Shanti Yoga Ashram

Meditation

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2
Contents
Dedication.....................................................................................................................................4

Blessings.......................................................................................................................................5

Blessings.......................................................................................................................................7

Note of the author.........................................................................................................................8

Introduction..................................................................................................................................9

Basic hints for meditation practice.............................................................................................10

Postures for meditation...............................................................................................................11

Mudras for meditation................................................................................................................14

Pranayama for meditation...........................................................................................................16

Annamaya kosha........................................................................................................................21

Bahir matrika nyasa....................................................................................................................22

Body Awareness.........................................................................................................................25

Yoga nidra 1...............................................................................................................................26

Pratyahara...................................................................................................................................29

Pranamaya kosha meditations....................................................................................................31

Pancha prana dharana.................................................................................................................32

Ajapa japa dharana.....................................................................................................................36

Ajapa japa (so–ham) meditation.................................................................................................38

Anulom Vilom and Prana Suddhi Meditation............................................................................55

Prana dharana.............................................................................................................................56

Pranic healing.............................................................................................................................61

Manomaya kosha........................................................................................................................65

Antar matrika nyasa....................................................................................................................66

Manas Puja.................................................................................................................................69

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Japa.............................................................................................................................................72

Aum Chanting............................................................................................................................75

Trataka (object gazing)...............................................................................................................76

Chidakash Dharana.....................................................................................................................80

Nada Dharana.............................................................................................................................82

Hridayakasha Dharana................................................................................................................86

,Antarakasha Dharana.................................................................................................................87

Bahyakasha Dharana..................................................................................................................88

Mahakash Dharana.....................................................................................................................90

Pancha kosha dharana.................................................................................................................91

Sapta lokas dharana....................................................................................................................94

Kalpana dharana.........................................................................................................................96

Antar Mouna meditation.............................................................................................................98

Vijnanamaya kosha..................................................................................................................101

Ida and Pingala Dharana...........................................................................................................102

Chakra Dharana........................................................................................................................107

Ajna – Mooladhara Dharana....................................................................................................117

Yoga nidra stage 2 & 3.............................................................................................................118

Tattwa Shuddhi.........................................................................................................................122

Yantra Dharana.........................................................................................................................128

Kali Dhyanam...........................................................................................................................131

Shiva Dhyanam........................................................................................................................134

Anandamaya kosha...................................................................................................................137

Shiva Shakti meditation............................................................................................................138

Additional meditations.............................................................................................................141

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Sameekshya Dhyana.................................................................................................................141

Omnipresence meditation.........................................................................................................143

Meditation on harmony............................................................................................................145

Non-duality meditation.............................................................................................................146

Jnana meditation.......................................................................................................................147

Golden protection shield (Kavacha).........................................................................................149

Share your energy.....................................................................................................................151

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 Dedication
With utmost gratitude we would like to offer this work to the lineage of great masters who have
selflessly given this knowledge for the upliftment and evolution of humankind.
We offer our respect to Adi Guru: Lord Shiva, who shared this supreme science with his eternal
consort, Parvati: a great yogini and embodiment of Shakti. This enlightened conversation took
place in the region now known as “Nepal”, on the banks of the Bagmati River. During this
exchange, the science of hatha yoga was received by Matsyendranath, who became Shiva's first
disciple. He passed it down to Goraknath and so the divine chain from guru to disciple has
continued from ancient times until the present day.
I want to dedicate this work to my grandfather and enlightened master; Durga Prasad Dhungana,
Swami Sivananda Saraswati, world renowned yoga master, enlightened the world through his
dedication and immense ability to transmit the essence of yoga. One of his main disciples,
Swami Satyananda Paramhamsa was a great exponent of the deeper aspects of Tantra Yoga,
which he generously brought to the public through his publications and universal teachings. His
successor, Swami Nirajananda Saraswati, studied with him since the age of four and has become
a beacon of light as he has been able to convey the heart of yoga to both: the serious practitioners
and the laymen.
Bihar School of yoga is now under his supervision.
Yogi Prakash studied with Swami Nirajananda as a young man and in his later years continued
with another disciple of Swami Satyanada, Swami Shivalingam Saraswati of Nepal. From him,
he learned in depth the techniques of TantraYoga and became empowered to fully embody the
energy of his Guru.
We welcome you to this divine lineage. May all the masters who have come before you on this
path shower their blessings upon you and open the gateway, so that you may receive this
knowledge in its purity.
Hari Om Tat Sat.

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 Blessings

San. Indra Giri (Yogi Prakash Dhungana) along with his family has been visiting me since last
several years to understand the inner secrecies behind the basis principles of Tantra Yoga and
sincerely carry out the spiritual practices accordingly. A disciple of Paramahansa Niranjananada
Saraswati of Bihar School of Yoga, San. Indra Giri has been a sincere seeker of the spiritual
truths and practitioner of Yoga. May his efforts put into this publication on Tantra Yoga be
enlightening to all those on the Divine path to the holistic health!
May all enjoy the ecstatic moments of blissful immortality beyond all illusions and delusions
causing suffering, and selflessly serve the Mother Earth for the all-round development of
humanity towards Divinity!

Swami Shivalingam Saraswati

(Kiran Shankar Yogacharya)
Yoga meditation centre
Pulchowk, Lalitpur, Nepal

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 Blessings

Human life is impermanent and transitory but the knowledge nd

the process to impart is perennial. Reflecting on this situation,
we thought that we need to be a catalyst for this pious process.
Since the very beginning of the human civilization, Nepal has
been a home for the Yogis, saints and sages. The presence of the
Lord Pashupathinath is an example. He is the master of yoga.
We thought that we need to understand his presence in a
different way than a mere pilgrimage. So we decided to donate a
part of our land to establish the Shanti Yoga Ashram in 2011.
Prior to this initiative, we were one of the main trustees of the
Divine Yoga School in 2010.
We are pleased to know that the chairperson of the Shanti Yoga
Ashram is now going to offer his book of Yoga as his
contribution to the school and as a whole to humanity. His
efforts definitely will enhance the level of the understandings of
Yoga in a right way.
We congratulate our son Yogiraj Prakash for this wonderful endeavour to help all those curious
minds who want to know more about Yoga. We thank him with all our best wishes for his
undisturbed devotion to Yoga to impart his deep knowledge with students in the Shanti Yoga
Ashram and beyond it.

Thakur Prasad Dhungana

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 Note of the author

This asana book is the outcome of dedicating my whole life to Yoga practice, with the blessings
of gurus, in both philosophy and the practice of Tantra Sadhana.
Travelling all over the world and meeting different masters, I continued Tantra Sadhanas under
the guidance of my Tantra Guru. This gave me spiritual energy, which liberated me from
physical, mental and social obstacles, and leaded me towards the service of humanity through
spreading the light of Yoga far and wide.
Due to my experience, I am confident to share this knowledge, which has all the spiritual sacred
practices to uplift oneself and release one’s suffering.

This manifestation of a book is the result of higher energy using me as a vehicle to spread the
light and wisdom of Yoga through me.
May you use this knowledge of Tantra Yoga to transfer yourself and uplift the rest of humanity. I
strongly believe that this wisdom is highly effective to get rid of all sufferings we have and see
around us.
May you practice Tantra Yoga under the guidance of a guru and find the ultimate goal of life.

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 Introduction
The aim of meditation is to reach higher states of awareness and experience greater depths of our inner
beings. To attain this, the mind has to be conquered. The mind is a great servant but a terrible master. Our
view of the world is limited through the conditioning of our mind, tantra enables us to expand this view.
Large numbers of mystics and yogis declared that the mind transcends the limitations of the physical
brain. Through the limitations of the mind, everything in the world appears to be separate, and we appear
to be a separate as well. We get trapped in the illusion of the world in which we believe that everything
we see, is everything there is. Instead of worshipping the supreme one, we started worshipping our
rational mind, which has led us nowhere else than to suffering.
Our senses and fluctuations of the mind draw our attention outwards to the external world. The senses can
be satisfied but not for long. This always keeps us searching for something more. This whole society is
built for sensorial satisfaction which keeps us trapped in this cycle. These distractions of the external
world block us from experiencing the world within. With meditation the aim is not to escape from the
external world. We need to live in the external world with more awareness. Many people go to quiet
places to find peace, they don’t realize they are carrying the source of their unhappiness within them, and
that is has nothing to do with the external world or circumstances. If you want to progress it is not
necessary to become a recluse and retire in a mountain cave. The environment will definitely bring some
calmness, but mental blocks will remain within the mind and prevent from meditation. We need to reach
the state where every activity is a meditation itself.
The Ishavasya Upanishad clearly emphasizes that one must live in the external as well as the internal
world. One without the other leads to delusion and away from the path to higher knowledge. We must be
neither too much in, neither too much out, it can be compared to standing on the door. There must be a
perfect balance between introversion and extroversion. This is stated as followed:
“Those who follow the path of action alone will surely enter the blinding darkness of ignorance.
Furthermore, those who retreat from the world in order to see knowledge through constant practice of
meditative techniques, similarly remain in the quagmire of ignorance”.
Meditational practices are here to reach the state of meditation, which we have to apply in everyday life.
Through this application we will achieve a meditative state through everyday activities. One will live in
perfect harmony with the internal and external world.

“Without support for the mind, one should become thoughtless; then one will remain
like a space which is both inside and outside of a jar” - Hatha Yoga Pradipika
Our mind lives either in the past or future and is always distracted from the now. The aim of meditation is
to draw the awareness back to the present moment, which is all there is. Time doesn’t really exist, it only
exists in the mind. Whenever we get free from this bondage of the mind we see that everything is eternal,
and that the only thing that was ticking was the clock. The moment will always be now, there is nothing
we come from, and nowhere we go. The mind always wants to escape to some future moment. We are
always so busy getting somewhere, we totally forget the vibrations of the moment. The aim is to not
identify with the stories of the mind. Be aware of them, watch them arising, but remain detached. This is
the start of becoming the witness, in which one sees that nothing is really happening at all, only to the
reactive mind a lot is happening.

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Our core being is love and awareness, there is nothing in the external world that can harm our true selves.
People can attack you, difficult situations are coming and going, but nothing changes that eternal loving
inner place. Try to see everything as a theatre play, in which we wear different costumes. Playing a
different role which the supreme wants us to play. Everything is happening through us. Try to see the
supreme all around you and see the whole world as your mirror. The actor and the scene are one. All is
one. You are the loving awareness and you are in the lila (divine play), observe the play happen with total
love and compassion, without any attachment.

Basic hints for meditation practice

It is important to follow a few rules for meditation. Here are some general points which help in your
practice:
 Time: The best period for meditation is brahmamuhurta, between four to six o’clock in the
morning or before sunrise. This is when the mind and the external world are most peaceful. It is
the quietest time of the day. The body and mind remain relaxed and are not yet overwhelmed by
external situations. If the morning is not possible, then practice in the evening (sunset time)
ordirectly before retiring for bed. Try to have a fixed time for your daily meditation practices.
This helps to prepare the body and the mind, and makes it a part of the daily routine. You can
practice either before eating or a few hours after as well.
 Place of practice: The meditation room should be clean, peaceful and have reasonable space, so
that you are not disturbed by any outside objects. Use the same place daily and face to the east or
north.
 Clothing: Wear loose, light and comfortable clothes, so that it doesn’t interfere with you in any
way. Use the same dress for meditation purposes only. White colored clothes help to relax the
mind.
 Duration: Fix the time of duration, so that you can easily maintain it every day. Start with fifteen
minutes, and as you progress slowly increase the duration. Set a realistic timeframe so that it
remains enjoyable.
 Physical relaxation: In meditation, we need to overcome physical discomforts such as pain and
stiffness. Meditation becomes impossible if our mind is continually distracted by pain and aches.
Physical relaxation is essential before meditation. This is why the combination of asana and
pranayama before attempting meditation creates the most effective environment to achieve
mental peace. While a full practice is highly recommended, sometimes time is limited. If you
don’t have enough time for a complete asana and pranayama practice, choose a posture such as
Naukasana (boat pose), or Tadasana (palm tree pose) and repeat 5-7 rounds, synchronized with
the breath. This is helpful to reduce the time needed to relax the body in preparation for your
meditation.
 Awareness: The essence of meditation is awareness. Awareness means not engaging in the
thought processes of the mind, but simply observing them. As thoughts come and go, do not
suppress or try to control the direction, rather allow them to flow as they wish. After some time, it
will automatically focus on the practice again.

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 Postures for meditation
Meditative asanas allow practitioners to sit undisturbed in one position for an extended period of time,
without discomfort. Meditational practices aim to introvert the mind and this is impossible if the
awareness is engaged with external events. In the ancient yogic text Yoga Sutras, Patanjali described the
essence of sitting in a meditative asana:

“The posture should be steady and comfortable. The posture is mastered by relaxing effort
(not trying too hard) and by thinking about the Ananta (symbolizing equilibrium, in particular
the correct orbit of the earth around the sun)”
The spine, head and neck should be in a line. This allows free breathing and prevents the back from
aching. Any of the following asanas can be applied:

Sukhasana (crossed leg pose)

 Sit down with the legs stretched out in front of you.

 Fold the left leg, placing the left foot underneath the right
thigh.
 Similarly, fold the right leg and place the right foot
underneath the left thigh.
 Make sure the spine, head and neck are in a line. The body is
still and comfortable.
 Place the hands on the knees, either in gyana or chin mudra.
 This is the final position.
 Hold the final position for as long as it is comfortable.
Switch leg position when needed.

Veerasana (hero's pose)

 Sit on the floor with the legs stretched out in front of you.
 Fold the left leg and bring the left heel underneath the right buttock.
 Similarly, fold the right leg and place it on top of the left leg.
 Make sure the spine, head and neck are in a line. The knees are overlapping each other.
 Place your hands either on your feet or on your knees; one on top of the other with the
palms facing downwards.
 The body is still and comfortable. This is the final position.

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 Hold the final position for as long as it is comfortable. Change the leg position when
needed.

Ardha Padmasana

 Sit on the floor with the legs stretched out in front of you.
 Fold the left leg, and place the left foot on the floor near the right buttock. The sole is
facing upwards and the knee is resting on the floor.
 Fold the right leg, placing the right foot on top of the left thigh.
 The spine, head and neck are in a line. The body is still and comfortable.
 Place both hands on the knees, either in gyana or chin mudra.
 This is the final position.
 Hold the final posture as long as comfortable. After some time, switch leg position.

Padmasana

 Sit on the floor with the legs stretched out in front of you.
 Gently, fold the right leg and place the right foot on top of the left thigh, with the sole
facing upwards. Use your hands for support.
 In the same way, fold the left leg and place the left foot on the top of the right thigh.
 Make sure the spine, head and neck are in a line. Both knees are comfortably resting on

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 the floor.
 Both hands are resting on the knees either in gyana or chin mudra. This is the final
position.
 Hold the final position for as long as it is comfortable. Switch leg position when
needed.

Siddhasana (Perfection Pose)

 Sit on the floor with the legs stretched out in front of you.
 Fold the right leg, and place the sole of the right foot against the left thigh, with the
heel pressing the perineum.
 Press the pelvic bone, located directly above the genitals, with the left heel.
 Grasp the right toes and pull them upwards into the space between the left thigh and
calf.
 Now, the legs are locked with the knees resting on the ground.
 The left ankle lies on top of the right ankle.
 Make sure the spine, head and neck are in a line. The hands are resting on the knees,
either in gyana or chin mudra. This is the final position.
 Hold the final position for as long as it is comfortable. Change the leg position when
needed.

Siddha Yoni Asana

 Sit on the floor with the legs stretched out in front of you.
 Fold the right leg and place the sole of the right foot against the left thigh, with the heel
pressing the vagina.
 Fold the left leg and place the foot on top of the right calf and thigh.

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 Grasp the right toes and pull them upwards into the space between the left thigh and
calf.
 The legs are locked and the knees are resting on the ground.
 Make sure the spine, head and neck are in a line. The hands are resting on the knees,
either in gyana or chin mudra. This is the final position.
 Hold the posture for as long as it is comfortable. Change the leg position when needed.

Shavasana

 Lie down on your back.

 The legs are slightly apart on hip distance.
 The arms are laying besides the body with the palms facing upwards.
 Keep the head upright so that the spine, head and neck are in a line.
 Relax the whole body and gently close the eyes.
 Make sure there is not any tightness or tension.

Vajrasana

 Sit on your knees, keeping the heels underneath the buttocks.

 Lower the buttocks in between the feet.
 Join the knees together.
 Place your palms just above the knees, facing downward.
 Make sure the spine, head and neck are in a line.
 Gaze forwards.

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 Mudras for meditation
Gyana mudra
 Sit in any meditative posture with the spine, neck
and head in a line.
 Close your eyes and relax your whole body.
 Fold the index fingers and touch the inside root of
the thumbs of your both hands.
 The other three fingers remain extended but
relaxed.
 Both palms are resting on the knees, with the
palms facing downwards (wisdom).
Sambhavi mudra
 Sit in any meditative posture with the spine,
neck and head in a line.
 Open your eyes and focus them both on the
mid-eyebrow center.
 When your eyes feel tired, close them gently
and again look at the mid-eyebrow
Chin mudra
 Sit in any meditative posture with the spine, neck
and head in a line.
 Close your eyes and relax your whole body.
 Fold the index fingers and touch the inside root of
the thumbs of your both hands
 The other three fingers remain extended but
relaxed.
 Both palms are resting on the knees, with the
palms facing upwards (consciousness).
Agochari Mudra / Nasikagra Drishti
 Sit in any meditative posture with the spine,
neck and head in a line.
 Open your eyes and focus them both on the tip
of the nose.
 Try to see the solid form of a triangle.
 When the eyes are tired, close them gently.
When the eyes feel relaxed, again open them
and focus on the tip of the nose.
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 Khechari mudra
 Sit in any meditative posture with the spine, neck and head in a line.
 Roll your tongue upwards and backwards.
 Make sure that the lower surface of the tongue is in contact with the upper
palate
 Slowly, move the tip of the tongue backwards as far as possible.

“Direct your eyes towards the middle of the eyebrows. Reflect on

your real nature. This is Shambhavi mudra, the most secret of all
tantric scriptures” Gherand Samhita
“The man who diligently practices and knows
Shambhavi mudra becomes Lord Shiva himself. He
becomes Narayana (Vishnu) the sustainer of all and
also Brahma, the creator of the universe” Gherand
Samhita
“Holding his body, head and neck erect and
motionless, the aspirant should gaze at the tip of his
nose without once turning around” Bhagavad Gita

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 Pranayama for meditation

Pancha prana

Prana Apana Samana Uddana Vyana

Fingers Thumb, middle Thumb, index and Thumb, little and Thumb, index, All fingers.
and ringfinger. middle finger. ringfinger. middle and
ringfinger.
Gesture

Location From the From the navel From the navel to Both arms, legs, The whole body.
diaphragm to the down to the pelvic diaphragm. the neck and the
throat. region. The upper head.
The chest zone. The lower abdominal zone.
abdominal zone.
Moveme Upwards. Downwards. Left and right. Spiral. Combination of
nt all four
movements.
Mantra Om Pranaya Om Apanaya Om Samanaya Om Udanaya Om Pranaya
Svaha. Svaha. Svaha. Svaha. Svaha.
Color Diamant red. Dark red. Milky white. Smokey. Bright like fire
flame.

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 Nadi Sodhana
The Sanskrit word ‘nadi’ means ‘psychic passage’. These are the psychic passages through which prana
flows. The word ‘sodhana’ means ‘purification’. Thus, nadi sodhana can be translated as ‘the purification
of the pranic pathways’. This allows prana to circulate freely throughout the body. It brings physical
health and mental calmness, making it into a good preparation for meditative practices.

Nadi sodhana pranayama is divided into four stages with different breath ratios and awareness.
Practitioners should practice each stage for a reasonable time period. If one stage is not mastered before
proceeding to the next, the premature effort may lead to strain and injure the respiratory system. One
should allow himself to develop gradually.

Technique 1
 Sit in any meditative posture with the spine, head and neck in a line.
 Bring your awareness on the breath, which is occurring naturally and spontaneously.
 Apply nasikagra mudra by placing the index and middle fingers at the mid-eyebrow center, the
thumb besides the right nostril and the ring finger besides the left nostril.
 Gently, close the right nostril with the thumb.
 Take a long and deep inhalation through the left nostril, simultaneously mentally counting with
any comfortable ratio.
 Then, exhale through the left nostril, keeping the right nostril gently closed.
 This is one round, continue for 3 rounds and then repeat the practice with the right nostril.

Technique 2
 Sit in any comfortable meditative posture with the spine, head and neck in a line.
 Relax the body and normalize the breath.
 Apply nasikagra mudra, as described in stage 1. Control the right nostril with the thumb and the
left nostril with the ring finger.
 Close the right nostril and take a long and deep inhalation through the left nostril, simultaneously
mentally counting with any comfortable ratio.
 At the end of inhalation, close the left nostril, open the right and exhale through the right.
 At the end of exhalation, keep the right nostril open and again take a long and deep inhalation.
 After this inhalation, close right, open the left and exhale through left. This is one round.
 Continue the practice as long as you want.
 Advanced Option: After exhalation and completely emptying the lungs, perform
bahirkumbhaka (external breath retention), uddiyanabandha (abdomen lock), jalandharabandha

19
 (throat lock) and moolabandha and hold the breath as long as comfortable without forcing.
Meditate upon the circulating prana throughout the body.
 Release uddiyana (abdomen), moola (root) and jalandhara (throat) bandha, and only then inhale
again. Repeat the process.

Note: the numbers given in the table are just examples and can be increased or decreased to one’s own
level.

“He who can do kumbhaka for some time will increase digestive fire and hear the eternal cosmic
sound (nada). The body will become purified and free of disease”. – Hatha Yoga Pradipika

“A ringmaster tames a wild animal slowly and systematically. In the same way, one should gradually
tame the prana within the body through the practice of kumbhaka. If one tries to break in and master
a wild tiger or elephant too quickly without sufficient care, one can easily be injured. Similarly, if you
try to control the prana in the body too rapidly and forcefully then this will also cause harm”. – Hatha
Yoga Pradipika

“Inhale through the ida (left nostril) and exhale through pingala (right nostril). Then inhale through
the pingala and exhale through the chandra (left nostril). The pooraka and rechaka should be done
without the slightest hurry. This practice will help to eliminate the problems of cough and cold”. –
Gherand Samhita

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 Ujjayi pranayama
The Sanskrit word ‘ujjayi’ comes from the root ‘ujji’, which means ‘to conquer’ or ‘victory’. Hence,
ujjayi means victorious. This pranayama can be appliedin any asana to deepen its effect. Ujjayi
combined with khechari mudra leads to the more subtle stages of the mind.

Technique
 Sit in any comfortable meditative posture with the spine, head and neck in a line.
 Bring your awareness on the breath, which occurs naturally and spontaneously.
 Move your awareness towards the throat and contract the glottis.
 With inhalation, as the air passes through the throat, produce a soft snoring sound.
 Concentrating on the sound, take a full yogic breath.
 When you feel your throat is getting dry, apply khechari mudra; rolling your tongue upwards and
inwards, pressing it against the upper palate. This mudra stimulates the water element and
counters dryness.
 Continue this practice for as long as you want.

Ujjaji pranayama combined with khechari mudra is an extremely powerful practice. It introverts the
mind, helps to activate sushumna nadi and is beneficial preparation for meditation.

Kosha Meditation
Annamaya kosha  Bahir matrika nyasa

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  Body awareness
 Yoga nidra 1
 Kaya Sthairyam
 Pratyahara
Pranamaya kosha  Pancha prana dharana
 Ajapa japa
 Anulom vilom and Prana suddhi
 Prana dharana
Manomaya kosha  Antar matrika nyasa
 Manas puja
 Japa
 Aum chanting
 Trataka
 Chidakasha dharana
 Nada dharana
 Hridayakasha dharana
 Antarakasha dharana
 Bahyakasha dharana
 Mahakasha dharana
 Pancha kosha dharana
 Sapta lokas dharana
 Kalpana dharana
Vijnanamaya kosha  Ida and pingala dharana
 Chakra dharana
 Yoga nidra stage 2 and 3
 Ajna-Mooladhara dharana
 Tattwa suddhi
 Yantra dharana: Shiva meditation & Kali meditation
Anandamaya kosha  Shiva-Shakti meditation
Additional  Sameeksha dhyana
meditations  Omnipresence meditation
 Meditation on harmony
 Non-duality meditation
 Jnana meditation

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 Annamaya kosha
The word 'anna' means ‘food’, which is matter, 'maya' means ‘comprised of’, and 'kosha' means ‘body’.
Hence, annamaya kosha refers to the physical or gross body of matter, which is nourished by food and
water. Here, earth and water elements are supplied by food. Fire transforms this food into energy to
maintain the physical body. These elements: earth, water, and fire are balanced by Mooladhara,
Swadhisthana and Manipura. Thus, the physical body is called annamaya kosha.

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 Nyasa
The word ‘nyasa’ means ‘to place’. It is a practice in which specific mantras are installed in different
parts of the body, to introvert the mind and purify the body. It is the traditional form of yoga nidra used
by yogis throughout the ages. Nyasa is described in various scriptures as well as many upanishadic and
tantric texts. The Aruneyi Upanishad (verse 5) advises all wandering sannyasins (monk) to practice
nyasa at all times, to chant AUM and to bring the awareness to different parts of the body. More specific
and ritualistic forms of nyasa are described in the Maha Nirvana Tantra. They include the following:

The word ‘nyasa’ means ‘to place’. Nyasa is a practice in which specific mantras are ‘placed’ and felt at
different parts of the body. It is the ancient form of yoga nidra, used by yogis throughout the ages. Nyasa
is described in various scriptures such as Upanishadic and tantric texts.

In matrika nyasa, the letters of the Sanskrit alphabet are placed on different parts of the physical body,
while simultaneously chanting the corresponding sound. The matrikas are as followed:

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The 50 matrikas are related to the 50 different body parts. The mudras represent the fingers to be joined
together, in order to touch the body part.

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 Kaya Sthairyam
The word kaya means ‘body,’ and sthairyam means ‘steadiness’, hence kaya sthairyam means ‘steadiness
of the body’. It is a beneficial practice to prepare the body and the mind for meditation through
observation of the body. In meditation, the more we try to forget the body and introvert the mind, the
more difficult it becomes. We cannot ignore or suppress the physical body. Through the practice of
comparison and visualization, all discomfort of the body will gradually disappear, allowing stillness to be
achieved.

A few minutes of kaya sthairyam is highly recommended, in tantric practice, as effective preparation
before any meditation.

Kaya Stairyam
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line.
 Place both hands on the knees in any meditative mudra.
 The eyes and lips are gently closed. Relax your whole body.
Visualizatio  Feel your body is growing from the ground like a tree. Feel your spine
n extending upwards from the ground, supporting the head.
 Both legs are the roots, the torso is the trunk and the head and arms are the big
branches Now, you are as steady as a tree.
 Mentally, visualize your body as if you are looking at it in the mirror. Observe
your body from every side.
Body  Be aware of any physical sensations; cold, heat, wind, itching, etc.
awareness  Be aware of any discomfort or pain. Let the pain be the focus of the awareness.
Continue for a few minutes and switch your awareness from one discomfort to
the next.
 Now, rotate your consciousness to the major parts of your body, relax them and
feel the connected sensations. Right leg, left leg, abdomen, chest, right arm, left
arm, lower back, middle back, upper back, right shoulder, left shoulder, neck,
head, whole body from head to toes, whole body from toes to head and whole
body from head to toes.
 Be aware of your meditative posture. Feel the steadiness and stillness of the
body. Gradually your body becomes rigid and static like a statue. Even if you
would want to, you cannot move. Your body is immobile.
Breath  Direct your awareness on your breath. Become aware of the natural flow of
awareness breath without modifying it.
 As the breath becomes long and deep, you will begin to experience a peaceful
and calm mind and pure awareness. The mind becomes one-pointed and still.
Sankalpa  Say to yourself mentally: “I will not move my body consciously or
unconsciously throughout this practice”.

Hari Aum Tat Sat.

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 Body Awareness
Body awareness is an important technique in dharana, as it is the gateway to introvert the mind. It is
included as the first step in many different meditation techniques including dharana, because of its
effectiveness in calming the mind and preventing fluctuations. Body awareness is used in yoga nidra
practice, to assist in achieving a much deeper level of meditation.
The technique outlined below may appear to be simple, but is a very powerful tool to calm the mind
before going to bed or after a stressful day.
Body awareness
Preparation  Lie flat on your back in shavasana with the legs slightly apart. The palms are
facing upwards. Completely drop your body. You can choose any other
meditative posture as well. In this case, make sure the spine, neck and head are
in a line.
 Adjust yourself so there is no discomfort. Close your eyes and aware the whole
body.
Body  Mentally, try to create a picture of your body and feel it. Just be aware. Be the
awareness witness.
 Become aware of sense perceptions and observe as many sensations as you can.
Skin  Bring your awareness to your right foot. Feel the skin sensations. It might be
sensations cold, warm, tingling.
Slowly, move your awareness to your calves and thighs and feel the sensations
there.
Repeat the same with every other body part; arms, hands, chest, neck, head,
tongue, ears, cheeks etc.
Be aware of the sound entering the ears and feel how you are just the observer,
the witness. There is no reaction to anything.
Skeletal  Bring your awareness on your skeletal structure. Feel how it is supporting your
structure whole body. Be aware of the bones in your feet, legs, arms, etc. As you inhale,
feel the expansion of the ribcage. As you breathe out, feel the contraction. Go
through the whole body. Be aware of the spinal column, from top to bottom.
Vertebrae by vertebrae, give every bone your attention.
Organs  After rotating your awareness through the skeletal structure, direct your
awareness to the organs. Be aware of your stomach, intestines, lungs, liver, etc.
Feel any sensations. As you inhale, feel your lungs expand as the air is drawn in,
and as you exhale, feel your lungs contract as the air is released. Observe how
this process occurs naturally. Don’t regulate anything, don’t tense anything, just
be aware of it. Feel the air flowing in and out. Start to mentally count each
breath. Start at twenty and count back to zero.
Heart  Finally, become aware of your heart, which works for you day and night to keep
you alive. It never ceases its beating. Bring your awareness to the pulsation.
Hear how it is beating. Transfer your awareness to the pulse in the wrists. Try to
feel the pulse in different parts of the body; neck, head, arms, abdomen, etc. Be
aware of the pulsation being totally in harmony with the heartbeat. Let this
absorb your attention.
Ending  Now you are feeling completely relaxed, and the mind is introverted. Slowly
end the practice by extroverting the mind. Hear the sounds in the environment.
Chant aum three times and slowly open your eyes.

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 Hari Aum Tat Sat

Yoga nidra 1

There are few steps in yoga nidra, which should be followed in a systematic way:
Adjustment of the body
Adjustment of the body makes one steady and relaxed. Before starting yoga nidra, practice kaya
stairyam. This is a beneficial practice to prepare body and mind for meditation through observation of the
body.

Sankalpa
Our past thoughts have led to our present personality. The present thought will determine the future. If we
want to alter our future path, we need to alter our mind on a subconscious level through words, images
and thoughts (feelings). During the practice of yoga nidra, the mind is very receptive and sensitive.
Therefore this is the best time to plant a resolve within the subconscious mind. The resolve that we make
in yoga nidra becomes true, if planted with true willpower.

Many people already unconsciously used a sankalpa to reach their goal in life. In yoga nidra we
consciously choose a sankalpa to change our life. We can choose a resolve to attain physical, mental or
spiritual health. For general practice we can make a resolve such as: “my body is healthy, my mind is
peaceful and my heart is joyful". There are some general rules which should be followed during this step
of sankalpa. They are as followed:

 A sankalpa should be made in three forms: as a word, visualization and a feeling (mantra, yantra
and tantra). The sentence used in sankalpa should be short, simple and clear, with its
visualization not only of intellectual repetition but from the heart with true feelings. Only short
sentences, with a clear visualization and true feelings, can leave an impression on the
subconscious mind.
 The best time to repeat the sankalpa is at the beginning and end of yoga nidra. These are the
moments the mind is more receptive.
 Once the resolve is chosen, it should not be changed until it brings result. Keep on repeating the
same resolve.

Rotation of Awareness
The rotation of awareness throughout the body is an important part of yoga nidra. This practice is
effective for physical and mental relaxation.

On the spiritual level, it serves as pratyahara, sense withdrawal. It withdraws the perception of smell,
taste and seeing. At first, only the sensations of touch and hearing are left. At a later stage, when yoga
nidra continues on a deeper level, only the instructor’s voice remains. At this stage the mind becomes
one-pointed and calm. This is the beginning of dharana (concentration), what eventually leads to dhyana
(meditation).

Visualization
Visualization is a widely used practice in yoga nidra as it stimulates the subconscious and unconscious
levels of the mind. Past memories are stored in the subconscious or unconscious mind as a seed. Object
visualization helps to evaporate the deep rooted memories from the mind. Once the seeds are uprooted, it

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relieves all tension and unhappiness. The practice of psychic visualization can result in dhyana,
meditation.

Ending
Before the practice ends, the practitioner should be informed about the situation. Slowly, one should
aware his body, the place and time.

Preparation

 Clothing- Remove all tight and uncomfortable clothing. Practice in loose and comfortable
clothes. In cold weather, make sure you have enough layers to keep the body warm.
 Environment- Practice in a quiet, dark, ventilated and clean place. Don’t practice in a dusty or
smelly area where there are many distractions. Face your head towards the north or east.
 Ornaments- Remove your wrist watch, spectacles, jewelry and all metals.
 Adjustment of body- Before yoga nidra, you should exhaust the need to move your body. This
can be done by tightening every muscle of the body, followed by dropping them all at once.
 Time of practice- Yoga nidra can be practiced at any time, but wait at least one hour after having
a meal.

Following are some further preparational points:

 Relax, but don’t sleep

 Be aware; don’t concentrate
 Maintain the attitude of a witness, don’t get lost in mental chatter.
 Maintain awareness on the teacher’s voice.
 Don’t move the body. Keep the body still and comfortable.
 Keep your eyes closed throughout the practice.
 Don’t try to intellectualize or understand the process.

