NADA YOGA the ancient science of the sound

                                     Nada Yoga

               Guru Swami Satyananda Saraswati

From lectures to students of the first International Yoga Teachers Training Course at Munger, 1967-68.

Any practice or technique of meditation that brings about complete cessation of consciousness is called laya yoga. There are many sadhanas recommended in laya yoga and nada yoga is one. The word nada is derived from the Sanskrit root nad, meaning 'to flow'. Hence the etymological meaning of nada should be a process or a flow of consciousness. Ordinarily the word nada means sound. There are four stages of manifestation of sound according to frequency and subtlety or grossness. The four stages are: (i) para, (ii) pashyanti, (iii) madhyama and (iv) vaikhari. These four stages of sound should be understood scientifically.

Para nada

Para means 'transcendental, 'beyond' or 'the other side'. It is beyond the reach of the indriyas, or sense organs, and the mind and other means of cognition. Hence para nada is the transcendental sound. It is indicative of a truth that there is a sphere of super-consciousness where the sound is heard in different dimensions.

Students of classical music are aware of the fact that every note is made up of different numbers of vibrations per second. They vary in length, speed and pitch. In Indian music these vibrations are called andolana. In one second a sound may make many thousands of vibrations. Above a certain level of high frequency, sound becomes inaudible and can only be perceived subjectively. The ears cannot receive such sounds that are vibrating at a very high rate. Therefore, we are not aware of all the sounds that are present in the cosmos. Sounds having a very high frequency are transformed into silence. Beyond a certain limit, the ears do not have the capacity. No one can hear or understand a sound like that even if it is present.

Para or transcendental sound has the highest vibration frequency. This intense vibration faculty makes para inaudible. Various texts mention that para sound has no vibration. It is a sound that has no movement and therefore no frequency. It is a still sound, but we cannot conceive of a sound that has no vibration, no movements, no motion. When a sound goes to its maximum pitch, it attains a sudden stillness, and that is para nada.

In the Upanishads, the sound of Om is said to be the manifestation of para. The audible chant of Om which we produce is not para because it is physical, subject to our hearing, understanding and logic. Therefore, the audible Om cannot be called the transcendental Om. Para is a cosmic and transcendental sound devoid of all movement. It is both still and infinite. It has shape and light too. Its nature is jyoti (light). It is different from all sounds usually heard or conceived. The Upanishads clearly state, "That is Om, that sound is Om."

Pashyanti

The second stage of sound, which has less frequency and is more gross than para, is pashyanti. It is a sound which cannot be heard, but it can be seen. Pashyanti in Sanskrit means 'that which can be seen or visualized'. The ancient scriptures maintain that sound can also be perceived. How does one see a sound? Well, have you ever heard a piece of music in a dream? This particular dimension of sound, as it is in dream, is called pashyanti. It may be called a mental sound, which is neither a conscious sound nor a semi conscious sound. It is a subconscious sound pertaining to a quality of mind and not belonging to the quality of the sense organs, like the tongue or ears.

When I say out loud "Rama, Rama, Rama, Rama," it will be called vaikhari, but when I close my eyes and mouth and go in and repeat mentally the sound of Rama, visualizing its colour and form with the inner eye, it is known as pashyanti. When the word or the sound is heard in a sphere where one is not aware of the outer surroundings, it is called pashyanti. When every outer sound is extinct and you hear a new sound altogether unlike the nature of audible sounds, know it as a special sound or the nada of pashyanti.

Madhyama

A form of sound having lower frequencies than para and pashyanti, but still subtler than the audible vaikhari form of sound, is known as madhyama. It is a sound produced in whispering. No audible effect is produced in it. Madhyama produces very minute vibrations in the act of a whisper. In an ordinary sound, two objects strike against each other in order to produce sound. But in madhyama no two things strike violently so as to produce audible sound. For example, when a sound is produced like 'thuck, thuck, thuck', it is called a gross sound. The word madhyama means 'in between' or ' middle', so madhyama means a middle sound, a whispering sound or the sound of a whisper.

Vaikhari

The fourth and gross stage of nada is called vaikhari. Vaikhari sound is audible and producible. The spoken sound is vaikhari. It is produced by friction or by striking two things against each other. Its frequencies of vibration are conducted within a certain limited range.

To sum up, vaikhari is the gross quality of the vocal organs, madhyama is the subtler quality of the same physical organs, pashyanti is the quality of the subconscious or unconscious, and para is the quality of the soul.

