Meditation - My Experiance, Am I Allowed To Share?

[nachology]

Can someone please clarify the silent breathing simran technique, am i right in assuming when we inhale "Wahe" the navel is pushing out and when we exhale "Guru" the navel is pulled in.

Thanks......this is a great topic!

[Sat1176]

You got it the wrong way around. On "Wahe" you inhale and pull navel in about half inch and hold then on "Guru" exhale and navel out. Don't pull navel in too much as it's supposed to be a very slight pressure on navel. Take it slow and no deep trusts otherwise your navel will start pulsating and that is not a good because it creates too much heat in the body.

[nachology]

Sat,

that's great, what you described is "reverse breathing" which apparently helps to concentrate energy in a more focussed way, i will start to practice this.

Cheers,

[Guest]

http://www.youtube.com/watch?v=l85ZAaU4XpA

[Sahib]

Hey you guys forced me to signup here..the topics discussed here are too interesting and reality based..i want to tell you guys i am very much confused between the guru mantra and mool mntra..i am not baptised..i feel confused coz in sggs all the spiritualy enlightened beings have generally talked of one name of god..but on the otherside concentrating on moolmantar is more easy coz its long..doubts never go away..help me on this..have any body had any experiences on mool mantar?

[Sat1176]

If you find it easier to jap mool mantra then stick with that for now. Learn to focus on the mantar with100% focus and attention. Why the confusion? The waheguru mantra is in a very compact form and mool mantra is expanded out a little. If you just jap with you mouth and listen with your ears you will get similar benefits from both.

A mahapursh gave me a shabad to recite for a bit for some other reason. Because whilst japping the gurmantar I always focus on the sound, I did the same thing when japping this shabad. I noticed that both gave me same effect of making my mouth very sweet. From this I concluded for me personally, it wasn't so much the words, but more about the focus and stillness of the mind at that moment in time. If you mind learns to sit still and just listen without taking flights of thought the effects can be the same. Hope that helps ji. My only problem was that since I am so attached to the gurmantar for the past couple of years, I couldn't jap this shabad with the same sharda I have for the gurmantar. That was one of the primary instructions from the mahapursh. You must jap with sharda for the shabad. I felt guilty why am I stopping one and doing the other. The guilt I had for stopping the gurmantar was very overpowering and holding me back. Your own sharda will play a very important part in your jaap. If you enjoy the mool mantar then stick with that for now. Eventually you may choose to come back to gurmantar again. Don't let doubts be the cause of not japping either. I should take my own advice! lol

Edited March 14, 2014 by Sat1176

[Sahib]

That was very helpful..you are an inspiration to me sat1176..yes i feel more concentrated while on mool mantar..so i l stick to it..even i met one saint here in chandigarh whose age is above 100 named sant laxman singh..his dib drishti is said to be opened..he also said me to do the mool mantar

[SAadmin]

I recently picked up in the experience of meditation that instead of seeker trying to consume in naam/gyan of naam- mool mantra/gurmantar or any other mantra, let the naam CONSUME YOU..!!!!!!!!!!!!!!!!!!!!!!!

[Jasdeep Singh]

First of all daas is very much thankful to sat1176 veer for helping me for japping naam at sikhsangat forum.. with your guodance and maharaj's kirpa dass is somewhat able able to still hos mind .

Also i want to ask that when today daas was doing simran he was feeling u can electroatatic charge at different areas of his body i mean they were quite tickling... has anybody felt this?

[Sat1176]

First of all daas is very much thankful to sat1176 veer for helping me for japping naam at sikhsangat forum.. with your guodance and maharaj's kirpa dass is somewhat able able to still hos mind .

Also i want to ask that when today daas was doing simran he was feeling u can electroatatic charge at different areas of his body i mean they were quite tickling... has anybody felt this?

Yes, if I lie down and do simran I experience this too sometimes. Edited March 22, 2014 by Sat1176

[Lucky]

First of all daas is very much thankful to sat1176 veer for helping me for japping naam at sikhsangat forum.. with your guodance and maharaj's kirpa dass is somewhat able able to still hos mind .you couls

Also i want to ask that when today daas was doing simran he was feeling u can electroatatic charge at different areas of his body i mean they were quite tickling... has anybody felt this?

These sensations are quite normal and a good sign that you are tuning mind and body together.

The ticklish sensations can sometimes be a little more than that but not quite be described as vibrations. This inbetween stage of sensation is a little like the individual cells buzzing or you could say fizzing !

As far as I am aware these are different areas of your body coming in tune with your raised consciousness, therefore it is a good and positive sign that your meditation is elevating your very own consciousness.

I would advise that you still persevere and keep your focus on the simran and maintain that inner mind silence with only the sound of gurmantar happening.

As you progress they should ease a little as your body's energy layers start stabilizing. But if in your day to day life you let emotions, feelings, joy/anger levels....etc...jump from higher ends of spectrum to lower ends, then you will find these affect the same energy layers to become unstable again.

Therefore, you will find that the same tickling sensations repeat themselves in next meditations but maybe in different areas.

So, in my opinion, I think you can use these as self markers to try and keep your emotions, feelings, anger/joy levels at some base levels by your adjusted self conduct in day to day life.

This is why in addition to naam simran, it is important to read, contemplate and reflect on gurbani so that you conduct your self and your mind with MAX gurmat in day to day life.

[Jasdeep Singh]

These sensations are quite normal and a good sign that you are tuning mind and body together.

The ticklish sensations can sometimes be a little more than that but not quite be described as vibrations. This inbetween stage of sensation is a little like the individual cells buzzing or you could say fizzing !

As far as I am aware these are different areas of your body coming in tune with your raised consciousness, therefore it is a good and positive sign that your meditation is elevating your very own consciousness.