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 Technique
Adjustment of Lie down on your back. Adjust your body so you feel perfectly comfortable. Both arms
the body are resting besides the body, with the palms facing upwards. Keep the legs straight and
slightly apart. Close your eyes and lips.
Feel the gravitational pull of the earth. Experience the heaviness of your body; drop
every muscle.
Aware the infinite space in front of the closed eyes. Bring your body into the middle of
the space. Your body is even lighter than air, it is floating.
Breath Aware the breath, flowing in and out through both nostrils. Don’t regulate the breath,
awareness just aware it. Experience the fully oxygenated incoming breath. The cool sensation
nourishes all cells and organs, giving you perfect health. The outgoing breath is filled
with carbon dioxide and creates a warm sensation, releasing all physical and mental
tension. Continue a few more rounds with awareness.
Sankalpa Mentally repeat your sankalpa three times with true willpower. This can be for your
physical, mental and spiritual health.
Rotation of  Now, we rotate the awareness through the different bodyparts. Aware each
awareness body part in turn. Make sure you don’t tight it, just aware it.
 Bring your awareness on the right hand, right hand thumb, index finger, middle
finger, ring finger, little finger, five fingers at once, palm, wrist, forearm,
elbow, upper arm, right shoulder, armpit, right waist, hip joint, right buttock,
thigh, knee, calf, ankle, heel, sole, big toe, second toe, third toe, fourth toe, fifth
toe.
 Now, be aware of your left hand. Left hand thumb, index finger, middle finger,
ring finger, little finger, five fingers at once, palm, wrist, forearm, elbow, upper
arm, shoulder, left armpit, left waist, left buttock, thing, knee, calf, ankle, heel,
sole, big toe, second toe, third toe, fourth toe, fifth toe.
 Now aware your lower abdomen, navel, upper abdomen, diaphragm, right
chest, left chest, center of the chest, chest and abdomen at once, throat and
head. Your forehead, right eyebrow, left eyebrow, eyebrow center, right eye,
left eye, right nostril, left nostril, nose tip, upper lip, lower lip, upper teeth,
lower teeth, tongue, right cheek, left cheek, right ear, left ear, chin, whole face,
crown of the head.
 Aware the back of your body. Back of your head, upper back, middle back,
lower back, the whole spine from top to bottom, right side of the back, left side
of the back, whole back, back of your right hand and shoulder blade, back of
your upper arm, forearm and palm. Similarly, bring your awareness to the left
shoulder blade, back of the upper arm, back of the forearm and palm. Right leg
buttock, thigh muscles, calf muscles and heel similarly left leg buttock, thigh
muscles, calf muscles and heel. Be aware of your
 Whole body - from the toes to the head.
 Whole body - from the head to the toes.
(This is one complete round; you can do one more round if time is available).
Objects  Now, try to visualize objects on the mental space in front of your closed eyes.
visualization  A beautiful garden with flowers,….Buddha in meditation under a big tree ….
Colored clouds on the sky …. A full moon ….. A big pond… a lotus in the
middle of the pond …. The rising sun …. Snow capped mountain ….. Birds
flying across the sunset …. Shiva lingam …. A car moving across the road ….
A barking dog …. A playful cat … a walking elephant … symbol of Aum…
triangle ….

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  A burning candle flame…A calm sea…
 These last two are like your mind.
Sankalpa Repeat your sankalpa. Repeat it three times with true willpower and feelings from the
heart.
Ending Bring your awareness on the body; which is lying flat on the mat. Be aware of the place
and time. Aware the present situation. Now, the practice of yoga nidra is over.
Gently move your fingers and toes. Move your head left and right. Activate your whole
body.Gently, turn your body to the left and come to sitting position. Chant Om three
times and open your eyes.

Pratyahara

The word ‘pratyahara’ literally means “control of ahara,” or “gaining mastery over external influences.”
It has been compared to a turtle withdrawing into its shell: the turtle’s shell is the mind and the turtle’s
limbs are the senses. Pratyahara is twofold. It involves replacing unhealthy foods, and negative external
influences with more nourishing and uplifting alternatives. We cannot control our mental impressions
without the correct type of nourishment. Pratyahara is a beneficial tool, which allows us to introvert the
mind more freely, by withdrawing from sensory impressions.
There are four main forms of pratyahara:
Indriya pratyahara Control of the senses
Karma pratyahara Control of physical actions
Prana pratyahara Control of prana
Mano pratyahara Withdrawal of the mind from the senses

Each of the four have their own special methods. In daily life, our senses get drawn outwards by;
television, music, social relationships, food and so on. During meditation, the aim is to turn the senses
inwards. This is a difficult task because the senses will still try to externalize our awareness - by opening
the eyes, hearing sounds, feeling itchy on the skin, wondering what’s for breakfast. Everyone has one
sense which is more predominant than the others. Every sensory organ has a specific method to turn the
sense inwards.
Sense Method Benefit
Seeing -Sambhavi mudra If your mind is distracted or extroverted by passing visions and
-Nasikagra thoughts when you meditate, sambhavi mudra (mid-eyebrow gazing),
Drishti nasikagra drishti (nose tip gazing) and trataka (object gazing) are
more appropriate methods for you to use to introvert your mind.
-Trataka
Hearing Brahmari If you easily get distracted by outer sounds, brahmari pranayama can
move the awareness to the inner sound.
Touching Touch awareness If you are distracted by sensations on the skin during meditation,
observe your discomfort, but don’t react. Eventually the feeling will
go away.
Tasting -Khechari mudra, If taste is your predominant sense, and you often find yourself
-Ujjaji distracted by the desire for food, khechari mudra combined with

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 pranayama ujjaji pranayama assist in introverting the mind.
Smelling So-ham If smell is your predominant sense, and you often find yourself
meditation distracted by appealing scents, so-ham meditation will assist in
through nostrils introverting the mind.

“When the mind is guided by the wandering senses, then it carries away one’s understanding, as does
the wind a ship on the water,” - Bhagavad Gita
“When the senses do not conform with their own objects but imitate the nature of the mind, that is
pratyahara” -Yoga Sutras
“Pratyahara itself is termed as yoga, as it is the most important limb in yoga sadhana” -Swami
Sivananda

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 Pranamaya kosha meditations
Pranayama kosha is the energy field of the body, which is subtler than the physical body. It is also known
as the etheric or bio-plasmic body. It consists of the life-energy to keep the physical body alive. This
physical and vital body cannot exist separately from each other. In fact, the physical body is sustained by
the vital energy body and this vital energy body is supported by other subtle bodies such as the mental,
psychic and bliss body.

Pranamaya kosha is composed of the elements air and ether, which are balanced by Anahata and
Vishuddhi chakra. This life energy is called Prana Shakti.

Prana Shakti circulates through the nadis: subtle energy channels, spread throughout the whole body. In
total there are 72.000 nadis, of which the most important are: ida, pingala and sushumna.

Pranamaya kosha is made up of five pranas (pancha prana); prana, apana, samana, uddana and vyana.
These five pranas govern different areas of the body and perform different activities on physical and
subtle level. When they function in harmony, they give us complete physical and mental health and allow
us to bring out our inner potential.

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 Pancha prana dharana

This dharana focuses on the observation of the breath and prana in the different areas of the body.
Meditation on each area creates a link from the physical to the psychic body through the breath, to
awaken prana on each level. Each of the pranas will be meditated on separately so we activate the
individual benefits of each.
Activating the appropriate mudra will intensify the awakening of prana in each level. In pancha prana
practice, the breath and the prana are highlighted, in pancha prana dharana the visualization of the
prana shakti is highlighted.

Prana Apana Samana Udana Vyana

Pancha prana dharana 1

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Preparation Sit down in any comfortable meditative posture with the spine, neck and had in a line.
Place the hands on the knees either in gyana or in chin mudra. Circulate your awareness
throughout the whole body and make sure there is no tightness or tension. Relax the
whole body and gently close the eyes.
Breath Introvert the mind and bring the awareness on your breath. Feel how the breathing is
awareness occurring naturally. Feel how cool breath is entering the nostrils, and warm breath is
leaving the nostrils. Direct your awareness inside and forget about the concept of your
body. Inside there is just air, just life energy, just prana. You are just energy.
Prana Now, make a prana mudra, by joining the thumb, middle and ring fingers together as
shown above in the table. Inhale deeply, as you exhale; recite the mantra: “aum
pranaya svaha.”Continue for nine to eleven rounds. Meditate on the flow of prana,
moving up and down from the diaphragm to the throat, and from the throat back to the
diaphragm. Visualize the color of a red diamond on the chest area throughout the
practice.
Apana After prana, direct your awareness to apana. Make a mudra by joining the thumb, index
and middle fingers together (as pictured). Mentally or out loud; repeat the mantra: “aum
apanaya svaha” synchronized with the breath. Continue for nine to eleven rounds.
Meditate on the flow of apana from the navel down to the pelvic region, and from the
pelvic region back to the navel. Visualize a dark red color on the lower abdomen area
throughout the practice.
Samana Next, bring your awareness on samana. Make the corresponding hand mudra by joining
the thumb, little and ring fingers together (as pictured). Inhale deeply and while
exhaling, repeat the mantra: “aum samanaya svaha.” Bring your awareness on the
pranic flow from the navel to the diaphragm and back from the diaphragm to the navel.
The movement starts from the center of the navel and movs from left to right and right
to left. Completely merge your awareness with this movement. Feel the prana flowing.
Observe it and visualize the movement. Continue for nine to eleven rounds. Visualize a
white color, white like the milk of a cow on your upper abdomen area throughout the
practice.
Now breathe in deeply and hold the breath for a moment. Meditate on the two flows
prana and apana, which are merging at the navel in samana.
Udana Bring your awareness to udana. Make the udana mudra by joining all fingers, except
the little finger, together (as pictured). Inhale deeply and during exhalation repeat the
mantra: “aum udanaya svaha”. Experience the movement of prana in your head, both
arms and legs, rotating in a clockwise movement. Experience the tingling sensations in
your head, arms and legs. Continue for nine to eleven rounds. Visualize a smokey grey
color in these areas throughout the practice.
Vyana Lastly, bring your awareness on vyana and join all fingertips together in vyana mudra
(as pictured). Bring your awareness on the whole body, and the harmony of all different
pranas as they combine. Mentally or out loud, repeat the mantra: “aum vyanaya svaha.”
Continue for nine to eleven rounds. Feel the movement of prana going through your
whole body. Visualize your whole being is bright like a flame. There is no physical
body anymore, you are just prana. You are pure energy. Prana and the bright flame are
pervading your whole being.
Ending Now, slowly direct your awareness from pranamaya kosha back to annamaya kosha
and feel your physical body. Move your fingers and your toes; externalize your
awareness by listening to the sounds of the environment. Chant aum three times and
slowly open your eyes.

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 Pancha prana dharana 2
Preparation Sit down in any comfortable meditative posture with the spine, head and neck in a line.
Place the hands on the knees, either in gyana or in chinmudra. Circulate your awareness
throughout the whole body and make sure there is no tightness or tension. Relax the
whole body and gently close the eyes.
Breath Bring your awareness on the breath which is moving in and out through both nostrils.
awareness Cool breath is coming in, and warm breath is going out. Aware the expansion and
contraction of the lungs and chest while breathing. Totally introvert your awareness and
feel the inner pranic body expanding and contracting with every breath.
Subtle body Become aware of the subtler bodies within the physical body. Disassociate your mind
awareness from the physical body, feel like you are just energy, just awareness. Observe the space
which pervades the entire body internally and externally, visualize the prana shakti as it
travels through the internal space of your body. Your skin is the shell and your body is
like a balloon; filled with prana shakti. Disassociate the mind from any physical
sensations of the body like pain or discomfort; and connect with the subtle sensations of
the prana shakti. You become the prana shakti. Take your time to meditate on the
subtle sensations.
Breath With natural breath, regulate the flow of prana shakti as it travels from Manipura
toAjna chakra by a transparant silver tube along the sushumna nadi. Synchronize the
movement of the prana shakti with the natural inhalation and exhalation. As you inhale,
prana shakti travels up through the sushumna nadi, and as you exhale it travels back
down.
Subtle Prana shakti is the vital life force that regulates the physical, mental, psychic and
aspects of blissful bodies.
breathing  For the physical body - with inhalation, visualize the oxygenated blood
travelling to and revitalizing all the cells in your body. With exhalation,
visualize all toxicity and impurities being removed.
 For the mental body – with inhalation, visualize the mind awakening to greater
clarity. With exhalation, visualize confusion, worries and doubts being
removed.
 For the psychic body – with inhalation, visualize and experience prana shakti
travelling upwards through the sushumna nadi, in the form of a bright white
light. Feel the radiating warmth of the prana shakti, as kundalini shakti is
awakened. With exhalation, visualize this bright white light descending back to
its source, through the sushumna nadi.
 For the blissful body – with natural breath feel the blissfulness and pure light
radiating within and connecting you with the energy of the universe.
 Take some time to enjoy the experience of meditating on the four bodies at
once. With inhalation, feel the expansion of prana shakti, as it activates the four
different bodies. With exhalation, feel the contraction, as the prana shakti
returns back to source.
Ending Allow the visions to fade. Slowly, bring your awareness back on annamayakosha. Feel
your body, become aware of the time and external environment. Gently move your
fingers and toes. Externalize your awareness. Chant aum three times and open your
eyes.

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 Merging of prana and apana
Preparation  Sit in any meditative posture with the spine head and neck in a line. Place your
hands either in gyana or in chin mudra. Gently close your eyes and lips.
 The body is still and comfortable. Relax the whole body.
Space Introvert the mind and be aware of the empty space within. Your body is just the outer
awareness shell, inside it is just space. Let your awareness go through each and every part of the
body and become aware of the inner void which pervades your being.
Visualizing  Become aware of prana vayu, the movement of prana in the chest region,
the five moving upwards from diaphragm to the throat. Visualize prana in a diamond
pranas red color. Experience the waves of prana moving upward, filling the chest with
tingling sensation.
 Switch your awareness to apana vayu, the energy moving downwards in the
lower abdomen from the navel to the perineum. Visualize apana in dark red
color.
 Leave apana and come to samana vayu in the region of the upper abdomen,
between the diaphragm and the navel, moving in a sideways direction. Visualize
samana in milky color.
 Gently move the awareness to udana vayu, moving in a spiral movement
through the limbs, neck and head. Experience the tingling sensation. Visualize
udana as a smokey color.
 Finally, be aware of vyana, which pervades the whole body. Feel how the prana
moves through every part of the body, balancing all other pranas. Visualize
vyana as bright like a fire flame.
 Synchronize the different movements of prana with the breath.
Merging  Become aware of the movement of prana and apana vayu. As you inhale; prana
prana and moves upwards and apana moves downwards. Visualize the two different flows
apana in of prana, moving in opposite directions during inhalation.
samana  As you exhale; prana moves downwards and apana moves upwards. Visualize
these two flows, meeting at the navel.
 Become totally aware of the two distinct movements. With inhalation, the two
forces move away from each other. With exhalation, they merge at the navel, in
samana.
 Each time prana and apana meet at the navel, feel heat and light building up in
the solar plexus. Experience the powerful energy.
 Continue this awareness for some time.
Ending the Slowly leave your awareness from the pranas and become aware of the physical body.
practice Aware the current time and place. Externalize the awareness and hear the external
sounds.
Chant Aum three times and slowly open your eyes.

“Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing,
restraining the course of the outgoing and the incoming breaths, solely absorbed in the restraint of the
breath”. – Bagavad Gita

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 Ajapa japa dharana
The ancient yogis developed a wonderful method of using respiration to develop awareness, understand
and calm the mind. Every aspect of existence, from a molecule to the sun, is vibrating in a spontaneous
and endless subtle sound. Breath is also constantly repeating the subtle sound of the nostrils. The
incoming oxygen and outgoing carbon dioxide are hammering in the nostril-passages. The friction
between oxygen and the nostrils during inhalation produces the sound: So. The friction between carbon
dioxide and the nostrils during exhalation produces the sound: Ham. This sound vibration is usually
known as: So–Ham or Sa–Ham mantra. This classical meditation technique is known as ajapa japa.

Japa is the continuous repetition of a certain sound vibration, or mantra. When the suffix ‘a’ is added, it
means spontaneous repetition of mantra. Dharana is one-pointed concentration. Therefore, ajapa japa
dharana is one-pointed concentration on the spontaneous repetition of a mantra. Japa is a preliminary
verbal practice and requires conscious effort and concentration, whereas ajapa comes from the breath and
heart and requires no effort. Japa is the preparatory practice of mantra and ajapa is the perfection. With
ajapa one can feel his whole being is full of subtle sound vibration.

So – ham mantra has been tested by yogis throughout the ages. They are conductive to continuous breath-
awareness. Here the mantra So means ‘Shiva’ or ‘he’ or ‘consciousness’ and Ham means 'aham'; ‘I am’.
Thus, so- ham means ‘I am he’ or ‘I am consciousness’. The mantra sa-ham has the same meaning but is
more general. If ajapa meditation is done with the meaning of so-ham, it intensifies the identification of
self.

The initial stages of ajapa japa meditation work on the surface level of the mind. After a while, with
regular practice, it works into the subconscious realms. One's sensitivity and perception become more
subtle, so that they explore the deep rooted mental problems like: fears, desires, worries, anxiety etc. In
this stage of meditation, just be aware of how the deep-rooted mental problems arise to the surface. Don’t
suppress them, just observe them as the witness, and try to continue the practice. Eventually, the result
will be that the deep-rooted problems are gone.

Our common society, education system and lifestyle are continuously directing human attention to the
external world, resulting that one never explores the inner world and life is always fixed on pingala nadi.
It’s essential to control the flow of ida and pingala nadi, in order to balance the inner and outer world,
which eventually brings the blissful state. There are various methods to attain this blissful state. One of
them is ajapa japa meditation, which perfectly balances introversion and extroversion of the mind,
balances ida and pingala, and activates the functions of sushumna, directly leading to meditation.

The sadhana of ajapa japa dates back to the Upanishads, declaring that the breath enters our body with
the sound of So and gets expelled with the sound of Ham. This is also referred to as Gayatri Ajapa, in
which jiva repeats itself continuously. Narada initiated Valmiki in ‘Ulta Nama’ with ajapa. Today, those
who follow sampradaya (tradition) practise ajapa just like the ancient sages did. 

The Bhagavad Gita makes a clear statement about ajapa japa. It mentions: “Some merge prana in apana,
others apana in prana, and yet others merge prana in prana.” Prana is the incoming breath and apana is
the outgoing breath. ‘So’ is the prana and ‘Ham’ is the apana. Some who aspire to merge prana and
apana join So with Ham, which becomes soham. Others join apana with prana, Ham with So, which
becomes Hamso. 

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This extremely powerful ajapa japa, so–ham meditation, has been practiced throughout the ages by many
great yogis, who are mentioned in various classical tantric or yogic scriptures such as: Kularnava Tantra,
Yogas iksha Upanishad, Yoga chudamani Upanishad etc.

44
 Ajapa japa (so–ham) meditation
Stage I

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line. Relax the whole body.
 Close your eyes and practice kaya sthairyam.
Breath Switch your awareness to the nostrils. Feel the incoming and outgoing breath through
awareness both nostrils. Don’t alter the natural flow of breath; just observe it while maintaining
your awareness. Continue this practice as long as you want, for at least three rounds. If
your mind becomes distracted or extroverted; again bring your awareness back to the
breath.
Ujjayi Perform khechari mudra and ujjayi pranama. Be aware of the ingoing and outgoing
pranayama breath. Now, draw your awareness on the frontal passage from the navel to the throat
just below the skin, and visualize a transparent tube.
Frontal Visualise the breath flowing from the navel to the throat through the transparent tube.
passage With inhalation, feel the breath ascending from the navel to the throat. With
awareness exhalation, feel the breath descending from the throat to the navel. Let the breath be
normal and natural. Continue the practice. When you notice that your mind is
wandering, bring your awareness back to the practice.
So-Ham Once your mind is focused on the ascending and descending of the breath, now bring
your awareness to the frictional sound of the passage. During inhalation, the ascending
sound from the navel to the throat, is so. During exhalation, the descending sound
from the throat to the navel is ham. It is not a sound to be repeated, just to be aware of.
Just be aware of the so – ham sound with the inhalation and exhalation on the psychic
passage. Continue this awareness as long as you want

Hari Om Tat sat

45
 Stage II

Frontal Passage Rotation:

The frontal psychic passage extends from Manipura kshetram (trigger point) i the navel to Vishuddhi
kshetram at the throat. 
To visualize the frontal passage between the navel and the throat takes little effort, since we are aware of
it most of the time. As general respiratory functions are performed in this area, it is easy to rotate the
breath here. Rotation through the frontal passage has a relaxing effect on the lungs and the heart. It
removes pranic blockages, so prana can move freely.

Technique
Preparation Sit in a comfortable meditative posture with the spine, head and neck in a line. The
hands are resting on the knees in gyana or chin mudra. Become still and have total
awareness of your body.
Breath Bring your awareness to the breath. Practice slow and deep breathing. Count to five as
awareness you breathe in and back to zero as you breathe out. Concentrate on breathing in the
throat, awaring the sensation. Slowly, inhale a straight line from the navel to the throat,
followed by exhaling a straight line from the throat back to the navel, counting to five
each time you inhale and exhale. Observe each breath and continue until the breath
moves without conscious effort. 
Frontal Visualize the psychic passage between the navel and the throat at the frontal part of the
passage body. Visualize the psychic passage as a thin, luminous, transparent tube, connecting the
visualizatio navel with the throat. Now slowly bring your awareness to the outside surface of the
n tube, clearly visualizing its entire length. Then, bring your awareness inside the tube,
moving your awareness up and down the centre.
Breath With the ascent and descent of each breath, clearly visualize the inside of the psychic
rotation passage. Develop the feeling and awareness of two distinct forces, the breath and the
inside the consciousness, moving together inside the psychic pathway.
psychic
passage
Rotation of Start to intensify the feeling of the flow of breath and consciousness ascending and
prana descending together through the psychic passage. Gently, begin to become aware of a
third force, the pranic force, which is moving together with the consciousness and the
breath. Breath moves in the form of air or wind, and prana moves in the form of energy.
At first you may need to use your imagination, but with practice you will feel the flow of
energy moving up and down the psychic passage, flowing upward from the navel to the

46
 throat as you breath in, and downward from the throat to the navel as you breath out. 
Rotation of  Intensify awareness of the breath, listening carefully to the subtle sound of each
Soham and breath as it moves up and down, making the sound ‘soham’. When you breathe
Hamso in, hear the mantra ‘so’, and when you breathe out, hear the mantra ‘ham’.
Concentrate on the psychic passage, releasing all other thoughts, experiences or
visions. Nothing else exists outside the psychic passage, only the breath and the
mantra.
 Now, it is time to change the mantra awareness from soham to hamso. The
breath awareness remains in the frontal passage. However, the starting point of
the mantra changes. Instead of starting with inhalation from Manipura to
Vishuddhi, start with exhalation from Vishuddhi to Manipura. Bring your
awareness to Vishuddhi, exhale from Vishuddhi to Manipura through the
psychic passage with the mantra ‘ham-m-m-m-m’. Inhale from Manipura to
Vishuddhi with the mantra ‘so-o-o-o-o’. Continue this movement of breath
through the psychic passage. Whatever arises within the mind, observe it
without attachment or identification and bring awareness back to breathing and
the mantra inside the psychic passage.
Ending Begin to withdraw attention from the frontal passage and the mantra, switching over to
normal breathing. Become aware of your physical body, feeling your body from head to
toe. Slowly move your fingers and toes. Inhale deeply and chant aum three times.

Hari Om Tat Sat

47
 Stage III

Spinal Passage Rotation

This practice focuses on the sushumna nadi channel, which originates from Mooladhara chakra. It is
through this channel that kundalini energy must pass to get to the crown chakra, to unite with universal
consciousness. This practice contains various stages, which will open, purify, and awaken the sushumna
passage.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line. The
hands are resting on the knees in gyana or chin mudra. Become still and have total
awareness of your body.
Breath Bring awareness to the breath and practice slow, rhythmic breathing. Bring awareness to
awareness Mooladhara chakra. Inhale slowly, bringing your awareness up the spinal cord to Ajna
chakra. When you reach the top of the spinal cord, exhale and descend back from Ajna to
Mooladhara. Continue this process, moving in a straight line up and down the spine. Try to
be conscious of the movement of the breath at the centre of the back, along the spine.
Visualizati Visualize the psychic pathway that runs along the spinal cord. Known as sushumna, this
on of psychic channel conducts the Kundalini from Mooladhara to Sahasrara for enlightenment.
Sushumna Visualize this pathway as a long, transparent and luminous tube. Clearly, visualize this
passage of white light and move your awareness up and down the outer surface. Now,
bring your awareness back inside the tube and clearly visualize the inside. Intensify your
awareness as you awaken the vision of the sushumna passage at the center of the spinal
cord.
Breathing Continue slow deep breathing, remaining the awareness on the sushumna passage. With
inside inhalation, ascend through the centre of the spinal passage from Mooladhara to Ajna. With
Sushumna exhalation, descend from Ajna back to Mooladhara. Bring your entire awareness to the
psychic passage. Feel the breath and broaden your awareness as two distinct forces, one of
air and the other of consciousness move up and down the spinal passage.
Awareness Now become aware of a third force moving through the spinal passage, prana. Prana can
of prana be visualized as a stream of light; flashes or particles of light moving through the spinal
passage. It can be felt as cold, tingling, heat or electricity. Concentrate your awareness on
the Prana moving together with the breath inside the sushumna pathway. As the breath
ascends, the prana ascends. As the breath descends, the prana also descends. Feel the
breath, the prana and the consciousness as these three forces move together inside the
spinal passage.
Piercing the Visualize the different chakras within the sushumna as points of light strung together along

48
Chakras the psychic passage like the beads of a mala. Bring your awareness to the perineum at the
base of the spine and see the first point of light at Mooladhara. Now, see the light point at
Swadhisthana. Continue in the same manner with every chakra, until you have reached
Ajna chakra at the third eye. Bring your awareness back to the breath and prana, ascending
and descending through the psychic passage from Mooladhara to Ajna andAjna back to
Mooladhara. Feel that the prana is like a sharp needle, piercing each chakra. Experience
the piercing and opening of the chakras one by one, without any breaks or gaps. Do not try
to concentrate on the individual chakras or name them, instead visualize this prana
piercing through them, like an express train passing through different stations but not
stopping at any of them. 
Rotation of  Remove awareness from the prana and chakras and bring your focus to the sound
Soham and of the breath as it moves along the spinal passage. As you breathe in, hear the
Hamso mantra ‘so-o-o-o-o’. As you breathe out, hear the mantra ‘ham-m-m-m-m’.
Concentrate on the process of breathing and the mantra soham. When the breath
rises through the spinal passage during inhalation, the mantra ‘so’ moves along.
When breath descends during exhalation, the mantra ‘ham’ moves with it. Feel the
vibrations of the mantra, purifying the sushumna pathway and enhancing its
luminosity. Practice without missing a single breath.
 Now, we start with exhalation and the mantra ‘ham’. Bring your awareness to Ajna
chakra. Exhale from Ajna to Mooladhara through the spinal passage,
simultaneously hearing the mantra ‘ham-m-m-m-m’.
 Begin each round from Ajna, with exhalation and the mantra ‘ham’, followed by
inhalation from Mooladhara with the mantra ‘so-o-o-o-o’. The breathing process
remains the same, only the starting point has changed. In this way, the soham
mantra is reversed to hamso. Feel the sound vibration moving through sushumna
and continue this practice without missing a single breath. Have complete
awareness of the mantra in the breath.
Ending Withdraw your awareness of the mantra and become aware of the natural breath. Become
aware of your physical body, feeling your body from head to toes. Slowly, move your
fingers and toes. Inhale deeply and chant aum three times.

Hari Om Tat Sat

49
 Stage IV

Frontal passage rotation with ujjayi and khechari:

In this practice, ujjayi pranayama and khechari mudra are used to further develop awareness of the
psychic passage.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line. The
hands are resting on the knees in gyana or chin mudra. Become still and have total
awareness of your body.
Breath Move your awareness to the stillness of the body and the natural breath. Feel the breath
awareness becoming steady and rhythmic. Allow the breath to deepen into ujjayi breathing and let
the tongue slip back into khechari mudra. With each breath, the mind and body become
more calm. There is just awareness of the subtle flow of ujjayi breath. Now, bring your
awareness to the navel. As you inhale, feel the breath awareness moving from the navel
to the mid-eyebrow center. As you exhale, feel the breath moving from the mid-eyebrow
center back to the navel. The breath awareness is moving in a straight line, having
awareness on each inhalation and exhalation. Continue with ujjayi breathing and
khechari mudra throughout the entire practice.
Frontal Visualize the passage between the navel and the mid-eyebrow center as a thin, luminous,
passage transparent tube, connecting the two points. Move your awareness along the outside
visualizatio surface of the tube, clearly visualizing its entire length. Then, bring your awareness
n inside the tube, moving your awareness up and down until you can visualize it clearly.
Breathing Now, become aware of the ujjayi breath as it moves inside this frontal psychic passage.
inside the As you inhale, feel the breath moving upwards inside the frontal pathway from the navel
psychic to the mid-eyebrow center. As you exhale, feel the breath moving downward inside the
passage passage from the mid-eyebrow center back to the navel. Concentrate on the ascending
and descending movement. The breath is moving effortlessly along the pathway. With
awareness, experience these two forces ascending and descending the frontal psychic
passage.
Awareness Now, become aware of the prana, which is also flowing inside the psychic
of prana passage along with the breath.
As you inhale, the breath, prana, and consciousness ascend from Manipura to Ajna. As
you exhale, the breath, prana, and consciousness descend from Ajna back to the
Manipura. Visualize the prana clearly as a stream of light, flashes of light or particles of
light moving together with the breath within the psychic passage. With inhalation, the
streams of white light ascend from Manipura to Ajna. With each exhalation, the white

50
 light descends from Ajna back to Manipura. Feel the prana is increasing as your
concentration becomes one-pointed. 
Rotation of  Remove your awareness from the prana and focus on the breath, hearing the
Soham and soft, subtle sounds of ujjayi breath. As you inhale, hear the mantra ‘So-o-o-o-o’
Hamso ascending from the navel to the mid-eyebrow center. As you exhale, hear the
mantra ‘Ham-m-m-m-m’ descending from the mid-eyebrow center back to the
navel. Concentrate your entire awareness on the ujjayi breath and the mantra
Soham. There is no need to repeat the mantra, just be aware of the sound, which
is already being produced by the breath. When the breath rises through the
spinal passage through inhalation, the mantra So moves upward. When breath
descends during exhalation the mantra Ham moves downward. Experience the
vibrational effects of the mantra, as it ascends with the inhalation and descends
with the exhalation. Do not let your attention be distracted. Maintain continuous,
steady awareness on the breath and mantra. 
 Now, the awareness of the breath and psychic passage remain the same, only the
starting point is at the mid-eyebrow center. Exhale, descending the awareness
from the mid-eyebrow center to the navel, simultaneously hearing the mantra
‘Ham-m-m-m-m’. When you inhale, ascend your awareness from the navel back
up to the mid-eyebrow center, simultaneously hearing the mantra ‘So-o-o-o-o’.
Now, the mantra becoms Hamso instead of Soham.
 Continue the practice, intensifying your awareness on the Hamso-mantra and
feel the ujjayi breath ascending and descending within the psychic passage.
With each exhalation, hear the mantra ‘Ham-m-m-m-m’ and with each
inhalation, hear the mantra ‘So-o-o-o-o’. Follow every breath going deeper into
subtle levels of the breath. 
Ending Remove your awareness of the mantra, release khechari mudra andujjayi breath.
Become aware of the natural breath. Become aware of your physical body, feeling your
body from head to toes. Slowly move your fingers and toes. Inhale deeply and chant
aum three times.
 
Hari Om Tat Sat

51
 Technique V

Spinal Passage Rotation with Ujjayi and Khechari

All stages of ajapa dharana II, rotation in the spinal passage, are performed in the same sequence with
addition of ujjayi pranayama and khechari mudra.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line. The
hands are resting on th knees in gyana or chin mudra. Become still and have total
awareness of your body.
Breath Aware the stillness of your body and the natural breath. Feel the breath becoming steady
awareness and rhythmic. Allow the breath to deepen into ujjayi breath and roll the tongue back into
khechari mudra. With each breath, the mind and body become more calm. Just the
awareness of the subtle flow of ujjayi breath remains. Now bring your awareness to the
navel. As you inhale with ujjayi, feel the breath moving from the navel to the mid-
eyebrow center. When you exhale with ujjayi, feel the breath moving from the mid-
eyebrow center back to the navel. The breath awareness is moving in a straight line,
awaring each inhalation and exhalation. Continue with ujjayi breathing and khechari
mudra throughout the entire practice.
Visualizatio Visualize the psychic passage at the center of the spinal cord. Bring your awareness the
n of spinal cord, into the psychic passage, the sushumna nadi. Visualize this pathway as a
Sushumna long, transparent and luminous tube. Visualize this passage of white light clearly and
move your awareness up and down through this passage. Now bring your awareness
back inside the tubevizualising its entire length clearly. The psychic passage runs from
Mooladhara to Ajna chakra. Visualize it clearly and become aware of every part of this
pathway, which carries the kundalini energy to Sahasrara chakra.
Breathing Continue slow deep breathing, bringing awareness on the sushumna passage and
inside become aware of ujjayi breathing. Feel the breath move inside the sushumna passage.
Sushumna With each inhalationascend through the centre of the spinal passage from Mooladhara
to Ajna. With each exhalation, descend from Ajna to Mooladhara. Bring your entire
awareness to the psychic passage in sushumna. Feel the breath and broaden your
awareness as two distinct forces, one of air and the other of consciousness move up and
down the spinal passage. Have complete, one-pointed awareness of the movement of
breath as it moves through the psychic passage.
Awareness Now become aware of a third force moving through the spinal passage, prana. Prana
of prana can be experienced as a stream of light, flashes of light or particles of light moving
through the spinal passage. It could also be felt as cold, heat, tingling or electricity.
Concentrate your awareness of the prana moving together with the breath inside the
sushumna pathway. As the breath ascends, the prana ascends. As the breath descends,

52
 the prana also descends. Feel the breath, the prana and the consciousness as these three
forces move together inside the spinal passage. Continue with steady, one-pointed
awareness.
Piercing of Leave the awareness of prana and breath and visualize the different chakras within the
chakras sushumna passage as points of light strung together along the psychic passage like the
beads of the mala. Bring awareness to the perineum at the base of the spine and see the
first point of light at Mooladhara. Now see this light point at Swadhisthana, and do this
with each chakra until you have reached Ajna chakra at the third eye. Bring awareness
back to ujjayi breath and the prana ascending and descending through the psychic
passage from Mooladhara to Ajna, Ajna to Mooladhara. Feel that the prana is like a
sharp needle piercing each chakra. Experience the piercing and opening of each chakra
one after another without any breaks or gaps. Do not try to concentrate on the individual
chakras or name them, instead visualize this prana piercing through them like an
express train passing through different stations but not stopping at any of them. 
Rotation of  Remove awareness of the prana and chakras and bring awareness back to ujjayi
Soham and breath. Focus on the sound of ujjayi breathing during each inhalation and
Hamso exhalation. As you inhale, hear the mantra So-o-o-o-o. As you exhale, hear the
mantra Ham-m-m-m-m. Concentrate awareness on the process of breathing and
the mantra Soham. When the breath rises through the spinal passage through
inhalation, So-mantra moves when it. And when breath descends during
exhalation Ham-mantra moves with it. Feel the vibrations of the mantra
opening and purifying the sushumna pathway and enhancing its luminosity.
Practice without missing a single breath and do not let your attention be divided
for a moment.
 Now, the awareness of the breath and psychic passage remains the same, only
the starting point is different. Continue with ujjayi breathing and
khecharimudra. Bring your awareness to Ajna chakra, exhaling from Ajna to
Mooladhara through the spinal passage and hear mantra Ham-m-m-m-m. With
each inhalation, the breath ascends from Mooladhara to Ajna with the mantra
So-o-o-o-o. In this way the mantra changes from Soham to Hamso. Feel the
sound vibration of Hamso moving through sushumna and continue this practice
without missing a single breath. Have complete awareness of the mantra within
the breath in one-pointed focus.
Ending Withdraw awareness of the mantra and release khechari mudra and stop ujjayi
breathing. Become aware of the natural breath. Become aware of your physical body,
feeling your body from head to toe. Slowly move your fingers and toes. Breathe in
deeply and chant aum three times.

