From Peace to Experiencing Reality to Freedom, Mahayoga Enables The Human Journey


#1

[B]Siddha Mahayoga: A Simple Yoga Path of Offering Mind to Prana[/B]

In the end, Knowledge, Peace and Freedom are the residue of what Man really yearns for. Even Happiness as a goal gives way to Peace, since truthfully speaking, the former is contained in the latter.

Albert Einstein, one of the greatest scientists of modern times gifted us with an eye-opening finding that matter and energy are inter-convertible. It goes to prove that the Universe is in fact a complex devolution of a singular form of Energy, who would be Mother to all her devolved states.

Yogis have asserted this truth since ancient times and has called this Mother Energy [I][B]Maha Prana Shakti[/B][/I]. Her myriad and complex states of vibration are but Her children. It is these children, or in other words, Her states of vibration, who are variously reflected in the Individualized Consciousness that each one of us represents.

Mother Energy, coupled with Universal Consciousness is that undifferentiated state called [I][B]Anant Narayana[/B][/I], the supporter of Infinite. It is this Anant, or Infinite who asserts:
“I am Moment, I am Time, I am Day and also Night.”
“I am Fortnight, Month, Year and also all the Ages.”
“I am Creator, Caretaker and also Destroyer of All.”
“Millions of Suns, Moons and the Stars, all those are Me.”
“Hell and heaven are Me Alone.”
“On this earth, I am the Seven Oceans, the Mountains, the Rivers.”
“Each and every Tree is Me, as also all Heavenly Constellations.”
“I am Direction, I am Soil; each and every Atom is Me.”

Each one of us then, is a child of the same Mother Prana. Intuitively realizing this fact is the beginning of one’s journey towards attaining real knowledge, which is experiencing the reality of the Universe.

[I][B]Kundalini Shakti[/B][/I] is the name of this Mother Prana or life force within us, depicted as a two-headed serpent. One head represents our ordinary life resigned to living it out as ordained by our past karma. The other head “sleeps” at the opening of our channel of spiritual enlightenment. Hence ordinarily, all of us are spiritually asleep, but have the potential to transform our existence from inharmonious to harmonious; from imperfect to perfect and thus in other words, from ordinary to divine if this sleeping head awakens.

There are various ways of awakening one’s dormant Kundalini. Swami Satyanand Saraswati of The Bihar School of Yoga mentions many ways, such as by Mantra, or by Tapasya i.e. the practice of austerities, or through the use of specific herbs, or by following Raja Yoga, or by Pranayama, or by Kriya Yoga, or by Tantric Initiation, or by self-surrender. Needless to say, all these methods have to be practiced under an adept Guru.

He also mentions a way known as [I][B]Shaktipaat[/B][/I], in which the awakening is performed by the Guru, by virtue of his being at a spiritually higher potential. Shaktipaat or Kundalini awakening is effected by the Guru having authorization to do so in such a lineage or tradition.

He authenticates thus: “This Shaktipaat can be conducted in the physical presence, or from a distance. It can be transmitted by touch, by a handkerchief, a mala, a flower, a fruit or anything edible, depending upon the system the Guru has mastered. It can even be transmitted by letter, telegram, or telephone.”

Spiritual Awakening or Kundalini Awakening essentially is possible only when the mind becomes subservient to the primal energy referred to above. All the above mentioned methods involve doing something. This doer-ship means functioning through the mind and ego, the very elements which need to become subservient to another higher aspect within us. Needless to say, few can overcome this paradoxical situation.

Experiencing Prana is the first step one must take to believe and take to this. The Introductory Practice of [I][B]Siddha Mahayoga*[/B][/I], the ancient yoga way, demonstrates that such an experience is easily possible. The prime fact to appreciate is that one’s automatic breathing in reality is verily the movement of Mother Prana.

Hence, if for a few minutes every day, one lets go, or offers, or surrenders one’s body and mind to Mother Prana, then soon, the mind gets accustomed to merging with Prana for some time, leading to inner peace.

The wisest have declared that all attempts to control the mind in order to “achieve” peace are fruitless. Ego always gets in the way. The only way is to lead the mind into the lap of its mother, where it rests assured.