I would advise that you still persevere and keep your focus on the simran and maintain that inner mind silence with only the sound of gurmantar happening.

As you progress they should ease a little as your body's energy layers start stabilizing. But if in your day to day life you let emotions, feelings, joy/anger levels....etc...jump from higher ends of spectrum to lower ends, then you will find these affect the same energy layers to become unstable again.

Therefore, you will find that the same tickling sensations repeat themselves in next meditations but maybe in different areas.

So, in my opinion, I think you can use these as self markers to try and keep your emotions, feelings, anger/joy levels at some base levels by your adjusted self conduct in day to day life.

This is why in addition to naam simran, it is important to read, contemplate and reflect on gurbani so that you conduct your self and your mind with MAX gurmat in day to day life.

veerji can u plz elaborate 4th paragraph Edited March 23, 2014 by Jasdeep Singh

[Lucky]

veerji can u plz elaborate 4th paragraph

I don't want to go off-topic here, but think of simple positive and negative energies.

Our subtle sareer has layers of these energies, and during day to day life we pick up pollution of negative energies from surroundings that cause an imbalance, but we can also pick up much positives as well that help bring down the negative imbalances- this is why gurbani stresses on the company of sadh sangat (where pure positive absorption is obtained)

You can look at some material on 5 koshas(layers of subtle sareer) and energies etc... but I wouldn't worry too much about it.

There are the chakras which all have to balanced and be in positive activations. When this happens, the higher crown chakra/dasam duar opens and kundalini rises to merge the life stream with God stream.... the destination for sachkhand.

But like I said, you don't have to worry and get concerned with what is balanced/activated as per yogic approach, because with the help of shabad and gurmantar..everything aligns itself automatically....Gurmat approach is to focus on shabad and shabad only.

ang 1402

ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥

The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss.

kundlanee surjhee satsangat parmaanand guroo mukh machaa

Sadh sangat promotes positive energies that help the sequence to kundalini rising.

ang 333

ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥

I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

ultat pavan chakar khat bhayday surat sunn anraagee.

I think the breath inwards is the pavan referring to the waheguru gurmantar in simran technique of breath in/out. Therefore, just the boat of the shabad will ferry us across through whatever chakras need conquering along the turbulent ocean(bhavsagar)

Guru Nanak ji, also mentions this in sidh gosht to the siddas, claiming that he only needs the word of the shabad as his master and boat to get across, whereas they have many other strict regimes.

Edited March 25, 2014 by Lucky

[Sat1176]

ang 333

ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥

I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

ultat pavan chakar khat bhayday surat sunn anraagee.

I think the breath inwards is the pavan referring to the waheguru gurmantar in simran technique of breath in/out. Therefore, just the boat of the shabad will ferry us across through whatever chakras need conquering along the turbulent ocean(bhavsagar)

Guru Nanak ji, also mentions this in sidh gosht to the siddas, claiming that he only needs the word of the shabad as his master and boat to get across, whereas they have many other strict regimes.

I believe the reference to turning the breath inwards means turning your breath into the sukhmana channel like these diagrams and then passing through the six chakras.

http://www.swamij.com/kundalini-awakening-5.htm

With the practice of sass sass simran (breathing through the mouth and whispering Wahe on inhale and Guru on exhale) the channels of ida and pingula are said to balance naturally and sukhmana awakening occurs.

Edited March 25, 2014 by Sat1176

[Lucky]

I believe the reference to turning the breath inwards means turning your breath into the sukhmana channel like these diagrams and then passing through the six chakras.

With the practice of sass sass simran (breathing through the mouth and whispering Wahe on inhale and Guru on exhale) the channels of ida and pingula are said to balance naturally and sukhmana awaking occurs.

Totally agree

I mentioned the simran technique of the pavan(pran/life force) and navel, because I was trying keep basic/simple as to mention the beginning step of ultat and ALSO because... somewhere (I can't find or locate) i came across an explanation ....saying that before we are born, the Mind comes first (jyot saroop) with shabad/word and through a series of process leads to pavan/pran(life force for sustenance), such that this pavan is via the navel and umbilical cord whilst in womb. It explained in such a manner, as to state that the para, pasanti, madhma and baikhri happens in reverse order as to how we approach it with simran ..ie.baikhri 1st, then madhma..etc

The pavan is what we have to save and bank in the right place to get going towards Waheguru ji.

Thanks for that link on kundalini rising because it is valuable in the manner it simplifies the explanations....brilliant ! (one of the best i've seen so far)

Edited March 25, 2014 by Lucky

[Sahib]

@sat1176 @lucky but how to do that sukhmana channel technique with mool mantar?

[Lucky]

I mentioned the simran technique of the pavan(life force) and navel, because I was trying keep basic/simple as to mention the beginning step of ultat and ALSO because... somewhere (I can't find or locate) i came across an explanation ....saying that before we are born, the Mind comes first (jyot saroop) with shabad/word and through a series of process leads to pavan(life force for sustenance), such that this pavan is via the navel and umbilical cord whilst in womb. It explained in such a manner, as to state that the para, pasanti, madhma and baikhri happens in reverse order as to how we approach it with simran ..ie.baikhri 1st, then madhma..etc

I found a similar source from gyani sant Maskeen ji's blog.