The universe and nada

According to nada yogis and the scriptures dealing with the subject of nada yoga, the nada brahma, or the ultimate and transcendental sound, is the seed from which the entire creation has evolved. A nada yogi believes that the world is but a projection of sound alone. The whole macro cosmic universe is a projection of sound vibrations. From that sound the whole world has evolved. In the Bible there is the reference: "In the beginning was the word, and the word was with God." This word is called the nada or the shabda. Sufis in India call it surat. Surat or shabda yoga is another name for nada yoga practice. The Sufi saints of philosophical temperament also believe that out of sound and form the world evolved. The nada yogis believe that the five elements, five karmendriyas, five jnanendriyas, the fourfold mind and the three gunas have evolved out of one eternal sound. It means that prakriti, the material, mental, psychic and intellectual universe, is all an outcome of nada brahma. This is the ultimate belief of all nada yogis. So a nada yogi believes in a reality which has manifested itself in the form of vibration. It is a vibration that either does not vibrate at all or at such a high frequency that it is beyond the reach of the human faculty.

The eternal or original nada has the highest rate of frequency and vibration. When any object vibrates at a tremendous and unimaginable speed, it becomes still. It means that the highest point of motion and vibration is stillness. And that nada appears to be the creative principle of all matter and the entire material substance.

Nada yogis contend that everything in the universe originated and evolved from the eternal and infinite nada. In this context a study of the Upanishads is recommended, with special reference to Nada Bindu Upanishad and Hamsopanishad.

Music is also a materialized form of nada and the movements of prana in the body are also nothing but the expressions of nada. The purpose of nada yoga sadhana is to find out the primal, the finest, the ultimate inner sound - the word or shabda. In order to discover this transcendental and non-empirical sound, the process starts from the external gross sound. From there the ultimate form of sound is conceivable only through going into the deeper realms of our consciousness.

The centre of nada

There are different centres where the transcendental nada is said to be situated. Bhaktas try to find the centre of their ishta in anahata. Yogis try to find the centre of intuition in ajna. Vedantins try to find the centre of hiranyagarbha in sahasrara. Likewise, nada yogis locate the centre of nada in bindu. Bindu is the centre where the continuous, eternal, inaudible, unbroken and unbeaten sound goes on. For the purpose of the discovery of nada, it is true that the bindu has to be discovered primarily and finally.

Before venturing into the depth of this science, it would be better for the aspirant to locate or discover the mental, astral and psychic nature of the sound of nada. Different nada yoga practices are introduced in order to help the aspirant to get through the different psychic and non-physical sounds, before the consciousness can finally be attuned with the real nada.

Practice of nada in bhakti yoga

The practices meant for bhakti yoga are also included as practices of nada yoga. When a bhakti yogi performs mantra japa, in the first stage he tries his best to maintain awareness of the sound produced by the mantra. After having developed a deeper awareness of the sound of the mantra, he stops producing an audible sound vibration and in the second stage tries to intensify his awareness on the basis of the mantra repeated in whispered tones.

When this task is accomplished satisfactorily, he stops whispering and repeats the same mantra mentally. He tries to hear the mental and subtle notes which, though inaudible, can be visualized through a deeper form of awareness. Sometimes at this stage, it is possible to actually experience hearing the same mantra internally. The bhakti yogi will feeling as if he has really chanted the mantra in an audible tone. When the awareness of mental mantra chanting is absorbing and the mind is completely fused in a deep realm of awareness, mantra or nada is transformed into a constant inaudible repetition which will appear to the aspirant on the plane of consciousness as audible; but it will be imperceptible and inaudible to others. This is the way to experience the nada in the practice of mantra yoga by bhakti yogis.

A few kriyas combined with bandhas and mantras should also be included in order to stimulate the dormant psychic regions. The aspirant should begin the task of discovering the first sound or nada by plugging the ears and listening to the inner sounds. When the practice is fairly advanced, the ears need not be plugged in order to commune with the different dimensions of sound. Instead one should try to commune with the inner sound during the stillness of the night without closing the ears. It is easy to apprehend the inner sounds at midnight or early in the morning.

Diet of a nada yogi

The diet of a nada yogi should be light and easily digestible. Any food that sends quick influxes of blood to the brain is undesirable. Food which causes hypertension or high blood pressure should be avoided. The normal nutritional supply required to maintain normal functioning of the body should be provided.