Anyone can be easily experience this by trying for a few days the simple practice devised by Mahayoga Spiritual Master H.H. Narayan kaka Dhekane Maharaj, which is outlined below:

[ul]
[li]1. Sit in any comfortable position, without supporting the back and relax the body as much as possible.[/li][li]2. If we close the eyes calmly and with deep devotion to Prana Shakti, we all can experience that Prana Shakti rises up and up through the backbone. Where will She rise? Right up to the top of the head. However, it is fruitless to just read. [B]Please! Close the eyes and experience for yourself.[/B][/li][li]3. Now that Prana Shakti has risen up, the next part of Mahayoga is to offer the mind to the AUTOMATIC movement of Prana i.e. AUTOMATIC breathing. First, let AUTOMATIC BREATHING TAKE PLACE. This is very important. DO NOT IMPOSE ANY TYPE OF BREATHING. Then, simply follow the INCOMING AND OUTGOING AIR. This is the way of offering the mind to the automatic breathing i.e. to Prana Shakti and is the most important part of Siddha Mahayoga. [B]Again, please actually try this and experience it personally. Let [I]Prana Shakti do the breathing[/I] [I]or cause any other movements for three to twenty one minutes.[/I][/B][/li][/ul]
At the ordinary level of awareness, i.e. because our consciousness has entered and stayed in the domain of body and mind, we operate only with the limited apparatus of the physical sense organs. Due to imperfect actions, born of inadequate knowledge that the sense organs can afford us, the soul gets endlessly enmeshed in Give and Take or Action and Reaction networks with the rest of the Prana-Consciousness Matrix, since Universal Pranic Energy balance must forever be maintained.

When mind rests in the lap of Mother Prana, all ego-driven activities give way to ego-free movements of Prana. These actions or yoga-kriyas are in fact, yogic culminations of deep rooted desires, slowly leading to total disentanglement from all give and take, which paves the way for Absolute Knowledge by experiencing one’s true self.

Most importantly, yogis have always held this disentanglement from all give and take, as the highest attainable freedom, also known as Moksha, which represents freedom from the necessity of incarnating physically.

Thus unfettered, one may freely roam the Universe.

Presented by: Anand Kulkarni, Pune, India. Siddha Mahayoga aspirant, initiated in the Loknath Tirth Tradition

  • “Siddha” here means “ready”. Like in ready-to-eat, ready-to-serve and so on. Mahayoga is so called because this is a yoga path in which, actions specific to other yoga forms take place “on their own” depending upon the spiritual requirement of the aspirant. Most yoga practices aim at awakening the dormant Kundalini. Quite contrarily, Siddha MahaYoga is a ready-to-experience Yoga, in which the awakened Kundalini is the starting point of the aspirant’s journey of self-purification.

#2

Anand,
This is a very informative piece and I learned a few new things. You have quoted from some of the known masters and those views must be valid. I am sure that even these masters themselves will guide and advice, but the real walk on the spiritual path is for each individual to take and that is not easy. I hope you are not one of those who would consider asking questions as a blasphemy.

The first difficulty in understanding any spiritual scripture or the principles of any discipline is use of non-standardized or proprietary terms/words. For example, since our ordinary perception is dominated by one or more guṇa, we see the objects as,

  1. Differentiated and specific forms (tamas prominent)
  2. Differentiated but unspecific forms (rajas prominent)
  3. Undifferentiated and indistinct forms (sattva prominent)
    Since, Universal or Pure Consciousness is guṇātīt (beyond guṇa) it is not bound by any of the above, hence it is form-less. Hence, this state is called tūriya (beyond perception). This is a generally accepted terminology.

Secondly, the energy that Einstein is referring to is finite which only converts from one state to the other, but the quantum remains undiminished. It is said that in his last days he struggled with his own theory because he sensed that behind the finite energy there is pure consciousness, but that would have amounted to recognizing an ?unscientific? god-like concept. In spiritual domain, even if we do not go into the inconclusive duality vs non-duality debate, Pure Consciousness is regarded as infinite which in collaboration with the Universal Mind creates all matter.

In this context, your statement ?Mother Energy, coupled with Universal Consciousness is that undifferentiated state called Anant Narayana, the supporter of Infinite? becomes a puzzle.

Later, it is mentioned in consecutive lines that ?each one of us is a child of Mother Prana? and ?Kundalini Shakti is the name of this Mother Prana or life force within us?.