Hari Om Tat Sat

53
 Technique VI

Arohan-Awarohan Rotation
Arohan means ‘ascending’ and refers to the frontal passage and awarohan means ‘descending’ and refers
to the spinal passage. You are required to move frequently through these two psychic passages in this
practice, whereas before, only one part of the frontal passage was used. Inhalation takes place while
ascending the arohan passage in the front, and exhalation takes place while descending the awarohan
passage in the back. The entire frontal passage from Mooladhara to Ajna is used for ascending, which is
known as arohan. Along the arohan or frontal passage are trigger points known as chakra kshetram,
which correspond to the chakra points in the spine. Mooladhara has no kshetram.

In this practice, we will rotate the awareness, the ujjayi breath, the prana, and the mantra, through the
arohan and awarohan passages. Both the arohan and awarohan passages are potent energy channels and
concentration upon the arohan-awarohan rotation creates a closed circuit of energy. By consciously
rotating the breath, the prana and the mantra through these passages, we are able to purify them, opening
the chakras and awakening the psychic potential. 

Technique
Preparation Sit in a comfortable position with the spine upright, relaxing the head, neck and
shoulders slightly back. Put the hands on the knees in chin or gyana mudra. Become still
and have total awareness of your body.
Rotation of Breathe normally and place awareness at Mooladhara chakra. This will be your starting
awareness point for each round. Allow awareness to ascend the arohan passage in the front, passing
through Swadhisthana kshetram at the pubic bone, Manipura kshetram at the navel,
Anahata kshetram at the sternum, Vishuddhi kshetram at the throat and Ajna kshetram at
the eyebrow center. Visualize the chakra kshetrams as points of light and mentally
repeat the name of each of them as you pass.
After reaching Ajna kshetram, immediately cross over to Ajna chakra at the top of the
spine. Let your awareness descend through the awahoran passage from Ajna to
Mooladhara.Visualize each chakra point as a ball of light along the awarohan passage.
As you pass through each chakra, mentally repeat: Ajna, Vishuddhi, Anahata, Manipura,
Swadhisthana, Mooladhara.
This is one round. Immediately begin a second round by moving awareness up through
the arohan passage. Try to develop the vision of an oval pathway of light from
Mooladhara to Ajna kshetram in the arohan passage and from Ajna to Mooladhara
chakra in the awarohan passage. Visualize the entire luminous loop as you ascend and

54
 descend.
Rotation of Fold your tongue back into khechari mudra. Maintain khechari mudra for the entire
Breath practice. Exhale and bring your awareness to Mooladhara. This is the starting point for
the round. Contract Mooladhara. Inhale with ujjayi and ascend the arohan passage,
visualizing each kshetram and mentally repeating its name as you pass. Have continuous
flow of awareness from one kshetram to the next. Inhalation ends when you reach Ajna
kshetram. Immediately cross your awareness over to Ajna chakra at the top of the spine
and descend through the awarohan passage.The descent is synchronized with the
exhalation using ujjayi technique. Visualize each chakra and repeat its name mentally.
One round is completed when you reach Mooladhara chakra. Begin the next round.
Rotation of Maintain the practice until you feel the ujjayi breath moving easily through the elliptical
Prana pathway. Now begin to experience the third force, prana, moving in synchronization
with the breath and consciousness up and down the arohan and awarohan passages. See
this prana as a ball of white light, maintaining your awareness and concentration. As you
ascend and descend, feel the prana build-up in the psychic passages with each breath,
and piercing each chakra kshetram and chakra point. Visualize the rotation of prana in
the arohan and awarohan passages with one-pointed concentration 
Rotation of  Listen carefully to the subtle sounds within the breath and the mantra Soham.
Soham and Become aware of Mooladhara chakra. Inhale with Ujjayi pranayama technique
Hamso up the arohan passage, through each kshetram from Mooladhara to Ajna. Hear
the sound So-o-o-o-o and feel it pierce each kshetram as it passes. The So-
mantra and the inhalation should end when your awareness comes to Ajna
kshetram. Immediately, cross over to the Ajna chakra point and begin exhalation
with ujjayi down the awarohan passage. Hear the mantra Ham-m-m-m-m and
feel it pierce each chakra as it passes. There shouldn’t be mental repetition of
the chakra names, only awareness. The exhalation and Ham-mantra should
finish when the awareness reaches Mooladhara.
Begin the next round. Keeping one-pointed concentration and stillness. Feel the
vibration purifying the psychic passages and opening the psychic centers.
 In the next stage stage, the Soham mantra is reversed to Hamso. The breathing
process remains the same, but the starting point will begin with exhalation at
Ajna.
Bring awareness to Ajna and focus it there for a few seconds. Exhale with ujjayi
and descend the awarohan passage. Hear mantra Ham-m-m-m-m and feel it
piercing each chakra as it passes. Only when you reach Mooladhara, should the
exhalation and Ham end. Immediately begin inhalation with ujjayi up the
arohan passage, hearing So-o-o-o-o mantra and feel it piercing each chakra
kshetram as it passes. Only once you reach Ajna, shuld the inhalation and So
mantra end. This is one round. 
 Begin the next round. Continue this practice until the movement of breath and
the Hamso mantra become effortless and spontaneous. Your concentration
should be so deep at this stage of practice that it is literally unshakable; nothing
can disturb or distract you. Continue to visualize the psychic passage and centers
with clarity throughout the practice.
Ending Withdraw awareness of the mantra and release khechari mudra and stop ujjayi
breathing. Become aware of the natural breath. Become aware of your physical body,
feeling your body from head to toe. Slowly move your fingers and toes. Breathe in
deeply and chant aum three times.

Stage VII

55
 Ida-Pingala Spiral Rotation
In this practice, ida and pingala are visualized as spiraling passages which cross over at each chakra
point. From Mooladhara, pingala curves to the right crossing Swadhisthana, to the left crossing
Manipura, to the right crossing Anahata, to the left crossing Vishuddhi, and to the right where it finishes
at Ajna. Ida spirals upwards crossing each of the points, in the opposite direction. As ida and pingala
cross over at each chakra, an energy exchange is made and the chakra then distributes this energy to the
various organs and systems in the body, to which it’s related.
In this technique, we continue with the rotation of breath, prana, and mantra through the ida and pingala
passages. However, we add another dimension to this practice. The activating emphasis is on the ida
channel, or mental energy, while the passive emphasis is on the pingala channel, or vital energy.

Technique
Preparation Sit in a comfortable meditative posture, with the spine erect, and your neck and head
aligned. Place hands in chin mudra. Feel the stillness in the body. Say to yourself; “My
body is steady and immovable like a stone statue.”
Breath Bring awareness to the breath. Breathe slowly and rhythmically. Count to five with each
awareness inhalation and count to five with each exhalation. Bring your awareness to Mooladhara
in chakra, and inhale slowly up the spinal passage from Mooladhara to Ajna. When you
Sushumna reach Ajna, exhale back down the spinal passage to Mooladhara. As you rotate your
breath up and down sushumna, be aware of each chakra it passes.
Ida rotation Move your awareness from your breath to your Mooladhara chakra, breathing normally.
Visualize the ida passage curving to the left from Mooladhara and crossing
Swadhisthana. From Swadhisthana it curves to the right and crosses Manipura. From
Manipura it curves to the left and crosses Anahata. From Anahata it curves to the right
and crosses Vishuddhi. Then from Vishuddhi it curves to the left and finishes at Ajna. 
Bring your awareness back down the ida passage. From Ajna, ida curves to the left and
crosses Vishuddhi. From Vishuddhi it curves to the right and crosses Anahata, from
Anahata it curves to the left and crosses Manipura. From Manipura it curves to the right
and crosses Swadhisthana. Then from Swadhisthana it curves to the left and returns to
Mooladhara, the point of origin. Visualize the entire ida passage twirling up the spine
from left to right, right to left, left to right, right to left finishing at Ajna. Then see the
ida passage spiraling downward, from left to right, right to left, left to right, right to left
returning to Mooladhara.
Intensify awareness on the ida passage. Be aware of each chakra point as the ida passage
curves and crosses over it, up to Ajna and returning back to Mooladhara.

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Pingala Leave awareness of ida passage, breath normally and focus attention back to
rotation Mooladhara. Visualize the pingala passage curving to the right from Mooladhara and
crossing Swadhisthana. From Swadhisthana it curves to the left and crosses Manipura.
From Manipura it curves to the right and crosses Anahata. From Anahata it curves to the
left and crosses Vishuddhi. From Vishuddhi it curves to the right and finishes at Ajna. 
Bring awareness back down through pingala passage. From Ajna, pingala curves to the
right and crosses Vishuddhi. From Vishuddhi it curves to the left passing Anahata. From
Anahata, it curves to the right passing Manipura. From Manipura, it curves to the left
and crosses Swadhisthana. Finally, from Swadhisthana, it curves to the right and returns
to Mooladhara. 
Visualize the entire pingala passage spiraling up the spine to Ajna and back down to
Mooladhara. Be aware of each chakra point as it passes. Continue this rotation until it
becomes effortless.
Ida – Continue breathing normally and bring awareness to Mooladhara. Ascend up through
Pingala the ida passage: Mooladhara -left, Swadhisthana - right, Manipura -left, Anahata - right,
rotation Vishuddhi- left and finish at Ajna. Now descend through the pingala passage: Ajna -
right, Vishuddhi - left, Anahata - right, Manipura - left, Swadhisthana - right and return
to Mooladhara. This makes one round. 
Continue the practice, ascending through ida and descending through pingala, mentally
repeating the name of each chakra as you pass. Intensify your awareness of the ida-
pingala channel. Visualize the two passages clearly as you ascend and descend. Ida
glows with a soft, translucent light and pingala dazzles bright. 
Ida – Remove your awareness from the ida-pingala rotation and focus on slow, deep breathing
Pingala at the throat. Gradually adopt ujjayi breath technique and slip the tongue back to
breath khechari mudra.
rotation Bring your awareness to Mooladhara, visualize ida and pingala psychic passages which
emanate from the left to right of Mooladhara. Direct your awareness on the ujjayi
breathing inside these hollow ida-pingala passages. Slowly ascend through ida
passageway with each inhalation and mentally repeat the name of each chakra point as
you pass over it, finishing the inhalation at Ajna. Then exhale with ujjayi breath and
descend through the hollow pingala passage, mentally repeating the name of each
chakra as the breath passes it, ending the exhalation at Mooladhara.
Continue to rotate the ujjayi breath along the ida-pingala circuit with intense focus.
Exhale and bring your awareness to Mooladhara. Hold the breath while concentrating on
Mooladhara for five seconds. Inhale slowly with ujjayi and ascend the ida passage with
mental repetition of the name of each chakra point as it passes, finishing the inhalation at
Ajna. Retain the breath inside for five seconds with awareness at Ajna. Exhale slowly
with ujjayi and descend through the pingala passage, mentally repeating the names of
each of the chakras as it passes, finishing at Mooladhara. This completes one round. 
Immediately begin the next round. Continue the breath rotation with mental chakra
repetition until you are able to ascend and descend the ida-pingala circuit effortlessly,
without any confusion, breaks or breathlessness. 
Ida – Intensify awareness of the ida-pingala breath rotation. Be aware of the breath and
Pingala consciousness rotating together through the psychic passages. Become aware of a third
prana force, prana that is moving in synchronization with the breath through the ida-pingala
rotation circuit. There is no mental repetition of the chakras, only awareness as the breath passes.
Exhale and bring awareness to Mooladhara. Retain breath while concentrating on
Mooladhara. Inhale slowly with ujjayi and ascend the ida passage, having awareness of
each chakra as you pass it. Visualize the prana as white light spiraling through the ida
passage in synchronization with the breath. Inhalation ends when you reach Ajna. Retain
your breath for five counts as you concentrate on Ajna. Exhale slowly with ujjayi and

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 descend through the pingala passage with awareness of each chakra as the breath passes.
Feel the pranic force as it removes any blockages. Continue this rotation until you are
able to visualize the prana clearly and you are able to maintain concentration on it
effortlessly.
Ida –  Remove the vision of the prana and focus on the breath, which is mantraSoham.
Pingala Exhale and bring awareness to Mooladhara. Hold breath for five seconds. Inhale
rotation So- with ujjayi and ascend the ida passage with mantra So-o-o-o-o. Be aware of
ham and each chakra as you pass it. Inhalation ends when you reach Ajna. Concentrate on
Ham-so Ajna, holding the breath for five seconds. Exhale with ujjayi and descend the
pingala passage with mantra Ham-m-m-m-m. Be aware of each chakra as you
pass it. When you reach Mooladhara, immediately start the next round.
Continue the practice until the Soham mantra moves effortlessly through the
ida-pingala passage. Feel the vibrations purifying and awakening the ida-
pingala psychic passages. Maintain full concentration during this process.
 Now we will reverse the mantra from Soham to Hamso by changing the starting
point to Ajna. Inhale and bring awareness to Ajna, retaining the breath for five
seconds. Exhale slowly with ujjayi and descend the pingala passage with
mantra Ham-m-m-m-m. Be aware of each chakra as you pass them. When you
reach Mooladhara, the exhalation is complete. Retain breath for five seconds
concentrating on Mooladhara. Inhale with ujjayi and ascend the ida passage
with mantra So-o-o-o-o. Be aware of each chakra as you pass it.  When you
reach Ajna, the inhalation is complete. This is round one. Immediately begin the
next round. Continue the practice until you have satisfactorily.
Ending the Remove your awareness from the mantra and the psychic passages. Release khechari
practice mudra and stop ujjayi breathing.Become aware of the natural breath.Become aware of
your physical body, feeling your body from head to toe.Slowly move your fingers and
toes. Breathe in deeply and chant aum three times.
 
Hari Om Tat Sat

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 Stage VIII

Pingala-Ida Spiral Rotation:

This is a counter balance for Ajapa Dharana seven as the emphasis is on pingala.

Technique
Preparation Sit in any comfortable meditative posture, with the spine erect, and your neck and head
aligned. Place hands in chin mudra. Feel the stillness in the body. Release tension in the
body and be completely comfortable and at ease.
Breath Bring awareness to the breath. Breathe slowly and rhythmically. Bring awareness to
awareness Mooladhara chakra, inhale slowly up the spinal passage from Mooladhara to Ajna.
in When you reach Ajna, exhale back down to Mooladhara. As you rotate your breath up
Sushumna and down sushumna, be aware of each chakra as your breath passes.
Pingala Return to normal breathing pattern, and transfer your awareness from sushumna to
rotation Mooladhara. 
Visualize the pingala passage spiraling upwards from Mooladhara to Ajna. Visualize the
pingala passage curve to the right from Mooladhara and crossing Swadhisthana. From
Swadhisthana it curves to the left and crosses Manipura. From Manipura it curves to the
right and crosses Anahata. From Anahata it curves to the left and crosses Vishuddhi.
From Vishuddhi it curves to the right and finishes at Ajna. 
From Ajna, bring your awareness back down through the pingala passage. From Ajna,
pingala curves to the right and crosses Vishuddhi. From Vishuddhi it curves to the left
passing Anahata. From Anahata, it curves to the right passing Manipura. From
Manipura, it curves to the left and crosses Swadhisthana. Finally, from Swadhisthana, it
curves to the right and returns to Mooladhara. 
Visualize the entire pingala passage spiraling up the spine to Ajna and back down to
Mooladhara. Be aware of each chakra point as it passes. Continue this rotation until it
becomes effortless.
Ida rotation Transfer your awareness from the pingala passage to the natural breath.
Bring your awareness to Mooladhara and visualize the ida pathway. Visualize the ida
passage curving to the left from Mooladhara and crossing Swadhisthana. From
Swadhisthana it curves to the right and crosses Manipura. From Manipura it curves to
the left and crosses Anahata. From Anahata it curves to the right and crosses Vishuddhi.
Then from Vishuddhi it curves to the left and finishes at Ajna. 
Bring your awareness back down the ida passage. From Ajna, ida curves to the left and
crosses Vishuddhi. From Vishuddhi it curves to the right and crosses Anahata, and from
Anahata it curves to the left and crosses Manipura. From Manipura it curves to the right

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 and crosses Swadhisthana. Then from Swadhisthana it curves to the left and returns to
Mooladhara, the point of origin. Visualize the entire ida passage spirling up the spine
from left to right, to left to right to left finishing at Ajna. Then see the ida passage
spiraling downward, from left to right, left to right, to left, returning to Mooladhara.
Intensify awareness on the ida passage. Be aware of each chakra point as the ida passage
curves and crosses over, up to Ajna and returning back to Mooladhara. Intensify
awareness of the ida passage. With each round feel the practice become effortless.
Pingala – Transfer your awareness from the idanadi to Mooladhara. Ascend up through the
Ida rotation pingala passage: Mooladhara-right, Swadhisthana - left, Manipura -right, Anahata- left,
Vishuddhi- right and finish at Ajna. Now descend through the pingala passage: Ajna-
left, Vishuddhi-right, Anahata-left, Manipura- right, Swadhisthana- left and return to
Mooladhara. This makes one round. 
Keep ascending through the pingala passage and descending through the ida passage,
mentally repeating the name of each chakra as you pass it. Intensify your awareness of
the pingala-ida channel. Visualize the two passages clearly as you ascend and descend. 
Pingala – Transfer your awareness from the rotation to the breath, and focus on slow, deep
Ida breath breathing at the throat. Gradually transition to ujjayi breathing and slip the tongue back
rotation to khecharimudra.
Bring your awareness to Mooladhara. Visualize ida and pingala psychic passages. See
their spiraling movements from Mooladhara to Ajna. Direct ujjayi breathing inside these
hollow passages. With each inhalation, ascend through the ida passage and mentally
repeat the name of each chakra point you cross, finishing at Ajna. Then, exhale with
ujjayi and descend through the hollow pingala passage, mentally repeating the name of
each chakra it passes ending the exhalation at Mooladhara.
Continue to rotate the ujjayi breath along the pingala-ida circuit with intense focus.
Exhale and bring awareness to Mooladhara. Retain the breath while concentrating on
Mooladhara for five seconds. Inhale slowly with ujjayi and ascend the ida passage with
repetition of each chakra point it passes, finishing the inhalation at Ajna. Retain the
breath inside for five seconds with awareness at Ajna. Exhale slowly with ujjayi and
descend through the pingala passage, mentally repeating the names of the chakras as it
passes finishing at Mooladhara. This completes one round. 
Immediately begin the next round. Continue the breath rotation with mental chakra
repetition until you are able to ascend and descend the pingala-ida circuit effortlessly,
without any confusion or breathlessness. 
Pingala – Intensify awareness of the pingala-ida breath rotation. Be aware of the breath and
Ida prana consciousness rotating together through the psychic passages. Become aware of a third
rotation force, prana that is moving in synchronization with the breath through the pingala-ida
circuit. There is no mental repetition of the chakras, only awareness. Exhale and bring
awareness to Mooladhara. Retain the breath while concentrating on Mooladhara. Inhale
slowly with ujjayi and ascend the pingala passage, having awareness of each chakra as
you pass it. Visualize the prana as white light spiraling through the pingala passage in
synchronization with the breath. Inhalation ends when you reach Ajna. Hold the breath
and concentrate on Ajna. Exhale slowly with ujjayi and descend through the pingala
passage with awareness on each chakra as you pass it. Feel the pranic force as it
removes any blockages. Continue this rotation until you are clearly and effortlessly able
to visualize the prana.
Pingala -  Remove the vision of the prana and focus on the breath, which is mantraSoham.
Ida rotation Exhale and bring awareness to Mooladhara. Hold breath for five seconds. Inhale
So-ham and with ujjayi and ascend the pingala passage with mantra So-o-o-o-o. Be aware of
Ham-so each chakra as you pass it. Inhalation ends when you reach Ajna. Concentrate on

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 Ajna, holding the breath for five seconds. Exhale with ujjayi and descend the ida
passage with mantra Ham-m-m-m-m. Be aware of each chakra as you pass it.
When you reach Mooladhara, immediately start the next round. Continue the
practice until the Soham mantra moves effortlessly through the pingala-ida
passage. Feel the mantra vibrations purifying and awakening those psychic
passages. Maintain full concentration during this process.
 Now we will reverse the mantra from Soham to Hamso by changing the starting
point to Ajna. Inhale and bring awareness to Ajna, retaining the breath for five
seconds. Exhale slowly with ujjayi and descend the ida passage with mantra
Ham-m-m-m-m. Be aware of each chakra as you pass it. When you reach
Mooladhara, the exhalation is complete. Hold breath for five seconds
concentrating on Mooladhara. Inhale with ujjayi and ascend the pingala passage
with mantra So-o-o-o-o. Be aware of each chakra as you pass.  When you reach
Ajna, the inhalation is complete. This is round one. Immediately begin the next
round.
Ending the Remove your awareness from the mantra and the psychic passages. Release khechari
practice mudra and stop ujjayi breathing. Return your breathing to normal. Become aware of
your physical body, feeling your body from head to the toes. Slowly move your fingers
and toes. Breathe in deeply and chant aum three times.
 
Hari Om Tat Sat

“The breath comes out with the sound Ha (Ham) and is taken in with the sound Sa (So). Thus each
individual continuously repeats the mantra Hamsa…Hamsa…Hamsa (Soham, Soham, Soham).
Therefore, this mantra is repeated throughout the day. This is called Ajapa Gayatri and can bring
liberation to yogis”. – Yoga Chudamani Upanishad
“The more you repeat this mantra (Soham or Saham), the greater the fruits both temporal and
spiritual. Therefore with intense effort, in all conditions, at all times, you should repeat the mantra”. –
Kularnava Tantra

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 Anulom Vilom and Prana Suddhi Meditation
Anulom vilom gets literally translated as ‘in and out’, or ‘alternate ’. The word prana means life energy
and suddhi means ‘purification’. Hence, anulom vilom and prana suddhi mean ‘the alternative flow of
breath through each nostril and purification of the prana flow within the body’. One can practice anulom
vilom and prana suddhi separately or together. In this practice, we are joining them together.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line.
Relax the whole body.
Close your eyes and practice kaya sthairyam.
Breath Bring your awareness on the natural breath, as if nothing else but the breath is existing.
awareness Imagine and visualize that you are breathing in and out only through the left nostril.
Continue this practice for about 20 – 30 full breaths.
Repeat the same practice with the right nostril.
Anulom Feel that you are inhaling through the left nostril and exhaling through the right nostril,
Vilom inhaling through the right and exhaling through the left. This is one round of anulom
vilom.
Prana Suddhi Continue with inhaling and exhaling through both nostrils together. Visualize the flow
of air moving through both nostrils in the form of an inverted ‘V’- shape. Meditate on
the passage; during inhalation, the two flows of prana merge at the mid-eyebrow
center (third eye / Ajna chakra) and during exhalation the breath diverges. Maintain
awareness. This is one round of prana suddhi.

One round anulom vilom and one round prana suddhi together form one complete round. Now, mentally
count from 50 or 100 back to 1 in the following way:

Inhale from left – 50 Exhale from right – 49

Inhale from right – 48
Inhale and exhale from both –
46
Inhale from left – 45
Inhale from right – 43
Inhale and exhale from both –
41
Exhale from left – 47
This is one round
Exhale from right – 44
Exhale from left – 42
This is two rounds

Continue till you reach 1. If you forget the counting, restart. Once you reach 1 you can return to normal
beathing.

Hari Om Tat sat.

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 Prana dharana
‘Prana dharana is a powerful psychic technique, of which its aim is to awaken and manipulate prana
consciously. By developing subtle awareness, one is able to perceive and gain knowledge of the nature of
prana, which leads to new dimensions of awareness.
Prana dharana
Preparation  Sit in any comfortable meditative posture with the spine, neck and head in a
line.
 Place both hands on the knees in any meditative mudra
 The eyes and lips are gently closed. Relax your whole body
 Engage ujjayi pranayama.
Inner space  Be aware of the inner space inside your body. Observe the void within.
awareness  Within the space, visualize the chakras and nadis in their respective positions.
Pingala  Become aware of the pingala passage. Ascend your awareness from
passage Mooladhara to Ajna, and come back from Ajna to Mooladhara through the
pingala passage. Synchronize the breath with ascending and descending.
 Now as you inhale, move the prana upwards from Mooladhara to Ajna. As you
come to Ajna, store the prana there and retain the breath for a few seconds.
 Exhale and descend the awareness back to Mooladhara, leaving the prana at
Ajna.
 Continue this awareness. Your awareness, flow of breath and flow of prana are
one and in union.
 As you pass each chakra, become aware of it shortly by mentally repeating its
name.
Expansion  Expand your awareness of the breathing process and begin to experience that
and you are breathing in and out through each and every pore of your body.
relaxation  As you inhale, feel you are breathing in through the entire skin surface.
 As you exhale, feel the breath is being released through every single pore of the
whole body from head to toes.
 With inhalation, experience the expansion of your entire body, like you are
filling a balloon.
 Release the body awareness and become aware of pranamaya kosha.
 As you inhale, feel the pranic body is expanding. As you exhale, feel it is
contracting.
 Feel you are nothing more than pranic energy, expanding and contracting in
synchronization with the breath.
Raising  Begin to visualize sushumna nadi along with all chakra points, running straight
prana from upwards from Mooladhara to Ajna.
Mooladhara  Ascend the awareness upwards from Mooladhara, to Swadhisthana, followed
to Manipura by raising it further from Swadhisthana to Manipura. Maintain a clear
through visualization of the three chakras.
pingala  Become aware of ida and pingala nadi. From Mooladhara, ida curves to the left
and pingala to the right, crossing each other at each chakra point. Visualize the
figure in the shape of number eight, between Mooladhara and Manipura.
 As the visualization is clear, bring your awareness to the flow of prana through
pingala nadi. From Mooladhara, it moves to the right, crosses Swadhisthana
and enters Manipura from the left. Trace this pathway with care and attention.
 Once you reached Manipura, retain the breath for a few seconds. Now, descend
the awareness back down through ida pathway, leaving the prana stored at

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 Manipura. Visualize the glowing energy accumulating at Manipura as you
work. Continue this prana movement for some time.
Raising  After a while, leave your awareness at Manipura. Now, move the prana further
prana from upwards by leaving Manipura from the right and entering Anahata from the
Manipura to right. Then it leaves Anahata from the left and enters Vishuddhi from the left.
Ajna Finally, it leaves Vishuddhi from the right and enters Ajna. After reaching Ajna,
through leave the awareness there for a while and retain the breath for a few seconds.
pingala Then, descend the awareness back down through ida pathway, leaving the
prana stored at Ajna.
 Maintain clear visualization of the pathway and continue with the flow of
prana. Synchronize the flow of prana with the breath.
 Imagine you are accumulating pranic or solar energy from Manipura and
storing it for use in Ajna. Visualize the energy at Ajna in the form of light,
becoming brighter and brighter once more prana moves upwards.
Descending  To maintain balance in energy, the prana must be properly returned to its
prana from original source at Manipura.
Ajna to  By your will and concentration-power, exhale and send the prana down the
Manipura sushumna nadi to Manipura. At Manipura, retain the breath for a short time and
through store the prana.
Sushumna  Continue this movement of breath and prana till you are sure you have returned
all energy back to its source.
Ending the  Slowly begin to externalize your awareness. Become aware of your body, the
practice current situation, place and time.
 Chant Aum three times and gently open your eyes.

Internal distribution of prana with expansion and relaxation

Preparation  Lie down in Shavasana or sit upright with the legs stretched out in front, with
both palms supporting the trunk. Make sure the spine, head and neck are in a
line.
 Relax the whole body. Keep the body still and stay awake throughout the whole
practice.
 Engage khechari mudra and ujjayi breathing throughout the practice.
Awareness  Become aware of the body as an outer shell and aware the space within.
of pingala  Within this space, visualize the psychic passages and chakras in their respective
pathway positions.
 Intensify your awareness on pingala passage and visualize it curving from
Mooladhara to the right, from Swadhisthana to the left, from Manipura to the
right, from Anahata to the left and from Vishuddhi to the right, to eventually
enter Ajna from the right side.
 From Ajna, descend the awareness in a straight line back to Mooladhara
through sushumna. Continue this movement of awareness a few rounds.
Synchronize the awareness with the breath.
 When you are completely aware of pingala pathway, start raising the prana.
Move the awareness along with the prana upwards from Mooladhara, through
pingala pathway to Ajna. Leave the awareness at Ajna for a moment and retain
the breath.
 Then exhale and descend the awareness back down through sushumna.

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Expansion  As you reached Ajna, remain there in antar kumbhaka for a few moments
and without strain. Then exhale through every pore of the body.
relaxation  Again, inhale through every pore and cell, and feel the expansion of your whole
of the body like you are filling a balloon. Intensify the awareness on every pore taking
whole body in prana and the expansion and relaxation of the body.
 Now, bring your awareness back to Ajna. Visualize the entire breathing process,
expansion and contraction is happening through Ajna.
 With inhalation, the prana leavs Ajna and spreads itself throughout the whole
body. With exhalation, all prana withdraws back to Ajna. Inhale and distribute
the prana throughout the body from the top of the head to the tips of the toes.
During exhalation, the prana moves back to Ajna and you experience complete
relaxation.
 During inhalation the whole body is filled with prana.
 Concentrate on the visualization, the movement of prana, distribution and
expansion and withdrawal and relaxation. Continue this process.
Expansion  Now, focus on each individual body part. As you inhale, direct the prana to the
and right arm and feel its expansion. Intensify the awareness on the right arm and let
relaxation this body part absorb your awareness. Fully concentrate on the right arm and
of body feel that the prana enters every cell from the shoulders down to the fingertips.
parts Feel it is expanding with light.
 As you exhale, the prana withdraws itself back to Ajna.
 Continue in the same manner with the left arm, right leg, left leg, lower
abdomen, upper abdomen, chest and finally the head.
 Experience the tingling sensation of prana in the different body parts.
Concentrate and intensify the awareness on each single body-part, distributing
the prana to every cell.
Light  Imagine Ajna to be the storehouse of infinite light streaks. Each time you inhale,
streaks these streaks of light get fired to another body part.
 Become aware of the whole body. Distribute prana over every bodypart.
Visualize white light exploding from Ajna and pervading the whole body.
 Each organ, muscle, atom and cell is getting filled with light particles.
 Experience the white light. Intensify the awareness on the expansion and
relaxation.
Expansion  In this stage, you can repeat the process mentioned above.
and  This time, inhale through every pore of the body and feel the whole body
contraction expand. With exhalation, feel like a balloon releasing air and contract the
psychic (not physical) body. Go on feeling expansion with inhalation and
contraction with exhalation.
Descending  Withdraw all pranic energies back to Ajna chakra. Exhale and descend the
prana from awareness along with the prana back down to Mooladhara via the sushumna
Ajna to nadi. Deposit the prana at Mooladhara.
Mooladhara  Inhale and ascend the awareness straight upwards from Mooladhara to Ajna.
through Again, exhale and bring the leftover pranic energy back down to Mooladhara as
sushumna well.
 Continue this process till you are sure all pranic energy is back at the root
chakra.
Ending  Slowly, start to externalize the awareness and become aware of the present time
and current situation. Become aware of the body and the environment.
 Chant Aum three times and gently open the eyes.

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 External distribution of prana
Preparation  Lie down in Shavasana or sit upright with the legs stretched out in front, with
both palms supporting the trunk. Make sure the spine, head and neck are in a
line.
 Relax the whole body. Keep the body still and remain awake throughout the
whole practice.
 Perform nadi sodhana pranayama and nyasa to introvert the mind.
 Engage khechari mudra and ujjayi breathing throughout the entire practice.
Awareness  Become aware of the body as an outer shell and aware the space within.
of pingala  Within this space, visualize the psychic passages and chakras in their respective
pathway positions.
 Intensify the awareness of pingala passage and visualize it curving from
Mooladhara to the right, from Swadhisthana to the left, from Manipura to the
right, from Anahata to the left and from Vishuddhi to the right, to eventually
enter Ajna from the right side.
 From Ajna, descend the awareness in a straight line back down to Mooladhara
through sushumna. Continue this movement of awareness a few rounds.
Synchronize the awareness with the breath.
 When you are completely aware of pingala pathway, start raising the prana.
Move the awareness along with the prana upwards from Mooladhara, through
pingala pathway, to Ajna. Leave the awareness at Ajna for a moment and retain
the breath.
 Then exhale and descend the awareness back down through sushumna.
Spreading  Once you have raised the prana to Ajna chakra, concentrate on the bright light
the prana of prana stored here.
 Then, visualize a luminous circle or upwards pointing triangle around the body.
Once you see this shape shining brightly, start to expand the prana outwards in
all directions to fill the entire shape.
 With your willpower, inhale and distribute the prana outwards from Ajna
chakra.
 Visualize the pranic light expanding outside the physical body.
 Exhale and withdraw the pranic energy back to Ajna chakra.
 As you continue inhaling and exhaling, see the prana expanding further and
further, expanding outside the shape and filling the entire room in which you are
located. The whole room is filled with luminous light as you inhale. As you
exhale, the prana withdraws itself back to Ajna.
 With the next exhalation, again the prana spreads further to fill the whole
environment and neighbourhood around. Continue this process with the city,
state, country. There is no limit to the distance. You can spread this healing light
everywhere.
 At first this will be a mental process, but after some time of practice this will
become an actuality.
Expansion  In this stage, perform the same process as mentioned above. As you inhale,
and visualize the prana expanding outwards into all directions.
contraction  This time when you exhale, experience a contraction or bandha of the psychic
body when the prana moves back to Ajna. This makes the emission of prana
more powerful.
 Continue in this manner.
Ending the  To end the practice, return all pranic energy to Ajna and leave the awareness
practice here for some time.