Music and nada yoga

Music is also nada yoga, where the music is rendered absolutely scientific and classical in order to experience the nada. The development of musical systems in the past was done strictly in accordance with the views of nada yoga sadhanas. The well-known and most ancient Sama Veda is always sung with a scientific exactness and in accordance with nada yoga sadhana.

At different stages of conscious awareness, the mind is easily attracted by different waves of nada. Certain vibrations of nada seem to be agreeable at a particular time, while others are disagreeable at a particular time of the day. Certain combinations of nada are agreeable to some people and disagreeable to others. In music these nada vibrations are known as raga or musical notes. A raga having short vibrations is not relished by some. The morning music of India, like the Bhairava or Bhairavi raga, is appealing to a few, but not to all. I like the midnight music of India, the Malkos, the Durga or the Jogia ragas. The evening raga, like Bhimpalasi, is also popularly appreciated. Generally, girls and boys of a tender age prefer Bhairavi. This shows that the mind reacts differently to different sound waves at different times.

Music can be taken up as a spiritual sadhana, as a preliminary practice, or just as a pleasant, interesting and inspiring sadhana of nada yoga, through which the mind can be attuned to the subtlest vibrations before proceeding to discover the last transcendental sound of nada.

Time for practice

One can practise nada yoga whenever one is free. A beginner should practise between midnight and two a.m., the period free from the disturbing influences of external sound. Absence of light in the atmosphere also aids the practice. These help to introvert the mind.

Precautions

Some precautions should be borne in mind because nada yogic sadhana can bring about a manifestation of any sound. Sometimes, if the practitioner has a weak state of mind, there may be a buzzing in the ears throughout the day. Sometimes he may hear the sound of a bell or various other sounds. Manifestation of these different sounds disturbs the peace of the aspirant. If the sound continues to agitate the mind, the nada yoga sadhana should be given up. It is sure and certain that by correct practice of nada yoga, inner sounds are developed by stages. They are not heard at any other time during the waking period.

The nada yogi is capable of hearing a voice in the waking state if he is at a very advanced stage. It appears as if someone is whispering into his ears. This is a kind of Siddhi; a power to hear a sound from an unknown.

Preparation for nada sadhana

First of all, the nada yogi should practise moola bandha, vajroli/sahajoli mudra and yoga mudra. These are important. When these have been learnt, one should practise kumbhaka and focus the consciousness on bindu. Pranayama also forms an important preliminary and essential part of this sadhana. There are many pranayama practices that can cause nada to manifest. One is moorcha. Brahmari should also be practised, with the ears plugged, and the eyes pressed with the fingers as in shanmukhi mudra. The upper and lower teeth should be kept apart, the jaw unclenched. Then the actual practice of nada yoga should follow.

Practice for the manifestation of nada

Sit down on a firm pillow in a squatting position, placing the soles of the feet on the ground with the elbows resting on the knees or thighs. For some a lower pillow will be comfortable and for others a higher one. The most important point here is that the coccyx and the perineum should be pressed against the pillow at the point of mooladhara, and therefore the pillow should be round and hard. Thus, without contraction of the anus, the mooladhara chakra should be pressed by sitting on a high and hard pillow.

After practising moorcha pranayama, shanmukhi mudra, moola bandha, vajroli/sahajoli mudra and brahmari pranayama first for a few minutes, start the practice of nada yoga in the following manner. Plug both the ears. Take the consciousness to bindu and try to find out or be aware of any sound that is internal. This internal sound may resemble anything. It may be like a cloud passing or a stream flowing, the sea roaring or a bell ringing. It may also be the sound of a flute, the rhythm of a guitar or the sound of birds chirping in the evening at the time of sunset. It might be in the form of an awareness of the distant ocean or the sound of a thunderbolt. Or it might even be the vision of a starry night devoid of any sound. These internal sounds are to be discovered by the aspirant.

If it is difficult to discover a sound in bindu, circulate your awareness in sahasrara or ajna, or in the centre of the brain, or in the right or left eardrums. Or focus your mind at chidakasha or at the centre of the third eye until you are sure to get the sound. The method of discovering the sound is simple. Instead of imagining a sound, make your mind one-pointed, then discover the first sound and pursue it up to the end. One inner sound of nada should be followed to the extent where it becomes more and more clear and prominent. As soon as it is clear and prominent, another sound (a different sound altogether) is heard and felt in the background.