Then again, serpent and ?coiled energy? are symbols and need to be explained as such. Similarly, the ways of awakening kundalini makes an intriguing list as ?as by Mantra, or by Tapasya i.e. the practice of austerities, or through the use of specific herbs, or by following Raja Yoga, or by Pranayama, or by Kriya Yoga, or by Tantric Initiation, or by self-surrender.? Raja Yoga is an umbrella name for eight-fold Yoga explained by Sage Pataṃjali which includes practices like pranayama. Kriya Yoga is mentioned in that as a fast track method consisting of tapas and self-surrender. Mantra and herbs are recognized as bringing mind-states similar to meditation, but considered inferior because they bring about no permanent change. So, your description of ways to awaken kundalini uses disparate terms making it confusing.

There are some examples of guru bringing about a spiritual experience for a disciple. Rāmakriṣna Paramhansa did it to Swami Vivekānand. But it should also be noted that he immediately ended it and told that now it was to be earned through rigorous sādhanā. That is consistent with what is generally known that spiritual masters do not interfere with the karmic dues. So, shaktipaat must be an extremely rare occurrence demanding a valid reason.

In the Mahayoga practice, you have asked ?to close the eyes calmly and with deep devotion to Prana Shakti?. It is a common experience that only the adepts can keep their attention inwards and meditate while the rest of us struggle to hold it inspite of closing the eyes. But more than that how does one devote to Prana Shakti? Does one imagine or sense something inside or visualize any symbol?

Finally, you observe that a free movement of prana occurs ?when mind rests in the lap of Mother Prana?. While ?what is mind? is again a widely debated topic, some consensus is that mind is a form of prana energy. Spiritual process in Yoga is considered to be purifying the individual mind to make it as omniscient as the Universal Mind.

Hope my thoughts will help you.


#3

Dear Suhas:

Please try at least for a few days, the simple introductory practice of mahayoga as outlined.

The word devotion was used by me as the closest in meaning to “Shraddha” or “faith inclusive devotion”. One should have “shraddha” that observing the automatic movement of incoming and outgoing air is in fact observing the movement of Prana Shakti. With shraddha, Prana rises up through the backbone, up to the crown of the head.

Our Guru further says that if “atman” is one side of the spiritual coin, then “Prana Shakti” is the other side. If you grasp one side of the coin, you get the whole coin!

Contemplating upon “atman” is difficult. A whole lot of scriptures may need to be delved into. Not for everyone. The path of “Prana Shakti” is for all.

Do try out the simple steps.

Regards
Anand


#4

Thank you for this. I’ve been meditating for the past year, but only for 10 minutes in the evening when my mind can no longer support the day’s activities. I understand that meditation is best served in the morning and evening. Is this necessarily the rule? Am I losing out of significant, or perhaps the most important, benefits by practicing only at night?

Thank you


#5

[QUOTE=StudioLiveTV;55696]Thank you for this. I’ve been meditating for the past year, but only for 10 minutes in the evening when my mind can no longer support the day’s activities. I understand that meditation is best served in the morning and evening. Is this necessarily the rule? Am I losing out of significant, or perhaps the most important, benefits by practicing only at night?

Thank you[/QUOTE]

Hello:
Introductory Practice of Mahayoga is more than meditation, in the usual sense of the word. You may say is is a vehicle which after one gets into, one has to really do nothing. From doer one becomes a seer or a witness to the doings of of Prana Shakti, which may be noticed at the physical level as automatic movements (yoga-kriyas) or at the mental and emotional levels too depending upon the spiritual stage of the aspirant.

By following the incoming and outgoing air, mind actually follows the flow of Prana and at one point is enveloped by Prana, the original constituent of all creation.

To start with you may choose any time of the day or you may attempt the practice a few times in a day, even during short breaks at work, except for two hours after heavy meals.

Hope I have addressed your questions and that you persist in this practice slowly with a sense of surrender to divine Prana Shakti.