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  Let the luminous shape around your body dissolve.
 With exhalation, descend the prana back down from Ajna to Mooladhara
through sushumna pathway. Continue with ascending your awareness from
Mooladhara to Ajna and bringing prana back down from Ajna to Mooladhara,
till you are sure all pranic energy is stored back at Mooladhara.
 Then, slowly start to externalize your awareness. Become aware of the current
situation; your body, place and time.
 Chant Aum three rounds and gently open your eyes.

Visualizing prana shakti

Preparation  Sit or lie down in any comfortable meditative posture with the spine, head and
neck in a line.
 Relax the whole body. Keep the body still and remain awake throughout the
whole practice.
The  Start with the right hand thumb. Visualize the right hand thumb is slowly
practice melting, like ice cream in the sun. This melting sensation spreads upwards
through the arm, towards the trunk of the body.
 This practice has to be continued some few days or even weeks, developing the
sensation of melting or dissolving and has to be practices step by step.
 Progressively, each and every part of the body is visualized and imagined to be
dissolving.
 First start with concentrating on one body part and completely dissolve it in
your imagination. Feel that your right thumb disappears and there is nothing
left.
 Practice the same separately with the other fingers, one by one. When this
happens, try dissolving other parts of the body in a sequence, so when you put
the sequence together it is possible to dissolve the whole body.
 Let the whole body dissolve so that it turns into nothingness.
Prana  In this practice of dissolving, the aim is to experience prana. All body parts
dissolve into mist. This process goes from the top of the head to the toes, or
from the toes to the top of the head. The feeling of melting and dissolving is
actually experienced and continues till one spontaneously experiences prana
throughout the whole body.
Light body  At any time, it can happen that a light body is realized. It is possible to view the
luminous body of prana shakti. At this stage you are experiencing the pranic
dimension.
 This vision of light must come without effort, spontaneously and must be
projected within the psychic body.
 Whenever streaks of luminous blue/white light appear, it means that prana is
manifesting. Once one achieves this stage, prana can be distributed more
effectively.
Ending the  Now, release the visualization and slowly externalize the awareness. Become
practice aware of the current situation; your body, place and time.
 Chant Aum three rounds and gently open your eyes.

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 Pranic healing
Pranic healing is especially for people suffering from a specific illness or weakness. With pranic healing,
prana is send to that specific part for a minimum of 27 rounds.

For the process of self-healing, you must have awakened the actual vision of prana. Prana shakti has to
be experienced, even in a mild form. Healing takes place on the pranic rather than mental level.

Self healing
Preparation  Sit or lie down in any meditative posture with the spine, head and neck in a line.
Completely relax the body.
 Move your awareness throughout the whole body and make sure there is not any
tension. Keep the body completely still.
 Make the sankalpa to remain alert and not sleep throughout the practice.
Breath  Focus your attention on the natural and spontaneous flow of breath. Feel how
awareness the breathing process occurs by itself.
 Feel cool breath is going in, and warm breath is going out.
Locating  Bring your awareness on the body part that needs healing. Mentally, go inside
healing part your body and go towards the respective area, organ or muscle.
 Visualize the exact shape or size of the affected body part. Move your
awareness around and observe it in detail from all sides.
 Imagine it in a whole and healthy condition.
 Now, become aware of any pain emanating from the injured or diseased part.
Aware the depth and quality of the pain, whether it is continuous or intermittent,
sharp or dull etc. Aware all sensations.
 Try to find the underlying cause of the pain. Be aware of the underlying
weakness the bodily systems that are involved.
 Once you localized the area to heal, start to focus on the change you wish to
bring. Become fully aware of the changes that need to be made, along with the
systems that need to be balanced in order to heal the body.
Healing  Now, start to examine your desire for a cure. How much do you want it to be
sankalpa cured?
 If you really desire it to be cured, you can formulate a healing sankalpa.
Awakening  Develop awareness of the inner space inside the body.
the prana  Within this inner space, start to visualize the five pranas: prana, apana,
samana, udana, vyana and their correspondent movement and color as
mentioned in pancha prana meditation.
 After visualizing the five pranas; visualize sushumna nadi with the chakras, as
bright points, on their respective locations.
 Bring your awareness on pingala pathway, starting to curve from Mooladhara
and crossing all chakras on its way to Ajna. Move your awareness up and down
pingala. Visualize streaks of light moving upwards and experience the tingling
sensation.
 Now, move your awareness to ida pathway, curving in the opposite direction.
 Then, see both passages together and direct your awareness, breath and prana
upwards through pingala pathway, bringing only the awareness and breath back
down through ida pathway, leaving the prana at Ajna.
 Synchronize this process with the breath. Inhale and direct the prana upwards,
exhale and let the prana descend back down.
 Finally, bring your awareness on sushumna nadi. Visualize the pranic energy

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 flow ascending and descending.
Entering  Leave your awareness at Ajna chakra and become aware of it as the storehouse
into of infinite light streaks (prana shakti), which are moving like shooting stars.
pranamaya  Become aware of the whole body and as you inhale, visualize white light
kosha exploding from Ajna and pervading the whole body. As you exhale, the light
streaks withdraw back to Ajna.
 Experience the expansion and contraction of the pranic body. This body of light
pervades the physical body yet is in another dimension, beyond the physical.
 With every inhalation, experience the explosion of white light.
Distribution  Once the prana is awaked, transfer it to the weak body part. While transmitting,
of prana you should feel a tingling sensation.
 Let the prana pervade every tissue and cell of the affected area.
 Transmit the bright light from Ajna onto the area. Visualize the process. Feel the
expansion and contraction.
 Transmit and withdraw 27 times, or till you are sure it is enough.
 Visualize the part being cured and completely healed.
Ending the  To end the self-healing, bring your awareness to Ajna chakra and slowly return
practice all pranic energy to the storehouse. Leave your awareness here for a moment.
 Then, exhale and descend all pranic energy back down to Mooladhara, through
sushumna. Continue ascending your awareness to Ajna and bringing pranic
energy back down, till you are completely sure all pranic energy is back at
Mooladhara.

Charging another person can only be done after the awakening of prana in oneself has been
achieved. It is also possible to visualize the pranic healing onto other people. Streaks of light

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come out of the healer and are transmitted into the body of the person being cured.

Healing others
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line. The hands are resting on the knees either in gyana or in chin mudra. Gently
close the eyes and relax the whole body.
 Practice kaya sthairyam for five to ten minutes.
 Engage khechari mudra and ujjayi pranayama throughout the whole practice.
Image  Bring your awareness to Ajna chakra and hold it here for a few minutes.
 Visualize the person you wish to help as clearly as possible and meditate upon
him for some time.
 Visualize the person at Ajna throughout the entire practice.
Inner space  Develop awareness of the inner space.
awareness  Within this inner space, start to visualize the five pranas: prana, apana,
samana, udana, vyana and their correspondent movement and color as
mentioned in pancha prana meditation.
 After visualizing the five pranas; visualize sushumna nadi with the chakras, as
bright points, on their respective locations.
 Bring your awareness on pingala pathway, starting to curve from Mooladhara
and crossing all chakras on its way to Ajna. Move your awareness up and down
pingala. Visualize streaks of light moving upwards and experience the tinkling
sensation.
 Now, move your awareness to ida pathway, curving in the opposite direction.
 Then, see both passages together and direct your awareness, breath and prana
upwards through pingala pathway, bringing only the awareness and breath back
down through ida pathway, leaving the prana at Ajna.
 Synchronize this process with the breath. Inhale and direct the prana upwards,
exhale and let the prana descend back down.
 Finally, focus your awareness on sushumna nadi. Visualize the pranic energy
flow while ascending and descending.
Transmittin  Now, focus your awareness on the bodypart of the image to be healed.
g the prana  As you inhale, visualize the streaks of light coming from Ajna, pervading the
to the image body of the visualized person.
 As you exhale, the prana contracts back to Ajna. With each successive
contraction, the following emission of prana becomes more powerful.
 Completely saturate the sick or weak part of the visualized person, which needs
to be healed with pranic light. Send the prana out again and again, so it
pervades each cell and tissue of the healing area.
 Intensify the practice by using expansion and contraction.
 Withdraw and distribute 25 times, or until you are completely sure that it is
enough.
Ending the  Allow the image of the person to fade.
practice  Bring your awareness to Ajna chakra and slowly return all pranic energy to the
storehouse. Leave your awareness here for a moment.
 Then, exhale and descend all pranic energy back down to Mooladhara, through
sushumna. Continue ascending your awareness to Ajna and bringing pranic
energy back down, till you are completely sure all pranic energy is back at
Mooladhara.

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 Variations to heal others

Healing another Perform the same practice as mentioned above. This time, instead of creating an
person with a image at Ajna chakra, perform trataka and transmit prana onto the photograph.
photograph.
(Transmitting the
prana to the
photograph).
Healing another Take an object of clothing, which the person who will receive the healing has
person with an worn recently. It should be unwashed.
object.  Place a lighted candle on the north side of the object.
(Transmitting prana  Place some burning incense on the east side.
onto the object).  Place a cup of water on the west side
 Sit down on the south side
 Hold or touch the object with the right hand.
 Exhale through only the right arm, and visualize the object being
saturated with rays of pure white light coming out of Ajna chakra.
 Perform 49 rounds (breaths), visualizing the object glowing brighter and
brighter after every round.
 After completing these 49 rounds, meditate for a while for the health of
the person to be healed.
 Repeat the guru mantra.
Healing by touch Let the person to be healed lie down in Shavasana and prepare them as in yoga
nidra. Sit behind their head in a meditative posture. Place the palms of your hands
on the sides of the face, with the fingers touching the sides of the cheek and jaw-
bone.
 When you have awakened the prana, stand over the body and make
sweeping passes, with the hands held at a distance of about 3 inches from
the body. Go from the head to the toes for 11 rounds.
 If a particular part needs to be cured, place both hands on that part.
Breathe in (with ujjayi pranayama and kechari mudra) and visualize the
prana shakti at Ajna. Breathe out and transmit this prana through the
right arm onto the affected part. Perform 49 rounds (breaths). Visualize
the healing body part glowing with pranic light.
 If the person is suffering from a particular illness, after making the passes,
place the left handpalm on top of the forehead (Ajna), and the right
handpalm over the navel (Manipura). Mentally inhale through the left
hand and exhale through the right hand, saturating Manipura chakra with
healing white light from Ajna. Repeat 49 times.
 The healing should be ended by self-purification (see next box). Then,
return the prana and release the healing practice. The person who
received the healing should remain in yoga nidra for some time.
Self purification  Sit in any comfortable meditative posture and practice kaya sthairyam for
about five minutes. Prepare yourself as usual by visualizing and raising
the prana through the psychic pathways.
 Once the prana has been raised; visualize the light streaks of prana
pervading your whole body, and feel the whole body is dissolved in
prana as the illness is released from the body.

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 When you feel yourself being cleansed, end the practice by returning the
prana back to its storehouse.

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 Manomaya kosha
Manomaya Kosha is the body of manas, the cognitive mind, which is directly connected with incoming
sensory impressions. Through the mind, interaction with the sense world and sense objects takes place.
Therefore, it is the bridge between the inner and the outer world. Manomaya kosha and Vijnanamaya
kosha both are related to Ajna chakra.

The purpose is to liberate the individual energy, lying dormant in Mooladhara, and expand the
consciousness. After this process, one reaches the ultimate state of union with the universal
consciousness.
Consciousness exists of apara and para.
Apara is energy, material experience, body experience. When consciousness interacts with energy,
consciousness no longer experiences independence within itself; rather it binds with space, time and
objects. In order to express consciousness, we have to liberate the energy.
Para means transcendental, in which consciousness is free from situation, time, space and objects.
Consciousness has three characters, sat, chit and ananda (truth, consciousness and bliss). In this state
consciousness is omnipresent, omniscience and omnipotent.

There are four states of consciousness which can be experienced and utilized by all individuals: Jagret
Avastha, awake state of the mind, Swapna Awasta, dream state of the mind, Sushupti Swapna, deep sleep
state of the mind, and Turiya Awasta, super consciousness state of the mind.

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 Antar matrika nyasa

Kara Nyasa

Repeat the following mantras while adjusting different mudras.

Mantra Mudra
ॐ अन्गुष्टभ्यं नमः Using the indexfinger, stroke the thumb
Om Angushtabhyam Namah from base to the top.

ॐ तर्जनीभ्यां स्वाहा With the thumb, stroke the indexfinger

Om Tarjanibhyaam Swaaha from base to the top.

ॐ मध्यमाभ्यां वसत With the thumb, stroke the middlefinger

Om Madhyamabhyam Vasat from base to the top.

ॐ अनामिकाभ्यां हूं With the thumb, stroke the ringfinger

Om Anaamikaabhyam Hoom from base to the top.

ॐ कनिस्थाभ्यंवौसत With the thumb, stroke the pink, or little

Om Kanisthabhyam Vausat finger, from base to the top.

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 ॐ करतल प्रिष्टभ्यां फत With the palms facing upwards, stroke
Om Karatala-prishtabhyaam the left palm with the back of your right
Phat hand from left to right, followed by
stroking the right palm with the back of
your left hand, from right to left.

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 Hridayadi Sadanga Nyasa

The name Hridayadi Sadanga Nyasa literally means ‘the placing of the hands on six different body parts
(sadanga), beginning with the heart (hridaya)’.

Make a prana mudra by joining the ringfinger, middlefinger and thumb together. Touch the different
body parts with the respective fingers, while simultaneously reciting the corresponding mantra. The
mantras and movements are as followed:

Mantra Placement of prana mudra

ॐ हृदयाय नमः Touch the heart.
Om Hridayaaya Namah

ॐ शिरसे स्वाहा Touch the head.

Om Shirasi Swaahaa

ॐ शिखायै वषट् Touch the crown of the head.

Om Shikhayai Vasat

ॐ कवचाय हुम् Place the index and

Om Kavachaaya Hoom middlefinger on the third eye,
and ringfinger and thumb on
each eye.
ॐ नेत्रत्रयाय वौषट् Hold both arms, visualizing a
Om Netratrayaya Vausat protective armor.

ॐ अस्त्राय फट् Move the hand, making a

Om Astraya Phat counter-clockwise horizontal
circle, above the head.

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 Manas Puja

Manas puja means ‘mental worship’ and is a mental offering to one’s closest deity or ishta devata. There
are five objects of offering related to the five components or senses (pancha tattwa):

Offering Element Sense Sense Finger Bija mantra

organ
Flower Space Hearing Ears Middle finger Ham हं
Incense Air Touch Skin Index finger Yam यं
Candle Fire Seeing Eyes Thumb Ram रं
Water / fruits Water Taste Tongue Little finger Wam वं
Sandalwood paste Earth Smell Nose Ring finger Lam लं

Sandalwood-paste ॐ लं बीजं पृथ्वी तत्त्वात्मकं घन्दं समर्प्रियामि स्वाहा

Aum Lam Bijam Prithivi Tattwatmakam Ghandam Samarpriyami
Swaha
Lam: Bijamantra. Prithivi: earth component Ghandam: Smell
I offer it in the form of sandalwood.

Fruit / water ॐ वं बीजं जल तत्त्वात्मकं नैवेद्यं समर्प्रियामि स्वाहा

Aum Wam Bijam Jala Tattwatmakam Naivedyam Samarpriyami
Swaha
Wam: Bijamantra. Jala: Water component. Naivedyam: taste
I offer it in the form of food / water

Light / candle ॐ रं बीजं अग्नि तत्त्वात्मकं दीपं समर्प्रियामि स्वाहा

Aum Ram Bijam Agni Tattwatmakam Dipam Samarpriyami Swaha
Ram: bija mantra. Agni: fire Dipam: sight
I offer it in the form of light / fire

Incense ॐ यं बीजं वायु तत्त्वात्मकं धूपं समर्प्रियामि स्वाहा

Aum Yam Bijam Vayu Tattwatmakam Dhupam Samarpriyami Swaha
Yam: bija mantra. Vayu: air. Samarpriyami: touch
I offer it in the form of incense

Flower ॐ हं बीजं आकाश तत्त्वात्मकं पुष्पं समर्प्रियामि स्वाहा

Aum Ham Bijam Akash Tattwatmakam Puspam Samarpriyami Swaha
Ham: bija mantra. Akash: space. Puspam: hearing

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 I offer it in the form of a flower.

Every offering corresponds with a different handmudra, they are as followed:

Offering Handmudra
Sandalwood Join the thumb and little finger together
Food / water Join the thumb and ring finger together
Light / candle Join the thumb and middle finger together
Incense Join the thumb and index finger together
Flower Join the thumb and index finger together

Technique
Preparation  Sit down in any comfortable meditative posture with the spine, neck and
head in a line.
 Close your eyes and relax the whole body. Gently close your eyes.
 Bring your awareness on the incoming and outgoing breath. Make sure the
mind is calm.
Visualization  Visualize your ishta devata on the mental screen in front of the closed
eyes.
 Mentally, get ready to offer your deity sandalwood paste, water / fruits, a
candle, incense and flowers. Each object of offering has its own mudra
and mantra.
 Through the offering, you are introverting your senses and expressing
your devotion to your closest deity.
Sandalwoodpast  Start by offering the sandalwood paste. Make the corresponding mudra by

78
e joining the thumb and little finger together.
 Mentally, make the offering. While offering the sandalwood paste,
mentally or out loud repeat the mantra: Aum Lam Bijam Prithivi
Tattwatmakam Ghandam Samarpriyami Swaha.
Water / fruits  Continue with offering the fruits/water.
 Join the thumb and ring finger together and while making the offering,
repeat the mantra: Aum Wam Bijam Jala Tattwatmakam Naivedyam
Samarpriyami Swaha.
Light / candle  Now, it is time to offer the fire component in the form of light or a candle.
Mentally, light the candle and offer it to your Ishta Devata.
 Make the mudra by joining the thumb and middle finger together.
 While making the offering, repeat the mantra: Aum Ram Bijam Agni
Tattwatmakam Dipam Samarpriyami Swaha.
Incense  After offering the candle, mentally light some incense for the next
offering.
 Join the thumb and index finger together and get ready to offer the air
component in the form of incense.
 While making the offering, repeat the mantra: Aum Yam Bijam Vayu
Tattwatmakam Dhupam Samarpriyami Swaha.
Flower  Lastly, offer the flowers. Let your thumb and index finger be joined
together and mentally repeat the mantra: Aum Ham Bijam Akash
Tattwatttmakam Puspam Samarpriyami Swaha.
Ending the  Now, all your senses are introverted.
practice  Gently, go ahead with any meditational practice.

Hari Om Tat Sat

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 Japa
The Sanskrit word japa means ‘to rotate’ and is so called because it involves the rotation of a mala.
Generally, the practice is done for a fixed number of mantra repetitions or a fixed period of time. There
are three ways in which japa can be practiced:

Baikhari Sometimes also called as vachika, meaning verbal. Mantra can be chanted
(Out loud) loudly by oneself or in a group. Group chanting is very powerful as it charges
the whole atmosphere with positive vibrations. Baikhari japa is very effective
for beginners since it makes it easier to experience the physical effects of the
vibration. It also assists in maintaining focus.
Upanshu Upanshu means whispering, in which the lips move, and a soft sound is made.
(Whispering, with Only the practitioner can hear this mantra. Baikhari japa should always be
movement of the completed before upanshu, as preparation, to effectively relax the mind.
lips but hardly Whispering is beneficial as it keeps the practice more private, while also
producing any maintaining focus.
sound).
Manasik Manasik means mental, in which no audible sound is emitted. The mantra is
(mentally) repeated mentally. This practice is done only when the mind is thoughtless.
Before attempting mental japa, the practitioner should be accustomed to
experiencing thoughtlessness. Until reaching this stage, mental japa should not
be attempted. Manasik japa is a very powerful practice to activate the subtle
level of consciousness and is only recommended for advanced practitioners.
Baikhari, Upanshu, Beginners should always start with baikhari japa practice, with the goal of
Manasik comfortably being able to complete one whole mala, before progressing.
Combination
(activates greater Once this is achieved, progression can be made to a combination of baikhari
power in the japa) japa, and upanshu japa. Follow the suggested ratio progression:
- 75% baikhari japa | 25% upanshu japa
- 50% baikhari japa | 50% upanshu japa
- 25% baikhari japa | 75% upanshu japa
- 100% upanshu japa
The ultimate goal is the ability to comfortably complete one whole mala of
upanshu japa, before progressing to manasik japa.

Complete the same process described, for manasik japa with the suggested ratio
progression of:
- 50% baikhari japa | 25% upanshu japa |25% manasik japa
- 25% baikhari japa | 50% upanshu japa |25% manasik japa
- 25% baikhari japa | 25% upanshu japa |50% manasik japa
- 10% baikhari japa | 10% upanshu japa |80% manasik japa
- 100% manasik japa

Sumirana japa In this stage, the mantra doesn’t get repeated by effort, but it spontaneously
arises out of oneself. One becomes the mantra. This is the ultimate stage of
japa.

Japa can be practiced at any time and in any place. However, in order to discipline the mind, it is best to
practice at a regular time everyday. The practice of japa calms the mind and helps to expel neuroses,
fluctuations and excessive thoughts. Japa charges the mind with positive sound vibrations, which is a

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wonderful therapy for even the most disturbed mind. It brings one-pointedness without any forced
concentration. It also assists in awakening the dormant potentiality and power we all naturally carry
within. Eventually, it leads to meditation.

Which mantra to choose?

There are innumerable mantras. The sound pattern of a certain mantra stimulates a specific mental and
psychic aspect within the individual. Often, gurus will give students a specific mantra at their diksha,
initiation.

If you have received a mantra from your guru, you should continue to use this one as your main mantra.
You can also add other mantras to your practice on top of the guru mantra, as needed, but you must
maintain the practice of your initiation mantra to receive the greatest benefit. This mantra can only be
changed under the following circumstances: if your guru gives you another one, through self-realization
either in samadhi (an elevated stage of awareness), or via a dream.

“Only the mantra which is received from the guru will release its power”. – Kularnava Tantra

If you have not received a personal mantra from a guru, followed are some universal mantras, which are
suitable for everyone, as they have already been perfected and activated by the higher masters:

Mantra Benefits
ॐ गं गणपतये नमः This mantra helps in overcoming obstacles and brings
Aum Gam Ganapataye Namaha balance and stability.
ॐ नमः शिवाय Helps you to derive your hidden strengths as you
Aum Namah Shivaya surrender to the Almighty.
ॐ नमो नारायण Recitation can remove ignorance and negative
Aum Namo Narayana emotions like ego, anger and clear obstacles and
distractions. It generates harmony, tranquility and
love, and brings eternal peace.
ॐ दुं दुर्गायै नमः Invokes feminine power and high vitality and energy.
Aum dum Durgayai Namaha
ॐ श्री हनुमते नमः. Recitation helps to bring physical strength, devotion
Aum Sri Hanumate Namaha and love.
ॐ श्री रामाय नमः This mantra bestows one with success and happiness.
Aum Sri Ramaya Namaha
ॐ श्रीं महालक्ष्म्यै नमः Recitation of this mantra brings wealth, longevity and
Aum Shreem Mahalaxmai Namaha prosperity.
ॐ क्रीं क्रीं क्रीं ह्रीं ह्रीं हूँ हूँ दक्षिणे कालिके क्रीं क्रीं क्रीं ह्रीं ह्रीं हूँ हूँ The mantra of Maha Kali. Removes negativity from
स्वाहा one’s life and protects one from negative energy.
Aum Kring Kring Kring Hring Hring Hrum
Hrum Dakshine Kalike Kring Kring Kring
Hring Hring Hrum Hrum Swaha
ॐ क्लीं कृ ष्णाय नमः The vibrations produce good karma and pave the way
Aum Klim Krishnaya Namaha for opportunities to attract prosperity and loving
relationships.
ॐ ऐं ह्रीं क्लीं चामुण्डायै विच्चे This mantra releases negative energy from the mind
Aum Aim Hrim Klim Chamundaye Viche and body. The body gains vitality and strength. One
will get rid of enemies.

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Another famous mantra that can be chosen is the Maha Mrityunjaya mantra. This mantra knows four
different variations:

ॐ त्र्यम्बकं  यजामहे This mantra brings divine protection and helps to

सुगन्धिं पुष्टिवर्धनम्  overcome obstacles for example when one is sick.
उर्वारुकमिव बन्धनान्
मृत्योर्मुक्षीय मामृतात्
Aum Tryambakam yajaamahe sugandhim
pushtivardhanam
Urvaarukamiva bandhanaan-
mrityormuksheeya maamritaat
ॐ जुं सः मम् पालय पालय सः जुं ॐ The 13-syllables mantra. This mantra is the tantric
Om Jum Sah (mam) Palaya Palaya Sah Jum version (shorter version) of the one mentioned above.
Om If you are reciting this mantra not for yourself but for
a loved one (who is sick for example) then you should
change the word ‘Mam’ to the name of that person.
ॐ जुं सः पालय पालय Is the 9-syllables mantra. This mantra gets chanted
Om Jum Saha Palaya Palaya for wellbeing of the whole world.
ॐ वं जुं सः This variation cools down the body after heating.
Om Vam Jum Saha

General rules and suggestions

 Preferably, use the mantra that is given by your guru.
 Rotate the mala with the middle finger, using the thumb and ring finger for support. Use the right
hand.
 Don’t cross the sumeru; extra bead of the mala, but reverse the direction of rotation once you
reach it.
 Relax the mind and body, but don’t sleep.
 Don’t concentrate, just be aware. In concentration one withdraws the attention from all sides to
one point. In awareness, one pays attention not only to that one point, but to all thoughts that may
arise.
 Don’t fight with the mind, just be the witness.
 Try to alternate the practice between baikhari, upanshu and manasik japa. If the mind is busy,
stick to baikhari. When the mind is calm, practice manasik. If the mind wanders during manasik,
go back to upanshu or baikhari.
 Pronounce the mantra clearly and rhythmically. When the mind starts to wander, increase the
speed.

Japa techniques

Aum Chanting

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This practice is very, simple yet the benefits and experience it brings are profound. The mantra AUM is
the king of all mantras.

The meaning of the syllables are as followed:

Microcosm Macrocosm State of experience

Syllable ‘A’ Material universe Wakeful state; perception of the
Individual physical body external world through senses
Syllable ‘U’ Cosmic mind Dream state; perception of
Individual mind mental impressions
Syllable ‘M’ Consciousness substratum of Deep sleep; experience of bliss
Intuitive awareness at individual universe and revelationary knowledge
level
‘AUM’ Brahman Fourth state (turiya); beyond all
Atman (self) conceptualization

Technique 1: long or short Aums

Preparation  Sit in a comfortable meditative posture with the spine, head and neck in a line.
 The hands are resting on the knees in gyana or in chin mudra.
 Close the eyes. Make sure the whole body is comfortable.
 Practice a few round nadi sodhana pranayama to introvert the mind.
Sambhavi  Engage sambhavi mudra by gazing at the mid-eyebrow center. You can either
mudra engage internal or external sambhavi mudra.
 When the eyes get painful or tired you can close them for a while, till they feel
comfortable enough to open again.
Aum  Inhale deeply and as you exhale repeat the mantra Aum out loud. This can be
chanting one long Aum or multiple short Aums.
 Synchronize the mantra with the breath and keep gazing at the mid-eyebrow
center.
 Continue for 9, 11, 27, 54 or 108 rounds.
Ending  Once you completed the practice, chant Aum three more rounds to ground the
energy from Ajna chakra to Mooladhara chakra and gently open the eyes.

The following technique is for Aum chanting to open the sadhana practice, and is performed at the
beginning of sadhana.

Technique 2: opening Aum chanting

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Preparation  Sit in a comfortable meditative posture with the spine, head and neck in a line.
 The hands are resting on the knees in gyana or in chin mudra.
 Close the eyes. Make sure the whole body is comfortable.
 Introvert the mind.
Step 1: Aum  Aum chanting on Ajna chakra.  This Bhava, temperament, is to strengthen the
chanting on Ajna chakra.  Ajna chakra has to be strong enough to handle the energy that is
Ajna chakra going to be invoked during sadhana.  Thus, first we need to make our Ajna
chakra strong. To do this, we chant Aum, three rounds.
Step 2: Once we have completed three rounds of Aum chanting, we move down to unlock the
granthis three blockages: Mooladara (Aum), Manipura (Aum), and Vishuddi (Aum). 
 Mooladhara- Called Brahma Granti.  This area is known for will-power.
Unlock it with Aum. 
 Manipura- Called Vishnu Granti.  This area is known for action power.
Unlock it with Aum. 
 Vishuddi- Called Rudra Granti and is located on the throat. This area is known
for wisdom power.  Unlock it with Om.
Step 3: Once we have unlocked the three locks, move the attention to Mooladhara and
raising the Manipura chakra and connect these chakras with a silver tube.
energy  While chanting Aum, bring the energy up from Mooladhara chakra to
Manipura chakra through the silver tube. 
 Then, focus on Manipura chakra and Vishuddi chakra. Again, while chanting
Aum, bring the energy from the navel to the throat through the silver tube. 
 Finally, focus on Vishuddi chakra and Ajna chakra.  While chanting Aum,
send the energy from the throat up to the head.  At the throat, the energy is
current.  As we move the energy up to the head it transforms into light. 
Step 4: from Having completed the prior steps, focus on the base.  Move the energy up from
Mooladhara Mooladhara to the top of the head while chanting Aum.  This step is separated into two
to Ajna parts:
 Movement from Mooladhara to Vishuddi should happen during the
Auuuuuuuuu and the Prana Shakti should be experienced. 
 Movement from Vishuddhi to Ajna should happen during the Mmmmmmm
and there should be an experience of light.
Sadhana  Gently rub your palms to generate some heat and energy. Transfer this energy
on the closed eyes. Massage your face, cheeks and chin.
 Gently open your eyes, now you are ready for yoga sadhana.

Technique 3: closing Aum chanting

Preparation  Now your mind is completely empty and the body charged with higher energy.
 This energy is there for you to be used at any time during the day, in any
situation you need. But for now, we need to bring the energy back to its
storage.
Grounding  Bring your awareness on Ajna chakra in the mid-eyebrow center.
the energy  Inhale deeply. As you exhale; chant Aum, decending the energy down from

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 Ajna to Mooladhara at the base of the spine.
 Store the energy in Mooladhara and as you inhale, only bring the awareness
back upwards.
 Again with the next exhalation, chant Aum, decending the rest of the energy
down.
 Continue in the same manner till you completed three rounds, or continue for
three or six more rounds till you are sure all energy is back in Mooladhara.
Ending  Now gently rub the palms together to create some heat and energy. Transfer
this energy on the closed eyes. Massage your facial muscles, cheeks and chin.
 Bring both hands in front of the chest in pranama mudra: Hari Om Tat Sat.

“Those who want enlightenment should reflect on the sound and meaning of AUM. AUM is the
indestructible Brahman. AUM is the bow, the individual being is the arrow and Brahman is the target.
When the arrow is released from the bow it goes straight towards and into the target. Like this, the
Sadhaka (spiritual aspirant) should reflect on AUM and thereby merge with Brahman” –
Dhyanabindu Upanishad
“Fire, though potentially present in firewood, is not seen until one stick is rubbed against the other.
The self is like that fire; it is realized by constant awareness of the sacred syllable AUM. Let your
body be the stick that is rubbed and AUM be the stick that is rubbed against. Thus you will realize
your real nature, which is hidden within, just as fire, in a sense, is hidden in wood”. – Sweteswatara
Upanishad
“This self, which is one with AUM, has three aspects; and beyond these there is the undefinable, the
fourth. The fourth, the self, is AUM. It is unutterable and beyond the mind. In it, the universe is
enveloped. Whosoever really knows AUM, the self, becomes the self”. – Mandukya Upanishad

Vak shuddhi

This technique of japa is practiced in synchronization with the rotation of a mala.

Technique
Preparation  Sit down in any comfortable meditative posture with the spine, head and neck
in a line.
 Close your eyes and relax the whole body.
 The breath is long and deep and the mind is introverted.
Repetition  Begin to repeat your mantra and rotate the mala, starting from the bead next to
the sumeru.
 Synchronize the mantra with the rotation of the beads.
 Be aware of the mantra and rotation, simultaneously witnessing the thoughts
that may arise.
 Don’t reject any thoughts, simply observe them.
 Continue in this way till you reach the sumeru bead. If you want to do another
mala, reverse the movement from the sumeru but don’t cross it.
 You can repeat the mantra as many malas as you want.
Meditate on  Once you completed the practice, meditate on the effect of the mantra.
effect  Aware the vibrations pervading the inner space.
 The mind is completely one-pointed and calm.
Ending  Bring your awareness back to the present situation. Aware your body, the
time, the environmental sounds.

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  Chant Aum three times and open the eyes.

Hridayaspandah japa

The word ‘hridaya’ means ‘heart’ and ‘spandah’ means ‘movement’ or ‘motion’. In this form of japa, the
mantra repetition synchronizes with the heartbeat.

Technique
Preparation  Sit down in any comfortable meditative posture with the spine, head and neck
in a line.
 Close your eyes and relax the whole body.
 The breath is long and deep and the mind is introverted.
Awareness  Bring your awareness on your heartbeat. Aware the spontaneous beat. Your
heartbeat heart is working day and night for you.
 You can feel the pulse in the chest, throat, navel or wrist. You can choose any
place where it is most clearly felt.
Mantra  Start with repetition of the mantra and rotate the mala accordingly.
 The mantra, mala and heartbeat are in synchronization. Let it completely
absorb your awareness, as if nothing else exist.
 Once you notice that your mind is wandering somewhere else, then gently
bring it back to the practice.
 Continue as long as you want.
Meditation  After completing the practice; meditate on the vibrational effect of the mantra.
 Your mind is completely calm and one-pointed.
Ending  Gently release your awareness from the heartbeat and aware the present
situation.
 Chant Aum three rounds and open the eyes.

Japa Sahita Dhyana

This practice is a combination of japa and awareness of an inner symbol (antar trataka). If you chant the
mantra aum, you can visualize the corresponding picture of the aum symbol. When you chant “Om
Namah Shivaya”, you can visualize Shiva. If you have an Ishta Devata, then you can use this for trataka.

Technique
Preparation  Sit down in any comfortable meditative posture with the spine, head and neck

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 in a line.
 Close your eyes and relax the whole body.
 The breath is long and deep and the mind is introverted.
Visualization  Visualize an image, which is most commonly associated with the specific
mantra to be repeated, in front of your closed eyes. Alternatively, select an
image that you feel a personal connection with.
 Keep the mind one-pointed and concentrated on the visualization.
Mantra  Start with repeating the mantra. You can repeat the mantra either with or
repetition without mala.
 Awareness is completely on the visualization, the mantra (and rotation of the
mala).
Meditation  After the mantra repetition, meditate on its vibrational effect.
 Visualize yourself merging with the image. Now there is no duality anymore,
you became it.
Ending  Bring your awareness back to the gross level of existence.
 Aware the present situation.
 Chant Aum three times and gently open the eyes.