When you discover the second sound, give up the first one and follow the second. For instance, close your ears and listen to the first sound, for example, the evening sound of birds. Keep on listening to it. When it becomes completely clear and distinct, find another sound manifesting behind, like the sound of a nightingale. Now continue to follow your consciousness up. Move on from the sound of the evening song of the birds. Let the music of the nightingale become clearer until the first sound has gone. When that is completely distinct and clear to your consciousness, another sound will be heard in the background. The forthcoming sound may be like the sound of crickets going 'chin, chin, chin, chin, chin'. When this sound also becomes very clear to you, reject the previous one, the singing of the nightingale, and pick up this new one. This will also become clearer after some time, and will be replaced by a fourth one. This process continues until the consciousness is completely lost, or the consciousness is completely devoid of the contents of the mind.

Nada in the koshas

These sounds which are heard are true. They are the symbols of the content of the mind and of consciousness. The mind rests on these symbols and it goes in quickly with their help. These sounds are experiences of the deeper layers of consciousness belonging to annamaya kosha, pranamaya kosha and manomaya kosha. These sounds are not imaginary. They may be understood as the vibrations of different spheres of one's existence. The physical, pranic, mental, supra-mental and the ananda or atmic are the five spheres of one's existence. In different spheres of existence different sounds are heard. There are physical sounds first, but when consciousness becomes fine and transcends the physical plane, it will come in touch with the subtle sounds of the movements of pranic consciousness in the physical body.

The entire range of human consciousness is divided into three, or subdivided into five parts. The conscious state consists of the annamaya and the pranamaya koshas, and these two bodies are made up of food and of prana. The second sphere of the personality is comprised of manomaya and vigyanamaya koshas and mainly contains mental and astral matter. The third dimension of consciousness is the realm of anandamaya kosha, which is full of bliss.

In the practice of nada yoga, the manifestation of nada takes place in accordance with the relation established between the mind and the other spheres of consciousness. For instance, if the mind or consciousness is rooted in the physical body, by closing your ears you will hear the sounds or vibrations produced by the movements of the heart, lungs, brain, blood circulation and the process of metabolism and catabolism that are going on inside the body.

If consciousness has penetrated the pranamaya kosha, you will hear many more sounds. And if the mind has gone deeper into the anandamaya kosha, then all other sounds will disappear and in its place the effect of nada yoga will remain.

It is difficult to tell which particular nada belongs to a particular sphere. In India, illustrations are given in the form of symbolic stories. The individual consciousness, which keeps on soaring high and discovering the transcendental notes, is symbolized as Rishi Narada in Indian mythology. 

Without denying the historical existence of Rishi Narada, the esoteric significance of the word Narada should be understood. Narada is supposed to be a rishi who has a veena in his hands. In nada yoga, the sound of the veena is considered to be the music of a very high sphere. According to all the traditional nada yoga cults, the nada of the flute and veena belong to that sphere of consciousness where dwaita bhava, or the duality of consciousness, ceases to exist.

Nada yoga in the Bhagavata

Nada yoga is illustrated in the great book entitled the Bhagavata (different to the Bhagavad Gita). A symbolic and allegorical description of nada is given in the form of the story of Krishna. It says, "Lord Krishna left his place at midnight and went into the jungle. It was the full moon night of the first month of winter. He began to play the flute. The echo of the flute spread in the calm and undisturbed atmosphere. Music rose from the jungle and was heard by the gopis (the village cowherd girls). When they heard the sound of the flute, they immediately left their houses and their husbands, forgetful of all that was taking place. They ran, without consideration, to the place from where the nada from the flute was emanating. They started dancing about the flute player. After some time, it so happened that each one found herself dancing individually with Krishna."

The story seems fantastic, but in fact it is not properly understood by people of the world. It is understood only by nada yogis. They consider Krishna to represent that higher sphere of consciousness where the nada of that sphere emanates during the deepest state of nada sadhana. When the emanation of flute music takes place, the senses, the indriyas, or the sense-consciousness, forsake their respective objects and withdraw from their respective centres of pleasure and perception. They recede and go back to the place from where the flute sound or the nada is emanating. There the senses dance around the nada. In that state, the senses completely withdraw from the outer objects. In other words, a yogi may say that dharana has taken place and dhyana is about to dawn.

