Yoga breathing

Shabda or word is regarded as a separate means of proof by most of the recognized Indian systems of thought excepting the Jaina, Buddhist, Carvaka and Vaisheshika. A discussion on this topic however has but little philosophical value and I have therefore omitted to give any attention to it in connection with the Nyaya, and the Samkhya-Yoga systems. The validity and authority of the Vedas were acknowledged by all Hindu writers and they had wordy battles over it with the Buddhists who denied it. Read more »

carvaka, philosophical value, sutras, vedas

That eternal immutable existence which transcends the turiya and all other states is the unconditioned Absolute, the supreme Brahman or Para-brahman, without Prakriti (nishkala) or Her attributes (nir-guna), which, as being the inner self and knowing subject, can never be the object of cognition, and is to be apprehended only through yoga by the realization of the Self (atmajñana), which It is. For as it is said, “Spirit can alone know Spirit.” Being beyond mind, speech, and without name, the Brahman was called “Tat,” “That,” and then “Tat Sat,” “That which is.” For the sun, moon, and stars, and all visible things, what are they but a glimpse of light caught from “That” (Tat)? Read more »

ananda, brahma, chaitanya, glimpse of light, guna, human speech, kala, rupa, sarada, shakti, shiva, spirit, sun moon, supreme brahman

Shakti is both maya, that by which the Brahman creating the universe is able to make Itself appear to be different from what It really is, and mula-prakriti, or the unmanifested (avyakta) state of that which, when manifest, is the universe of name and form. It is the primary so called “material cause,” consisting of the equipoise of the triad of guna or “qualities” which are sattva (that which manifests) rajas (that which acts), tamas (that which veils and produces inertia). The three gunas represent Nature as the revelation of spirit, Nature as the passage of descent from spirit to matter, or of ascent from matter to spirit, and Nature as the dense veil of spirit. The Devi is thus guna-nidhi (”treasure-house of guna” ). Read more »

brahman, coiled serpent, guna, kundalini, material cause, maya, mula, prana, shakti, spirit and nature, three and a half, triad, universe, womb

The drift which I have so carefully described and you, I hope, have inspected in your own mind, is not a bad thing nor a disorderly one. It is the relaxed condition of the mind, and we can use it for resting when we are mentally tired. In the course of prolonged study involving mental effort we may stop awhile to rest and recuperate by simply leaning back, closing the eyes, relaxing the body — especially the neck — and quietly watching the mental drift. Read more »

contiguity, four roads, memory training, mental effort, mental relaxation, remembered things, sensuous experience

The human body has been described as a vehicle for carrying a bag of tools. I sent for a California carpenter the other day. He arrived in an ancient Ford, from which he brought out a very modern kit-box containing at least a hundred tools. In the human body we find legs with which to carry the rest of the outfit about, arms to work with and alter the world, and senses to see what those things are. This carpenter operates in an immense world, but attends to a very small part of it — he sees only a small portion, and works only on a bit of that. Read more »

contiguity, evening sky, human body, immense world, light haze, mind, moment present, moving lights, senses

Exercise 5.
Look round a room, noticing the various objects in order. Close the eyes and review them mentally. Again, follow a procession of the letters, of the alphabet, and any different alphabets you may know, such as the Greek, Russian, Hebrew, or Devanagari. Read more »

concentration, devanagari, exercise, feelings, imagination, letters of the alphabet

Muladhara (1) is a triangular space in the midmost portion of the body, with the apex turned downwards like a young girl’s yoni. It is described as a red lotus of four petals, situate between the base of the sexual organ and the anus. “Earth” evolved from “water” is the Tattva of the cakra. On the four petals are the four golden varnas - “vam”, “śam”, “şam” and “sam”.(2) Read more »

brahma, brahman, cakra, creative desire, earth mandala, kundalini, linga, natural bliss, petals, red lotus, savitri, sexual organ, triangle, vayu

Ajna-cakra is also called parama-kula and mukta, tri-veni, since it is from here that the three nadis - Ida, Pingala and Susumna - go their separate ways. It is a two petalled lotus, situated between the two eyebrows. In this cakra there is no gross Tattva, but the subtle Tattva mind is here. Hakarardha, or half the letter Ha, is also there. On its petals are the red varnas “ham” and “ksam” Read more »

ajna, cakra, gunas, hamsa, jnana, ksam, linga, mukta, nadis, om, parama, petals, rajas, sattva, siddha, visnu

Above the ajna-cakra there is another secret cakra called manas-cakra. It is a lotus of six petals, on which are sabda-jnana, sparsa-jnana, rupa-jnana, aghranopalabhi, rasopabhoga, and svapna, or the faculties of hearing, touch, sight, smell, taste, and sleep, or the absence of these. Above this, again, there is another secret cakra, called Soma-cakra. Read more »

ajna, bindu, cakra, dhyana meditation, feet of the guru, hamsa, jnana, kala, kalas, nada, nectar, nirvana, sabda, soma, thousand petalled lotus, vinaya