Likhit japa
This form of japa involves writing the form of the mantra down as many times as you want. For example
the symbol of aum or the name of your Ishta Devata.
Technique
Preparation  Sit in any posture and make sure you have enough paper and a pen to write.
 Practice nadi sodhana to introvert and calm the mind.
Writing  Start with writing the mantra down. This can be a mantra like ‘Aum Namah
Shivaya’ or the name of your guru or deity like ‘Ram’.
 Try to write it as small as possible and in your most beautiful handwriting as it
increases the focus.
 Write it down as beautiful as you can, with the bhava that it is an offering to
your closest deity or the specific deity of the mantra.
 Repeat the mantra softly whispering or mentally as you write it down.
 Write it down for a fixed number of mantras as many as you want.
Ending  Now the mind is completely one-pointed and calm.
 To end the practice; chant Aum for three times before getting back into the
external world again.

Sumirani japa
This form of japa is designed to be practiced throughout the whole day. It is usually done with the help of
a mala with 27 beads, which is carried with the person to all occasions. People who undertake full time
sadhana, often do this practice continuously. Whatever the circumstance, the mantra is mentally repeated
and the mala is rotated. The aim is that eventually the mantra arises spontaneously out of the very depths
of your own inner being.
Hari Om Tat Sat

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88
 Trataka (object gazing)
Trataka means ‘to gaze steadily at a fixed point’. In the practice of trataka, you gaze at an object until its
subtle form manifests in front of the closed eyes. There are two types of trataka: bahiranga trataka and
antaranga trataka.

Importance of concentration
Concentration is one-pointedness of the mind. To hold the awareness on one point, one place or one
object without wavering. Perfect concentration leads to meditation. The mind has a great power in its
potential form, but is distracted in all directions. It thinks of different things without dwelling in depth on
one particular subject. Therefore its full potential remains dormant. The mind can be compared to a
monkey; without any control over the monkey, it will run anywhere and do everything it wants.
Whenever we give the monkey a collar and attach it to a rope, we will be in control and decide which
direction it goes. In the same way, we have to control the mind.

Just like a lamp has more power when it is focused on one object instead of lighting a whole room, the
mind is more powerful when it is focused, which heightens perception - the ability to see more of the
underlying truth. When your mind is deeply engrossed on one point, fluctuations will naturally disappear,
and a calm state of mind will be attained. Concentration is vital since it prevents the mind from wandering
in all directions. Work done with a concentrated mind is more enjoyable and efficient. Introverting and
focusing the mind has the powerful effect of removing mental-and breathing disorders by willpower
alone. It is recommended to practice this daily to achieve both therapeutic and spiritual benefits. The
practice of trataka is a useful tool to concentrate the mind.

Concentration is spoken of in the Katha Upanishad where it is explained by Yama, the lord of death to
Nachiketas, a young seeker:

“The firm control of the senses and the mind is the yoga of concentration. One must be ever watchful
for this yoga is difficult to acquire and easy to lose”.

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 Bahiranga Trataka

Technique
Preparation  Practice in a dark room and sit in a comfortable meditative posture, preferably
siddhasana /siddha yoni asana. Place the hands on the knees either in gyana or
in chin mudra.
 Place a candle at arm length in front of you with the flame at eye level. It is
important that the flame doesn’t flicker.
 Relax the whole body, close the eyes and prepare yourself for meditative
practice. Keep the body still throughout the whole practice.
Gazing  Now, open your eyes and gaze at the middle part of the flame. Try to focus on
the red tip of the wick, as it does not move.
 Gaze as long as possible without blinking, until the eyes become uncomfortable.
Rest the eyes briefly by gently closing them.
 Open your eyes again when they are comfortable to do so.
 Continue the practice for about 10 minutes, gradually increasing the time.

Throughout the practice, the mental image should be projected at the mid-eyebrow center.

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 Antaranga Trataka

Technique
Preparation  Select an image, symbol, candle flame or other object of your choice. Put it in
armlength in front of you at eye level.
 Relax the whole body, close the eyes and prepare yourself for meditative
practice. Keep the body still throughout the whole practice.
Gazing  Now, open your eyes and gaze at the selected object as long as possible without
blinking, until the eyes become uncomfortable. Gently close your eyes.
 Try to see the object clearly and steadily in the dark space in front of the closed
eyes.
 Try to maintain visualizing the object on the mental space.
 Remain silent and be the witness to your thoughts and feelings that may arise.
 Maintain visualizing the image for as long as possible with closed eyes. Only
when the image disappears, open your eyes and gaze at the object in front of
you.
 This is one round, continue this practice for 5 to 10 rounds.

Trataka can be practiced at any time. However, between 4am and 6am is recommended, as this is when
the mind is at its quietest. Asana and pranayama are the most effective preparations for trataka.

It is also a beneficial practice to preparing the mind before bed-time, as it quietens brain activity and
removes mental impressions from the day, allowing more positive programs to be installed in the
subconscious mind. In case of practicing before bed, trataka should be done before japa or meditation.

Trataka eradicates and prevents from all eye diseases, fatigue and sloth. Trataka benefits not only the
eyes but a whole range of physiological and mental functions. It is therapeutic in depression, insomnia,
allergy, anxiety, postural problems, poor concentration and memory. On the spiritual level, it helps to
strengthen Ajna Chakra.

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 Chitakash Dharana
The Sanskrit word chit means ‘consciousness’ and akasha means ‘space’. Therefore, the literal translation
of the word chitakash is the space of consciousness. In a practical sense, we relate this to the space in
front of our closed eyes.

The role of chitakash dharana is to bring stored negativity to awareness. The root of all problems and
unhappiness is the subconscious realm manifesting into the conscious realm. Most mental problems like
unhappiness, dissatisfaction, insecurities, jealousy, etc. lie in the subconscious realm of the mind, which
is just below the conscious level.

We are all exploring our own potential in our own way, but very few people know the existence of their
own inner cosmos, thus remaining unaware of the source and cause of their problems. By looking
outwards, we forget the infinite space within, which is why awakening our consciousness is so important.
Chitakash dharana is beneficial for increasing the awareness of the root cause of mental problems, and
in-turn removing them.

The language of the subconscious mind is in pictures and symbols, not in words. All problems and
negativity are stored in the subconscious mind in the form of pictures/images. Through attempting to
understand the root cause of these negative symbols and pictures, in a relaxed stage of awareness, they are
more easily removed.

Regular practice of the chitakash dharana technique outlined below, will assist in removing gross mental
problems and subconscious negativity. Long term practice of this technique is beneficial in opening the
third eye and awakening psychic consciousness. On a deeper level, the aim is to go into the depths of our
mind and to experience our individual potentiality.

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line.
 The hands are resting on the knees in gyana or in chin mudra.
 Gently, close your eyes. Relax the whole body.
 Practice Kaya Sthairyam for 3 to 5 minutes.
 Practice nadi sodhana pranayama or so-ham meditation to introvert the mind.
Aum  Chant Aum for nine times or more. Feel that the vibration of aum is resonating
chanting in your whole body. Feel nothing except the vibration, now you are completely
absorbed in aum.
Chitakash  Switch your awareness to the chitakash (the dark void in front of your closed
dharana eyes).
 Look at the darkness and go inside. Within this darkness, visualizations may
appear.
 Observe them as the witness, don’t intellectualize or overthink.
 You may not see anything, then just observe the eternal void.
 After some time, you may see memories, light, color and so on.
 Let things happen as they are supposed to. Don’t expect to see anything in

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 particular. The less you expect the more you will see.
 Continue in the same manner for 5 to 10 minutes. Gradually you can increase
the time after regular practice.
Visualizatio  Once your mind is totally absorbed on the screen, you can start visualizing any
n image that arises by heart and you feel connection with such as: a candle flame,
your guru, Aum symbol etc.
 Concentrate on this image with one-pointed awareness. Let the visualization
absorb your attention as if there is nothing else.
 Maintain the visualization as long as you can, this will lead towards meditation,
the deeper realm of your mind.
Ending  Chant Aum for three or nine times to end the meditation.
 Slowly bring your awareness back to the external environment. Be aware of the
situation; body, space and time. Gently, open your eyes.
Hari Om Tat Sat

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 Nada Dharana

The Sanskrit word ‘nada’ means ‘to flow’. Nada meditation is meditation through inner sound. Through
focusing your awareness on the vibration of the sound, consciousness flows back to the source of the
sound within. Nada meditation is a simple yet profound practice of awakening kundalini energy, as inner
sound originates in the subtle body.

The different levels of nada

It is impossible to specify the nature of nada since it is too subtle to be understood by the mind. It has to
be experienced. However, as an indication the following classification has been given in ancient texts:

Sound Description Related to

Vaikhari Vaikhari nada is the loudest form of sound which we hear all around Mouth
us. This is the level of the spoken word and produced sounds.
Madhyama The word ‘madhyama’ means ‘in the middle’ and is so called Throat
because it is between the gross and more subtle forms (internal
sound). At this stage, nada (sound) begins to assume its form and
one can decide to express or suppress it.
Pasyanti Pasyanti nada can be seen but not heard. The sound has specific Navel
different colors which can be seen through inner vision. It exists in
the deeper layers beyond the range of audible nada. This is the stage
where the thought is observed.
Para Para nada is the transcendental sound, where nada energy Base of the
originates from. It is heard in the subtle level of the body in the stage body
of super-consciousness and is beyond general levels of perception. It
is associated with the state of samadhi.

Ancient texts have mentioned the specific sounds that can be heard during the practice. The following list
is given in the Hamsa Upanishad:

Name Sound
Chini nada The sound is like the sound of the word ‘chini’.
Chini-chini nada The sound is like the word ‘chini-chini’.
Ghanta nada The sound of ringing bells.
Shankha nada Sound of a conch being blown.
Tantri nada Sound of a lute or veena (ancient Bharat yogic string
instrument).
Tala nada Sound of cymbals.
Bansuri nada Sound of a flute.
Bheri nada The echoing sound of a drum.
Mridanga nada The sound of a double drum.
Megha nada The roar of thunder, the ultimate sound.

Note: the sounds are psychic so one should not take this list too seriously as it is only an indication. You
must perceive the sounds yourself.

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 Mudra A
 Adjust any meditative posture as before.
 Plug the ears with the index fingers.
 Fold the remaining inwards.

Mudra B
 Sit in any comfortable meditative posture with the spine,
head and neck in a line.
 Plug the ears with the thumbs.
 Resting the other fingers in straight position on the top of
the head.

Mudra C
 Sit in any comfortable meditative posture.
 Close your ears with the thumbs, the eyes with the index
fingers, and the nostrils with the middle fingers.
 Do not put pressure on the nostrils, keep them open
throughout the practice.
 Place the ring and small fingers above and below the lips
to close the mouth.
 Relax your jaw with teeth slightly apart.

Brahmari

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The word brahmari means ‘bee’. This practice is so called because a sound is produced that imitates the
sound made by a humming bee. It is a method of harmonizing the mind and introverting the awareness.

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line. Normalize the breath. Gently close the eyes and relax the whole body.
Variation 1  Plug the ears with your index finger. Make sure the ears are firmly closed.
 Close the eyes and relax the whole body. Keep the mouth closed throughout the
practice.
 Slowly and deeply inhale, make a humming sound: “hmmm” while exhaling.
 Hear and feel the sound vibrating within your head.
 Continue this process.
Variation 2  Plug the ears with your thumbs and make sure they are firmly closed. Place the
remaining fingers on top of head.
 Close the eyes and relax the whole body. Keep the mouth closed throughout the
practice.
 Slowly and deeply inhale, make a humming sound: “hmmm” while exhaling.
 Hear and feel the sound vibrating within your head.
 Continue this process.
Variation 3  Close the seven doors: close the ears with the thumbs, the eyes with the index
fingers, the nostrils with the middle fingers and the mouth should be sealed by
placing the ring and small fingers above and below the lips.
 Slowly and deeply inhale, make a humming sound: “hmmm” while exhaling.
 Hear and feel the sound vibrating within your head.
 Continue this process.

Subtle inner sound

In this stage there is no loud humming sound, only attention to the subtle inner sound.

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line.
 Relax the whole body. The breath is long and deep.
 Introvert the mind.
Technique  Try to hear a sound in your head. In the beginning you will find this is difficult,
but it will become easier with practice.
 As soon as you become aware of any sound, fix your awareness on it.
 With practice one sound will become louder and louder.
 Eventually you will hear another sound in the background that will almost be
obliterated by the main louder sound you are hearing.
 Now, fix your awareness on that new sound. Let this new sound occupy your
full awareness.
 Continue in the same manner with other new sounds arising.
Ending  You have gone deeper and deeper into your inner being. Meditate on the inner
sound.
 Then gently, bring your awareness back into the gross level of existence. Aware
the present situation.
 Chant Aum three times and gently open your eyes.

Seven doors subtle inner sound

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 Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line.
 Relax the whole body. The breath is long and deep.
 Introvert the mind.
Technique  Gently but firmly close the seven doors as described in variation 3 above.
 Open the seven doors and inhale through the nose.
 Close the seven doors and retain the breath (kumbhaka).
 Try to hear sounds in the region at the back of the head (bindu), middle of the
head or right ear.
 At first you will either hear many sounds or none, this doesn’t matter, just listen.
 Hold the breath for as long as it is comfortable, then release pressure on the
seven doors and slowly exhale.
 Continue in the same manner as long as you want.
Ending  The mind is now introverted and awareness is on the subtle inner sound. You
are completely aware of your inner being.
 Continue with meditation or end the practice by chanting Aum three rounds.

During the period of retention, direct your full awareness on the perception of the inner nada. If you don’t
hear anything yet, it will come after time of practice. Your sensitivity will develop and awareness will
grow. Total absorption of nada will lead to dhyana (meditation).

“In the same way that the fragrance is within a flower and a reflection in the mirror, so the nam (nada)
is within you. Seek it in your own being.” Granth Sahib
“In the early stages of the practice, the aspirant hears gross, loud sounds. Gradually more subtle
sounds are heard. The sounds are like those of the ocean, clouds….” – Nada Bindu Upanishad
“Lord Krishna left his place at midnight and went into the jungle. It was a full moon night in the first
month of winter. He began to play his flute. The echo of the flute permeated the calm and undisturbed
atmosphere. The music was heard by the gopis. They immediately left their houses and their husbands
and forgot all their duties and their past life. They ran straight to the place where the nada of the flute
was being played. They started to dance around the flute player. After some time each of the gopis
discovered that she was dancing with Krishna”. – Bhagavata Purana
“For those who are unable to understand the subtle essence of things, Goraknath taught the method of
Nada Yoga”. – Hatha Yoga Pradipika

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 Hridayakasha Dharana

The word ‘hridaya’ means ‘heart’, therefore, hridayakasha is concentration on the heart space. This
dharana deals with the intensity of feeling. It is important to focus all energies, feelings and
thoughts on the heart space during the practice. This dharana deals with suppressed memories and
emotions and the mental reactions they create.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line.
Place your hands on the knees either in gyana or in chin mudra and close the eyes.
Let the body be steady and still throughout the whole practice. During the practice,
don’t try to analyze or intellectualize it, just make an effort to intensely experience
everything. Develop the feeling of solitude within and be aware of the inner space.
Entering the Bring your awareness on the region of the chest. This is hridayakasha, the heart
heart space space. Observe the inner stillness and silence within this space. Visualize a tiny
flame of bright golden light in the heart space.
Awareness Become aware of the feelings within you. Whatever feelings may arise, transform
of feelings them to feelings of contentment, peace and lightness within the heart space.
Color of the Once you recognize the feelings, become aware of their color. See the heart space
feeling becoming filled with this color. When the feeling changes, you accordingly change
the color as well. Let the color correspond with the feeling.
Creation of Now, instead of observing feelings, we will create a feeling. For example the
feeling feeling of love. Try to experience the feeling with total intensity of your heart.
Think about an experience in which you felt intense love, or picture a person in
front of you for who you feel love. Go deep into the intensity of that feeling.
Continue to create different feelings and experience them with intensity. After each
feeling, return to blissfulness before continuing the practice.
Memories Bring your awareness to past memories. Recall the experience and the feelings they
contained. Try to feel everything with total intensity. After each memory with
corresponding feeling, return to blissfulness before continuing the practice.
Ending Bring your awareness back on the golden light in your heart space. Become aware
of your physical body, sitting in meditative posture. Extrovert the mind and listen to
the sounds in the environment around you. Be aware of your breathing process.
Chant aum three times and end the practice.

Hari Om Tat Sat

98
 ,Antarakasha Dharana

The word ‘antar’ means inner. Antarakasha is the inner space that forms our individual creation. All
that exists within the bahyakasha, outer space (macrocosmic), also exists within each of us as
antarakasha, inner space (microcosmic). Therefore, this practice is similar to that of bahyakasha
dharana, but this time on a journey within. With this practice, one can experience the deeper
dimensions of his inner being.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line.
Let your awareness circulate throughout the body and make sure there is no
tightness, so you can comfortably remain still for a long period of time. Let your
body be steady and still. Gently, close your eyes.
Entering the Bring your awareness to the stillness within your body. Experience the inner space.
inner space Leave the concept of your physical body. Feel like you are just awareness without
an outer shell. Witness the inner space which pervades the whole body. This space
is infinite and not separate from consciousness. It is the instrument or vehicle
through which higher consciousness is accomplishing things.
Inner body Move your awareness from the toes up to the head, observing the space contained
space within the body. Go through every part. Now, bring your awareness to the head.
Experience the floating awareness within. Become aware of the neck, right
shoulder, right arm, right hand, left shoulder, left arm, left hand, chest, upper
abdomen, middle abdomen, lower abdomen, left buttock, right buttock and so on.
Continue until you cover all body parts.
Breath Now, bring your awareness to the natural breath, without changing or regulating it.
Observe the breath naturally going in and out. As you inhale, feel the inner space
expanding. As you exhale, feel the inner space contracting. As you breathe in,
inhale higher consciousness, purity, truthfulness, and soul vibrations. As you
breathe out, let go of all feelings of separateness, false self-identification and sense
of body.
Oneness Bring your awareness on the inner space. There is no sense of body; you are just
floating, loving awareness. You are the observer, the witness of supreme
consciousness. There is no sense of a separate being, you are higher consciousness
itself. Feel how everything in the room; the furniture, windows, walls, couch, bed
and all objects are not separate from you. Everything turns into a mirror.
Everywhere you see the same consciousness reflecting back.
Back to the Withdraw your awareness from the experience of space. Externalize your mind and
physical feel the body. Be aware of your bodily functions; gently move your fingers and
dimension your toes. Be aware of the environment and external sounds. Chant aum three times
and slowly open your eyes.

Hari Om Tat Sat

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 Bahyakasha Dharana
In Sanskrit, the word ‘bahyakasha’ can be translated as the world around us. Bahyakasha dharana is the
exploration of the external space or ether. While the body remains grounded, the consciousness flies to
outer space, viewing the planets, stars and asteroids. In this practice, we experience ourselves as a part of
the greater cosmos.

Technique
Preparation Sit in a comfortable meditative posture with the spine, neck and head in a line. Relax the
whole body and close the eyes. Let your awareness circulate throughout your whole
body and make sure there is not any tightness or discomfort. Remain still throughout the
whole practice. Become aware of the natural breath.
Body Now, start to externalize the awareness by going into the outer space. Bring your
visualizatio awareness to the top of the head and look down over your own body. Watch your body
n sitting steady and still in meditative posture. Observe your body from all sides, in detail.
The room Raise your awareness up the ceiling of the room in which you are located. From this
point you can observe everything that is in the room. Watch the floor, windows,
decorations, furniture etc.
The Now let your awareness leave the building. Look down and see the inside of the
building building, with yourself sitting in the room. See the different floors and rooms. Watch the
different people who are in there. Move from room to room till you cover everything.
The locality Raise your awareness a little bit more and see the building and the other buildings that
surround it. Observe the area in which it is located. Observe the different shapes and
sizes of the different buildings or houses, and watch the cars, trees, people and children
in the street.
The district Raise your level of awareness to the level of the low hanging clouds. Look down and see
the whole district. See the parks, areas of plantation, roads, railroads, lakes, hills, towns
and villages. Again see yourself sitting in the room in the building. Watch the whole
district in one glimpse.
Country Raise your awareness further, so you can see your whole country or state. Observe the
different cities, towns, forests, beaches, and maybe some famous areas.
Continent, Continue moving upward and see the whole continent. Rise even more and leave the
earth earth’s atmosphere. Look down and watch the earth as a round globe, hanging in space.
Continue moving upward in outer space and see the earth becoming smaller and smaller,
till it looks like nothing more than a star.
Outer space Experience your awareness moving faster than the speed of light through the vast outer
space, the bahyakasha. Look at the stars, asteroids and planets. Experience the infinite
space around you, unending. See the solar system and the entire Milky Way. Merge your
awareness with the great infinite space. All around you there is nothing more than space.
Experience yourself as a flying awareness within the infinite space.
Returning Remember your physical body to which your awareness is connected. Slowly begin the
to earth journey back to earth. Layer by layer, move downwards. Enter the place where your
body is sitting. Bring the awareness back inside your body. Experience the physical
dimension. Become aware of your breath, bodily functions and the sounds around you.
Slowly open your eyes.

Hari Om Tat Sat

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 Mahakash Dharana
The word mahakasha means ‘bright like the middle of the sun, which no eyes can see’. Previously, it was
explained that in shoonya there is total darkness with just one point of light, representing awareness. In
this technique, the observer totally merges with the space. The individual awareness merges with the
higher awareness. There is no individual left. The individual dissolves in luminosity, there is nothing but
light.

Technique
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line. Maintain
still throughout the practice. Place the hands on the knees either in gyana or in chin
mudra.
Bring your awareness on your breath; don’t regulate it, just observe it.
Close your eyes and introvert your awareness. For a moment, forget about the concept of
your body. Observe the inner space.
Ujjayi with Roll the tongue back in khechari mudra and practice ujjayi pranayama. Breathe slowly
khechari and deeply. Practice sambhavi mudra and tilt the head slightly backwards. Keep the arms
straight by locking the elbows and pressing the knees with the hands. Repeat this for some
rounds and then relax it.
Luminous Relax the breathing. Now the mind is introverted. Develop the experience of silence and
space stillness within oneself. Experience the body containing nothing but space. Do not identify
with the body. Experience yourself as a floating loving awareness. You are just energy.
Experience this energy within and around you. The same energy that exists within, is
everywhere around. The only division is the body. Everything around you is divine
energy, infinite and vibrant.
Non-duality Within this space there is no concept of time or object. Your individuality has dissolved
into light. All duality has dissolved into one. It is the unity of Shiva and Shakti, Purusha
and Prakriti. All concepts, everything that you have ever known or could think of,
dissolved into light. All interaction between consciousness and energy has ceased. There
is no division anymore, no sensory world. No boundaries. There is just space, energy and
light.
Merging Merge your awareness into the infinite expanse of luminosity. Visualize yourself engaged
with the infinite waves of illumination. Concentrate on this vision until your
consciousness is completely absorbed into the cosmic field of light. Become one with the
infinite expanse of light. Experience it within and around you. You are an awareness
floating in light. You are light. The manifest and unmanifest, the seen and the unseen.
The great Let every type of attachment you've been holding on to, fall away, as it has no meaning
space here. Everything you were attached to is part of the same infinite space. Experience the
great luminous void.
Ending Gradually withdraw your awareness from the timeless dimension. Become aware of your
physical body. Gently move your fingers and toes. Be aware of the present time - of the
room. Listen to the environmental sounds. Chant aum three times and slowly open your
eyes.

Hari Om Tat Sat.

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 Pancha kosha dharana

The word ‘kosha’ means ‘sheath’ or ‘body’ and ‘pancha’ means ‘five. Therefore, pancha kosha means
‘the five bodies’ or ‘five different layers’ that the human body is comprised of, starting from the grossest
form and ending with the most transcendental form.

Kosha Description
Annamaya Kosha  Anna = food
 Physical body
 Material Self - includes the physical body and the five elements.
Pranamaya Kosha  Prana = energy flow
 Energy body, prana body –
 Vital Self - includes all nadis and prana.
Manomaya Kosha  Mano = mind
 Mental body - includes the psycho-emotional body with thoughts,
attachments, emotions etc.
Vijnamaya Kosha  Vijna = wisdom.
 Psychic body
 Kundalini Self - includes intuition, the mind, wisdom and higher
consciousness.
Anandamaya Kosha  Ananda = blissful
 Blissful body
 It includes the bliss body which consists of inner joy, contentment and
the true self. This is the most transcendental state and represents
oneness with the supreme.

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 Technique
Preparation  Lie down in Shavasana or sit down in any comfortable meditative posture with
your spine, head and neck in a line. Place the hands on the knees either in gyana
or in chin mudra.
 Circulate your awareness throughout the whole body and make sure there is no
tightness or tension. Relax the body and gently close the eyes.
Annamaya  Become aware of the physical body, composed of matter. Annamaya kosha is
kosha the earth element combined with various elements, where energy solidifies into
matter. Experience the earth element in the form of your physical body.
 Let your awareness circulate through the different bodyparts.
 Aware your right hand, right fingers one by one, palm, wrist, forearm,
elbow, upperarm, shoulderjoint, right chest, right waist, right buttock, thigh,
knee, calf, heel, sole, all toes one by one. Aware the whole right side of the
body.
 Similarly, aware your left hand, left fingers one by one, palm, wrist,
forearm, elbow, upperarm, shoulder, left chest, left waist, left buttock,
thigh, knee, calf, heel, sole, left foot toes one by one.
 Aware your lower abdomen, navel, upper abdomen, chest, neck and head.
Aware the whole body from the head to the toes.
 Aware the skeletal structure, the different organs and systems. Aware the
expansion and contraction of the lungs and ribcage while breathing.
 Completely aware each and every process of the physical body.
Pranamaya  Direct your awareness from the physical body to the pranic -or energy body.
kosha Experience this kosha as an infrastructure of energy channels that give life to
every particle of your being.
 Experience the sensation of prana as a tingling sensation, circulating throughout
the whole body. Feel the warmth of the force.
 Be aware of the prana in the form of vital and mental energy. Intensify your
awareness. With your willpower, you can direct prana to different body parts
that need it.
 Feel the prana in each and every part of the body.
Manomaya  Leave the awareness from pranamaya kosha and come to manomaya kosha.
kosha  Become aware of the mental body which contains every aspect of mental and
emotional expression.
 Observe your thoughts and feelings you might have at the moment. Be the
witness of your thoughts and emotions. Don’t identify with them; just observe
them. Trace the thoughts back to their source and watch how they arise. Be
aware of the process of interaction with the external world and how the mind
tries to escape from the present moment. Observe it and bring it back to the
present moment.
 There are five kinds of thinking: right thinking, wrong thinking, fanciful
thinking, thinking influenced by memory and thinking influenced by sleep. As
you observe the mental processes, try to see to which category they belong.
Vijnamaya  Become aware of vijnamaya kosha, the psychic body. Bring your awareness to
kosha the psychic energy centers (chakras) of the body, located on the spine. Ascend
your awareness up through the spine, passing each chakra: Mooladhara,
Swadhisthana, Manipura, Anahata, Vishuddhi and Ajna. After reaching Ajna,

103
 descend the awareness back down in reversed order.
 Become aware of the higher mind, which is connected to supreme
consciousness. Try to observe your self-identity, and disidentify from it. Let go
of the feeling of separateness and experience everything around you as your
mirror; as another part of you. Merge your energy with everything around you
and feel how you are just loving awareness. You are beyond the physical body.
Intensify the experience.
Anandamay  Finally, come to the sheath of bliss and happiness. The sheath of divine
a kosha experience and oneness with the higher consciousness.
 Let all your impurities fade away so your soul shines through. Be aware of the
supreme blissfulness residing within. Feel how the supreme is doing everything,
and everything alone. You are not separate from it. You are the higher
consciousness. You are the supreme. You are one with the universal energy.
Ending  Bring your awareness back to annamaya kosha, the physical body. Become
aware of your body from head to toe, the environment, the room. Externalize
your awareness. Chant Aum for three times and slowly open your eyes.

Hari Om Tat Sat.

104
Sapta lokas dharana

105
Yogis have described two forms of reality. One is the always changing and transforming reality known as
ritam, and one is the fixed, all-pervasive, eternal reality known as satyam. Movement of energy goes from
ritam to satyam and this is the life-force which brings us from one level or state of experience, to another
level or state of experience. In the manifested world we go through the ritam aspect of life. From the time
of birth till the time of death, we go through a continuous transformation. With the transformation of our
consciousness, we have the possibility to become a super-being and established in satyam.
Once we become established in satyam, we become aware of other dimensions of existence which are
beyond the physical dimension. These other dimensions are known as lokas. The different planes of lokas
represent the further steps of evolution.
There are twenty-eight dimensions of consciousness:
 Human beings begin at the fifteenth level.
 Below this there are fourteen other levels. The eighth to the fourteenth are known as Patalas and
manifests in animal life where action and response is leaded by instinct.
 The first seven are known as Narakas and is related with vegetable life. At this level there is a
dormant consciousness state.
 The fifteenth to the eighteenth levels: Mooladhara, Swadhisthana, Manipura and Anahata,
represent the instinctive consciousness.
 The nineteenth to the twenty-first level: Vishuddhi, Ajna and Sahasrara represent the gunas:
tamas, rajas and sattwa.

The Seven Lokas

1. Bhuh Physical, earthly, related to the refined state of Mooladhara after the instincts
have been overcome.
2. Bhuvah Astral plane, intermediate, related to Swadhisthana chakra.
3. Swah Celestial or divine plane, subtle, related to Manipura chakra.
4. Mahah The abode of the devas (divine beings). Plane of saints, siddhas and balance.
Related to Anahata chakra.
5. Janah The plane of rishis and munis, those who have transcended the ego. Related to
Vishuddhi chakra.
6. Tapah The plane of austerity, enlightened siddhas (perfected beings). Related to Ajna
chakra.
7. Satya The plane where the ultimate truth is experienced. The final stage. Related to
Sahasrara chakra.

Technique

106
Preparation Sit down in any comfortable meditative posture with your spine, head and neck in a
line. Place the hands on the knees either in gyana or in chin mudra. Circulate your
awareness throughout the whole body and make sure there is no tightness or tension.
Relax the whole body and gently close the eyes.
Space Become aware of the inner space that pervades your body. Experience your awareness
awareness floating throughout this space, the body is nothing more than an outer shell. Go deeper
within and let go of your self-identification. Direct your senses inwards and become
one with the inner space. Leave all external awareness. Experience the inner silence
and stillness.
Observing The inner space which is being experienced, is consciousness. Be aware of this field of
consciousnes pure consciousness. Do not identify with the mind or any mental experience. Just be
s aware. Experience the infinity of your consciousness. Feel how your consciousness at
microcosmic level, is connected to higher consciousness at macrocosmic level. You
are just the observer, the witness.
Short aum The practice will be started by the chanting of short aums. Inhale deeply, and with
chanting exhalation repeat the mantra “Aum” for multiple short times, till the lungs are
completely empty. This is one round. Feel the vibrations of the mantra pervading your
inner space of consciousness. Repeat 21 to 27 rounds.
Awareness Within the inner space, visualize two centers of energy. One in the region of
on Bhuh and Mooladhara and the other in the region of Vishuddhi. Visualize them as two luminous
Janah loka centers. Focus on Mooladhara chakra which is represented by Bhuh loka. Visualize
the glowing energy in this region. The other center is at Vishuddhi chakra; which is
represented by bright, luminous and radiating light. This center is related to Janah
loka. These are the two centers in the field of consciousness you should now observe.
Arohan and These two lokas are connected to each other by two passages. One passage goes from
Awarohan Mooladhara to Vishuddhi kshetram via the frontal part of the body. The other
descends down from Janah lokah to Bhuh lokah via the sushumna nadi. Synchronize
this movement with the breath. Inhale while ascending up the frontal passage and
exhale while descending down the sushumna nadi. Ascending through the frontal
passage is known as Arohan. Descending through the spinal passage is known as
Awarohan. Be aware of these two movements. There is no movement of energy, just
of consciousness. Observe the process and merge your awareness with the experience
of the movement in the field of consciousness. Bhuh loka is the dimension of matter
and Janah loka is the dimension of consciousness.
Ending Slowly, let go of the passages connecting the two lokas. Become aware of your body,
gently move your fingers and your toes. Externalize your awareness. Become aware of
the present time, the room and environmental sounds. Chant aum three times and
slowly open your eyes.

Hari Om Tat Sat

107
 Kalpana dharana
It has been found that only those who have a strong power of imagination, have the ability to create.
Imagination is a mental force that can be utilized in any manner. Inner visions and symbols are made by
mental power and hence creating them strengthens the mind.
In tantra, visualization and creative imagination acts as a bridge between the objective and subjective
world. In order to use your imagination as a creative force, it is necessary to create a thought or image
and maintain one-pointed concentration on it until you have taken it to its point of culmination or
exhaustion. In this way the mind becomes powerful. However, this is a difficult process since the mind
creates obstacles.

Where to visualize
The best place for visualization is in front of the closed eyes. Another possibility is at hridayakasha; the
heart space, or at Ajna chakra in the mid-eyebrow center.

Choice of objects
There is no limit to the images you can choose for visualization. The best option is to create an image that
arises from one’s own mind and one feels connection with. Here we give some examples of images that
could be used:

Living things A bird, cat, elephant, tiger, peacock, tree, rose, lotus, grass, sunflower, butterfly.
Deities/saints Your guru, Shiva, Krishna, Hanuman, Ganesha, Rama, Durga, Kali, Lakshmi,
Saraswati, Buddha.
Objects of nature The sun, moon, zodiac sign, gemstone, mountain, cloud, river, lake, valley, forest.
Buildings Temple, ashram, monastery, stupa, pagoda, any holy place.
Symbols Aum symbol, saligram (black stone), Shivalingam, yin yang, cross, flame.

Visualization
Preparation Sit down in any comfortable meditative posture with the spine, head and neck in a line.
Make the body steady and still. Remain still throughout the whole practice. Relax the
body and gently close the eyes.
Breath Bring your awareness to the natural breath. Don’t regulate it, just observe it. Be aware
awareness of the inner space pervading within your body. Be the witness of any thought process
that might be happening.
Visualization  Bring your awareness to the blank space in front of your closed eyes. Think of
any object you feel most connection with.
 Try to visualize this object in chidakasha; the mental space.
 Watch the image for a short period of time, it can be static or moving.
 Now, let the image fade and replace it with another one that naturally arises
within the mind.
 Continue with replacing the image for 7 to 11 rounds (depending on your
comfort and focus level).
 Gradually increase the amount of time that you spend concentrating on each
particular object. The explanation of this technique is very simple but the
actual practice can be more difficult, particularly in the beginning.
Ending the  Slowly, let the image fade away and become aware of the current situation;
practice body, place and time. Gently move your fingers and your toes. Externalize
your awareness.
 Chant Aum for three rounds and gently open the eyes.