Anand


#6

[QUOTE=Anand Kulkarni;54302][B]Siddha Mahayoga: A Simple Yoga Path of Offering Mind to Prana[/B]

Anyone can be easily experience this by trying for a few days the simple practice devised by Mahayoga Spiritual Master H.H. Narayan kaka Dhekane Maharaj, which is outlined below:

[ul]
[li]1. Sit in any comfortable position, without supporting the back and relax the body as much as possible.
[/li][li]2. If we close the eyes calmly and with deep devotion to Prana Shakti, we all can experience that Prana Shakti rises up and up through the backbone. Where will She rise? Right up to the top of the head. However, it is fruitless to just read. [B]Please! Close the eyes and experience for yourself.[/B]
[/li][li]3. Now that Prana Shakti has risen up, the next part of Mahayoga is to offer the mind to the AUTOMATIC movement of Prana i.e. AUTOMATIC breathing. First, let AUTOMATIC BREATHING TAKE PLACE. This is very important. DO NOT IMPOSE ANY TYPE OF BREATHING. Then, simply follow the INCOMING AND OUTGOING AIR. This is the way of offering the mind to the automatic breathing i.e. to Prana Shakti and is the most important part of Siddha Mahayoga. [B]Again, please actually try this and experience it personally. Let [I]Prana Shakti do the breathing[/I] [I]or cause any other movements for three to twenty one minutes.[/I][/B]
[/li][/ul]
[/QUOTE]

Dear Anand,

Very nice article. Can you explain your point number 2?

Is this experience something that can be explained by means of the experiences that we have been having through the realm of body, mind and intellect and that we have been living through thus far?

Does this experience starts spontaneously or immediately you start this process?

Doesn’t this feeling of prana rising come only by a constant and continuous practice, intensity, deep devotion and utter longing, otherwise known as ‘Shraddha’ (faith with love and reverence) and ‘Saburi’ (patience and perseverance)?

In other words, depending on one’s own level of preparedness to higher self this feeling could happen in minutes, hours, days, months, years or births. It can very easily happen in minutes like it happened to Swami Vivekananda through diksha by Ramakrishna Pramahamsa. From our perception it happened to Swami Vivekananda in just by one touch, but how many years (births) of preparation Swami Vivekananda might have taken is beyond the understanding of our material scale.

However, there is no scale from the knowledge domain that we gained through the emotions, feeling and thoughts imprinted in human mind by the material body, mind and intellect that can measure and quantify this feeling of prana shakti rising through your spine from muladhara to sahasrara in days, months or years. It may initially be as simple as imagination and then followed by feeling intensified by belief. It is more of cause and effect.

However, this is a good start and start now than never :slight_smile:


#7

[QUOTE=Sahasrara;55941]Dear Anand,

Very nice article. Can you explain your point number 2?

Is this experience something that can be explained by means of the experiences that we have been having through the realm of body, mind and intellect and that we have been living through thus far?

Does this experience starts spontaneously or immediately you start this process?

Doesn’t this feeling of prana rising come only by a constant and continuous practice, intensity, deep devotion and utter longing, otherwise known as ‘Shraddha’ (faith with love and reverence) and ‘Saburi’ (patience and perseverance)?

In other words, depending on one’s own level of preparedness to higher self this feeling could happen in minutes, hours, days, months, years or births. It can very easily happen in minutes like it happened to Swami Vivekananda through diksha by Ramakrishna Pramahamsa. From our perception it happened to Swami Vivekananda in just by one touch, but how many years (births) of preparation Swami Vivekananda might have taken is beyond the understanding of our material scale.

However, there is no scale from the knowledge domain that we gained through the emotions, feeling and thoughts imprinted in human mind by the material body, mind and intellect that can measure and quantify this feeling of prana shakti rising through your spine from muladhara to sahasrara in days, months or years. It may initially be as simple as imagination and then followed by feeling intensified by belief. It is more of cause and effect.

However, this is a good start and start now than never :)[/QUOTE]

Hello!:

You have brought out good queries. “Shraddha”, i.e. devoted surrender to a higher entity would be the best. Prana Shakti rises up due to such “Shraddha”. (Shraddhayam Prana Ucchyate). However acceptance of superiority of Prana may not belong to all. Hence, the steps suggest mere following of air that enters and leaves the body [B][U]of its own[/U][/B]

Even in Hatha Yoga texts it is given: “Indriyanam Mano Natho; Mano Nathastu Marutah … " meaning, senses are (to be) lorded over by the mind and mind is (to be) lorded over by [I]Maruta[/I] or the breath.”

With body relaxed completely, it fades from the mind and the mind itself just follows its lord, which is outlined as following the air that [B]automatically[/B] enters and leaves the body.

What happens is not a result of any imagination or belief as both these belong to the domain of the mind, which during “sadhan” is absorbed in [I]Prana Shakti[/I].

It is true that a Guru can at once awaken this inner consciousness as had happened in Swami Vivekananda’s case. It still continues to happen. The Introductory Practice will enhance one’s deservedness and surely lead to this happening.