In Sanskrit the word krishna means, 'that which draws' or 'that which attracts'. It is derived from the root word karshan. So the word krishna means 'the puller', 'the with drawer', or 'the attractor'. It also means 'farmer', and, the word gopi means 'cow'. In Sanskrit, go means 'senses', 'cow', 'poor', 'humble' and the 'whole perceptible universe'. Ordinarily, the word gopi means 'the daughter of a cowherd family'. Symbolically, gopi means 'senses'. And who are the husbands of the senses (the gopis)? It may be said that for the eyes, the form is the husband and for the ears, sound. When the music of a flute is heard, the sense of hearing leaves or withdraws itself from the outer audible sounds and merges itself in the inner nada. This process is called pratyahara.

Nada yoga and Kabir

A famous nada yogi named Kabir says in one of his poems: "Who is there playing upon a flute in the middle of the sky? On the confluence of the Ganga and Jamuna, the flute is being played, and the confluence of three rivers - Ganga, Jamuna and Saraswati - takes place in trikuti. Oh, this is a meeting point of Ganga and Jamuna. The sound emanates from the north! Cowherd girl, hear the sound of the flute and lo, they are all hypnotized by the nada."

The ultimate experience in nada yoga is a sound higher than the sound of the flute. The music of the highest sphere is not of the flute, veena, thunderbolt, clapping or any musical instrument. It is not even similar to the classical music of either east or west. The music of the highest sphere is 'anahad nada'.

Anahad nada and anahata nada

What is anahad nada? No one has been able to tell even till this day. Some say that is the cosmic sound of Om. Others say it is like brahmari, a sound resembling the unceasing and unbroken sound of the honeybee. Some say that it is the beat of the heart.

Some people call it anahad, while others call it anahat. These two words convey two different meanings. Anahatderives from 'an' + 'aahat'. 'An' means 'no', 'aahat' means 'that which is striking, hammering or beating'. Therefore, anahat means 'no beating or striking of two things'. Usually a sound is produced by two things striking against each other, but anahat is a sound which is not produced by striking. It is spontaneous and automatic. Some scholars say that the nada is anahad. 'An' means 'no' and 'hada' means 'boundary' or 'compound'. Hence, anahad means 'without any limit, without any boundary,' or 'without any specification'. It is a sound upon which no limits can be put. It can be any sound.

Nada yoga and Gorakhnath

The great guru Gorakhnath, disciple of yogi Matsyendranath, gives a description of nada yoga. He writes, "Oh sadhu! Do japa of Soham. That japa should not be done through the mind. It should be done through the consciousness, so that even when you are engaged in your day-to-day activities, you should be aware of 21,6000 rhythms of your breath throughout the 24 hours of the day, at the rate of 15 or 19 rounds per minute (which means 900 and more breaths per hour). Anahad nada will emerge and will manifest on its own." He says further, "There will be light in the spinal cord. The solar system of the surya nadi will be awakened. You will feel an indescribable vibrating sound from every pore of your body and that will be like Om or Soham."

The ultimate nada

The ultimate nada that manifests in the highest sphere of consciousness is indescribable. It is a sound coming from the sphere beyond the anandamaya kosha. A nada yogi believes that the actual point where the individual consciousness fuses with the cosmic consciousness is in the highest state of nada. The aspirant or sadhaka realizes his higher consciousness in nada and sees the whole universe in the form of sound.

             Param Guru Swami Sivananda Saraswati

more: http://delfeios.blogspot.gr/2013/06/blog-post_14.html

Armin. J'AI ENVIE DE TOI, avec Απολλώνιο Διόνυσο

Οι Μουσική είναι η Ένωση των Άριθμών, αριθμός προέρχεται από τη ρίζα «αρ-», ή οποία χαρακτηρίζεται και «λίαν γόνιμη», που παράγει τα: αραρίσκω - άρθρον, αρθμός (θεσμός) – αρμός, αρμόζω, αρμονία – αριθμός – άρτι, άρτιος, αρτίζω (συνθέτω) – αρτύω, αρτύς –αρι-, αρείων, άριστος και Άρης – αρέσκω, αρετή, με την ΜελΩδια η οποία ενώνει το Μέλος με την Ωδή, αηδώ ύμνο φωνητικοι ήχοι, τραγουδώ, συγκεκριμένα είναι η ωδή του μέλους σανσκριτικά mel ή όταν το σώμα χορεύει.