108
 Papa Purusha
Preparation Sit down in any comfortable meditative posture with the spine, head and neck in a line.
Make sure the body is steady and still. Remain still throughout the whole practice.
Relax the body and gently close the eyes.
Breath and Bring your awareness to the natural breath. Don’t regulate it, just observe it. Be aware
space of the inner space pervading your body. Be the witness of any thought process that
awareness might be happening.
Visualization  Now, visualize Papa Purusha; the sinful man in the mental space in front of
the closed eyes. Papa Purusha symbolizes the cause of all your pain and
suffering (ego, jealousy, attachment, pride).
 Take a good look at him. Observe him from head to toe and see that he is
carrying all aspects of your suffering.
 Now visualize the transformation of Papa Purusha. Visualize him
transforming from a sinful man, carrying all your pain and suffering, into a
higher being of purity and truthfulness.
 Watch how every aspect of suffering, one by one, transforms into positivity,
joy, contentment and purity.
 This is your inner transformation of the duality between the negative and
positive forces of energy, which are striving to unite and awaken within you,
to create inner harmony, balance and peacefulness.
 Meditate as long as you want.
Ending the  Slowly, let the image fade away and become aware of the current situation;
practice body, place and time. Gently move your fingers and your toes. Externalize
your awareness.
 Chant Aum for three rounds and gently open the eyes.

The mental transformation of Papa Purusha is not just an act of cleansing ourselves
of sins. That is a moral interpretation. Papa Purusha does not mean ‘sinful man’, but
symbolizes all that is conflicting, disharmonious and unbalanced. Tantra emphasizes
the necessity of experiencing conflict in order to attain harmony. It is about achieving
harmony and oneness out of duality.

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 Antar Mouna meditation

Most people have been conditioned to remain extroverted in life. Introversion of the mind is the
preliminary stage of meditation, in which negative impressions start to release from the subconscious
mind. At the same time, it helps to become unaffected by the outer world, even if just for a short time.
Many people force themselves to be introverted and ignore their sense impressions. Fighting against the
mind is not the solution. Therefore, in the first stage of antar mouna, we perceive outer impressions. Let
the thoughts and impressions come, and use them as a tool to introvert the mind.

Antar mouna I
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line. Place
your hands on the knees in any meditative mudra. Close your eyes. Practice kaya
sthairyam and feel the steadiness of your body.
Body Be aware of your whole body; feel the touch sensation between your body and the mat
awareness and the sensation of your clothes on the whole body.
Do not judge, like or dislike any touch sensation, just feel the sensations.
Sound  Extrovert your awareness.
awareness  Let the perception of external stimuli arise, be receptive of everything that is
taking place around you.
 Sounds coming from different persons or objects, listen to them without any
attachment or mental reaction.
 No analysis, no discrimination, you are not affected by these sounds.
 Your sense of hearing is receiving all the sounds from the environment. You are
the seer inside, just observing everything as it is.
 Now, switch your awareness to one particular sound for a while – leave it and
move your attention to another sound – in this way jump from one sound to the
next – be alert, be attentive, be aware.
Thoughtles  Now, be aware of the fact that you are almost thoughtless. Your breath is deep
s and long. Feel the quality of your breath.
 Naturally, your attention is fully on the natural breath, which goes in and out
through both nostrils.
 If you still have thoughts and external sounds are distracting you from
introverting your mind, continue the practice until the thoughts are gone.
Ending the  To end the practice, bring your awareness on Ajna chakra. Chant Aum three
practice times and gently open the eyes.

Hari Om Tat sat

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Most of the time, we are suppressing our negative thoughts. If any unpleasant or nasty thought arises, we
push it into the subconscious layers of the mind. These thoughts remain unexpressed and stored deep
withing us, in the latent form of a seed. This is what we call suppression. All these accumulated
suppressed thoughts are continuously disturbing the conscious mind, with depression and dissatisfaction
without any obvious reason as result.
Most meditations from pratayahara help to release these suppressed emotional thoughts. One of these
meditations is antar mouna stage two.

Antar mouna II
Preparation Sit in any comfortable meditative posture, with the spine, head and neck in a line. The
hands are resting on the knees in any meditative mudra. Close your eyes and practice
kaya sthairyam. Become aware of external sounds and practice antarmouna stage one
for a few minutes.
Thought  Now, switch your awareness to the thought process of the mind. Let thoughts
awareness arise without any restriction; just accept whatever comes naturally. Some
thoughts may give a pleasant experience and some unpleasant. Do not
consciously choose the pleasant one.
 No external stimuli are required for these thoughts to arise. All the thoughts are
arising from the subconscious mind.
 Be aware, you are merely an observer. You are a totally separated being from
this thought process.
 Your thoughts are completely free to flow, do not interfere with them, just
observe them, being the witness.
 Sometimes, the thoughts may be unpleasant, such as; hatred, fear, anger and
sometimes thoughts are pleasurable.
 Just accept all emotions and feelings as they naturally come.
 The door of the subconscious mind is fully open.
 Be aware of how useless emotions and thoughts, which were the result of past
suffering, freely come and go. They are evaporating.
Thoughtles Experience that your mental space is completely empty, thoughtless.
s If there are still thoughts evaporating, just observe the process. You may have some
visions, merely observe them as a witness. This time, you are observing the mental space
(screen) with no expectation. Direct your awareness back on the thoughts that are
arising. In this manner, continue the thought process and observe the mental space, just
try to remain the witness, and to not engage.
Ending the Slowly, become aware of the current situation; body, place and time.
practice To end the practice, bring your awareness on Ajna chakra. Chant Aum three times and
gently open the eyes.

Hari Om Tat sat.

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 Antar mouna III
Preparation Sit in any comfortable meditative posture, with the spine, head and neck in a line. The
hands are resting on the knees in any meditative mudra. Close your eyes and practice kaya
sthairyam to get steadiness of the body.
Theme  Now, select a theme to focus on. Do not allow any irrelevant thought to distract
you from this theme.
 Create as many thoughts as you can with a specific focus on that one theme, and
see where the journey takes you.
 Try to be the witness of the whole process. If any irrelevant thought arises, don’t
actively engage with it but direct your awareness back on your chosen theme.
 After a few minutes, throw them out.
Chidakash  Select a different theme and follow the same process as previously described.
awareness  After one or two minutes, throw the thoughts that have arisen out, and become
aware of the chidakash, mental space.
 Just observe the space and allow any spontaneous thoughts to arise. Without
actively engaging with the thoughts, just observe them. Be the witness.
 Now, create another thought with a sequence of associated thoughts and follow the
same process as before.
 Continue in this manner until you feel your meditation practice is complete.
Ending the Slowly, become aware of the current situation; body, place and time.
practice To end the practice, bring your awareness on Ajna chakra. Chant Aum three times and
gently open the eyes.

Hari Om Tat sat

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 Vijnanamaya kosha
Vijnanamaya kosha is the body of intuition: the psychic body, which is subtler than manomaya kosha.
This psychic body represents the experience of higher wisdom in the realm of consciousness within the
dimensions more subtle than the gross mind. This body is the link between the individual and the
universal consciousness and consists of all inner knowledge that comes to the conscious mind from the
deeper realms. Vijnanamaya kosha is the state in which men experiences the transcendental state, the
higher consciousness, while still remaining in the physical body. When this astral body awakens, one
begins to experience his dormant inner potentiality, which leads to wisdom. This body is made of chakras
and nadis.

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 Ida and Pingala Dharana

The nose – gateway to the inner world

The aim of this meditation technique is to balance the flow of ida (left nostril)
and pingala (right nostril). This balance is essential for a healthy functioning
sushumna nadi, which is the central subtle passage of the spine, through which
kundalini flows.
The nose in general is an important junction of energy communication between
the external and internal worlds. Ida and pingala both indicate the realm of time.
Ida represents the inner realms and pingala represents the external world.
Meditation is concerned with timelessness. When ida and pingala are balanced it
opens the sushumna nadi, allowing you to go beyond the mind, beyond the
constraints of space and time.
We all have a 90-minute biorhythm, which is called the ultradian rhythm. This
rhythm relates to periodic swings of mood, mental alertness, physical vitality,
stomach functions and many other mental and physical changes. This rhythm is
controlled by ida and pingala. When ida is more active, one will have more
mental alertness, when pingala is more active, one will have more physical
alertness. When they are balanced, meditation occurs. In the morning and
afternoon, during dawn and dusk, this balance should naturally occur. That is
why these times are best for meditation. If our daily lives aren’t aligned with this
natural rhythm, the harmony between ida and pingala is disturbed, thus affecting
us both physically and mentally in many different ways. The flow of breath can be manipulated to bring it
back to its natural state and induce meditation. Nadi sodhana pranayama is an example of a practice
which balances the nadis and is therefore an effective preparation for meditation.
The balance of ida and pingala allows us to achieve a state that transcends physical and mental dualities,
thus activating spiritual consciousness.
The qualities of ida, pingala and sushumna are as followed:
Ida Pingala Sushumna
Chitta Prana Kundalini
Mental Vital Supramental
Negative Positive Neutral
Feminine Masculine Androgynous
Yin Yang Tao
Moon Sun Light
Cold Hot Temperate
Intuition Logic Wisdom
Internal External Centered
Night Day Sunset / Dawn
Passive Dynamic Balanced
Subconscious mind Conscious mind Unconscious mind
Desire Action Knowledge

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 Brahma Vishnu Rudra
Subjectivity Objectivity Awareness
A U M

Ida and Pingala shuddhi

Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line. Relax
the body and gently close your eyes.
Breath  With your mental power, imagine and feel the breath flowing in and out through
awareness only the left nostril. You can synchronize this breath with any mantra as:
“soooo” during inhalation and “hammm” during exhalation. Feel how cool
breath is going in and warm breath is going out.
 Count the number of breaths from twenty, thirty, forty or fifty back to zero.
 Do the same for the right nostril and both nostrils.

Ida and Pingala dharana

Preparation Choose any comfortable meditative posture. Make sure the spine, head and neck are in a
line. Keep the body steady and still throughout the whole practice. Place the hands on
the knees in either gyana or chin mudra. The eyes and lips are gently closed. Relax the
whole body. Bring your awareness on the breath; don’t regulate it, just observe it.
Start with nadi sodhana pranayama and nyasa to introvert the mind.
Awareness  As you continue nadi sodhana pranayama, direct your awareness on the
psychic passage (sushumna nadi).
 As you breathe in through the left nostril (ida nadi), feel how you are inhaling
mental power, intuition, cooling and calming feminine effects.
 Ida is the conductor of lunar or mental energy.
 As you breathe in through the right nostril (pingala nadi), feel how you are
inhaling physical power, warming and stimulating qualities and masculine
aspects. Become totally aware of the ida and pingala pathways.
 Pingala is the conductor of solar or vital energy.
Mantra At this stage you can apply any mantra to synchronize with the breath. Common
mantras which are used are: Gayatri mantra, Kali mantra, Lakshmi mantra, Saraswati
mantra, Aum, Aum Namah Shivaya.
Visualizatio  Bring your awareness to Mooladhara chakra and start to visualize the pathway
n of ida of ida nadi.
pathway  Starting from Mooladhara, curve to the left and move through Swadhisthana
chakra. Then, curve to the right and go through Manipura chakra. From here, it
curves to the left and moves through Anahata, followed by a curve to the right
through Vishuddhi Chakra. Finally, it curves to the left and comes to Ajna
chakra. Experience the flow of prana moving through this pathway.
Synchronize the visualization with the breath.
 As you reached Ajna, descend the awareness back down to Mooladhara through
the same pathway.
 Continue this awareness for 3 to 5 minutes.
Visualizatio  In the same way, visualize the pathway of pingala. Start at Mooladhara. First, it
n of pingala curves to the right and then moves through Swadhisthana chakra. Then, it
pathway curves to the left and goes through Manipura chakra. From here, it again curves
to the right and goes through Anahata chakra, followed by a curve to the left

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 through Vishuddhi. Finally, it turns to the right and comes to Ajna chakra.
 Experience the flow of prana through this pathway. Synchronize the
visualization with the breath.
 As you reached Ajna, descend the awareness back down to Mooladhara through
the same pathway.
 Continue this awareness for 3 to 5 minutes.
Ending Slowly release the visualization. Become aware of the current situation; your body,
place and time. Chant om 3 times and gently open your eyes.

Circulating prana in the nadis

Preparation Choose any comfortable meditative posture. Make sure the spine, head and neck are in a
line. Keep the body steady and still throughout the whole practice. Place the hands on
the knees in either gyana or chin mudra. The eyes and lips are gently closed. Relax the
whole body. Bring your awareness on the breath; don’t regulate it, just observe it.
Introvert your mind.
Awareness  Become aware of the inner space, the empty void which pervades your whole
of the inner body. Your physical body doesn’t exist, you are just empty consciousness.
space  Within this space, become aware of the spinal passage. Visualize the chakras as
bright points along the spinal cord. Come from Mooladhara to Ajna, passing all
chakras. Again come from Ajna to Mooladhara.
 Once you are aware of the chakras; become aware of the ida and pingala
pathways, crossing each other at each chakra point. Both start at Mooladhara
and move their way up to Ajna.
 Ida pathway is as followed: Starting from Mooladhara, curve to the left and
move through Swadhisthana chakra. Then, curve to the right and go through
Manipura chakra. From here, it curves to the left and moves through Anahata,
followed by a curve to the right through Vishuddhi Chakra. Finally, it curves to
the left and comes to Ajna chakra.
 Pingala pathway is as followed: Start at Mooladhara. First, it curves to the right
and then moves through Swadhisthana chakra. Then, it curves to the left and
goes through Manipura chakra. From here, it again curves to the right and goes
through Anahata chakra, followed by a curve to the left through Vishuddhi.
Finally, it turns to the right and comes to Ajna chakra.
 Starting from Mooladhara; ida curves to the left and pingala to the right.
 Moving in opposite directions, they cross each other at the chakras.
Ida /  When you inhale, direct the prana upwards through pingala nadi, from
pingala Mooladhara to Swadhisthana. With exhalation, let the prana descend back
rotation down from Swadhisthana to Mooladhara through ida nadi. Continue moving
the consciousness, breath and prana between Mooladhara and Swadhisthana.
 Now, with inhalation, move the prana further upwards to Manipura through
pingala pathway. Again descend back down through ida pathway, back to
Mooladhara. Continue this movement.
 In the same way, ascend from Mooladhara to Anahata. Let your consciousness,
breath and prana move upwards through pingala pathway and descend down

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 through ida pathway.
 After Anahata, continue in the same way to Vishuddhi.
 Finally, let the prana ascend from Mooladhara to Ajna through pingala and
descend down through ida. Let the prana move upwards, and only the awareness
back downwards. Move all prana and energy up from Mooladhara to Ajna.
 When you reach Ajna, leave your awareness there for a while. Be aware of the
pranic energy held at Ajna chakra. Visualize an increasing bright light, radiating
over your entire being.
Awakening  Now, visualize the complete psychic passage from Mooladhara all the way up
prana in to Ajna. Visualize the chakra points, which are connected by sushumna,
Sushumna piercing the centre of each one.
 When the visualization is clear, inhale and direct the prana upwards from
Mooladhara to Ajna chakra through sushumna. At Ajna, hold the breath for a
short time and aware the stored prana. Exhale and descend down from Ajna to
Mooladhara through the same pathway, leaving the prana at Ajna. Continue this
movement of prana through the sushumna nadi.
 Experience the feeling of a balanced ida and pingala nadi. You are in perfect
harmony.
Ending Slowly, bring your awareness to the natural flow of breath, followed by the physical
body. Become aware of external sounds and the current place and time. Chant Aum three
times and gently open your eyes.

“One should control the sun (pingala) and moon (ida) because these are the day and night of time; the
secret is that the sushumna (the passage of the kundalini) is the eater of time”. – Hatha Yoga Pradipika
“One should think neither of the outside world nor the internal world; in-fact one should not think any
thoughts”. – Hatha Yoga Pradipika
“On the left and right side of the sushumna are the ida and pingala. These go straight upwards,
alternating from left to right. Having pierced all chakras they proceed to the nostrils”. – Rudra Yamala
Tantra.
“There were two birds, one black and one white. They were tied to a peg with two ropes. They
constantly tried to fly away to freedom but were unable to do so because of the rope that secured them.
Ultimately they became tired and slept peacefully near the peg”.

Hari Om Tat Sat

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 Chakra Dharana

Before Kundalini awakens, the chakras must be purified, opened and awakened. These practices form an
important part in that process. Each of the chakras is dealt with individually. While concentrating on the
chakra points, the breath and the mantra, a high voltage of energy is released and directed to the brain.

Chakra Location Granthi Guna Lotus/colour picture

Mooladhara Perineum Brahma Tamas Four petals-
deep red

Swadhisthana Coccyx - Tamas Six petals-

orange

Manipura Navel - Rajas Ten petals-

yellow

Anahata Chest Vishnu Rajas Twelve petals-

green

Vishuddhi Throat - Sattva Sixteen petals-

blue

Ajna Third eye Rudra Sattva Two petals-

purple

Bindu Back of head - - - -

Sahasrara Crown of head - - Thousand
petals- all
colors / white

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 Chakra Loka Kosha Tattva Bija mantra
Mooladhara Bhu Annamaya (physical) Prithvi (earth) Lam
Swadhisthana Bhuvah Annamaya (physical) Apas (water) Wam
Manipura Swahah Annamaya (physical) Tejas (fire) Ram
Anahata Maha Pranamaya (prana, Vayu (air) Yam
life force)
Vishuddhi Janah Pranamaya (prana, Akasha (ether) Ham
life force)
Ajna Tapah Manomaya (mental) - Aum
& Vigyanamaya
(intuitive)
Sahasrara Satyam Anandamaya - Aum
(blissful)

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 Mooladhara Chakra Dharana
Technique 1
 Sit down in siddhasana / siddha yoni asana (perfection pose). Close the
eyes and relax the body. Go through each part of the body and make
sure there is not any tightness or tension. The breath is long and deep.
 Move your awareness to the pressure point of the heels (perineum or
yoni). Become aware of the pressure in this area as you locate
Mooladhara chakra.
 Observe the breath and feel as if you are breathing in and out through
Mooladhara chakra.
 Now, integrate mental repetition of the bijamantra “Lam”, synchronized
with the breath.
 Inhale: “Lam, Lam, Lam’. Feel the expansion of Mooladhara chakra
with the inhalation. Exhale and again mentally repeat: “Lam, Lam,
Lam”. Feel the contraction of Mooladhara chakra with the exhalation.
Feel the Mooladhara chakra opening.
 Continue for 7 to 11 rounds.

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Mooladhara Technique 2
 Sit down in the same posture as described in technique 1.
 Practice nasikagra drishti (nose-tip gazing) and moolabandha
(contraction of Mooladhara chakra). For men, this is in the perineum in
between the anus and sexual organ. For women, the trigger point is at
the cervix where the uterus and vagina meet.
 The breath is long and deep.
 Take a long and deep inhalation. During exhalation, verbally or

mentally, repeat the mantra: लं लं लं “Lam, Lam, Lam”.

 Continue for 7 to 11 rounds.
Location: perineum Technique 3
 Sit down in the same posture as described in technique 1.
 Bring your awareness on the base of the spine, at Mooladhara chakra.
 Visualize the chakra on the base as a lotus with four petals, blooming
upwards.
 The chakra is making a clockwise spinning movement.

 Verbally or mentally, repeat the matrika sounds: वं शं षं सं Wam,

Sham, sham, sam).
 Continue for 7 to 11 rounds.

Swadhisthana Chakra Dharana

Technique 1
 Sit down in siddhasana / siddha yoni asana. Close the eyes and relax the
body. Go through each part of the body and make sure there is not any
tightness or tension. The breath is long and deep.
 Bring your awareness on the Swadhisthana kshetram, the point of
contact where the upper heel is pressing against the pubic bone. This is
the trigger point for Swadhisthana chakra.
 Now, move your awareness to the coccyx at the base of the spine, this is
the location of Swadhisthana chakra.
 Observe the breath and feel as if you are breathing in and out through
the pelvic region. As you inhale, the breath enters the Swadhisthana
kshetram (triggerpoint) and moves to the Swadhisthana chakra in the
spine. As you exhale, it moves back.
 Feel that you are connecting these two points with your breath and
awareness. Feel that Swadhisthana chakra is opening.
 Continue for 7 to 11 rounds.
Swadhisthana Technique 2
 Sit down in the same posture described in technique 1.
 Practice khechari mudra (rolling tongue) combined with ujjaji
breathing, and vajroli / sahajoli (genital organ contraction).
 Synchronize the contraction with the breath. You can either do the
contraction at slow or high speed, as long as it is done with awareness.

 Mentally repeat the bijamantra: वं वं वं “Wam, Wam, Wam”.

 Feel how the energy is getting unlocked from Swadhisthana chakra.
 Feel like you are pumping the energy up through sushumna nadi, or
mentally connect Swadhisthana with Ajna with a silver transparent tube,

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 and with your willpower move the energy upwards.
 Bring your awareness on the energy, which transforms into ojas (higher
energy).
 Continue for 7 to 11 rounds.
Location: coccyx Technique 3
 Sit down in the same posture described in technique 1.
 Bring your awareness toSwadhisthana chakra on the spine.
 Visualize the chakra on the spine as a lotus with six petals, lying
horizontally and blooming upwards.
 The chakra is making a clockwise spinning movement.

 Verbally or mentally, repeat the matrika sounds: बं भं मं यं रं लं

(Bam, Bham, Mam, Yam, Ram, Lam).
 Continue for 7 to 11 rounds.

Manipura Chakra Dharana

Technique 1
 Sit down in any comfortable meditative posture with your spine, head
and neck in a line. Close the eyes and relax the whole body.
 The breath is naturally long and deep.
 Bring your awareness on the navel; this is Manipura kshetram.
 Now, move your awareness from this trigger-point in a straight line
back to the spine. This is the location of Manipura chakra.
 Bring your awareness back to the navel. Feel as if you are breathing
through this area.
 As you inhale, the breath enters the navel and goes directly to the spine
where Manipura chakra is located. As you exhale, feel the breath is
moving back to the kshetram.
 Connect these two points. Continue this practice synchronized with the
breath. Feel that Manipura chakra is opening.
 Continue for 7 to 11 rounds.
Manipura Technique 2
 Sit down in any comfortable meditative posture with your spine, head
and neck in a line. Close the eyes and relax the body.
 Bring your awareness to Manipura chakra.
 The breath is long and deep.
 Inhale deeply, then exhale completely and perform uddiyana bandha
(abdominal lock).

 While holding the breath, mentally repeat the bijamantra: रं रं रं

“Ram, Ram, Ram” as long as comfortable.
 Release uddiyana bandha (abdominal lock) and only then inhale.
 Continue for 7 to 11 rounds.
Location: navel Technique 3
 Sit down in any comfortable meditative posture with your spine, head
and neck in a line. Close the eyes and relax the whole body.
 Bring your awareness to Manipura chakra on the spine, behind the
navel.

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  Visualize the chakra on the spine, as a lotus with ten petals blooming
upwards.
 The chakra is making a clockwise spinning movement.

 Verbally or mentally, repeat the matrika sounds: डं ढ ण तं थं दं

धं नं पं फं (Dam, Dham, Nam, tam, tham, dam, dham, nam,
pam pham)
 Continue for 7 to 11 rounds.

Anahata Chakra Dharana

Technique 1
 Sit down in any comfortable meditative posture with your spine, head
and neck in a line. Close your eyes and relax the whole body.
 The breath is long and deep.
 Bring your awareness on the chest. Center the awareness at the sternum
in front of the heart; this is Anahata kshetram.
 Move your awareness in a straight line back to the spine. This is the
location of Anahata chakra. Don’t contract anything, just be aware.
 Bring the attention to the natural breath, feel the expansion and
contraction of the chest as you breathe. Imagine you are inhaling and
exhaling through the chest area.
 As you inhale, the breath enters the chest and moves in a straight line to
Anahata chakra. As you exhale, feel the breath is moving back to the
kshetram.
 Use the breath to connect the two points. Feel that Anahata chakra is
opening.
 Continue for 7 to 11 rounds.
Anahata Technique 2
 Sit down in any comfortable meditative posture with the spine, head
and neck in a line. Close the eyes and relax the whole body.
 The breath is slow and deep.
 Bring your awareness on Anahata chakra.

 Verbally or mentally; repeat the mantra: यं यं यं “Yam, Yam,

Yam”.
 Bring your awareness on the inner sound and the effects of the
vibrations of the mantra.
 Continue for 7 to 11 rounds.
Location: chest / Technique 3
heart center  Sit down in any comfortable meditative posture with the spine, head

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 and neck in a line. Close the eyes and relax the whole body.
 The breath is slow and deep.
 Bring your awareness on Anahata chakra on the spine, behind the
heart.
 Visualize the chakra on the spine, as a lotus with twelve petals, lying
horizontally and blooming upwards.
 The chakra is making a clockwise spinning movement.

 Mentally or out loud, repeat the matrika sounds: कं खं गं घं ङ

चं छं जं झं ञ ट ठं (Kam, Kham, gam, gham, ngam, cham,
chham, jam, jham, nam, Tam, tham).
 Continue for 7 to 11 rounds.

Vishuddhi Chakra Dharana

Technique 1
 Sit down in any comfortable meditative posture with the spine, head and
neck in a line. Close the eyes and relax the whole body.
 The breath is long and deep.
 Bring your awareness to the point at the throat pit. This is Vishuddhi
kshetram.
 Move your awareness straight back to the spine. This is the location of
Vishuddhi chakra. Focus your whole attention to this point.
 Bring your awareness on the natural breath. Imagine you are inhaling and
exhaling through the throat area.
 As you inhale, the breath enters the throat and moves directly in a straight
line to Vishuddhi chakra on the spine. As you exhale, the breath moves
back to Vishuddhi kshetram.
 Use the breath to connect the two points and bring your awareness on the
flow of breath, moving back and forth on this psychic pathway.
 Feel the gentle expansion and contraction of the throat area with
inhalation and exhalation. Feel that Vishuddhi chakra is opening.
 Continue for 7 to 11 rounds.
Vishuddhi Technique 2
 Sit down in any comfortable meditative posture with the spine, head and
neck in a line. Close the eyes and relax the whole body.
 The breath is long and deep.
 Practiceujjaji pranayama, making a snoring sound in the back of the
throat while breathing.
 Bring your awareness on Vishuddhi chakra.

 Verbally or mentally, repeat the mantra: हं हं हं “Ham, Ham, Ham”.

 Bring your awareness on the inner sound within the throat, and the effects

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 of the vibrations of the mantra.
 Continue for 7 to 11 rounds.
Location: throat Technique 3
 Sit down in any comfortable meditative posture with the spine, head and
neck in a line. Close the eyes and relax the whole body.
 The breath is long and deep.
 Bring your awareness toVishuddhi chakra on the spine, behind the throat.
 Visualize the chakra on the spine, as a lotus with sixteen petals, lying
horizontally and blooming upwards.
 The chakra is making a clockwise spinning movement.

 Verbally or mentally, repeat the matrika sounds: अं आं इं ईं उं ऊं

ऋ ॠ ल ृ ॡ एं ऐं ओं औं अं अः (Am, Aam, Im, Eem,
Um,Oom, Rim, Reem, Lrim, Lreem, Em, Aim, Om, Aum, Ahm, Aha).
 Continue for 7 to 11 rounds.

Ajna Chakra Dharana

Technique 1
 Sit down in any comfortable meditative posture with the spine, head and
neck in a line. Close the eyes and relax the whole body.
 The breath is long and deep, through the nose.
 Bring your awareness to the mid-eyebrow center. This is Ajna kshetram.
 Move your awareness in a straight line back to the top of the spine. This is
the location of Ajna chakra. Bring your whole attention to this point.
 As you inhale, the breath enters the mid-eyebrow center and moves in a
straight line directly to Ajna chakra on the spine. As you exhale, feel the
breath moves back to Ajna kshetram.
 Use the breath to connect the two points and bring your awareness on the
flow of breath, moving back and forth on this psychic pathway between
Ajna kshetram and chakra.
 Feel the pulsing of Ajna chakra with the inhalation and exhalation. Feel
that Ajna chakra is opening.
 Continue for 7 to 11 rounds.
Ajna Technique 2
 Sit down in any comfortable meditative posture with your spine, head and
neck in a line. Close the eyes and relax the whole body.
 The breath is long and deep.
 Be aware of the incoming and outgoing breath. Don’t regulate your breath,
just observe it.
 Practice internal or external sambhavi mudra, gazing at the mid-eyebrow
center.
 Visualize a burning candle flame on the location of Ajna chakra.

 Verbally or mentally, repeat the mantra:“ ॐ ॐ ॐ Aum, Aum,

Aum”. Alternatively, chant one long ‘Aum’ if preferred.
 Bring your awareness on the inner sound in the center of the head, and the
effects of the vibrations of the mantra.

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  Continue for 7 to 11 rounds.
Location: Mid- Technique 3
eyebrow center /  Sit down in any comfortable meditative posture with the spine, head and
third eye neck in a line. Close the eyes and relax the whole body.
 The breath is long and deep.
 Bring your awareness on Ajna chakra at the top of the spine.
 Visualize the chakra at the top of the spine as a lotus with two petals, lying
horizontally and blooming upwards.
 The chakra is making a clockwise spinning movement.

 Verbally or mentally, repeat the matrika sounds: हं क्षं (Ham, Ksham)

 Continue for 7 to 11 rounds.

Signs of chakra imbalance

The signs of chakra balance or imbalance are listed below. If you are experiencing any of the specific
imbalanced chakra symptoms, meditate on the corresponding chakra to achieve balance.
Chakra Signs of imbalance Signs of balance
Ajna Physical: Intuition, concentration,
Learning disability, headache, imagination.
eyestrain, blindness,
nightmares, spinal
dysfunction, balancing
problems.

Psychological:
Lack of concentration,
depression, fear of truth,
confusion, lack of judgement.
Vishuddhi Physical: Pure consciousness,
Thyroid dysfunctions, truthfulness, intuitive,
swollen glands, sore throat, creativity, constructive
mouth, gum or tooth communication, inspiring
problems, hearing problems. speech, conscious listening,
positive self-expression.
Psychological:
Lack of personal expression,
lack of creativity, criticism,
speaking to much or too little
and addiction.

Anahata Physical: Compassionate, unconditional

Heart problems, asthma, love, equilibrium, selflessness,
shallow breathing, lung devotion, empathy, optimism,
disease, upper back and feeling of completeness and

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 shoulder problems. wholeness.

Psychological:
Lack of hope, insecurity,
hatred, lack of compassion,
fear, anger, jealousy, anxiety
and difficulty with love.

Manipura Physical: Good digestion, energetic,

Stomach ulcers, colon confident, intelligent, decisive,
disease, pancreatitis, adrenal mentally focused, active and
imbalances, diabetes, arthritis, extroverted.
intestinal tumors.

Psychological:
Lack of self-esteem, fear of
rejection, indecisive,
depression.

Swadhisthana Physical: Sexually satisfied, feeling

Sciatica, urinary problems, compassionate, sense of
hormonal imbalances, belonging, intuition and
menstrual problems, lower humor.
back pain, pelvic pain.

Psychological:
Sexual obsession, shyness,
guilt, irritability, immorality.

Mooladhara Physical: High physical energy and

Sciatica and osteoarthritis, vitality, feeling grounded, able
constipation or diarrhea, to digest food, centered,
kidney stones, auto-immune committed, independent and
dysfunction, tiredness, lower self-mastered.
back pain, lethargy, poor
sleep, obesity and eating
disorders.

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Psychological:
Feeling ungrounded, trouble
concentrating, low self-
esteem, self-destructive
behavior, fearfulness,
depression, trouble being still
and trouble achieving goals.

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 Ajna – Mooladhara Dharana

Ajna chakra is referred to as the commander. In an army, the commander must be stronger and more
intelligent than his soldiers. In the same way, Ajna chakra must be strengthened to handle the energy of
the other chakras. Whenever the lower chakras are awakened, energy is released. This energy is very
powerful and can cause physical or mental problems when the commander; Ajna chakra, is not strong
enough. Therefore, it is important to strengthen Ajna chakra as preparation, to ensure one is ready to
handle this energy. It is for this reason that meditation begins with Ajna chakra.

Technique
Preparation Sit down in any comfortable meditative posture with the spine, head and neck in a line.
Keep the body steady and still throughout the whole practice. Place the hands on the
knees either in gyana or in chin mudra. Gently, close the eyes and lips and relax the
whole body. Bring your awareness to the breath, don’t regulate it, just observe it.
So-Ham Practice so-ham meditation with ujjaji pranayama and khechari mudra for a few
rounds. Inhale with the mantra “sooo” and experience higher consciousness and soul
vibrations. Exhale with the mantra “hammm” and let go of the false self-identity and
feelings of separateness.
Ajna chakra  Now, bring your awareness on the space four fingers behind the mid-eyebrow
awareness center, in the center of the brain. This is the location of Ajna chakra. Practice
sambhavi mudra (mid-eyebrow gazing). Keep your eyes in this position
according to your comfort level. When the eyes get tired or painful, allow
them to rest by closing the eyes. Repeat sambhavi mudra (mid-eyebrow
gazing) when you are comfortable to do so.
 Inhale deeply and as you exhale, mentally or out loud, repeat the mantra:
‘Aum’. This can be one long Aum or multiple short Aums.
 Release sambhavi mudra and experience the inner vibrations activated by
Aum mantra. Feel the mantra vibrating in Ajna chakra.
Mooladhara  After strengthening Ajna chakra, bring your awareness on Mooladhara
chakra chakra at the base of the spine.
awareness  Slightly open your eyes and practice nasikagra drishti (nose-tip gazing). See
the perfect triangular shape of your nose. When the eyes get tired, close them
for a moment and again open them to gaze at the nose-tip.
 Practice moola bandha (root lock). For men, this is in the perineum between
the anus and sexual organ. For women, the trigger point is at the cervix where
the uterus and vagina meet. Contract and relax the Mooladhara chakra.
 Inhale deeply. While exhaling, verbally or mentally repeat short “Lams”
synchronizing with moolabandha (root lock). One full exhalation is one
round. Continue for 9 to 11 rounds.
 Once completed, release nasikagra drishti (nose-tip gazing) and moolabandha
and meditate on the effect.
 Experience the inner vibrations activated by Lam mantra. Feel the mantra
vibrating in Mooladhara chakra as its energy is unlocked.
Ending End the practice by chanting Aum three times, descending the unlocked energy from
Ajna chakra to Mooladhara and slowly externalizing the awareness. Feel your body
and hear the environmental sounds.