Regards, Anand


#8

[QUOTE=Suhas Tambe;54507]Anand,

Secondly, the energy that Einstein is referring to is finite which only converts from one state to the other, but the quantum remains undiminished. It is said that in his last days he struggled with his own theory because he sensed that behind the finite energy there is pure consciousness, but that would have amounted to recognizing an ?unscientific? god-like concept. In spiritual domain, even if we do not go into the inconclusive duality vs non-duality debate, Pure Consciousness is regarded as infinite which in collaboration with the Universal Mind creates all matter.

In this context, your statement ?Mother Energy, coupled with Universal Consciousness is that undifferentiated state called Anant Narayana, the supporter of Infinite? becomes a puzzle.

Later, it is mentioned in consecutive lines that ?each one of us is a child of Mother Prana? and ?Kundalini Shakti is the name of this Mother Prana or life force within us?.

Then again, serpent and ?coiled energy? are symbols and need to be explained as such. Similarly, the ways of awakening kundalini makes an intriguing list as ?as by Mantra, or by Tapasya i.e. the practice of austerities, or through the use of specific herbs, or by following Raja Yoga, or by Pranayama, or by Kriya Yoga, or by Tantric Initiation, or by self-surrender.? Raja Yoga is an umbrella name for eight-fold Yoga explained by Sage Pataṃjali which includes practices like pranayama. Kriya Yoga is mentioned in that as a fast track method consisting of tapas and self-surrender. Mantra and herbs are recognized as bringing mind-states similar to meditation, but considered inferior because they bring about no permanent change. So, your description of ways to awaken kundalini uses disparate terms making it confusing.

Hope my thoughts will help you.[/QUOTE]

Hello:

Visiting your feedback again… (quoting you in parts as above):

I used Einstein’s findings to bring to the notice of even empiricists that even his theory would lead us to a point where pure energy exists without the support of “matter”. It is this Mother Energy i am referring to as [I][B]Maha Prana[/B][/I].

So, Undifferentiated Consciousness and this Maha Prana were being referred to as [I]Anant Narayana[/I] and a particular “matter” is in fact a particular “dance of energy” perceived by individual (differentiated) consciousness that has devolved to a corresponding level.

You are right, coiled energy, serpent energy etc could be viewed as tantric symbolism. However, without getting into all that we could refer to kundalini awakening simply as awakening of inner consciousness.

The easiest way for this is by [I][B]Shaktipaat[/B][/I] i.e. by Guru’s Grace, as this already puts the aspirant in surrender mode, which is important for further spiritual progress.

All the methods are quoted by me from Swami Satyananada Saraswati’s written works, although I myself am in this path by [I][B]Shaktipaat[/B][/I] way.

[I][B]“Yogas-chitta-vritti-nirodah”[/B][/I] is the way Patanjali has defined the goal of Raj Yoga. Of course meaning “(Raj) Yoga is the stilling of the mind stuff.” Awakening of Inner Consciousness or Kundalini creates automatic retention of breath (kumbhaka) and she (prana shakti) then proceeds through sushumna and when she finally reaches a point just above “[I]Bhru”[/I] (eyebrow centre), which results in chitta becoming supportless or independent. Thus [I][B]Raj Yoga[/B][/I] is an effortless happening through [I][B]Mahayoga[/B][/I].

Regards,


#9

Great Information. Thanks!


#10

Please try out the extremely simple Preparatory Practice of Mahayoga. You may be surprised.
Regards, Anand


#11

[QUOTE=Anand Kulkarni;55996]Please try out the extremely simple Preparatory Practice of Mahayoga. You may be surprised.
Regards, Anand[/QUOTE]

Dear Anand,

Could list out this exteremly simple preparatory practice of Mahayoga. I would like to start.


#12

Anand,
It was nice to revisit where we had reached in the discussion. I have been practicing certain pranayama methods and generally following the Raja Yoga path. Being aware that there are different approaches to the same destination and in the spiritual pursuit, closer to the destination concepts are closely similar though clothed in different words, I fully respect your experiences.

In my experience, Yoga is full of paradoxes. The states closer to the discovery of the ultimate truth appear weird, 180 degrees at odds with logic and paradoxical when seen from the earlier stations on the path. Here, one needs a greater push simply to get going. Though the practice is hard, the flowering of truth within is not. It arises as smoothly as butter through churning. So, in my view, the subtle realization itself is effortless, but the way to reach there needs efforts, especially when one is grounded in the physical prominence.

