Q: Sadhguru, you said somewhere that the practices we do are programmed in such a way that once we evolve to a certain level, the practices continue to work on us in order to take us to the next level.
Could you explain further what this means? Sadhguru: To use an analogy — if you are old enough, you may have seen people blowing rings with cigarette smoke. These days, no one does this anymore, because it has become a crime to smoke in public. I knew an eccentric writer who used to write his name — Kailasham — with cigarette smoke, in Kannada script.
You could see it for a few seconds before the smoke diffused, and people admired him for that. Like today you have stand-up comedians, he was a stand-up political satirist. And at the end of the show, he would write his name with smoke. That was his trademark, which also featured on all the posters for his show.
You can use the same opening of the mouth in so many different ways — you can speak, whistle, sing, or blow smoke rings. What comes out makes the difference. If it is just air, it becomes a whistle.Shambhavi Mudra Sadhguru Reveals the Secret Practice
If the sounds come from your vocal chords, it could become a song. If smoke comes out, it could become different forms. A yogic practice is an energy code that is structured in a certain way.
It evolves and finds expression according to your present nature. Using the same simple instrument, you can do many things depending upon your expertise and your capabilities. Similarly with a yogic practice — it is a code that adapts to who you are.
All human beings are made of the same flesh and bone, but in how many different ways they take shape! Both beautiful and ugly patterns occur. Likewise, you can use spiritual practices in a beautiful or ugly manner. I took twenty-one years to filter the occult out of the Shambhavi Mahamudra. This was to eliminate ugly things that you could otherwise do once you are empowered by this practice.
Or you may want to destroy them simply by looking at them. If you have control over your life energies, you can propel someone to enlightenment or to destruction — both are possible. Depending on who you are, accordingly you use and transform your energies. Therefore, it takes a certain care to rule out the negative when transmitting a process like Shambhavi. But beyond that, what kind of expression you give it — whether you use it to heal yourself of back pain or for a higher level of existence — is up to you.
The practice is set for wellbeing, but your idea of wellbeing still matters. Your idea of wellbeing may just be a little better health and success in what you are doing, and you think that is it.She has treated number of very difficult cases through Yoga with great success.
She has been awarded with Yoganidhi, Yogarathna, Yogakalasiri, Yogapraveene, Mudrapraveene and many more. She has been awarded Aryabhata International Award for contribution to Yoga. Dr Lathashekhar at the Mudra Sanjeevini book release function.
Gonipete, Bhadravati released the book. Yogapraveene Dr Lathashekhar through her in depth understanding of Therapeutic Yoga, information related to mudras and the secrets of healthy living, has explained in a simple language to reach even the lay reader. Now it has come out with more information in this second edition.
Readers shall benefit from the valuable secrets of health provided here. This Mudra Sanjeevini is like a Sanjeevini in bringing health. Her effort is commendable. It has become popular in a very short time. Yoga is the reason for her tireless, fluent words and unshakeable attitude. People have the benefit of understanding yoga and therapeutics through her TV programs and her books. This book is a great service done to the mankind by Lathashekhar by propagating the importance of mudras.
Though I like the explanation of all mudras, Gayatri mudras and their importance has attracted me more. I whole heartedly appreciate the sincere effort put in by her to bring out such a wonderful work on healing through mudras. I hope it will help the mankind and everybody will be immensely benefitted by this book. I wish her all the best. Mudra means seal. We block the outgoing electromagnetic energy or pranic energy and redirect them to flow through our body to rectify inner disturbances.
This is the extraordinary science of Mudra Therapy. Each mudra practice presses the corresponding energy centers, thereby activating the respective organs linked to them. This will help the organs function better preventing the diseases from occurring. Here is a tip to give you a simple understanding on mudra. The five fingers in our hand represent the five elements our body is made up of.
If you combine the thumb finger which represent fire element with other fingers the change in the flow of five elements take place.This is an emergency blog post in response to all the requests at Hamsah. The whole universe is shakti or energy and is in a permanent state of vibration or spanda.
The human body is also this same cosmic energy but due to duality of maya, appears to be separated into atma Purusha and kundalini Prakriti. We need to fortify all the three types of bodies as follows:.
Gross body or Sthula sharira : Keep the body clean and follow all the isolation instructions of WHO i. Since the virus does not have life but is a protein, we need to increase the immunity of the throat region. This can be done adding one teaspoon of oil coconut or olive or any edible oil to warm water and gargling the throat.