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 Hari Om Tat Sat.

Yoga nidra stage 2 & 3

Yoga Nidra 2
Adjustment of the  Lie down on your back in Shavasana. Adjust your body so you feel perfectly
body comfortable. Both arms are resting besides the body, with the palms facing
upwards. Keep the legs straight and slightly apart. Close your eyes and mouth.
 Feel the gravitational pull of the earth. Your body is very heavy; drop every
muscle.
Aware the infinite space in front of the closed eyes. Bring your body into the
middle of the space. Your body is even lighter than air, it is floating.
 Close your eyes. Mentally say to yourself: “I will not sleep."
 Your full awareness is on the instructor’s voice.
Breath awareness  Take a long and deep inhalation. While exhaling; release all tension and stress.
With inhalation; feel the vitality in your body. Your whole being is being
recharged. Continue for two more rounds with deep inhalation and complete
exhalation.
 Aware the breath, coming in and going out through both nostrils. Count back
from twenty to zero. With every complete breath, write the number down on
the mental screen in front of your closed eyes, in the colour you like the most.
Coordinate the mental counting with the breath. Try not to make any mistake.
If you make a mistake; again start from 20.
Sankalpa Mentally, repeat your sankalpa three times with true willpower. Say to yourself: ‘I am
successful in whatever I undertake.'
Rotation of  Now, rotate your awareness through the different bodyparts. This time,
awareness mentally touch the parts of body with the mantra Aum.
 Rotate the awareness through the major parts of the body. Start from the right
leg, from the toes to the hip joint, Aum, left leg… Aum, right arm from fingers
to shoulder joint … Aum, left hand … Aum, abdomen … Aum, chest …. Aum,
neck … Aum, head … Aum, whole body from head to the toes … Aum, whole
body from toes to the head...
Aum, whole body from head to the toes... Aum.
 Similarly, go in details with Aum. Right hand thumb … Aum, index finger …
Aum, middle finger … Aum, ring finger … Aum, little finger … Aum, palm …
Aum, wrist … Aum, forearm … Aum, elbow … Aum, upper arm … Aum, right
shoulder ..Aum, arm pit … Aum, right waist…Aum, hip joint … Aum, right leg
buttock … Aum, thigh … Aum, knee … Aum, calf … Aum, ankle … Aum, heel
… Aum, sole … Aum, big toe … Aum, second toe … Aum, third toe … Aum,
fourth toe … Aum, fifth toe … Aum.
 Left hand… left hand thumb … Aum, index finger … Aum, middle finger …
Aum, ring finger … Aum, little finger … Aum, palm … Aum, wrist … Aum,
forearm … Aum, elbow … Aum, upper arm … Aum, left shoulder … Aum, left
arm pit … Aum, left waist … Aum, hip joint … Aum, left buttock … Aum,
thigh … Aum, knee … Aum, calf … Aum, ankle … Aum, heel … Aum, sole …
Aum, big toe … Aum, second toe … Aum, third toe … Aum, fourth toe …
Aum, fifth toe … Aum.
 Left leg fifth toe … Aum, fourth toe … Aum, third toe … Aum, second toe …
Aum, big toe … Aum, sole … Aum, heel … Aum, ankle … Aum, calf … Aum,

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 knee … Aum, thigh … Aum, left buttock … Aum, hip joint … Aum, left waist
… Aum, left armpit … Aum, left shoulder joint … Aum, upper arm … Aum,
elbow … Aum, forearm … Aum, wrist … Aum, palm …. Aum, little finger …
Aum, ring finger … Aum, middle finger … Aum, index finger … Aum, thumb
… Aum.
 Right leg fifth toe … Aum, fourth toe … Aum, third toe … Aum, second toe …
Aum, big toe …Aum, sole … Aum, heel … Aum, ankle … Aum, calf … Aum,
knee …Aum, thigh … Aum, right buttock … Aum, hip joint … Aum, right
waist … Aum, arm pit … Aum, right shoulder … Aum, upper arm … Aum,
elbow … Aum, forearm … Aum, wrist … Aum, palm … Aum, little finger …
Aum, ring finger … Aum, middle finger … Aum, index finger … Aum, thumb
… Aum.
 Be aware of the lower abdomen … Aum, navel … Aum, upper abdomen …
Aum, diaphragm … Aum, right chest … Aum, left chest … Aum, center of the
chest … Aum, throat … Aum, head … Aum. Your head -forehead … Aum,
right eyebrow … Aum, left eyebrow … Aum, mid-eyebrow center … Aum,
right eye … Aum, left eye … Aum, right nostril … Aum, left nostril … Aum,
nose tip … Aum, upper lip … Aum, lower lip … Aum, upper teeth … Aum,
lower teeth … Aum, tongue … Aum, right cheek … Aum, left cheek … Aum,
right ear … Aum, left ear … Aum, chin … Aum, crown of the head … Aum.
 Back of the head … Aum, upper back … Aum, middle back … Aum, lower
back … Aum, upper spine to lower spine … Aum, right side of the spine …
Aum, left side of the spine … Aum, whole back … Aum, back of right shoulder
blade … Aum, back of upper arm … Aum, back of forearm … Aum, back of
the palm … Aum, left shoulder blade … Aum, back of upper arm … Aum, back
of forearm … Aum, back of the palm … Aum, right buttock … Aum, thigh
muscles … Aum, calf muscles … Aum, heel … Aum, left buttock … Aum,
thigh muscles … Aum, calf muscles … Aum, heel … Aum. Be aware of:
 The whole body; from the toes to the head … Aum.
 The whole body; from the head to the toes … Aum.
Creating sensation  Experience cold, as if you are walking in the snow without any warm clothing.
It is shivering cold; your whole body is chilled. Experience this sensation of
cold for a short period of time.
 Now, feel heat. The weather is very hot. Your whole body is being heated by
the sun.
 Recall suppressed feelings of sadness, unhappiness or anger, caused by certain
situations. Allow them to come to the surface level, so they can be released
forever.
 Similarly, recall the most joyable and happy moment of your life. Re-
experience this moment. Feel the happiness and joyfulness.
Story visualization It is early in the morning before sunrise. You are walking barefoot along a beautiful
garden full of colorful flowers. Feel the cool sensation and peaceful vibrations of the
early morning.
The whole environment is permeated with peace and eternity.
Sit down underneath a tree. Gently close your eyes and look at the mental screen in
front of the closed eyes. See a beautiful rising sun. Just look at it. The whole being is
enlightened with light and Aum. Feel the bliss of light and continuous Aum vibration.
Sankalpa Repeat your sankalpa three times with true willpower, from the heart.
Ending Bring your awareness on the body; which is lying flat on the mat. Be aware of the
place and time. Aware the present situation. Now, the practice of yoga nidra is over.

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 Gently move your fingers and toes. Move your head to the left side. Activate your
whole body. Gently, turn your body to the left and come to sitting position. Chant Aum
three times and open your eyes.

Yoga Nidra 3
Adjustment of the  Lie down on your back in Shavasana. Adjust your body so you feel perfectly
body comfortable. Both arms are resting besides the body with the palms facing
upwards. Keep the legs straight and slightly apart. Close your eyes and mouth.
 Feel the gravitational pull of the earth. Your body is very heavy; drop every
muscle.
Aware the infinite space in front of your closed eyes. Bring your body into the
middle of the space. Your body is even lighter than air, it is floating.
 Close your eyes. Mentally say to yourself: “I will not sleep."
 Your full awareness is on the instructor’s voice.
Breath awareness Bring your awareness on the natural breath. Feel your abdomen; with inhalation it
expands and with exhalation it contracts. Do not alter your breath and the abdominal
movement, just aware it.
With inhalation and exhalation, mentally count from 20 to 0. Mentally, write the
current number down on the mental screen in front of the closed eyes, in the color you
like the most. Synchronize the abdominal movement, breath and mental counting. Try
not to make a mistake. It you make a mistake, again start from 20.
Sankalpa Repeat your sankalpa three times with true willpower and feelings from the heart.
Rotation of Relax your right leg, from toes to the hip joint … Aum, left leg … Aum, abdomen …
awareness Aum, chest … Aum, right arm, from fingers to shoulder joint … Aum, left arm … Aum,
neck … Aum, head … Aum.
Look at yourself in the mirror, from head to the toes whole body, Aum, toes to the head
whole body … Aum, head to the toes whole body … Aum.
Again, right leg … Aum, left leg … Aum, abdomen … Aum, chest … Aum, neck …
Aum, head … Aum.

Touch every bodypart with the mantra Aum as described in technique 2.

Whole body; from the head to toes … Aum.

Whole body; from the toes to the head … Aum.
Whole body; form the head to the toes … Aum.
Awareness of Now, aware the different kshetrams. Start at Mooladhara and ascend your awareness
physical body to Swadhisthana, Manipura, Anahata, Vishuddhi, Ajna, Bindu and Sahasrara. After
reaching Sahasrara, descend down through the different chakra points along the spine.

This is one round of chakra rotation, repeat one more round. Ascend by passing all
kshetram points, and descend through all chakra points.
Sankalpa Repeat your sankalpa with true willpower and feeling from the heart. Repeat it three
times.
Ending Bring your awareness on the body; which is lying flat on the mat. Be aware of the
place and time. Aware the present situation. Now, the practice of yoga nidra is over.
Gently move your fingers and toes. Move your head to the left side. Activate your
whole body. Gently, turn your body to the left and come to sitting position. Chant Aum
three times and open your eyes.

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Hari Om Tat Sat

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 Tattwa Shuddhi

Ancient yogis have stated that man’s physical body extends far beyond what the eyes can perceive, and
that the body, like all matter in the universe, is a composition of many elements. Anything we perceive
through the eyes as tangible, real and solid, are in fact fields of highlycharged particles of energy moving
at different frequencies and levels of vibration, to compose matter. This is precisely what yogis have been
saying since ancient times. Through inner experience, they discovered the relation and interchangeability
between matter, energy and consciousness. If we wish to experience the universe free from matter, we
will have to reverse the process of evolution back to its original source. This is achieved by eliminating
the extraneous factors in the mind and body. For this, tattwa shuddhi is a powerful meditation technique,
used to purify the five tattwas within the body (five components – earth, water, fire, air, space).

In this practice, you create a mental and psychic awareness of the elements and their corresponding
yantra within the body. One tattwa merges into the next, allowing us to dive deeper and deeper into the
subtler layers of existence.

In order to have a broader perspective of what we are made of, it is necessary to understand the entire
process of creation. The human body is composed of 36 tattwas, which are classified into three
categories:

Shiva tattwa Vidya tattwa

Composed of five components that are related to Composed of seven subtle elements. Related to

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 absolute consciousness. These five tattwas are both absolute consciousness and veiled
part of the macrocosmic or universal consciousness. At this stage, Shiva
consciousness. (consciousness) remains complete in itself but is
enveloped by the power of Shakti and creates
limiting aspects.
 Shiva- Pure consciousness.  Kalaa- That which limits the force of
 Shakti- Pure energy. kriya shakti or the power to do all.
 Ichchha- Energy of will.  Avidya Vidya- That which limits the
 Kriya- Energy of action. force of gyana shakti or the power to
 Gyana- Energy of knowledge. know all.
 Raga- That which limits the force of
ichchha shakti by creating desire and
attachment, thus giving rise to
discontentment.
 Kaala- That which limits perpetual
existence by creating the notion of time,
related to changes in life: birth, growing,
death.
 Niyati- That which limits free will by
creating the notion of fate and destiny,
binding the individual to the cycle of birth
and death.
Atma Tattwas
Composed of 25 elements that are related to veiled consciousness. At this stage of
development, the macrocosmic elements are manifested into the physical universe.
The three inherent aspects of chitshakti: ichchha, kriya and gyana, now transform themselves
into the three gunas: tamas (animalistic nature), rajas (heroic nature) and sattwa (purity).
 Buddhi- The highest intelligence that manifests its full potential under the influence
of sattwa guna.
 Ahamkara- The principle of individuality or ego, which emphasizes the existence of
the self.
 Manas- The mind or mental faculty.
 Chitta- The collection of past impressions of samskaras (incarnation).

The gross tattwas are as followed:

Tanmatras (subtle essence) Tattwas

Shabda Sound Akasha Ether (void, space)
Sparsha Touch Vayu Air (motion)
Rupa Form Agni Fire (heat)
Rasa Taste Apas Water (fluidity)
Gandha Smell Prithvi Earth (cohesion,
weight)

Gyanendriyas (organs of knowledge) Karmendriyas (organs of action)

Stotra Ears (auditory) Vak Speech (expression)
Twacha Skin (tactile) Pani Hand (grasping)

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 Chakshu Eyes (optic) Pada Foot (locomotion)
Jihwa Tongue (gustatory) Upastha Reproductive organ
Ghrana Nose (olfactory) Payu Anal region
(excretion)

Prithvi Apas Agni Vayu Akasha

Technique 1
Preparation Sit in any comfortable meditative posture with the spine, head and neck in a line.
Relax the whole body and close the eyes. Remain steady and still throughout the
whole practice.
Prithvi tattwa Internalize the senses and become aware of the inner space that pervades the entire
dharana body from head to toes. Be totally aware of the space existing in the different parts of
the body. Circulate your awareness throughout the whole body. Bring your awareness
to the location of Mooladhara chakra, at the base of the spine. Visualize a yellow
square that fills up the entire Mooladhara region. Feel the energy of the square,
expanding over the whole body. Experience the firmness, stability and solidity of the
prithvi tattwa (earth component). Take a moment to experience the activation of the
tattwa. Let the yellow square dissolve into space.
Apas tattwa Bring your awareness to the region of Swadhisthana chakra, in the coccyx. Visualize a
dharana silver crescent moon, covering the entire area. Feel that the energy of this crescent
moon is getting released from Swadhisthana chakra and expands over the entire body.
Be aware of the silvery particles of light emanating from the apas tattwa (water
component), and experience the coolness, fluidity and sensuality permeating the entire
body. Take a moment to experience the activation of the tattwa. Finally, let this vision
dissolve into space.
Agni tattwa Bring your awareness to the area on the spine straight behind the navel, the location of
dharana Manipura chakra. Visualize a fiery red triangle filling up the entire area. Feel that the
energy of this firey red triangle is getting released from Manipura chakra and expands
over the whole body. Each particle of red light is pulsating and vibrating in harmony
with the energy field of your body. Feel the warmth, vitality and strength ofagni
tattwa (fire component) permeating the entire body. Take a moment to experience the
activation of the tattwa. Let the triangle dissolve back into space.
Vayu tattwa Bring your awareness to the area on the spine behind the heart space, this is the
dharana location of Anahata chakra. Visualize a hexagon filling up the entire area with grey
light. Feel that the energy of this hexagon is getting released from Anahata chakra and
expands over the whole body. Each particle of grey light is pulsating and vibrating in
harmony with the energy field of your body. Observe the luminous and bright particles
of light emanating throughout your inner being. Feel the love, compassion and
joyfulness of vayu tattwa (the air component) permeating the entire body. Take a
moment to experience the activation of the tattwa. Let the hexagon dissolve back into
space.

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 Akash tattwa Bring your awareness on the spine behind the throat, the location of Vishuddhi chakra.
dharana Visualize a transparent, colorless point, filled with tiny multicolored dots of light
particles, filling up the entire area. The particles move so fast, that at a glance it
appears they are completely still. Feel the energy expanding from Vishuddhi chakra
throughout the body. Each particle of multicolored light is pulsating and vibrating in
harmony with the energy field of your body. Feel the lightness, clarity and purity of
akasha tattwa (the space component) permeating the entire body. Take a moment to
experience the activation of the tattwa. Let the colorless point dissolve back into
space.
Ending Bring your awareness back to the inner space, pervading the whole body from head to
toe. Develop the feeling of the physical body. Externalize your awareness and hear the
environmental sounds. Chant aum three times and slowly open your eyes.

Technique 2

Perform the same method as described in technique 1, only this time add awareness of the senses related
to the tattwas. The additions are as followed:

Conscious level
Bring your awareness on the
sense of smell. Observe the
scents that surround you.
Visualize different objects like a
rose and recall the scent so you
can re-experience it in the
present time. Do this with
different smells.
Prithvi Tattwa
Subconscious level
Feel your body being
motionless, heavy and still like
the earth. Feel the earth
surrounding your entire body.
Smell the earth. Within the
awareness of the earth, visualize
a lotus flower with four petals,
with in the middle a yellow
square. Intensify the awareness.
Unconscious level
Bring the awareness back on the
inner space. Within the inner
space, visualize Bhuh Devi, the
earth goddess, black in color.
She has four arms. In one hand
she is holding sugar cane, in the
second hand a bow, in the third
hand corn and in the fourth hand
a pitcher.

Conscious level
Bring your awareness on the
current taste within your mouth.
Observe the taste. Try to think
of different foods and recall the
taste. In this way, re-experience
different tastes with intensity.
Apas Tattwa
Subconscious level
Imagine yourself sitting in a
mountain stream underneath a
waterfall. Water is all around
you. Experience the cool spray
of water. Visualize a white lotus
with a white crescent moon in
the middle of it. Intensify the
awareness.
Unconscious level
Visualize a blue colored Lord
Vishnu, reclining on a large
black cobra. Visualize a large
pink lotus emerging from
Vishnu’s navel, upon which
Brahma is sitting. See Lakshmi
sitting at Vishnu’s feet.

Agni Tattwa
Conscious level Subconscious level Unconscious level Unconscious level

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Become aware of the Imagine yourself sitting
naturally occurring within a large fire. See
images within the inner the flames all around you
space. You could and feel the intensity of
visualize the rising sun, the heat. Do not resist the
a lotus, a mountain, heat but merge yourself
Shiva or any other with it. Merge with the
image of your choice. fire and feel your
Keep moving the physical being becoming
awareness from one the fire. Visualize a
image to the next. bright yellow lotus with
a red inverted triangle in
the middle of it. Intensify
the awareness.
Visualize surya, the sun Visualize god Agni,
god/god of fire, as a who is deep red in
golden deity. He is color. Agni has two
radiating golden light. faces, representing
He rides a golden chariot the two aspects of
across the sky and has a fire: heat and
golden umbrella to cover destruction. He has
him. The chariot is three legs and seven
drawn by seven green arms. He has a
horses with black manes forked tongue of
and red legs. Experience flame. Agni is
this golden life-giving forever youthful and
light and feel yourself immortal. He burns
being one with it. all impurities.

Conscious level
Become aware of your sense of
touch. Feel the sensation of the
clothes against your skin and all
kind of other sensations you are
currently feeling. Imagine
different sensations that you
have experienced previously,
such as a cold shower on a hot
day. Recall the feeling on your
skin with intensity in the present
moment. Feel the temperature,
the texture and the comfort
level. Recall different
experiences that you have
previously encountered. Keep
moving your awareness through
different experiences.
Vayu Tattwa
Subconscious level
Imagine yourself being carried
by a gentle breeze, like a
feather. Feel the sensation of the
wind upon your skin. There is
nothing but wind all around you.
It is carrying you, making you
lighter and lighter. Your
physical body becomes
weightless as you become one
with the wind.
Visualize a bright blue lotus
with in the middle a grey
hexagon. Intensify the
awareness.
Unconscious level
Visualize Vayu, the god of wind.
He is blue in color and
represents the infinite. He is
riding an antelope, which is
considered to be the symbol of
fleetness, as he is as fast as the
speed of light. Vayu pervades all
things and possesses the power
of healing.

Conscious level
Be aware of the different sounds
all around you. Recall different
sounds that you have
experienced previously, such as
a ringing bell, flute, laughter,
mantra chanting, various
animals etc. Mentally hear these
sounds in the present time. Keep
Akasha Tattwa
Subconscious level
Imagine yourself floating
through space. Experience
floating past the sun, moon,
asteroids, stars, and planets.
Become one with the universe.
Visualize the sparkling energy
particles of the universe with a
Unconscious level
Visualize the oldest vedic god
Dyaus. He represents the
heavens and the sky in the form
of a masculine, fatherly deity
and represents pure
consciousness which is beyond
everything. Experience this
formless pure consciousness.

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moving your awareness through large, shining symbol of aum in
different sound experiences. the middle of it. See the symbol
vibrating and radiating. Intensify
the awareness.

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 Yantra Dharana

‘Yantra’ means instrument or symbol and is used for meditation. The yantra is an abstract mathematical
representation of the inner vision. As the awareness dives into deeper levels of consciousness, the inner
experiences evolves as well, becoming more abstract and universal.

Yantras, like any other physical object, consist of energy and have their own frequencies. This energy is
more powerful due to the precise mathematical nature of each geometrical shape. By visualization and
concentration on a specific yantra, you can induce the awakening of that powerful energy within you.

A yantra always consists out of the following shapes:

Bindu Bindu is an energy deposit, which in turn can radiate energy onto
(the dot) other forms. It is always located in the center of the yantra.

Bindu represents pure consciousness andShiva, the source of whole

creation.
Shatkona This form symbolically represents the union of Shiva and Shakti, or
(six-pointed purusha (consciousness) and prakriti (energy), out of which this
star) universe is created.
Trikona The triangle is known as trikona, three angles. The three angles of the
(triangle) triangle represent the qualities oftamas (inertia/darkness), rajas
(action) and sattwa (purity/light) gunas.

The triangle pointed upwards signifies the qualities; sat (truth), chit
(consciousness) and ananda (bliss). It also represents agni tattwa (the
fire component).

Furthermore, the upward triangle represents the linga, the masculine

sexual organ, which is the symbol of the higher consciousness. This
upward pointed triangle signifies agni tattwa (the fire component),
which always makes an ascending movement.

The triangle pointing downwards is the symbol of Shakti, the

feminine energy or aspect of creation. It is a symbol of the divine
forces ofmaha Kali (willpower), maha Laxmi (action) and maha
Saraswati (knowledge / wisdom).

Furthermore, the downward facing triangle represents the yoni, the

feminine sexual organ and is the symbol of the supreme source of the
universe. This downward pointed triangle signifies jala tattwa (the
water component), which always makes a descending movement.
Chakra There are different meanings for the circles that are used inyantras.
(circle)
The inner circles are often used to represent the three gunas.

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 The outer circle is often used as a representation of the individual’s
physical human lifetime.
Padma The lotus (padma) is a symbol of purity, which has its roots in the
(lotus) mud, grows up through the water and eventually blooms in the air.
Just as the lotus passes through mud, water and air, the jivatma
(individual consciousness) must cross beyond the three gunas (tamas,
rajas and sattva) to reach enlightenment. This represents the theory of
non-attachment, which is freedom from the physical, psychological
and spiritual concepts of the external world and ultimately results in
liberation.
Bhupura The symbol of the square represents prithvi tattwa (the earth
(square) component), the foundation of the yantra and symbolizes the
foundation of the physical body. The square is the vessel that contains
the subtle energetic force created by bindu (central dot of the yantra),
and prevents this energy from leaking out into the ether.

During the practice of visualization, every yantra starts from the gross body- bhupura and ends with the
subtle body -bindu. During the practice of visualization, one must come out from the subtle to the gross,
bringing divine energy and consciousness to the gross reality (physical body). It is a representation of the
evolution process starting from subtle and ending with the gross. Sadhana, spiritual practice, is the
method of self-realization through reversing this process of evolution and returning the consciousness
back to its source, by crossing the different layers of manifestation. Yantra meditation is an extremely
powerful practice for this purpose, as it provides a visual map of the journey of consciousness from gross
to subtle.

Sri Yantra meditation

Preparation  Sit down in any comfortable meditative posture with the spine, head and neck
in a line. Circulate your awareness throughout the body and make sure there is
not any tension or tightness. Relax the body and gently close the eyes. Aware
the natural breath.
 Perform at least three rounds of nadi sodhana and nyasa to calm and introvert
the mind.
Yantra Visualize the sri yantra in the mental space in front of your closed eyes. Observe the
visualization shape, and the different elements it contains.

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Bhupura Bring your awareness on bhupura (the outside square) with four doors. Start with
bhupura (the physical body) and work your way to bindu (the soul).
Outer circles Through the space, you reach the outer circles. These circles represent the cycles of
birth and death (time). The cycle of birth and death in which we are trapped. Feel how
there is no birth and no death. You are neither coming from anywhere nor going
somewhere. You are eternal.
Triangles  Next, your awareness reaches the five inverted triangles, representing the five
different koshas. Aware your koshas. Be aware of the different layers that
cloud your true self. Try to cross all layers to get to the state of blissfulness.
 The 15 corners of the inverted triangles represent the 15 principles of
experience; the five sense organs and its three gunas. Their inverted position
symbolizes the feminine aspect. The 36 corners of the yantra represent the 36
tattwas of creation, from the grossest to the most subtle experience. Try to
aware every point as long as possible. Meditate on the elements of which your
physical body is made. Meditate on the fact that you are built of particles of
energy and one day you will return to the same. Totally disidentify from the
body and leave all attachment, since all is moving energy. The only thing that
will never change is your inner self, your true being. Inside you are eternal.
The eternal loving awareness. A floating witness, with nothing to hold onto.
Bindu  Then finally, you reach Bindu, the soul. The unification of Shiva and Shakti.
The seat of the soul, the Atman; the internal link with Brahman, the absolute
supreme truth.
 Leave your attention here for a while. Totally merge yourself with the higher
truth. There is no you anymore. You dissolved. All duality ceases, like a river
ending in the ocean.
 Now, meditate on the point in the form of Maha Lakshmi or meditate on a
bright light. Repeat the Lakshmi mantra 108 rounds:
ॐ ऐं ह्रीं श्रीं असुर्य महालक्ष्मि आगच्छ ॐ नमः
“Om Aim Hrim Shrim Asurya Maha Lakshmi Agaccha Aum Namah”.
Reversing the  Now gradually and slowly, bring this powerful energy outside by again
process and crossing all layers of the yantra one by one. Reverse the process.
ending  Eventually, your awareness will be back in the external, physical world.
Utilize this powerful energy for the service of humanity.
 End the meditation with chanting Aum three times. Gently open your eyes.

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 Kali Dhyanam

Kali is the goddess of time, of change. She is the power of action, the breath and transformation. Kali’s
essence is divine Love. Goddess Kali represents the force that conquers all fears and obstacles. She is
known as the black goddess, but actually she is so bright that it cannot be perceived by the physical eyes.
Therefore she appears as black.

Dhyanam

शवरुधं महाभिमं घोरदन्स्त्रं हसन्मुखिं

चतुर्भुजंखन्गमुन्दवरभयकरं शिवं
मुन्दमलधरन्देवीं ललज्जिःवन्दिगम्बरं
एवं संचिन्तयेत्कलिं श्मशानलया वसिनिं

Shavarudham mahabhimam ghoradanstram hasanmukhim

Chaturbhujamkhangamundavarabhayakaram Shivam
Mundamaladharandevim lalajjihvandigambaram
Evam sanchintayetkalim shmashanalaya vasinim

Meditation

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Preparation Choose any comfortable meditative posture with the spine, head and neck in a line.
Maintain stillness of the body throughout the practice. Place the hands on the knees either
in gyana or in chin mudra. The eyes and lips are gently closed. Relax the whole body.
Bring your awareness to your breath, don’t regulate it, just observe it.
Introverting  Perform nadi sodhana pranayama for at least three rounds to prepare and clean
the mind ida, pingala and sushumna nadi. If you wish, you can perform internal and external
with nadi kumbhaka and apply bandhas. Inhale with the mantra: “Yam” and feel that all
sodhana toxins are drying. Perform kumbhaka with the mantra “Ram” and experience how
and nyasa the toxins are getting burned. Exhale with the mantra “Wam” and experience all
the ashes being flushed out.
 After nadi sodhana, perform nyasa. Now, the mind is perfectly introverted.
Become aware of the inner space. Release identification with your body. You are
just this space. This floating loving awareness.
Kali  Bring your awareness on Mooladhara chakra, the location where goddess Kali
visualizatio resides. Visualize Maha Kali at the base of your spine. See the image expanding
n and and covering the whole region of Mooladhara. Apply moolabandha by contracting
mantra the Mooladhara. Completely focus your awareness on the visualization of Kali.
 Now repeat the mantra in synchronization with your breath:
ॐ क्रीं क्रीं क्रीं ह्रीं ह्रीं हूँ हूँ दक्षिणे कालिके क्रीं क्रीं क्रीं ह्रीं ह्रीं हूँ हूँ स्वाहा
“Om Kring Kring Kring Ring Ring Rum Rum Dakshine Kalike Kring Kring
Kring Ring Ring Rum Rum Swaha”.
Repeat the mantra 108 times or any other number multiplied by nine. Feel the
effect of the mantra on your inner being. Aware the vibrational effect.
 Keep your awareness on the image of Maha Kali. Slowly, the image expands and
pervades your entire body. You merged with the goddess. You are Kali. Feel
yourself being absorbed by her energy. Duality ceases. There is no you, there is no
Kali, both have become one.

Kali yantra meditation

Preparation  Choose any comfortable meditative posture with the spine, head and neck in a line.
Maintain still throughout the practice. Place the hands on the knees either in gyana
or in chin mudra.
 Be comfortable, relax the whole body, close the eyes and introvert the mind. Bring
the awareness on your breath. Don’t regulate it, just observe it.
Yantra Visualize the Kali yantra in the mental space in front of your closed eyes.
visualizatio Bring your awareness on bhupura (the outside square of the yantra) with four doors. Start

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 n / bhupura at bhupura and work your way to bindu (the soul). First, you cross the black space, which
represents the night. As we come closer to Kali, the image gets brighter. This symbolizes
the darkness of our suffering, being trapped in the illusion of the physical world, but as we
come closer to our true selves, life gets brighter.
Lotus After the dark space, you reach the lotus. The eight lotus petals are symbols of prakriti, the
cause of the manifesting universe. They refer to the eight principles (tattwas) of prakriti :
-The five principles of materiality or nature (prakriti), which are: earth, water, fire, air and
ether.
-The three principles of the inner instrument (antahkarana), which are: the lower mind
(manas), the higher mind (buddhi) and the ego-sense (ahamkara).
These eight tattwas compose the phenomenal or relative world.
Circles After, you will reach two circles. The two circles symbolize the cycle of birth and death,
which we must pierce through in order to reach the Absolute Reality.
5 inverted After you pierced through the circles, you come to the five inverted concentric triangles.
triangles These five triangles represent the five koshas, or sheaths of the human condition, with the
soul (bindu) in the middle: annamaya kosha (physical), pranamaya kosha (life force),
manomaya kosha (mental/emotional), vijnanamaya kosha (wisdom) and anandamaya
kosha (bliss).
The 15 corners of the five inverted concentric triangles represent the 15 principles of
experience (tattvas);
-The five organs of sense: smell, taste, sight, touch, hearing.
- The five organs of action: procreation, excretion, locomotion, handling, speaking.
- The five tanmatras: odour, flavour, colour, feeling, sound.
The inverted position of the triangles represents the female regenerative power.
Bindu Finally, you reach bindu, the soul. Experience the powerful energy, the powerful force of
Kali. Let your awareness remain here for a while. Merge yourelf completely with this
energy.
Reversing Gradually and slowly, bring this power outside by again crossing all layers of the yantra
the process one by one. Reverse the process.
and ending Eventually, your awareness will be back in the external, physical world. You brought your
the practice inner potential, the inner power of the self, outside. Utilize it for the service of humanity.

The red color in the Kali yantra is the colour of the heart’s lifeblood, filling us with vitality. Black is the
colour of the night; but as we approach Kali, She becomes as bright as the sun. Grey is the emerging light
into the black, the midworld existing between the earthly plane and the realm of heaven. Kali as prakriti
or shakti exists in all three realms. Bronze is the colour of the earth, the sphere of normal consciousness.
Gold is the colour of the alchemist, the colour of transformation moving us into higher consciousness.
The red and yellow flames are the transformative fires gently cooking us, making us more palatable for
spirit.

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 Shiva Dhyanam

The purpose of this meditation is to identify the individual self with the supreme self or Shiva.

Dhyanam

ध्याये नित्यं महेशं रजतगिरिनिभं चारूचंद्रां वतंसं।

रत्नाकल्पोज्ज्वलांगं परशुमृगवराभीतिहस्तं प्रसन्नम।।
पद्मासीनं समंतात् स्तुतममरगणैर्व्याघ्रकृ त्तिं वसानं।
विश्वाद्यं विश्वबद्यं निखिलभय हरं पञ्चवक्त्रं त्रिनेत्रम्।।

Dhyayennityammahesham rajatagirinibhan charuchandravatansam.

Ratnakalpojjvalangam parashumrigavara bhitihastamprasannam.
Padmasinamsamanta tstutamamaraganair vyaghrakrittimvasanam.
Vishvadyam vishvabijan nikhilabhayaharam panchavaktrantrinetram.

Meditation
Preparation  Choose any comfortable meditative posture with the spine, head and neck in a line.
Maintain still throughout the practice. Place the hands on the knees either in gyana
or in chin mudra.
 Be comfortable, relax the whole body, close the eyes and introvert the mind. Bring
your awareness to your breath. Don’t regulate it, just observe it.
Introverting  Perform nadi sodhana pranayama for at least three rounds to clean the nadis and
the mind introvert the mind. If you wish, you can perform internal and external kumbhaka
with nadi and apply bandhas. Inhale with the mantra: “Yam” and feel that all toxins are
sodhana drying. Perform kumbhaka with the mantra “Ram” and feel that all toxins are
and nyasa getting burned by the inner fire. Exhale with the mantra “Wam” and flush out all

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 the ashes.
 After nadi sodhana, perform nyasa.
 Now, the mind is perfectly introverted.
Aum  Inhale deeply and chant “Aum” for 11 rounds.
chanting  Feel the vibrations penetrating your inner being. Meditate upon the vibration of
Aum.
Shiva  Bring your awareness on your heart space. Visualize Shiva in your heart space,
visualizatio radiating blue colored light. Slowly, the image of Shiva is expanding and pervading
n and your whole body. You are a Shiva.
mantra  Recite the mantra: “Om Namah Shivaya” for 108 times, or any other number
multiplied by nine. You can do this with mala or without. Meditate on Shiva
consciousness.
 After reciting the mantra, maintain stillness and experience the effect of the Shiva
mantra on your inner being. You became Shiva. You are Shiva. There is no
separation between Shiva and your physical self. You are a part of Shiva
consciousness. Shiva is always there within you, spreading his light through you.
 Shiva is omnipresent; within and all around.
Ending the  Slowly, become aware of the present situation; place time and body. Listen to the
meditation environmental sounds. Gently move your fingers and your toes. Externalize your
awareness. Chant Aum three times and slowly open your eyes.
 Try to be aware of the Shiva within you at all times, in all daily activities. Keep
your mind on Shiva. Everywhere around you is Shiva. All is one.
 Use the invoked energy and consciousness to spread the light around you, for the
upliftment of humanity.