Naam Abhiyaas

Gyani Sant Ji Maskeen's Naam abihyaas translated By: Mr. Prabhjot Singh

The tongue is doing the JAP of Waheguru, but the thought of uttering Waheguru mantra takes place in the mind. The navel is natively referred to as Dhunni because it is this place where sound (dhun) emerges from. The air strikes the Dhuni when a thought of saying something takes place in the mind. Naabhi (Navel) is like a wind instrument – For example, a harmonium, flute, shainai, etc. can only produce sound if it is pumped with some air, otherwise one cannot produce any sound out of them. Naabhi is one such instrument Waheguru has planted in our body that only produces sound if wind is applied to it. It is the wind that is an important element in the whole procedure. That is why, Guru Nanak Dev Ji has called wind a Guru because it is the Guru that creates associations for us. Wind produces speech, and with speech we are able to make associations with others. In the worldly affairs, we first see and then speak about it. In the case of Waheguru, we will HAVE to speak to create the association.

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥

kabeer kaeso kaeso kookeeai n soeeai asaar ||

Kabeer, chant the Name of the Beautifully-haired Lord; do not sleep unaware.

ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥

raath dhivas kae kookanae kabehoo kae sunai pukaar ||223||

Chanting His Name night and day, the Lord will eventually hear your call. ||223|| (Ang 1376, SGGS Ji)

Kabir Ji says no matter what, I will keep on saying Lord’s name, eventually my call will be heard. On the worldly level, we see and then speak, but here one has to just keep saying His name, one day we will be able to see Him standing right in front of us.

When wind strikes the Naabhi, it produces a sound, that sound is called Parra. When that sound rises up and reaches the heart, it is called Basanti; this is where that sound recieves its words. When the words reach the throat, that state is called Madhmaa, this is where a complete sentence is formed. Eventually, tongue expresses it outside the body; this state is called Bekhari. So these are the stages of speech:

1. Parra

2. Basanti

3. Madhmaa

4. Bekhari

Now, one has to reverse the process and take that sound back to the Dhunni, the place where the sound arose from. Kabir Ji refers to this as:

ਉਲਟੀ ਗੰਗਾ ਜਮੁਨ ਮਿਲਾਵਉ ॥

oulattee gangaa jamun milaavo ||

Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa. (Ang 327, SGGS Ji)

One has to reverse the cycle and merge Ganges back into Yamunaa – The sound that was created at the Naabhi, and came out of the body via the tongue has to reversed and sent back to the Naabhi. Of course, this process is very difficult. One can keep saying Waheguru Waheguru thousands of times, the effort will be fruitless until one is able to reverse the sound and take it back to where it emerged from i.e. the Dhunni. In order to do that, Bekhari must be converted to Madhmaa, Madhmaa to Basanti, and finally Basanti to Parra. The inner revolution will start only when the process of utterence of Waheguru is reversed.

When Waheguru is uttered and reversed this way, it takes away all the clingling pains and sufferings; this sound provides supreme bliss. However, in order to be able to say Waheguru in the above way, one has to utter Waheguru a lot of times and meditate on it until the state is reached where the process of reversal is finally accomplished.

How to achieve the revesal? The sound came out from the inside via the tongue, so it cannot take it back in; one has to use the ears to take the sound back inside. Guru Teg Bahadur Ji says:

ਰੇ ਮਨ ਰਾਮ ਸਿਉ ਕਰਿ ਪ੍ਰੀਤਿ ॥

rae man raam sio kar preeth ||

O mind, love the Lord.

ਸ੍ਰਵਨ ਗੋਬਿੰਦ ਗੁਨੁ ਸੁਨਉ ਅਰੁ ਗਾਉ ਰਸਨਾ ਗੀਤਿ ॥੧॥ ਰਹਾਉ ॥

sravan gobindh gun suno ar gaao rasanaa geeth ||1|| rehaao ||

With your ears, hear the Glorious Praises of the Lord of the Universe, and with your tongue, sing His song. ||1||Pause|| (Ang 631, SGGS Ji)

Keep on singing Waheguru matra, but do not let it get wasted in the thin air, the purpose is to listen with ears and take the sound back inside the body. Just like food is taken in with mouth and eventually becomes blood, similarly when praises of the Lord are taken back inside, the person will be blessed with salvation; this absorbed sound will give supreme bliss, and result in Samadhi Avastha. However, one has to really LISTEN to the sound of Waheguru matra; when one LISTENS with utmost concentration, millions of pains and sufferings are elimination by just one Waheguru Jap.

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥

naanak bhagathaa sadhaa vigaas ||

O Nanak, the devotees are forever in bliss.

ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੦॥

suniai dhookh paap kaa naas ||10||

Listening-pain and sin are erased. ||10|| (Ang 3, SGGS Ji)

When one really LISTENS with love and concentration, then ears will absorb the sound inside and take it to the throat i.e. Madhmaa. When one is able to convert Waheguru sound back to Madhmaa, it will give immense joy to such a person – he will be able to actually enjoy the rass of Gurbani. If the concentration and love is maintained, the sound reaches from Madhmaa to the heart (Basanti); one starts hearing the Anhad Naad at this stage. This stages takes that person to the doorsteps of God. Guruji describes it as follows:

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥

so dhar kaehaa so ghar kaehaa jith behi sarab samaalae ||

Where is that Gate, and where is that Dwelling, in which You sit and take care of all?

ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥

vaajae naadh anaek asankhaa kaethae vaavanehaarae ||

The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there.

ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥

kaethae raag paree sio keheean kaethae gaavanehaarae ||

So many Ragas, so many musicians singing there. (Ang 6, SGGS Ji)

There is immense celebration at the doorsteps of the Lord. Ancient Kings and Maharajahs would order music to be played at the doors of their palace during mornings and evenings. Bhagats would hear the Anhad Naad inside, and created instruments to try to reproduce that sound. This stage is immensly enjoyable, but there is only one more step left to be taken further – the sound that has become Madhmaa has to strike the Naabhi and become Parra again.