In fact, one cannot make the so called enlightenment ‘to happen’. It happens, when one comes to that inevitable state. Patanjali calls it a ‘dharma megh’ under which one simply stands, waiting. Towards that end, kundalini shakti is an enabling force and not an end in itself. You are absolutely right. Control of prana is the aim, controlling breath is a go-between which can be suspended at will.

I hope you agree with me. It is upto one’s spiritual legacy and destiny to earn this force or be endowed with it through guru’s grace. By then, one dwells in such a subtle domain that methods become a burden and words, a nuisance.


#13

Hello!:

In [I][B]Mahayoga[/B][/I], the aspirant does not control the breath/ prana. Rather it is Prana that takes control and the aspirant becomes a mere witness.

I confess, before actually embarking upon this path, I did not believe in this. But now I do.

I now also believe that whatever little of asanas, pranayama which I was doing earlier was also due to the invisible Grace of Guru Shakti and served as a preparatory ground for Shaktipaat deeksha i.e. visible grace.

The original asanas, pranayamas, etc. were never developed by conducting any empirical studies. Rather, they were seen to [B]take place autonomously[/B] in yoga aspirants in whom [I][B]kundalini prana shakti[/B][/I] had taken charge.

Regards, Anand


#14

[QUOTE=Sahasrara;56002]Dear Anand,

Could list out this exteremly simple preparatory practice of Mahayoga. I would like to start.[/QUOTE]

Preparatory Practice of Mahayoga is outlined below:

  1. Sit in any comfortable position. (If possible, cross legged and on a soft wool mat, covered with a cotton cloth)

  2. Close the eyes calmly and relax the body to the maximum.

  3. ALLOW AUTOMATIC BREATHING to take place. LET the mind follow Mother Air as she enters and leaves the body.

Continue this way for three minutes or more as per available time. If any involuntary movements or other happenings take place, let them take place.

END OF INSTRUCTIONS

Regards, Anand
p.s. Let not the easy steps belie the effectiveness of the practice. A gem is not to be thrown away just because one found it effortlessly!


#15

Anandji,

This is very energetic article.Your saying ,“if you get one side of coin he undoubtedly get other side of the coin” is very true. And it is in accordance with Yoga Sutras in all ancient scriptures.
Few Days ago, I heard Morari Bapu explaning the same sutra through RamCharit Manas where in he said , if someone realizes presencfe of Hanuman (Son of Pure Air or Marut hence termed “Maruti”) he must realize the Param Purusha (true form/ Adi Shakti/Adi Purush or Ram) the next moment.
Your quotes very much deliver the secret messages of RamCharit Manas as well as Bhagavat Geeta ,Dnyaneshwari ,Patanjali and HathYoga Pradeepika.
One can easily experience the glimpse of Samadhi just by preparatory study of Siddha Mahayoga. It is proven way(Siddha Path) and aspirants have been realizing ,experiencing simplicity of this way.
So called difficult part of Kundalini (inner consciousness) awakening is taken care by Siddha Guru’s grace at very ease. Automatic,effortless and WITNESS (Drishta bhav) aspect of Siddha Mahayoga transcends the aspirat rapidly in this path.
Thank you very much for posting and explaining this ancient, rare and Jewel crown of YogaPath simply.
Can you further explain what an aspirant do if he/she develops interest after experiencing and realizing peace and Samadhi in Preparatory Study?
How long they should continue preparatory study? What are the rules for initiation?

Gurudev Datta,
Jayant


#16

Breath. The Breath of life. If I am understanding this article then Siddha Mahayoga is about how we use our breath.We can still our minds with proper breath and we can shorten our gift of life without breath. I like what I have seen from yin (yang) yoga, but never unstood or liked what I saw from Kundalini… maybe I haven’t been properly indocturnated. I have been in a class and we stood in Warr II until it hurt, and then the Guru talked us through moving the pain— and the pain moved! I believe in breath. Thanks for bringing this up and I read and enjoyed every response.