Just like soap, the oil will cleanse the throat area. Mouth oil pulling can also be done. Sipping warm water regularly will also help. Inhaling steam vapours also cleanses the nasal area. Subtle body or Sukshma sharira : The Vishuddhi chakra is the chakra responsible for the autoimmune fortification of the entire subtle body and hence the gross body. Start with an affirmation Sankalpa thanking the Universe for protection and health. This mantra can be nasalized the tantra way by chanting haaannnnggggggggggggg.
You can end the chanting with the same affirmation. Cosmic body or Karana sharira : The cosmic shakti or Mahakundalini can be worshipped in the form of Durga or Chamunda. The main mantra being Om Aim Hrim Klim Chamundaye Vicche However, due to the pandemic threat we add a pallav and surround it by the main mantra on either side.
The pallav being:. All rivers merge into the sea and all yogas lead to self realization. Practice daily at sandhi kala, 23 minutes before sunrise and sunset. Take a comfortable asana pose with an erect spine and only listen to the sound of your own breath without altering it. This is the path of the Siddhas.
Video shows the essential tantra technique of bahirnyasa or external rotation of consciousness. The idea is to rapidly shift awareness from each location and continue the sequence a number of times before commencing meditation practice.
This must be done preferably in shavasana with closed eyes and concentrating on the body part briefly. Imagine an infinite number of pots. Each pot has space in it. Similarly, the cosmic mind and the individual mind. Each micro structure acts as a container for the cosmic mind. However, rather than identifying himself as one with the universe, the human being identifies himself with the pot and the shape the space has taken within it.
If and when the pot is broken, the space within the pot merges with the space outside and is no longer differentiated. The cosmic mind is with us at all times and responds to our imagination. Now comes the major problem of all humanity : being unconscious, the cosmic mind always one with you will manifest good as well as bad, so long long as the thought has your conviction.
20 Yoga Mudras with Scientifically Proven Benefits
Thus, being one with the cosmos, or God, at all times, the individual human mind manifests from a thought all the things he believes in and not what he wants or wishes for. The only true free will you have then is to choose your thoughts. The cosmic mind is one in all and infinite and being so is indivisible. Each of the objects of the five sense organs is saved in cosmic memory. With evolution, the individual mind has become a mechanism to seek pleasure and avoid pain.
All the painful memories are hidden away into the subconscious mind as samskaras and auto activate themselves without the consent of your conscious mind.Get Instant Access. The shambhavi mudra, however, is like a chaste woman, carefully guarded. The intellectually created world of concepts has been dissolved. Now let's return to the man who created a new world by the two levels of vibration light and soundthat interior world of a higher life, which requires the stronger flame, the flame which he learned to fan by khecari mudra.
Dissolution is samadhi; re-creation is shambhavi mudra, work with the sound symbol mantra and the image symbol yantrathe source of inner light. This mudra is left secret by the Vedas and Shastras. He rises at a. Then follows a complicated fivefold introductory ritual which leads him to his main practice, the shambhavi mudra. This takes the following course: First he speaks his mantra, clearly and audibly, in expression and intonation exactly as he has learned it from his guru, and retains the sound in his ear.
We will not analyze the sound in the ear here sec Chapter 15but will concern ourselves merely with the question of what happens to this sound. The yogi must imagine that the sound is coming from one of the chakras. The chakra varies according to his sadhana and his state of development. And this sound is conceived of as so encompassing that it not only vibrates in the given chakra but is passed on--and this is the roost important process--from chakra to chakra. The mantra consists of various sound elements, each of which has a different function to fulfill.
The introduction usually consists of the pranava 0m, while the core, the shakti mantra, is a sound which influences the kundalini by its vibration struc-ture. The framework of the mantra is tuned in part to the respective chakra; in part it contains other activating vibrations. At the same time, if the yogi is not fully in possession of the yantra inwardly, he fastens his gaze upon the form symbol, the yantra, and imagines that this is the chakra concerned, the mantra that sounds within.
For the deity, the chakra, the mantra, and the yantra, are one as name, image, projection, and. Only yogis who lead a strictly celibate life use tiger skin.
The others use antelope skin. The reason for this is the difference in the power of the respective skins to isolate earth magnetism. The deity reposes in the chakra, the yantra is the expression of the divinity and of the chacra, the mantra synchronizes with the vibration level of the chakra, fashions the name of the deity, and is analogous to the yantra.
Add to this the proscribed color scale of the emanation of divine light and there is little room left for distracting thoughts. Many Indian and Tibetan texts which devote so much space to the description of the divine manifestations serve the yogi solely as means to reach the perfection of shambhavi mudra.