THE Tantras speak of three temperaments, dispositions, characters (bhava), or classes of men namely, the pasu-bhava (animal), vira-bhava (heroic), and divya-bhava (deva-like or divine). These divisions are based on various modifications of the gunas as they manifest in man (jiva). It has been pointed out (1) that the analogous Gnostic classification of men as material, psychical and spiritual, correspond to the three gunas of the Samkhya-darsana. In. the pasu the rajo-guna operates chiefly on tamas, producing such dark characteristics as error (bhranti), drowsiness (tandra), and sloth (alasya). Read more »

afflictions, darsana, divya, gunas, jiva, kularnava tantra, lajja, moha, pasu, tandra, tantras, vira

Sabda, or sound, which is of the Brahman, and as such the cause of the Brahmanda, is the manifestation of the Cit-sakti itself. The Visva-sara-Tantra says (1) that the Para-brahman, as Sabda-brahman, whose substance is all mantra, exists in the body of the jivatma. It is either unlettered (dhvani) or lettered (varna). The former, which produces the latter, is the subtle aspect of the jiva’s vital sakti. Read more »

akasa, body waves, brahman, ethereal space, external manifestation, inhalation and exhalation, jiva, letters of the alphabet, mantra, nada, prana, sabda, space waves, varna, vayu, waves of sound

By mantra the sought-for (sadhya) Devata is attained and compelled. By siddhi in mantra is opened the vision of the three worlds. Though the purpose of worship (puja), reading (patha), hymn (stava), sacrifice (homa), dhyana, dharana, and samadhi, and that of the diksa-mantra are the same, yet the latter is far more powerful, and this for the reason that, in the first, the sadhaka’s sadhana-sakti works, in conjunction with mantra-sakti which has the revelation and force of fire, and than which nothing is more powerful. Read more »

bija, hymns of praise, mantra, mantras, monosyllabic, nitya, nyasa, puja, quintessence, saumya, tantrik

This word in its most general sense means an instrument, or that by which anything is accomplished. In worship it is that by which the mind is fixed on its object. The Yogini-Tantra says that the Devi should be worshipped either in pratima (image), mandala, (1) or yantra.(2) At a certain stage of spiritual progress the sadhaka is qualified to worship yantra. The siddha-yogi In inward worship (antar-puja) commences with the worship of yantra which is the sign (samketa) of brahma-vijnana as the mantra is the samketa of the Devata, It is also said that yantra is so called because it subdues (niyantrana) lust, anger, and the other sins of jiva and the sufferings caused thereby.(3) Read more »

akara, bija, gayatri yantra, hrim, jiva, letters of the alphabet, lotus petals, mantra, prasada, pratima, siddha, spiritual progress, vidya, yantras, yogini

This word, which comes from the root” to place,” means placing the tips of the fingers and palm of the right hand on various parts of the body, accompanied by particular mantras. Read more »

celestial body, hamsah, jiva, kalika, kriya, mahanirvana tantra, mantras, nyasa, peace and happiness, prana, sanskrit alphabet, soham, sound logos, vital airs

The bodies of the Devata are composed of the fifty matrkas. The sadhaka, therefore, first sets mentally (antar matrka-nyasa) in their several places in the six cakras, and then externally by physical action (Bahyamatrkanyasa) the letters of the alphabet which form the different parts of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate matrka for that part. Read more »

ajna, anahata, bindu, ksam, letters of the alphabet, lotus, mental disposition, nyasa, om, vam, vowels

The object of all sadhana is the stimulation of the sattvaguna. When by such sadhana this guna largely preponderates, the sattvika sadhana suitable for men of a high type of divyabhava is adopted. In this latter sadhana the names of the pancatattva are used symbolically for operations of a purely mental and spiritual character. Read more »

akara, atma, fish, hamsa, kundalini, maithuna, mudra, pranayama, sadhana, spiritual character, wine, worshipper, yogini

The piercing of the six chakras is one of the most important subjects dealt with in the Tantra, and is part of the practical yoga process of which they treat. Details of practice (1) can only be learnt from a Guru, but generally it may be said that the particular is raised to the universal life, which as cit is realizable only in the sahasrara in the following manner: The jivatma in the subtle body, the receptacle of the five vital airs (panca-prana), mind in its three aspects of manas, ahamkara, and buddhi, and the five organs of perception (pancajnanendriyas) is united with the Kulakundalini. The Kandarpa or Kama Vayu in the muladhara, a form of the Apana-Vayu, is given a leftward revolution and the fire wich is around Kundalini is kindled. By the bija “Hum,” and the heat of the fire thus kindled, the coiled and sleeping Kundalini is awakened. She who lay asleep around svayambhu-linga, with her coils three circles and a half closing the entrance of the brahmadvara, will, on being roused, enter that door and move upwards, united with the jivatma. Read more »

apas, bija, chakras, dakini, deva, kundalini, lam, lotus, prana, sarasvati, savitri, vam, vayu

The whole process is expressed in Eastern philosophy by the doctrine of the Reincarnation of the individual soul. Although this doctrine is commonly rejected in the West, it is unreservedly accepted by the vast majority of mankind of the present day, as it was in past centuries. Read more »

alexander the great, eastern philosophy, empedocles, herodotus, immortal soul, intellectual world, julius caesar, ovid, persian magi, philosophers, plato, plotinus, proclus, pythagoras, reincarnation, soul wandering