If the required concentration is maintained and one keeps keeps the Jap going, the sound will strike the Naabhi; the Naabhi that opened to create the sound in the first stage will fully open up. At this stage, body lives but mind (mann) dies. Such a person starts existing on the same level as Waheguru Himself. Kabir Ji clearly declares:

ਬਿਗਰਿਓ ਕਬੀਰਾ ਰਾਮ ਦੁਹਾਈ ॥

bigariou kabeeraa raam dhuhaaee ||

Just so, Kabeer has changed.

ਸਾਚੁ ਭਇਓ ਅਨ ਕਤਹਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

saach bhaeiou an kathehi n jaaee ||1|| rehaao ||

He has become the Embodiment of Truth, and he does not go anywhere else. ||1||Pause|| (Ang 1158, SGGS Ji)

ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥

ab tho jaae chadtae singhaasan milae hai saaringapaanee ||

Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World.

ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥

raam kabeeraa eaek bheae hai koe n sakai pashhaanee ||6||3||

The Lord and Kabeer have become one. No one can tell them apart. ||6||3|| (Ang 969, SGGS Ji)

A Gurmukh Bhram Gyaani who has reached such an Avastha then does not need to recite Waheguru mantra, the sound constantly vibrates inside him with every breath taken – he/she becomes the roop of Akal Purakh Waheguru.

Edited March 25, 2014 by Lucky

[Sat1176]

Great share Lucky. Thanks

[Sat1176]

@sat1176 @lucky but how to do that sukhmana channel technique with mool mantar?

Sahib the majority of posters on this thread are doing naam abhyaas using the Waheguru Gurmantar. From what I'm aware there are very few techniques relating to how do jaap using Mool Mantar.

To synchronize a mantar and breath usually a single word taken as a name for god which is broken into 2 syllables. eg.

Wahe-Guru

Raaa-M

Gooo-vind

Inhale (pause) : Exhale : Oooooooan

When these are recited it should be smooth and cause no jerkiness in the breath. It should be easy to merge the two together in unison. With mool mantar I'm guessing here you will have to break up some of the words into separate syllables.

Inhale : Ik

Exhale : Oankar

Inhale : Sat

Exhale : Naam

Inhale : Karta

Exhale : Purkh

Inhale : Nir

Ehale : Bhau

Inhale : Nir

Exhale : Vair

Inhle : Akaal

Exhale : Moorat

Inhale : Ajooni

Exhale : Saibhang

Inhale : Gur

Exhale : Parsaad

Inhale : Jap

Exhale : Pause

Inhale : Aad

Exhale : Sach

Inhale : Jugaad

Exhale : Sach

Inhale : Hai bhee

Exhale : Sach

Inhale : Naanak

Exhale : hosee

Inhale : bhee

Exhale : Sach

There are quite a few recordings out there of Gaini Thakur Singh doing mool mantar jaap. I suggest you have a listen to those.

Edited March 25, 2014 by Sat1176

[SAadmin]

Awesome post guys, learning a lot .. please keep it coming..!!

[Sahib]

@sat1176 thanku bro for cleaing my doubt..edan hi karda han main..

[Sat1176]

Lol - Swas Swas Mool Mantar Jaap © SAT1176

Edited March 25, 2014 by Sat1176

[Ragmaala]

[Sat1176]

Was just reading about Kundalini awakening and found the following interesting.

http://www.swamij.com/kundalini-awakening-4.htm

Kundalini Awakening is for all: Regardless of what religious, spiritual, or meditation tradition one follows, the awakening of this Kundalini energy, by whatever name you call it, is a most innate and essential part of spiritual advancement, unfoldment, or realization. It may seem different when colored by different cultures, but the fundamental experience of the energy is there nonetheless.

Preparation is imperative: It is easy to read the descriptions in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural desire, that is useful if properly channeled into the motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If one is not ready, it can be like putting too much electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy vehicle, the breath a balanced channel of energy, and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices, including systematic introspection and the various breathing practices.

Mediate and immediate methods: When one questions how to awaken Kundalini, the question usually refers to the specific technique that is used. However, Kundalini Awakening may ultimately occur with all methods, even those that do not seem to be directly related to Kundalini. Thus, we have two general approaches with the various practices, those that are more immediate and those that are more mediate. The specific practices may overlap, or be part of both approaches.

Methods of awakening Kundalini: For the intentional, immediate or direct awakening of Kundalini, there are several categories of practices, and these are generally chosen in alignment with one's particular teacher and tradition:

Immediate methods: Immediate means direct; not acting through a secondary agency, method, or practice; the quicker, more forceful approach. The immediate or direct approach might involve the various asanas, locks, and breathing practices, as well as more intense meditation practices. It may include Hatha Yoga, Kriya Yoga, Kundalini Yoga, Raja Yoga, and Tantra Yoga. With these approaches, it is important to have external guidance so as to learn properly.

Mediate methods: Mediate means indirect; acting through a secondary agency, method, or practices; the slower, more gentle approach. The mediate or indirect approach might involve religious rituals, Bhakti Yoga (devotional), Jnana Yoga (self-enquiry), Karma Yoga (action in the world), simple mantra chanting, gentler meditation focusing on more gross level objects. These approaches are more suited to practice without guidance, though it is beneficial and recommended.