#17

[QUOTE=jayantsande25;56574]Anandji,

This is very energetic article.Your saying ,“if you get one side of coin he undoubtedly get other side of the coin” is very true. And it is in accordance with Yoga Sutras in all ancient scriptures.
Few Days ago, I heard Morari Bapu explaning the same sutra through RamCharit Manas where in he said , if someone realizes presencfe of Hanuman (Son of Pure Air or Marut hence termed “Maruti”) he must realize the Param Purusha (true form/ Adi Shakti/Adi Purush or Ram) the next moment.
Your quotes very much deliver the secret messages of RamCharit Manas as well as Bhagavat Geeta ,Dnyaneshwari ,Patanjali and HathYoga Pradeepika.
One can easily experience the glimpse of Samadhi just by preparatory study of Siddha Mahayoga. It is proven way(Siddha Path) and aspirants have been realizing ,experiencing simplicity of this way.
So called difficult part of Kundalini (inner consciousness) awakening is taken care by Siddha Guru’s grace at very ease. Automatic,effortless and WITNESS (Drishta bhav) aspect of Siddha Mahayoga transcends the aspirat rapidly in this path.
Thank you very much for posting and explaining this ancient, rare and Jewel crown of YogaPath simply.
Can you further explain what an aspirant do if he/she develops interest after experiencing and realizing peace and Samadhi in Preparatory Study?
How long they should continue preparatory study? What are the rules for initiation?

Gurudev Datta,
Jayant[/QUOTE]

Dear Jayant ji:

Lord Hanuman (Maruti) should serve as an inspiration to all yoga aspirants who are looking for a way to get around the one troublesome aspect viz. fickleness of mind. By surrendering to one’s automatic breath, one very much “becomes air” i.e. one’s consciousness is raised to Prana. By this, even if one has monkey-like tendencies to begin with, with devotion to this practice these will slowly dissolve in the universal constituent (Prana) and one day, the divine (Ram-like) qualities will function through such person, even in day to day life.

The un-initiated practitioner, through the Preparatory Practice of Siddha Mahayoga experiences the presence of this Prana Shakti. Also, some internal auto-purification will establish his or her faith in Prana tattwa and the need to take care that once awakened, it should not be allowed to fall back. Samadhi is for later!!

Grace of Guru having a strong lineage or tradition is important. We should keep in mind that the physical predecessors in such a lineage would have attained liberation (freedom from the need to incarnate physically) and as such, continue to invisibly guide the genuine aspirant.

Regards, Anand


#18

[QUOTE=Sury Nama;56584]Breath. The Breath of life. If I am understanding this article then Siddha Mahayoga is about how we use our breath.We can still our minds with proper breath and we can shorten our gift of life without breath. I like what I have seen from yin (yang) yoga, but never unstood or liked what I saw from Kundalini… maybe I haven’t been properly indocturnated. I have been in a class and we stood in Warr II until it hurt, and then the Guru talked us through moving the pain— and the pain moved! I believe in breath. Thanks for bringing this up and I read and enjoyed every response.[/QUOTE]

Hello Dear Friend:

Siddha Mahayoga is not about [B]using[/B] our breath. It is about first being one with the flow of Mother Air i.e Prana, automatically entering and leaving the body.

By this practice, the awareness that “I am body” is replaced by “I am Prana”. After consciousness is raised into Prana, the earlier state of the mind really has no role (during the time of practice of course).

If I am correct, yin and yang refer to complementary aspects of nature. Up-Down, Bright-Dark etc. which together retain overall balance.

Regards, Anand


#19

I must warn against any person who teaches you an automatic method. Anybody says do this and then the universe, the cosmic energy, god will do the rest are basically telling you to be spiritually lazy. Like anything in life, if you want something, you got to work for it.


#20

I used Einstein’s findings to bring to the notice of even empiricists that even his theory would lead us to a point where pure energy exists without the support of “matter”. It is this Mother Energy i am referring to as Maha Prana.

Then you are using the wrong findings. Energy is not the same as prana, let alone maha prana. I am tired of this new-age cliche everything is energy. No, energy is electromagnetic radiation and is either a wave or a particle and obeys physical laws. We have discovered something a lot more fundamental than energy: known as the quantum field. And the quantum fiels is something that is not physically definable. This is why we have to model it as a mathematical function known as a wavefunction. It is spread everywhere in the universe and exists in a single state. This is what the Yogic prana refers to.

The prana’s operate in the akasha, which is the Yogic term for what we know today to be the quantum field. So say that, say that matter cannot exist without the support of the quantum field. To say matter cannot exist without energy is basically showing ignorance that energy is also a form of matter.