Once this state has been reached by the grace of the guru [who gives the binding yantra as object], everything perceived becomes a manifestation of the great Shambu Siva and is thus beyond emptiness and not-emptiness. Everything is Siva: everything is kala ligfit-waves, form, yantra, manifestation of the divine image in all its formsnada sound waves, sound mantra, divine name in all its formsand bindu meaning, the divine and the logos common to both the other spheres.Q: Sadhguru, if someone decided to commit to meditation, how does that person know when things are moving in the right direction?
Is there any…. Is there any psychological or physiological manifestation of this? There are many physical and psychological manifestations and there are many other manifestations which are beyond physical and psychological.
All these things can be questioned, but by whom? People who know only the physical and psychological, people who rely more on machines, who believe that machines are more reliable than the human beings who built them, those type of people question it all the time.
Let me tell you something that happened a few years ago. I went to a certain place where they were doing all kinds of experiments on yoga and yogis. They thought I was a good subject — a guinea pig. I normally would not subject myself to these indignities, but it was a moment of obligation, so I said yes. They said they want to check the gamma waves in my brain. I did not know I even had such waves!
You have to teach them something to make them sit. After about fifteen to twenty minutes, I felt somebody hitting my knee with some metallic object. Then they began hitting my elbow and my ankle — in all the most painful places. I did not know what their interest in my joints was. It became very persistent and then they touched my back.
My spine is always super-sensitive and once they touched my back, I thought maybe it is time to tell them. Why all this tapping? When I opened my eyes, they were giving me a weird look. I will take the first one. You say what you want.
I am alive, it is fine with me. Brain-dead is not a good certificate to have. When you go about checking out life like this from bits and pieces of information and knowledge that you have, you will obviously come to wrong conclusions. But anyway, it is important because the world happens that way today. Because I was not willing to subject myself again, I asked some of our meditators to allow their brains to be scanned.
Maha Mudra – The Great Gesture
It was processed in a premier institute in the country and what they found was that there is a phenomenal coherence [pdf] between the right and left brain. What this means in terms of translating it into life is, whatever information you receive and process through the five sense organs generally goes to the left brain.
Whatever information that is perceived through the rest of the body, which is not logical, which is not piecemeal, which is more homogeneous information that is most essential for your life, is processed in your right brain which is not logical.
You may not be conscious of it but you are always using this information. Otherwise you could not be here. Unless there is an active coherence between the left brain and right brain, you cannot access this information consciously.Beneficial effects of Yoga have been postulated to be due to modulation of the autonomic nervous system. To assess the effect of Isha Yoga practices on cardiovascular autonomic nervous system through short-term heart rate variability HRV.
Short-term HRV of long-term regular healthy 14 12 males and 2 females Isha Yoga practitioners was compared with that of age- and gender-matched 14 12 males and 2 females non-Yoga practitioners. ECG Lead II and respiratory movements were recorded in both groups using Polyrite during supine rest for 5 min and controlled deep breathing for 1 minute. Time domain analysis was recorded for deep breathing. Results showed statistically significant differences between Isha Yoga practitioners and controls in both frequency and time domain analyses of HRV indices, with no difference in resting heart rate between the groups.
Practitioners of Isha Yoga showed well-balanced beneficial activity of vagal efferents, an overall increased HRV, and sympathovagal balance, compared to non-Yoga practitioners during supine rest and deep breathing. Cardiovascular functions are controlled by neural factors as well as others like temperature, hormones, etc. Of these, neural factors primarily concern the Autonomic Nervous System ANSwhich plays a major role in maintaining and regulating cardiac functions, e.
Imbalances in these lead to cardiovascular disorders such as hypertension, ischemia, infarction, etc. Numerous studies indicate a strong association between compromised ANS e.
Yoga is considered a holistic practice generating a sense of well-being through its various actions on physiological systems in a seemingly complex, yet integrated manner. Regular Yoga practice has been postulated to help in prevention of disease,[ 5 ] in particular, to streamline autonomic functions, specifically by modulating vagal efferents.
Several methods are available to measure cardiac ANS, of which heart rate variability HRV has been established as a non-invasive tool. Beat-to-beat R-R intervals fluctuations reflect the ability of cardiovascular control systems to respond efficiently to a multitude of physiological changes.
HRV is traditionally analyzed by frequency domain, time domain, and nonlinear methods, to investigate autonomic influences on the cardiovascular system. Classical spectral analysis of HRV signals distinguishes sympathetic from parasympathetic activity: sympathetic activity manifests in low frequency LF band power, while parasympathetic activity manifests in high frequency HF band power.
Studies conducted so far on Yoga practices have by and large measured HRV just before, during, or immediately after Yoga sessions. Few studies have measured HRV in long-term regular practitioners.