1. Physical: These methods involve Hatha Yoga postures, Mudras (gestures), and Bandhas (locks).

2. Breath: Vigorous breathing practices (Pranayama), along with the Bandhas, and breath retention.

3. Meditation: The intensity of concentration leading to Meditation and various levels of Samadhi.

4. Mantra: Some of the Mantra schools work with subtle vibrations to awaken the various aspects of latent energy.

Hatha Yoga leads to Raja Yoga: It has been mentioned in section #2 that the purpose of Hatha Yoga is balancing Ida and Pingala. In addition, as is stated in the Hatha Yoga Pradipika, Hatha Yoga is preparation for Raja Yoga, which is the science of self exploration and meditation. Raja Yoga is succinctly summarized in the Yoga Sutras of Patanjali. (See also the List of 196 Yoga Sutras)

Kriyas are signposts: Sometimes there might be bursts of energy, called Kriyas, which cause a jolt throughout the spine (meru danda) and the body. They may be sharp, quick, and mild, or they may come as a powerful jolt that causes the body to jump. Such a jolt may come from time to time in meditation, experienced as a single burst of energy. These often bring varying degrees of fear, as they may seem to be a threat to our existence. Gradually, as the energy is understood and assimilated, the Kriyas come more like a quick wave of reassuring warmth, which brings a wave of peace. They serve as gentle reminders of progress on the spiritual journey.

Kriyas are neither seizures nor Kundalini: When not understood, these Kriyas can be confused with seizures because of the way they cause a jolt in the nervous and muscular systems. Because of the warmth or peaceful feeling that can come with, or after the Kriyas, they can be confused with Kundalini Awakening, which they are not. Once again, they may be pleasant experiences that serve as inspiration along the journey.

Reversing Prana and Apana Vayu: The five Vayus have been explained in section section #1. Of particular importance are Prana Vayu, which is an upward flowing energy, and Apana Vayu, which is a downward flowing energy. To repeat from that section: One of the ways of describing the process of intentional Kundalini Awakening is that these two energies are intentionally reversed through a variety of practices. Reversing the energy causes the Kundalini at the base of the subtle spine to awaken, and to begin to arise. Although this is not necessarily an easy thing to do, it is very useful to know that there is a basic simplicity to this process, that of reversing these two energy flows.

Three paths of Tantra: Of the three paths of Tantra, Kaula Tantra begins with practices in the first chakra, muladhara chakra, and emphasizes external practices. Mishra Tantra works more with the middle chakras, dealing both with the external and internal, while Samaya Tantra works with the upper chakras, dealing solely with the internal practices.

Shaktipata: Along the way, some of the obstacles may be removed, as well as glimpses of Kundalini Awakening be given through Shaktipata, the gift of consciousness called grace (kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. It may come in a single, large burst, though more often it comes in smaller experiences along the way. As described in section #6, Shaktipata may come after all of the preparation and practices, as means of removing the final barrier.

Signs of Kundalini Awakening: There are various signs and symptoms of Kundalini Awakening, and these may be of varying duration and intensity. Some of the experiences may seem similar to those of Prana flowing in Sushumna, though the intensity is quite different. The specific experiences may also vary from person to person, and the words used to describe the experiences may be different. The nature of the experience is also affected by the degree to which the individual chakras are involved in the energy increase. However, there are some general signs and symptoms that are commonly reported:

• Involuntary jerkiness or shaking in the body
• Intense feelings of pleasure or bliss
• Feelings of cold in the body
• Intense heat in the spine, or a particular chakra, as if molten metal were flowing in the spine
• Striking flows of energy, like electricity or internal lightning bolts
• Feelings like snakes or ants crawling on the body, particularly along the spine, or between the feet and head
• Mudras (hand gestures), Bandhas (locks), Asanas (postures), or Pranayama (breathing practices) may come spontaneously rather than being intentionally practiced
• A sense of confusion or uncertainty about what is happening in these experiences
• Spontaneous emotional shifts or mood swings
• Increase in the experience of inner colors and lights
• Inner sounds, such as musical instruments, buzzing, roaring, or thunder
• Waves of creative, intellectual, or spiritual insights

[das]

The following is a discourse done by Sant Baba Ishar Singh Ji in 1961. Baba Waryam Singh Jee had had it translated into english and published in the book discourses of the beyond 2. This is a very rare piece of knowledge that is kept to themselves those that know it.

Discourse
Sant Maharaj (Sri 108 Sant Ishar Singh Ji Maharaj, Rare Wale) used to give audiences in Chandigarh in May 1961. Today being a holiday, a large numbers of seekers and also lovers of other religions had collected there. One of the enthusiasts asked me to request Sant Maharaj to give a detailed description of inner circles (chakkars), which the congregation wanted to hear. Accordingly to the great saint was requested to accede to their request. On that day, a lot of seekers were present, also many great souls (mahatmas), including many Hindu Mahatmas also were in attendance. Many Saints talk of Kundalini: also there is mention of the piercing of inner chakkars. There are different theories about them. Sant Ji was requested to throw light in connection with these ?circles?.

ANSWER: -
On hearing this petition of people, Sant Ji Maharaj said that according to the philosophy of the Gurus, breaking of these chakkars is not necessary at all. Guru Nanak?s religion is very convenient and simple. It can be called the path of ?Surat Sabad Marg? (The way of contemplation on Sabad, the holy word, sound) or the path of naam (Gods name). Even a person of the lowest intellect, if he has full faith, can walk on this path, by taking prayers and the recitation of the holy name and texts can cross this ocean of the world; whereas it is beyond the capacity of the common people in this iron age (Kalyug), to negotiate this tough path (of bursting the chakkars). The reason is that in the Iron Age, people?s conduct, behaviour and diet have become low class. The body has not the strength, which is needed for bursting those chakkars, nor is there such a favourable atmosphere, where one can sit and practice such penances constantly. If a thousand seekers try practicing these austerities, the heat produced by pranayam (breathing exercises) will drive 999 out of them mad. That condition would be beyond cure, even by the doctors. In olden ages the body used to be strong and stout. Celibacy was practiced fully; and the body had the latent strength to endure these very tough penances. In today?s age, there is the forceful churning of the thoughts, and the bonfire of desires renders a man slave to desire for wealth and property. In such an atmosphere man?s inner consciousness is unable to think of anything other then Maya (false pleasures of the world). For this reason, Guru Nanak, the emperor of the universe, keeping in view the foul atmosphere of the world, popularised such methods, as are simple and comfortable, in short, he put the seeker on the path of detachment while working in the world with devotion as a chief way, and knowledge of the fundamentals. To help that programme, he popularised such practices as doing one?s duty, sharing what you have with others and repeating the name of God and bathing in sacred spots. On this path all can walk, educated or uneducated, the rich or poor.

