught to thousands of people of all ages and backgrounds.

While Reiki is spiritual in nature, it is not a religion. It has no dogma, and there is nothing you must believe in order to learn and use Reiki. In fact, Reiki is not dependent on belief at all and will work whether you believe in it or not. Because Reiki comes from God, many people find that using Reiki puts them more in touch with the experience of their religion rather than having only an intellectual concept of it.

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And he knew that food was Brahman. From food all beings are born. By food they live and into food they return”. – Upanishad 3.2

 Everything that we eat is food for our soul. Yogis believe that food is the creator of prana (life force) that sustains our bodies and brings us vitality and health.  Therefore, the types of foods we choose to eat reflect the level of our conscious development. The discipline of yoga suggests a pure (ethical) vegetarian diet, which facilitates the development of sattva. Sattva is a quality of love, awareness, connection, and peace with all sentient beings. Yogis believe that food is our first interaction with the world around us, and if we do not eat with a sense of love, connection, and peace, all other facets of our lives are inclined to suffer. 

 

The basis of sattva is the concept of ahimsa (non-harming). A sattvic diet avoids any foods that involve killing or harming of animals. Sattvic diets also encourage foods grown harmoniously with nature, and foods that are ripened and grown naturally. 

 

In addition, the foods that we eat should be prepared with love and positive intention. In eating a yogic diet, we are increasing prana and a higher state of consciousness. Please take note of these suggested yogic foods, while avoiding foods that do not align with yogic principles. These suggestions are recommended for any level of yoga practitioner or individual seeking a healthy, spiritual path.

 

Foods to Eat When Following a Yogic Diet

 

1. Fruits of all types, especially those that are naturally sweet

2. All vegetables, except onions and garlic

3. Whole grains, especially oats, wheat, and rice

4. Beans, tofu, mung, aduki

5. Plant-based oils, like sesame, sunflower, and olive oil

6. Nuts and seeds, yet not salted or overly roasted

7. Natural, raw sugar, maple, molasses

8. Herbal teas, water with lemon and/or lime

9. Sweet spices, like cinnamon, cardamom, mint, basil, turmeric, ginger, cumin, fennel

10. Food prepared with love, and gratitude given before consumption

 

Foods to Avoid or Reduce When Following a Yogic Diet

 

1. Meat and fish of all types, including eggs

2. Processed and/or artificial foods, junk food, artificial sweeteners, soda

3. Animal fats, margarine

4. Fried foods

5. Canned foods, except naturally canned tomatoes and fruit

6. White flour, white sugar

7. Garlic, onions, spicy foods

8. Stale or overly cooked foods

9. Microwaved foods

10. Alcohol, tobacco, stimulants

11. Foods that are genetically engineered

12.  Foods that are eaten in a rush or in a disturbed environment 

 

A yogic diet can improve your body, mind, and spirit. For maximum benefit, combine these dietary suggestions with asana (physical postures), pranayama (breathing techniques), and meditation.