This study measured the effects of Isha Yoga on cardiac ANS in healthy regular practitioners who had been practicing for over 6 months, comparing them with healthy, age- and gender-matched controls at rest and in respiratory sinus arrhythmias using short-term HRV. It was hypothesized that these measures would help understand how the cardiovascular ANS responds to Isha Yoga practices.
Fourteen healthy Isha Yoga practitioners and 14 healthy, age- and gender-matched, non-Yoga practitioners mean age Medical illness or on medication or exercise regime; obese; smoking; taking recreational drugs or alcohol. For non-Yoga control group: previous exposure to Yoga or exercise practice. All practitioners had learnt them following initiation when attending Isha Yoga programs conducted by Isha Foundation. Surya Namaskar : 12 cycles of Surya Namaskar were done in medium pace in a span of 15 min.
Hatha Yoga practiced daily consists of a set of balanced, scientifically structured, simple, but powerful Asanas Yoga postures that were done in a period of 45 min in medium pace Nadivibhajan, Padahastasana, Konasana, Trikonasana, Vrikshasana, Ekapadda Uttamapadasana, Dwipadauttamapadasana, Shalabasana, Naukasana, Bujangasana, Dhanurasana, Paschimothasana, Janur Sirasasana, Arda Matsyendrasana, Sarvangasana, and Mayurasana.
They were not performed merely as physical exercise or body bending, but slowly, with eyes closed and complete awareness aligning the mind with coordinated movements of body and breath.
Sakthi chalana Kriya consists of a powerful set of purifying techniques employing the breath to gain control over one's vital energies, practiced at least once daily. Practitioners sit on their heels with knees bent vajrasanaeyes closed, inhaling and exhaling in cycles of different rates and volume, with the attention focused on breath and body. Depending on breath rate and number of cycles, 45—75 min may be required to complete it.
Shambhavi Maha Mudra practiced at least once daily for 21 min is usually done in cross-legged posture arthasiddhasana with eyes closed and hands in Yoga Mudra.
Practitioners consciously focus and apply body, breath, and mind to balance their inner energy systems in a relaxed manner.The Kriya Yoga Practices. By tradition there are a total of 76 kundalini kriyas of kriya yoga.
We present the following 20 main practices, which are sufficient for the daily practice of any sincere sadhaka.
The practices are divided into three groups: those which induce pratyahara, those which induce dharana, and those which induce dhyana. It should be noted that these three states are actually a continuity of evolution, that is, the consciousness flows from one to the next without any apparent dividing point — so these practices should be done in an unbroken sequence. Of course, from the first day, the practice of these kriyas will not necessarily lead to such exalted states of awareness, but if they are practised properly with correct guidance, by an aspirant who is ready for them, then most likely, one day they will.
It will be at that stage that the constant, unbroken progression of awareness will become essential. Remember, you should learn one kriya per week. Assume vipareeta karani asana described in chapter 9. The chin should not touch the chest. Practise subtle ujjayi pranayama. Be sure that your legs are completely vertical. Close your eyes.
Inhale with ujjayi and simultaneously feel a hot stream of amrit or nectar flowing through the spinal passage from manipura chakra to vishuddhi in the throat. The nectar will collect at vishuddhi. Retain the breath for a few seconds, and be aware of the nectar remaining at vishuddhi and becoming cool. Then exhale with ujjayi, sensing the nectar travelling from vishuddhi through ajna, bindu and to sahasrara.
The sensation is that of the nectar being injected with the help of the breath. After exhalation, immediately return your awareness to manipura and repeat the kriya to bring more nectar down to vishuddhi, and finally to sahasrara. Practise 21 respirations or rounds. Close the eyes. Breathe normally. There is no connection between the breath and the consciousness in this practice.
Bring your awareness to mooladhara chakra. Your consciousness will slowly ascend the frontal passage of arohan from mooladhara to the frontal point of swadhisthana at the pubic bone, manipura at the navel, anahata at the sternum, vishuddhi at the throat and across to bindu at the top, back of the head.
From mooladhara, immediately start ascending in the frontal passage as before, mentally reciting the chakra names as you ascend, starting with swadhisthana.
Continue this rotation of awareness through the chakras in a constant flow of rounds. Do not make a serious, tensed effort to locate the chakras as you pass through them. Merely glance at them as you go by, as you would view the scenery from a fast moving train. If you wish, you can visualize your awareness in this kriya as a thin silver serpent travelling in an ellipse within your body.
Practise 9 rounds. Keep your eyes open. Bend your head forward, so that it drops downward in a relaxed manner. The chin should not press tightly on the chest. Then as you inhale, your consciousness should rise up through the frontal passage of arohan to bindu.