Your question is about hathyog (practices of body torture), so make a detailed study of these. In bygone times, these used to be the practices in places of solitude and caves far from the madding crowds. The chief items of that school are Dhoti, Neti, Basti, Tratak, Neoli, and Kapalbhati, which are explained below.

Dhoti: - Take a long bandage of fine cloth, 4 fingers broad and 22.5 foot. Dip in luke warm water and practice inserting it inside your mouth, at the rate of 1.5 foot per day. The whole cloth will be pushed inside your body in 15 days. Then holding the outer end of the cloth firmly in your teeth, try to take out the whole cloth bit by bit.

This would clean up the regions of one?s liver and the intestines.

Neti: - Take a strong cotton thread very fine and soft, as long as the stretched human hand. Push it inside through the nose, by holding the breath and pushing it through the power of breath. Take it out of the mouth as if you are churning the curds. In this way, the impurities of the nose and the throat can be cleaned.

Basti: - Sit in a water tub, dipping yourself up to the navel. Take a bamboo tube 6 fingers long and one finger thick. Insert it through the anus and by the force of breath push it inside and also pull in water. This is doing enema in water.

Tratak: - Focus your eyes without winking on any object concentrating your attention on it till that time, when the eyes through sheer fatigue begin to water. This exercise could destroy all diseases of the eyes. It can break the evil tendencies towards too much sleep and laziness. Just as a very precious article is kept with great care, similarly know that the centre for the exercise is the nostrils or the middle place of the two eyebrows.

Neoli: - Sit, keeping down both the shoulders, straighten your back, and keep your backbone erect at 90 degrees. With the power of breath, move the stomach (belly) right and left, up and down, as if you are churning the curd.

Kapalbhati: - one has to do Pranayam (breathing exercises) in three scategoryes drawing in breath, holding in, and releasing the breath (rechak) again and again; like the blacksmith?s bellows that keep a fire burning bright.

Pranayam: - Controlling the movement of breathing is called Pranayam. According to specialists, there are in the human body 72 crore 72 lakh, 10 thousand and 201 nerves and ducts. Ten out of them are helpful in the breathing exercises. There are many methods of Pranayam, which are very difficult. But the two types are more prevalent, moon ? limbed and sun ? limbed. There are three chief nadis (nerve or ducts) in our bodies They are Ida to the left of the nose; Pingala to the right and the one between the two is called Sukhmana.

First by the way of Ida, repeat Gurmantar 16 times, while slowly drawing in the breath (its called poork) then holding breath while repeating Gurmantar 64 times (it is called kambak) and then slowly releasing the breath, while repeating Gurmantar for 32 times (this is called rechak).

Sukhman Nadi runs from Mooladhar (lowest spot near the naval) up to the tenth gate (crown of the head). Inside this Sukhmana, there is in a fine form Kundalini Nadi, which has the sheen and power brings perfect peace of mind. It can destroy all sins and ignorance?s. Another nerve called Bhujang Nadi has shut the opening of the Sukhmana Nadi. When the seeker practices Pranayam by its force, Bhujang Nadi gets a little away from the mouth of the Sukhmana Nadi. With the power of the Pranayam, these chakkars (circles) are broken one by one and by living force the life breath, prana enters the tenth gate. Making a reference to this, Guru Maharaj has ordained thus ?

One may recite by heart the wisdom of the six schools of philosophy. He may perform worship; bear the frontal mark and bath in shrines. He may practice inner washing of feat and adopt eighty-four postures of the yogis. But in these he shall find no peace.
Page 98 of Sri Guru Granth Sahib Ji

Making the still of the circuitous chord, whosoever practices the inly washing, inhalation, exhalation and suspension of breath. Without the true Guru, he obtains not right understanding and straying in doubt, he is drowned to death. The blind one is soiled, yea, so soiled and defiled, that whosoever he washes himself, his minds filth departs not ever. Without the name, vain are all deeds, like those of the conjurer, who deceives men through illusion.
Page 1343 of Sri Guru Granth Sahib Ji

Thou keepest fasts, sayest vesper prayers, purifiest thyself and doest good deeds. Thou goest on pilgrimages in all directions and eatest not anything. Touching no one, thou cookest thy food. Thou makest a great display of thy inly-washings. Thou burnest incense and lamps in the temples. All these equal not God?s name.
Page 1229 of Sri Guru Granth Sahib Ji

The gate of the Sukhmana is opened with a very great difficulty by means of a Pranayam. For Pranayam, there is the exercise of Kapalbhati. By massaging the tongue, they make it so thin and long that it can come out and touch the forehead. Then making it turn upside down, it is made to enter the ear and with its tip, it closes the hole, which is above the palate. This step dissipates the great heat created by the Pranayam (which otherwise makes the man either mad or dead). According to ascetics, to the left of the frown spot, the moon rains Amrit (nectar). The nectar is tasted by the tongue. This liquid (Amrit) is also called Amar Varani (immortal drink).

Now I will briefly explain to you about the six chakkars in the body. Those who want to take notes may take them down.

1. Mooldhar Chakkar (Pelvic Plexus) This is the chakkars in the region of the anus. This contains an inverted yellow lotus with four petals. The four petals are its 3 corners in the shape of the letters (va, sa, kha, sha). This is the centre for the desire for knowledge. Above where Kundalini Nadi is situated, is the thrones of sex, where are born the ideas of woman, swan, and mind. At this place, the yogis meditate on God Ganesh.