Shiva yantra meditation

Preparation  Choose any comfortable meditative posture with the spine, head and neck in a
line. Maintain still throughout the practice. Place the hands on the knees either in
gyana or in chin mudra.
 Be comfortable, relax the whole body, close the eyes and introvert the mind.
Bring your awareness to your breath. Don’t regulate it, just observe it.
Yantra Visualize the Shiva yantra in the mental space in front of your closed eyes. Start directing
visualization your awareness to bhupura (the outside square) with four doors. Start at bhupura and

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/ bhupura work your way to bindu (the soul).
Circles  First, you reach the outer circle, which represents time, or the cycle of birth and
death. Pierce this circle through and become one with the eternal.
 Then, you reach the lotus. The petals represent the ability to arise out of the
darkness to bloom and eventually reach the light. Feel how you are growing on
the spiritual path. You are blooming just like a lotus.
 After the lotus, you reach the inner circle, which symbolizes tamas, rajas and
sattwa guna. We have to go through tamas and rajas in order to achieve the
qualities of sattwa. Experience the purity of sattwa guna. In order to attain higher
consciousness, you have to overcome all three gunas.
Triangles After overcoming the three qualities of nature, you reach the three triangles. The
downward facing triangles are the symbol of Shakti, the feminine energy or aspect of
creation with the divine forces of knowledge, action and willpower represented by Maha
Saraswati, Maha Laxmi and Maha Kali. The downward triangle represents the yoni, the
feminine sexual organ and the symbol of supreme source of the universe. This downward
pointing triangle signifies the water element, jala tattwa; which always tends to flow in a
descending movement.
The triangle pointed upwards signifies the spiritual qualities -sat-chit-ananda, truth,
consciousness and bliss. It is also a representation of element of fire, agni tattwa.
Bindu Then finally, you reach bindu, the soul. Experience the Shiva consciousness. Let your
awareness remain here for a while. There is no separation, no duality. You are Shiva. You
are dwelling in Shiva consciousness.
Reversing  Gradually and slowly, bring this consciousness outside by again crossing all
the process layers of the yantra one by one. Reverse the process.
and ending  Eventually, your awareness will be in the external, physical world again. Feel how
you brought this Shiva consciousness outside. Utilize this consciousness for the
service of humanity.

“The supreme lord, who is omnipresent, omniscient and omnipotent, verily, I am he and I have the
same Shiva nature. Contemplating this with firm conviction, one becomes Shiva”. –Bhairava Tantra

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 Anandamaya kosha
Ananda means ’bliss’ or ‘ecstasy’. Hence, anandamaya kosha is the blissbody, which is subtler than all
other bodies. It is also known as the transcendental body and represents the blissful nature of the spirit,
full contentment and completeness.
In contrast to vijnanamaya kosha, you do not experience or witness this layer, but you are bliss itself. This
state is usually experienced in fleeting moments, but will gradually remain for longer periods of time.
Importantly, anandamaya kosha is still a sheet, a layer to be peeled off. When men goes beyond this
layer, he reaches Atman, our center. This is the abode of the subtlest prana, the supreme self. One attains
the highest state of consciousness, which is beyond nature and words.
Thus, anandamaya kosha relates to the unconscious mind and causal body, leading to transcendental
consciousness. This sheet gets associated with samadhi.
To experience this state; be aware of the moments of bliss, connect with your inner self and the people
around you. Ananda can be experienced during the moments in which you are fully immersed with what
you are doing, when you and the work are one. Striving to reach anandamaya kosha is a futile attempt,
for it is only revealed when we release any form of mind control. It is a deeper experience than that what
can be contemplated.

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 Shiva Shakti meditation

The meaning of Shiva and Shakti is occasionally misunderstood when Shiva and Shakti are looked upon
as “male” and “female” and their union is regarded as a sexual relationship. Sexuality is something
completely natural, and misunderstanding arises only when sexuality and spirituality are mixed.
 Sexuality is the union of man and woman
 Spirituality is the union of the individual consciousness with the higher consciousness, of energy
and consciousness.
Shiva and Shakti exist within each of us as the masculine and feminine principles. This has an effect on
the physical level – it is the cause of sexual attraction. Within man there exists a tendency towards the
feminine qualities, and within woman a tendency towards the masculine. Through this the masculine
consciousness is attracted by the feminine and vice versa. If both are in balance there is no sexual
attraction. But if a tendency for the masculine predominates in man, or the feminine in woman, this
results in a preference for a homosexual partner.
Each individual carries both Shiva and Shakti energy. Shiva is located in Sahasrara chakra and Shakti in
Mooladhara. “When Shakti moves up the body from orgasm, Shakti moves back to Shiva and we access
insight, inspiration, and universal intelligence,”
If one sends the sexual energy upwards, he can meet Brahma. Tantra teaches us how to direct our sexual
energy to achieve oneness with Brahma.
This can be achieved with your partner, or alone, since all energy exists within you and complete
fulfillment can be achieved by you alone.

Shiva-Shakti meditation with partner

Preparation
The room should be clean and tidy with the desired atmosphere. You should be bathed and dressed in
loose and comfortable clothing. Hatha yoga and pranayama can be practiced beforehand, in preparation.
You should have a plate with items for worship ready (sandalwood, water and fruit, ghee lamp, incense,
flowers). A seat made of organic material should be in the center.
Purification through Nyasa
Sit across your partner on a seat made of organic material, (kusha grass if possible) and perform
purification rituals. Chant mantras (archamam), followed by performing nyasa and installing the mantras
on different parts of the body. The intention should be that you are installing prana and making yourself
pure. Perform kara nyasa and hridayadi sadanga nyasa.

Creation of the mystical cloud

Sitting across your partner chant Aum together at the same time. Allow the energy to rise up your spine
and project out from your third eye to meet your partner's Aum. Visualize the sound colliding to create a
mystical cloud of energy and protection around both of you.

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 Ritual Worship
Now that you have installed the divine energy within yourself and created a sacred space, you are ready to
worship. Gently touch each part of your partner's body. Start from the feet and gradually move upwards
to the head. After finishing the front of the body, do the same with the back of the body. This should be
done in harmony with the partner in a particular order. Every time you touch a new body part you may
chant: “Aum Shrim Swaha” or “Aum Namah Shivaya”. Now you and your partner are embodying Shiva
and Shakti.

Yoni and Linga Puja – Pancha Tattva Puja

Offer the five elements to your partner's yoni or linga chanting the corresponding mantra. You may like
to take turns in that case the man should worship the woman first.

Sandalwoo ॐ लं बीजं पृथ्वी तत्त्वात्मकं घन्दं समर्प्रियामि स्वाहा

d Aum Lam Bijam Prithivi Tattwatmakam Ghandam Samarpriyami Swaha
Lam: Bijamantra. Prithivi: earth component Ghandam: Smell
I offer it in the form of sandalwood.
Food / ॐ वं बीजं जल तत्त्वात्मकं नैवेद्यं समर्प्रियामि स्वाहा
water Aum Wam Bijam Jala Tattwatmakam Naivedyam Samarpriyami Swaha
Wam: Bijamantra. Jala: Water component. Naivedyam: taste
I offer it in the form of food / water
Light / ॐ रं बीजं अग्नि तत्त्वात्मकं दीपं समर्प्रियामि स्वाहा
candle Aum Ram Bijam Agni Tattwatmakam Dipam Samarpriyami Swaha
Ram: bija mantra. Agni: fire Dipam: sight
I offer it in the form of light / fire
Incense ॐ यं बीजं वायु तत्त्वात्मकं धूपं समर्प्रियामि स्वाहा
Aum Yam Bijam Vayu Tattwatmakam Dhupam Samarpriyami Swaha
Yam: bija mantra. Vayu: air. Samarpriyami: touch
I offer it in the form of incense
Flower ॐ हं बीजं आकाश तत्त्वात्मकं पुष्पं समर्प्रियामि स्वाहा
Aum Ham Bijam Akash Tattwatttmakam Puspam Samarpriyami Swaha
Ham: bija mantra. Akash: space. Puspam: hearing
I offer it in the form of a flower.

Bhava – Creating Feeling and Energy Exchange

Gaze into your partner's eyes to see the divinity that resides beyond the external. See into each other's
souls and feel the connection. Sitting in lotus position, bring your knees as close as possible. The right
palm should be facing downwards and the left palm upwards. The palms will be resting on each other
comfortably. Give the energy with the right hand and receive with the left hand while simultaneously
synchronizing the breath. Create a single energy circuit. When you both are ready, start to touch and kiss
each other. Take your time, allow the passion to rise. Always keep in mind that your partner is a divine
embodiment, whom you are worshipping through your love. Come closer, enjoy the sensations.

Maithuna

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Shakti should come to sit on Shiva's lap when she is fully ready in lata mudra. She should insert his linga
inside her yoni only when she is fully ready and begin to move at a slow rhythm in the beginning.
Synchronization must take place so that both partners are breathing and moving together. There should
be increased pleasure for both so that the energy builds, yet does not culminate in a climatic orgasm, but
builds into a full body orgasm. This takes practice and patience. It also requires complete comfort and
acceptance of your partner with the desire to please him/her. When orgasm is imminent, then it is time to
draw the energy up the spine from Shakti's mooladhara through the chakras and back down from Shiva's
spine, creating a microcosmic orbit. Sahajoli /vajroli, moolabhanda and ashwini should be performed in a
row by Shakti. Shiva should respond accordingly. The tongue touches the roof of the mouth in khechari
mudra as ujjayi pranayama can be implemented. Mooladhara is the common base for both Shiva and
Shakti. It is important to keep the energy high and contineously change directions, up from Shiva and
down from Shakti. Energy is exchanged with a tantric kiss; which is also the contact point of each
other’s Ajna chakras. Visualization is necessary in the beginning as it will take time to actually feel
kundalini moving, but with practice and devotion it will come. The best way to learn is directly from an
experienced tantrika. Theory cannot replace practice.

Sublimation of energy
Practices, which can also be done outside of lovemaking:
 Sahajoli/ vrajoli
 Khechari mudra
 Mula bandha
 Uddiyana bandha
 Nauli kriya
 Eye gazing.
 Tantric massage.
 Synchronized breathing.
 Internal third eye gazing – shambhavi mudra.
 Mental sublimation – energy can be moved upward with the mind alone. (through visualizations,
or by focusing on kinesthetic sensations).
 Retention – to hold the delight as one would hold a lamp in a storm.
 Asanas – Inversions, mainly headstand (Sirsasana) and shoulder stand (Sarvangasana).
 Inner visualization of the chakras; with earth energy moving through you upward, and cosmic
energy descending. Creating a circuit, this channels the sexual energy, which will begin to
intuitively nourish other areas of the body, especially the Anahata chakra.

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 Individual practice

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a
line.
 Place the hands on the knees in gyana or chin mudra.
 The whole body, from the head to the toes, is completely relaxed.
 Close the eyes. Perform nadi sodhana pranayama and nyasa to introvert the
mind and purify the body.
Inner space  Bring your awareness on the inner space that pervades your whole body.
awareness  Aware the space in your toes, feet, legs, arms, abdomen, chest, head and
neck. Circulate the awareness through the whole body and aware the eternal
inner space in each and every part.
 Your inner cosmos is part of the external cosmos, you are just prana, just
energy.
Shiva and  For male; feel you are an embodiment of Shiva. For female; feel you are an
Shakti embodiment of Shakti.
awareness  Bring your awareness to Ajna chakra at the top of the spine behind the mid-
eyebrow center. This is the place of Shiva; masculine energy, higher
consciousness. You are pure consciousness, residing in a gross body.
 To manifest the human body, Shiva and Shakti got separated. Shakti
descended down the spine, creating all chakras, to remain dormant in
Mooladhara.
 Now bring your awareness to Mooladhara chakra at the base of the spine.
The location of Shakti; feminine energy; the energy of creation.
 Aware these two points. Feel how you carry them both within you. These
two energies can be reunited within you.
Mudra and  Apply ashwini mudra by contracting and relaxing the anus.
bandha  Repeat this for some time till you feel energy being released, and then
continue with contracting Mooladhara chakra (moolabandha). For men this
is the perineum, and for female the cervix.
 After Moolabandha, apply Vajroli/Sahajoli, by contracting the sexual organ.
 Feel you are releasing all lower energies.
 Now combine all three of them together; first you contract the sexual organ
(vajroli/sahajoli), then Mooladhara chakra (moolabandha) and lastly the
anus (ashwini mudra). All three organs are contracted.
 Then gently release ashwini, release moolabandha and release
vajroli/sahajoli respectively.
 Continue for a few rounds. Aware the lower centers that have been activated
and the lower energy that is released.
Sending the  As the energy is released, visualize a silver transparent tube between
energy Mooladhara and Ajna chakra.
upwards  Apply khechari mudra and ujjayi pranayama and as you inhale, move the
energy upwards through the sushumna, all the way to Ajna.
 From Ajna chakra, it enlightens your whole being.
 Store the energy at Ajna and move only the awareness back down to
Mooladhara.
 Continue in this way.
 Aware the lower energy, which is getting transformed into ojas; divine light,
as it moves upwards.

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Manas puja  Once all energy is sent upwards, bring your awareness to the heart space;
Anahata chakra.
 For Shiva; meditate on a Shakti. For Shakti; meditate on a Shiva,
representing the energy you need to experience complete oneness. Make a
clear visualization.
 Offer the five different elements: sandalwood paste, fruit/water, fire,
incense and flower by performing manas puja, fully seeing this Shiva or
Shakti as the embodiment of the higher consciousness.
 No gently, merge yourself with the visualization. All duality ceases and you
are one and the same.
Feeling the  You are now in maithuna (oneness of the feminine and masculine energies).
oneness Feel the contentment in Swadhisthana, Anahata and Ajna chakra.
 Experience the total oneness of Shiva and Shakti.
 Meditate on the blissfulness.
Transferrin  Remain in this blissfulness as long as you want.
g the energy  Now, transfer this blissfulness according to your sankalpa by mantra japa.
Ending  If you want to get out of meditation; then bring your awareness back to your
physical body. Aware the present situation. Externalize your awareness and
listen to the environmental sounds. Chant Aum three rounds and gently open
the eyes.
Hari Om Tat Sat

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 Additional meditations
Sameekshya Dhyana
Sameekshya meditation is a technique to look back over the day, to go through our daily activities, so we
can reflect and analyze them. One looks back on his activities with thatastha bhava (witnessing attitude).
This meditation enhances one's memory power and allows one to see their good qualities, and those that
need to be improved. It brings insight and clarity how to handle different situations and perform daily
activities with full bhava, without distraction.
This meditation is recommended to be practiced before retiring to bed.
Technique
Preparation Lie down on your back in Shavasana, or choose any comfortable meditative posture
with the spine, head and neck in a line. Place the hands in any meditative mudra. Keep
the body still and comfortable throughout the practice. The eyes and lips are gently
closed. Relax the whole body.
Bring your awareness on the breath; don’t regulate it, just observe it.

Introverting Practice so-ham or anulom vilom and prana suddhi as long as you need to introvert the
the mind mind.

Recalling the Gently, recall the experience, feelings and activities of the morning. Did you get out of
morning bed before sunrise? How were you feeling when you woke up? Did you practice
sadhana? Did you offer the deepa (light) to your deity? What sadhana did you do? Did
you practice yoga asana, pranayama and meditation? How did you express your
devotion to the higher loving consciousness? Which mantras did you chant?

What was your breakfast? Was it a healthy and light meal? Did you pray before
eating?
Let your awareness re-experience every moment of the morning.

Recalling the Continue with recalling the experience of the noon. How did you interact with other
noon people? Could you handle all situations without distraction? Could you maintain the
peace and harmony within, which you have generated during morning sadhana? Were
you effected by jealousy, greed, anger or loss? If the same situation happens again,
how would you react in the future?

What activities did you do? With what bhava did you perform the activities? Did you
work for personal results? Or to offer the fruits of the work to god? Did you do
anything to uplift other people? Were you fully there in every activity, with the head,
heart and hands? Did you listen to your body and mind? Did you take rest if needed?
Did you have any feeling of stress, or was your being pervaded by bliss?

Did you have an organic meal for lunch? Were you fully there at the moment of eating
or were you distracted by conversations or your phone?

Recalling the Similarly, recall the experience of the evening. Did you perform an evening
evening sadhana/meditation? Did you do mantra/chanting?

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 Did you have an early and light dinner?

How did you feel about your day? Did you take care of your physical, mental and
spiritual wellbeing?
Decide for yourself if you are content, or wish to bring change in your daily schedule.

Sankalpa If you wish to bring change, decide what that change will be. Transform this wish into
a goal. Make your sankalpa that: "I will maintain peace and harmony within
throughout the day, in any situation". Repeat this sankalpa every day, till it is
accomplished.

Ending the Switch your awareness to Ajna chakra. Find a bright light. Chant Aum three rounds
practice and Shanti mantra.
Now you are ready to go to bed.

Hari Om Tat Sat

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 Omnipresence meditation

In this dharana, one abandons the concept of his limited individuality. The ego is the cause for
identification with the body. This gives rise to individual existence and the concept of “me” and “you”.
One experiences himself and the whole world around as separate. The feeling of individuality can be
abandoned by an uprooted and concentrated mind. This is achieved by projecting the idea that you are not
different from other forms of existence, all is one. The only difference between you and a bird is that the
bird is in a bird body and you are in a human body.

Technique
Preparation  Choose any comfortable meditative posture with the spine, head and neck in a
line. Maintain stillness of the body throughout the practice. Place the hands on the
knees either in gyana or in chin mudra.
 Be comfortable, relax the whole body, close the eyes and introvert the mind.
Bring the awareness on your breath. Don’t regulate it, just observe it.
Space  Bring the awareness on your psychic being. Your body is just an empty bag of
awareness consciousness. Within and around you there is just space. Feel how the space
within you is the same as the space around you. Feel the connection with
everything around.
Omnipresen  Feel the deep connection between you and the world around, the rest of creation.
ce Feel the unity. Everything around you is an extension of yourself. The supreme
consciousness is experiencing itself through you. The experience and the
experiencer are one.
 Feel the joy in your heart while you realize this. Nothing can harm you. Nothing
is as serious as you once perceived it to be.
 Everything you perceive arose from the same and will eventually return to the
same.
 Everything you perceive, every situation, everything that occurs in every second
is the higher consciousness leading you back home, to remember who you truly
are.
 Experience how in all this carnival, in this entire theatre show called life, there is
verily only you.
 Feel the joy that is arising while interacting with the external world while
realizing that you and all of creation are one.
 Maintain this joyful feeling. Nothing is coming from anywhere nor going
somewhere. You just see yourself in different forms, like water being poured into
different shapes of jars. Just observe it without any attachment.
Ending Now, gently open your eyes and see the whole world as your mirror. When you look into
someone else’s eyes, you see yourself. When you look at a tree, you see yourself in
another form. Take this feeling with you throughout the day.

‘Na anyekshinya’ refers to a state in which you see no other. It is a state of total oneness and unity with
everything around you. It is the pure I-ness, or aham.

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“Abandoning consideration for one’s own body, one should contemplate with a firm mind that “I am
everywhere”. When this is seen (by concentrated insight), one does not see another and thus becomes
happy.” - Bhairava Tantra

Once one asked Ramana Maharshi the following question: “How do you treat others?”. He answered:
“There are no others”.

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 Meditation on harmony

This meditation describes the path of neither plus nor minus. It is the path of harmony, in between the
opposites, where duality ceases and opposites merge into one. Pleasure leads to pain and pain leads to
pleasure, the aim is to find the middle way, in which one will always remain in harmony. Pain and
pleasure are actually not two different poles; they are both the same aspect, moving in different ways.
They have to unite again in the middle, in balance and harmony. A liberated mind is never bound to any
idea or concept. It has a broader vision, without limitation. It is a state of non-reactiveness, in which there
is peace in every situation.

Technique
Preparation  Choose any comfortable meditative posture with the spine, head and neck in a
line. Maintain stillness throughout the practice. Place the hands on the knees
either in gyana or in chin mudra.
 Bring your awareness to your breath. Don’t regulate it, just observe it.
 Close your eyes and introvert your awareness.
 For a moment, forget about the concept of your body. Aware the inner space. You
are just a floating awareness with nothing tangible to hold onto.
Witness  Be the witness of any thought, sensation or emotion that might be there right now.
Aware it, but don’t identify or engage with it.
 Take the attitude of witness. You are watching events happen like you are
watching a movie on a screen.
 Listen to the environmental sounds and be aware of the events happening around
you. Observe how thoughts are arising, trying to react to external events. Be the
witness of these thoughts. Emotions may arise, like irritation or frustration. Watch
how it is reacting to the event and don’t engage with it.
 For example the sound of a crying baby, your thoughts can go “this shouldn’t be
happening”, “stop it”. Or during rainfall: “this is bad weather”.
 Also be aware of feelings of excessive excitement, observe how your emotions
and thoughts are going back and forth between two polarities.
 Remain in the state of being the witness; in the total middle.
 See how there is actually nothing good or bad happening at all. Everything is just
happening. It is just your thoughts, which are responding. Maintain this awareness
for a while.
Ending Continue the practice for as long as comfortable. End the practice by chanting Aum three
rounds. Try to maintain this awareness in every moment throughout the rest of the day.

“O Goddess, the mind should not dwell on pain or pleasure, but the essence that remains in the middle
(in between the opposites) should be known”. – Bhairava Tantra

“One should never think in terms of friendship or enmity, being free from this idea of friend and foe, in
between the Brahma Bhava, or nature of supreme consciousness, blooms.” – Bhairava Tantra.

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 Non-duality meditation

This meditation aims to achieve the state of non-duality, in which dualities cease and consciousness
remains steady, despite the absence of any thoughts or samskaras. In this state the knower and the known,
the meditator and the object of meditation become one.

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a line.
Maintain stillness of the body throughout the practice. Place the hands on the
knees either in gyana or in chin mudra.
 Bring your awareness to your breath. Don’t regulate it, just observe it.
Observe  Close your eyes and introvert the mind. For a moment, forget about the concept of
your body. Observe the inner space.
 Be aware of your body, sitting firmly on the ground. Observe your breath. Be
aware of the room and the environmental sounds around you. Identify each of
them one by one.
 Now bring your awareness to the events happening around you. The cat walking
by, people outside who are talking or laughing, cars that drive by, singing birds.
Let your awareness move from one event to another.
Questions  With each situation / event, ask yourself the question: “Who creates the
experience?” followed by the question: “Who is the experiencer?” Both are
created by the same and are in fact one.
 Let go of the concept of duality and separation.
 Practice manas puja and mentally worship your Ishta Devata. While you are
performing these techniques, ask the question: “Who is being worshipped?”
followed by the question: “Who is the worshipper?”
Beyond  In the same way, gaze at any object, till the observer and the observed are one.
duality Perform any activity, till the worker and the work are one. Totally merge yourself
with the external events.
 Dissolve into the experience. Let go of your self-identity and feel how the one
supreme is residing within you and creating all this play. Everywhere around you,
see the supreme. In every second, feel the presence of the supreme.
 Everything you perceive and receive is from the supreme to the supreme, so that
the supreme trapped in a human body and caught into separation will remember
who he really is.
 Everything around you is the guru, every second is another opportunity to
awaken. Totally merge yourself. Feel like you are floating.
 Maintain this awareness, and try to stay in this state in every moment, realizing
the omnipresent.

“Knowledge reveals all and the self of all is the revealer (knower). One should contemplate on the
knowledge and the knower as being one and the same”.

Hari Om Tat Sat.

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 Jnana meditation

We all know that our mind believes we are a separate entity, but in fact are part of the higher
consciousness. Our bodies are temporary but our inner selves are eternal. Now, this is all very good to
know with the mind, but it is still in the mind. We have to go beyond the mind and to experience. This
next practice can assist in disidentifying with the separate self, to tune in to higher consciousness.

This technique is similar to shoonya meditation. ‘Shoonya’ is the perception of nothingness. Here one
remains the floating awareness, taking shape as a tiny star or point of light. Shoonya meditation leads
from dharana to dhyana. Before entering the state of dhyana, one goes through a stage of total
dissociation of the body, mind, emotions, intellect, space and time. The final stage of this dissociation
from the body is shoonya. It is the start of shedding one’s self-identity to merge with the supreme
consciousness.

“When I believe I am the body, then I am your faithful servant. When I know I am the soul, I know
myself to be a spark of your eternal Light. And when I have the vision of truth, you and I, my Lord, are
one and the same” - Hanuman

Technique
Preparation  Sit in any comfortable meditative posture with the spine, head and neck in a line.
Maintain stillness of the body throughout the practice. Place the hands on the
knees either in gyana or in chin mudra.
 Bring your awareness to your breath. Don’t regulate it, just observe it.
 Close your eyes and introvert the mind. For a moment, forget about the concept of
your body. Observe the inner space.
 Remove all tension and surrender yourself to the moment.
Getting rid  Concentrate on the question: “Who am I?”
of the self  Be aware of the thoughts that arise in your mind that try to answer this question.
These thoughts are part of your self-identification.
 One by one go through them
 First take a look at your body; who are you without your body? One by one, see
your limbs disappearing in front of your closed eyes. Watch the process
happening, with unbearable compassion. Be the witness. Though you see your
physical body disappearing, you are still being the witness and still there. Nothing
happened to you.
 Come to your name. Now this can be a difficult one, since this is who you are
taught to be. Without your name; who are you? Mentally peel the layer off. Now
you are nameless, empty, but still there.
 Be aware of your ambitions; what you want to achieve or become. There is
nothing that can be achieved that can let you be more than you already are, and
nothing that can be lost that is making you less. Feel the eternality within that will
always remain the same. Remove this layer of your goals and ambitions, and
experience that this removal doesn't affect who you are. Nothing happens to
change your eternal state of being.

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  Now come your personality; happy, depressed, good person, unworthy, talented,
bossy, shy. See how the traits you identify yourself with arise out of nowhere.
This is not who you are. Peel the layer off, and experience how you are still there.
 Finally, come to the roles you identify yourself with. This might be: father,
mother, rich, poor, office worker, busdriver, brother, sister. One by one, look at
them. Mentally see that you are not your roles; that you still exist without your
roles. These are all temporary shapes, layer by layer and one by one, peel these
layers off. You are still here, nothing happened to you.
Emptiness Now you are empty. You are an empty floating space. You are unconditional loving
awareness. Eternal, nothing can harm you.

Hari Om Tat Sat

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 Golden protection shield (Kavacha)

Kawacha is a golden energy-shield or aura. An aura is an energy field. A golden aura signifies divine
protection and enlightenment. Gold is the color of the higher mind. It is the color of the visionary and of
high spiritual vibrations. It also symbolizes devotion, respect and freedom. It symbolizes understanding
the higher truths. Furthermore, it is a representation of health and vitality.

When we practice meditation as a part of yoga sadhana, we bring our inner potential outside by opening
ourselves up. After practice, you are connected to a higher power. However, because you opened yourself
up you are now more vulnerable to external energies. Positive energy is like a magnet for negative
energy. Negative energies will be attracted to you and might attack you. To prevent your energy from
external harm, one should create a golden aura of protection (kawacha) which will protect.

Imagine your energy shield to be like a house. That house may be clean, clear, spacious, bright, easy to
navigate from room to room or floor to floor. The windows and doors may be in good working order. You
can lock your house if you wish. We feel happy in our house and free from fear. The walls are solid and
intact. Or that house may be dirty, cluttered, constricted, hard to move around in. The windows and doors
may be broken or the keys to the locks have been missing. The walls may be broken allowing stray
animals or intruders in. This maybe a scary and even unsafe house to live in. The same applies to your
energy shield. While mentally creating your energy shield after meditation, intend that each shield will
neutralize and block lower vibrations such as fear, guilt, hatred and so on, while still remaining receptive
to higher vibrations of love, support and joy.

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 Kawacha
Preparation Sit down in any comfortable meditative posture with the spine, head and neck in a line.
Place the palms on the knees either in gyana or in chin mudra. Ensure the body is steady
and still. Circulate your awareness throughout the body; the whole body is relaxed and
calm. Close the eyes. The mind is peaceful and calm.
Bring your awareness to the natural flow of breath, going in and out of the nostrils.
Peacefulness  Your mind is peaceful and your heart is joyful. Feel the positive higher vibrations
in your body. Enjoy the sensation of the prana-flow and connection to higher
consciousness. There is not any tension or tightness, the soul is shining through.
 You feel charged with positive energy
Golden  Using your mental willpower, create a golden energy shield around your body on
shield about one meter distance.
 Intend that this energy shield protects you from negative vibrations, and allows
positive vibrations as joy and love to enter.
 Expand this energy shield to one meter distance in every direction from your
body.
 You are feeling totally safe within this shield and nothing can harm you.
Ending  Now you are ready to leave the meditation and get involved in the external world.
 Gradually open your eyes.

Hari Om Tat Sat.

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 Share your energy

After meditation, you are fully recharged with higher energy. Now you are ready to share this energy with
the world around you, for upliftment of humanity. Energy works like a tax system: the more you have, the
more you distribute. Energy is there to be channeled, used and transmit, not something to hold on to. Our
physical body is not able to handle a big amount of kundalini and therefore it has to be shared with the
world around. Start by giving 10%. Never give more than 60 percent.

After meditation practice, the body and mind are calm and empty. Without making yourself empty, how
can you fill it with higher energy? You are now an instrument for the One. You were already an
instrument all this time, but because of being clouded by the mind too busy with other things to realize
this. Don’t be too hard on yourself, and expect your personality to disappear to become like Buddha or
Christ. Because even if you had to come realize god and sing his praises, you will still come out of the
womb collecting cotton fruits. Even your thoughts, are the thoughts of the thoughtless. Just be the watcher
of the whole process, embracing and accepting your total being.

We have to feed the poor. Once a devotee asked his guru Neem Karoli Baba: “who are the poor?” He
replied: “Everyone is poor before Christ”. With feeding people, he refers to bringing spirituality in the
lives of those who are trapped in maya.

Let our head, heart and hands be in a line for the service of humanity.

Love everyone, feed everyone and remember the one.

The best form of charity

Is to implement the wisdom and knowledge of yoga in oneself
To radiate it like the sun on others
Since it removes all sorts of sufferings
And leads to liberation
There is no material form of charity which can help people more

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 About Shanti Yoga Ashram
The Shanti Yoga Ashram is located in Machchhegaun, Kathmandu, Nepal.

Shanti Yoga Ashram’s broad mission is to preserve the purity of the

ancient Tantric yoga science from the Himalayas of Nepal (the birthplace
of yoga) through systematic teaching; and to spread the light of this yoga
system throughout the world.

The ashram provides a peaceful ashram setting where residents and guests can fully receive and practice
yoga in its true form, while living a yogic lifestyle.  Individually and collectively we do our best to give
practical tools needed to advance on the yogic path. 

We offer a variety of yoga courses and retreats that give our students the possibility to gain knowledge
and experience of yoga in all its depth.

Our goal as a community is to grow spiritually and cultivate divine qualities; by which we can serve both
nationally and internationally through the sharing of yogic wisdom.  We are confident that yoga is one of
the true paths by which lasting peace, contentment and joy can be found.

We are working to pass on this yogic education to the next generation

through the education of children in our Divine Yoga School, which
incorporates yoga into an academic setting.  The children grow up with
yoga as a way of life that is not separate from their daily activities.  This
empowers and strengthens them to bring out their own inner light and
make a difference in the world around them.

Our vision for the future is to establish yoga as part of higher education
by offering a one year course that is accredited with the local university. 
Our hope is that young people will value yoga as being absolutely
essential for their own personal well-being and as a way to support
whatever it is they wish to achieve in life.  This will benefit the society as a
whole.

Ultimately, we take it as our sacred duty to guide seekers of the truth

toward the ultimate goal of yoga that is self-realization; both inside the
ashram and beyond the ashram’s borders, for the benefit of humanity at
large.

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 About the Author

Yogi Prakash was born in 1976 in Machchhegaun, Kathmandu, Nepal in the Dhungana family. Since his
early childhood he has been dedicated to know his true self. To get answers to his deeper questions he
went in search of Yoga philosophy and practice. In 1997 he was initiated by Paramahamsa Niranjananda
Saraswati in the name of Sanyasi Indra Giri. He continued following different types of courses such as
the teachers training course, Sanyash course and Kriya Yoga under supervision and guidance of
Paramahamsa. He was initiated in Tantra Yoga tradition by his Tantra Guru Swami Shivalingam
Saraswati in Nepal, the land of Tantra.

Since his early childhood, Yogi Prakash has been immersed in experiences beyond our thinking, which
leaded him towards this path. He experienced the power of love and healing. When he was already
engaged with yoga for a longer time, the cow of his parents physically died. He didn’t believe this and
the words came out of his mouth: “no, the cow isn’t dead”. He went to the shed and gave the cow all of
his love. With true feelings he said that the cow needed to stand up with him, that he would give
support and whatever is needed. Then suddenly after one hour, there were signs of new life pouring
through the veins and the cow stood up.

Another of the experiences happened in the nighttime when he was a kid. He was lying in bed, till
suddenly a snake appeared. The snake was moving up and down towards his chest and back to the wall.
His father woke up in fear and saw this happening. After a while they noticed that the snake was not
going to bite the young Yogi, but that it was protecting him. There are several stories of great masters
with similar experiences where they got protected by a snake.

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More of these divine and out of body moments took place, and so he continued the path on Yoga.
Before these experiences, his parents didn’t know he was in this deep desire of the truth and engaged
with this path. After they found out, they fully supported Yogi Prakash walking the yogic path.

In 2002 Yogi Prakash founded the Shanti Yoga Ashram and guided many national and international Yoga
aspirants. In 2011 he founded the Divine Yoga School, an academic school for school age students.

In 2013/2014, with the blessings of Lord Shiva, Yogi Prakash travelled in a circle around the world to 20
different countries to spread the light of yoga. In every country he taught the classical Tantra Yoga. In
this way Lord Shiva introduced the classical Tantra Yoga to the world, using Yogi Prakash as a vehicle to
spread the light. This Tantra Yoga Movement was very successful and many doors were opened. Since
2014 students from all over the world come to the ashram to develop in Yoga, spirituality or follow the
teacher trainings course.

In 2016 Yogi Prakash started the World Tantra festival. The aim of this festival is to preserve the classical
Tantra Yoga. Still, every year the World Tantra Yoga Festival takes place, where yogis and yoginis from all
over the world can immerse themselves in the essence and bliss of yoga and get a once in a lifetime
journey during a 6 Days Sacred Pilgrimage.

Yogi Prakash turned into a renounced Yoga Guru, respected by many. Now he is still not done dreaming,
and continues the development of the ashram and the school. He is dedicated and uses every possible
way to spread the love and light of yoga towards the rest of the world.

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