2. Swadishthan Chakkar (Hypogastric Plexus) It lies at the root of the male organ and it contains an upward positioned lotus with 6 petals. Its 6 petals are symbolised by the letters (ba, bha, ma, ya, ra, la). At this position, the ascetics meditate on God Brahma (Creator).


3. Mani Poorak Chakkar (Epigastric Plexus or Solar Plexus) It is located in the region of the navel. It has an inverted lotus of blue colour having 10 petals. Its 10 petals are in the shape of letters (da, dha, na, ta, tha, da, dha, na, pa, pha). In this position the ascetics think of God Vishnu.

4. Anahat Chakkar (Cardiac Plexus) It is a golden coloured lotus with 12 petals located in the heart. Its 12 petals and the 12 letters (ka, kha, ga, gha, na (as in long) cha, chha, ja, jha, na, ta, tha). Here the yogis mediate upon Rudra (Shiva) along with his mountain abode (Kailash Parbat).

5. Vishudda Chakkar (Carotid Plexus) Here is smoke coloured upward looking lotus with 16 petals, which is situated in the throat. Its 16 petals stand for 16th letters namely (a, aa, I, ee, u, uoo, ri, ree, lri, lree, a, aie, o, ou, ang, aan (n as in long). It is called jalandhar throne. Here one meditates on the self.

6. Aagiya Chakkar (Medular Plexus) It is located at the root of the two eyes and the nose. Here is situated an inverted lotus with 2 petals, white like the moon. Its two letters are (khya and gya). It is called the Udiyang throne. Here the yogis meditate upon God himself, the giver of salvation. Phal (fruit or result). Whatever fruit (gain) is achieved by the meditation of the various above-mentioned chakkars, can be obtained by the meditation of this single Chakkar. Hence the great souls lay emphasis on concentrating one?s mind on this Chakkar, named Agya Chakkar. When living force and mind are stabilized at this place, it has the potentiality of being able to practise Samparigyat Samadhi (Transcendental Meditation).

At this point meet the three nadis; named Ida, Pingala and Sukhmana, the start from Mooldhar Chakkar come by different routes. Hence the confluence of the three nadis is called the Triveni. (At Triveni at Prayag or Allahabad, meet the three rivers, Ganga, Yamna and the underground Saraswati). Ida is the Ganga, Pingala is Yamna and Sukhmana is the river Saraswati of the Triveni This place (Triveni) has been designated the king of all pilgrimages; it is also called Atam Teerth (place of the pilgrimage or the self or the bath at the sacred tank of Amritsar). By bathing the mind at the confluence, all sins are destroyed. Guru Maharaj has ordained thus-

Then alone is one known as true, when he abides in the pilgrimage station of his heart. He takes instruction from the Guru and sits and abodes according to his will.
Ang 468 Sri Guru Granth Sahib Ji

This Agya Chakkar is also called the universal heart or the heart of all. It is the same spot, which is mentioned in connection with heart of the holy name. One with the gross intellect is called the (fleshy) heart. This is the first step of the opening of the divine eye.

It is called the organ of clairvoyance, or the instrument of the divine sight. It is the spot of Third Til (mole). It is also called the point of saveeda.

Above the Aagiya Chakkar is the place of mid forehead. This spot has been variously called the Guru Chakkar, Manas (mental) Chakkar, Forehead Chakkar but all these are included in the seven Chakkars.

Above it is the thousand-petal lotus, called the tenth gate. From the region of the mid forehead, the physical body finishes. Above it begins the universal self. The crown of the head and the blank Chakkar are its symbolic gross form (cerebral plexus). Above the palate in the forehead is the divine hole. This is the centre of all the powers. With its sheen of multi coloured lights is the lotus with myriads of petals. On these petals are the alphabets from (a) to (kha) with all the sounds and letters. At this place, the yogis through the power of yoga become omniscient, having knowledge of all lores and learning?s, and having got that gyan (true knowledge) they are able to know all the languages, dialects, also all the past, present, and future events. At that place is the residence of God almighty, with all his powers. At this category, the mind being stable, one's all tendencies are effectively controlled and one develops the capability of Asampragyat Samadhi (highest form of contemplation of God). Many scholars are of the opinion that this is the living place of the divine. Who is thumb dimential. This also is the seat of the sky, on the scale of a thumb. Here one obtains the realisation of the self, and it is the place of the supreme divine. When the living force and mind become stable, at this very place, one gets the ability for Nirvikalp Samadhi (the supreme meditation); and all tendencies are totally controlled. At this place, the light of the soul falls on the intellect. The intellect of consciousness is casual body and because of its relationship with Supreme Self, it is known as Jiva Ataman. The casual body is incorporated in subtle body and the subtle body is part of the physical body. Thus the soul is spread all over the body, and by bursting its working self, one can point to all the spots. In short, in a very fine spiritual condition, the place of the soul is said to be the region of the heart because the heart is the chief limb of the body. The entire activities of the body are directed from the heart region. From here all nerves (or ducts) are branching to all parts of the body When the physical heart stops beating, all activities come to an end. Therefore in the godly state, the seat of the soul can be said to be the heart. In the dream state, the place of the soul is said to be the throat. In the walking state, whatever object one sees, whatever object one hears and whatever enjoyments one tastes have the epi centre in the Nadi named Hita, which is as fine as the thousandth part of the hair. Hence the knowledge of the experienced things is in the throat, in the dream state. During the waking state, the soul with the help of the sense organs is spread all outside. As Guru Maharaj has pointed out in Gurbani ?

The bride who goes amiss by seeing the body of nine apertures, obtains not the peerless thing of God?s name.
Ang 339 Sri Guru Granth Sahib Ji

It is the soul, which sees through the eyes. During the meditation, the place of the soul is said to be Agya Chakkar. This is also the place of divine vision. Here it obtains the divine eye. During the Asampragyat Samadhi (meditation) the soul stays in the divine hole; because from this centre, the control of all tendencies is possible.

Kundalini Shakti ? All the powers that exist tin the universe have been collected by Waheguru in this part of the body. But the main triangle of Sukhmana Nadi, rising from the backbone, is spread upwards. In the normal state it remains closed (sleeping). Hence its power remains secret and unknown. Therefore its power combined with the power of life?s airs and joined with the Ida and Pingala, by the way of the left and right and bursting the various Chakkars is spread upward. It keeps on flowing all over the body. In this three cornered region, this Nadi, extremely fine like the electric power lies coiled around. We can give the example of such a she serpent, which is sleeping, coiled three and half times and pressing its tail in its mouth. This is called the power of the Kundalini. This remains sleeping, unless awakened by special exercise. None of the functions can be visible to the eye of flesh. For this reason, the physiologists have not been able to discover anything about it. But in olden times, learned men of countries like Greece and Rome, such as Plato and Pythagoras, who were seers of self, have made references to all these in their writings. They state that under the navel, there is such a wondrous power, which by lighting up one?s intellect, makes manifest such divine powers within man.

If by any exercise, this Kundalini Nadi unwinds it coils and gets inside the Sukhmana Nadi, then it is said to have come awake. Just as in the house, if you press the electricity buttons all the bulbs, fans, fridges, etc start functioning, similarly if you press the switch of the Kundalini Nadi the electric current carried by the Sukhmana wire travels all over the body and lights all the Chakkars and all the Nadis (nerves or ducts). Wherever the Kundalini power reaches in the body all the lotuses become straight and the mind is stabilized. As Guru Maharaj has ordained ?

Turning away from the world, the heart lotus filled with Nectar and this mind, then goes not anywhere. Merging in the primal lord, man forgets not the mental meditation. By the Guru?s grace, all the organs are blessed with five virtues and man abides in his own home. Nanak is the slave of him, who by searching the Lord?s name obtains this home of his.
Ang 1291 Sri Guru Granth Sahib Ji

When the current reaches the Agya Chakkar, it also touches sampragyat and the tenth gate (crown of the head). Then all human tendencies come under complete control and one develops real capability for Asampragyat Samadhi (transcendental meditation). In this condition the seeker attains the knowledge of the whole world very quickly. When Kundalini power enters the mouth of Sukhmana Nadi one begins to have supernatural experiences. Making show of them is forbidden. There is reference to that ?

Indulge thou not in ego and abide within thyself. The knower himself knows everything
Ang 580 Sri Guru Granth Sahib Ji

With so much talk, the time of the meeting was almost over. Sant Maharaj said that above that is the blank place in the universe, and there the universes end. The seeker who has crossed all the illusions, reaches the region of Truth (heaven) by the power of repeating God?s name and experiences ecstasy by observing the phenomenon of the infinite. Above that is experienced the miracle of ?being full of bliss, in the shower of the grace of God? as says Satguru Nanak. The almighty God attracts to himself man?s soul, which was separated from him and merges the individual self in the universal self. As is ordained ?

As water comes and gets blended with water, so does his lights blend with the supreme light. His coming and going end and he attains rest. Nanak is ever devoted unto the lord.
Ang 278 Sri Guru Granth Sahib Ji

For this reason Guru Maharaj has clarified ?

What are they like, who forget not the name? They are like the lord. Know that there is absolutely no difference between the two.
Ang 397 Sri Guru Granth Sahib Ji

That between the saints and the infinite lord, there is no difference.
Ang 486 Sri Guru Granth Sahib Ji

The same is ordained in the Sukhmani Sahib ?

The great god, Shiva, searches for the man, who knows god. Nanak the Braham gyani, is himself the exalted lord.
Ang 273 Sri Guru Granth Sahib Ji

A saint who reaches this state is called Brahmgyani (one who knows God), and gets the title of the Khalsa. But the foolish persons, badly lost in the darkness of ignorance, do not accept the fundamental philosophy of the Guru, get the title of Manmukh (the ignorant) mind orientated. Like the crows, they crow together and spoil the path of truth. Sceptical to the fundamentals taught in the Guru Granth Sahib Ji and having turned their face away from the Guru, they fall a prey to spiritual quacks and do not achieve any good state. They cannot be rid of the cycle of births and deaths. Spiritual ideas are the only true ideas. By accepting them, in the light of Gurbani (Holy writ), is the only path to one's real welfare.

Dear loving devotees, you may be connected with different faiths and communities and though you may have heard the sermons of many great persons, but so long as you do not pull yourself out of the slush of Dvait (duality or that there is second reality other then God) and do not take to the path of self realisation through the divine word, that long you can't enter the higher strata of universal soul. Till then you will keep wallowing in your present condition ?

Because of profane affection, the man suffers agony. Death?s courier is spying all. Nanak, the Guru wards are saved by contemplating over the true name In words we are good, but in deeds bad. Within mind we are impure and black, but white from without. We emulate with those who stand and serve at lord?s door. They are imbued with the love of their bridegroom and enjoy the pleasure of his alliance. They remain powerless even when possessing power and are ever humble. Nanak, our lives become profitable if we associate with them (such brides).
Page 85 Sri Guru Granth Sahib Ji

Thus the whole congregation showed obeisance to the great saint and dispersed to their respective activities, with a keen desire to hear the discourse of the great saint in the evening also.