Κυρίος οι Μουσικοί αυτοι που παράγουν την μουσική απο την φύση τους σαν ενέργειες είναι δύσκαμπτοι στο να εκφραστούν με την ωδή του μέλους διότι αυτήν την ωδη την έχουν μέσα στο νού τους, σπάνια μουσικός ακόμα και της διαστημικής εποχής των μουσικών deejay, έχει εκείνη την ιδιότητα, που εξωτερικεύει την ωδή απο τον Νού του στο μέλος........ένας τέτοιος Μουσικός είναι ο ιπτάμενος ολλανδός Armin με την Αρμάδα του!!!

Η λέξη μουσική, στη σημερινή εποχή, σημαίνει την τέχνη των ήχων, αντίθετα με τους αρχαίους Έλληνες οι οποίοι έδιναν στη λέξη μουσική διαφορετικό νόημα, εννοούσαν την αδιάλυτη ενότητα ήχου και λόγου, κάτι που δεν υφίσταται στις μέρες μας.

Με την άθληση γυμνάζεται το σώμα, ενώ με τη μουσική το πνεύμα.

Η μουσική, το δώρο των Μουσών, στην αρχαία Ελλάδα, προσδιόριζε και χαρακτήριζε τον άνθρωπο που πράττει, σκέφτεται και αισθάνεται. Έτσι ως μέσο πνευματικής ωρίμανσης, η λέξη που θα χαρακτήριζε την αρχαία ελληνική μουσική, δεν είναι η λέξη «τέχνη» αλλά οι λέξεις παιδεία και δύναμη. Αυτό φαίνεται και από το γεγονός ότι εκείνος που έπαιζε τον αυλό π.χ. ονομαζόταν αυλητής και όχι μουσικός δηλαδή θεωρούνταν ένας απλός εκτελεστής. Όμως μετά το διαχωρισμό της μουσικής από το λόγο, τη γλώσσα, ο οποίος έγινε λίγο μετά των Πλάτωνα, βλέπουμε τη χρήση της έννοιας μουσικός. Αυτή η μεταβολή έμελλε να είναι η γέννηση μιας αυτόνομης τέχνης που, όπως προαναφέρθηκε, ήταν ενταγμένη μέσα στον λόγο.

Η έννοια του ήθους στη μουσική συνδέεται με την αντίληψη ότι η μουσική μπορεί να ασκεί επίδραση στην ψυχή του ανθρώπου. Σύμφωνα με τη θεωρία του ήθους ή αλλιώς ηθική θεωρία της μουσικής, σε κάθε ρυθμική και μελωδική κίνηση υπάρχει μια ανάλογη συναισθηματική αντίδραση, με την έννοια ότι η μουσική μπορεί να επιδράσει στον άνθρωπο είτε θετικά παροτρύνοντας τον σε μία ενέργεια της βούλησής του είτε αρνητικά αποτρέποντάς τον από μία ενέργεια της βούλησης είτε τέλος απονεκρώνοντας τη βούλησή του. Βέβαια η θεωρία του ήθους δεν εξαντλείται μονάχα σε γενικές διαπιστώσεις, αλλά εμβαθύνει στην αισθητική διερεύνηση των δομικών παραμέτρων της μουσικής εξετάζοντας το ήθος της μελωδίας, των αρμονιών (τροπικών κατατάξεων), των γενών και ων ρυθμών. Έτσι, κάθε είδος μουσικής, κάθε είδος μελωδίας αλλά και ρυθμού έχει ένα ορισμένο ήθος ανάλογα με την επίδραση που ασκεί στην ψυχή. Ο Δώριος τρόπος έλεγαν, δυναμώνει τον χαρακτήρα, διδάσκει θάρρος εμπρός στον κίνδυνο και καρτερικότητα στη δυστυχία. Ο Φρύγιος (ο τρόπος του διθυράμβου- όπως και ο ήχος του αυλού- έχει τη δύναμη να ξεσηκώνει και να φλογίζει τα πνεύματα. Την διδασκαλία περί ήθους διαπραγματεύονται περισσότερο ή λιγότερο συστηματικά όλοι σχεδόν οι θεωρητικοί της αρχαίας ελληνικής μουσικής, είτε για να την αποδεχτούν είτε για να την απορρίψουν. Πρώτος, όμως, την ανέπτυξε συστηματικά ο Δάμων ο Αθηναίος. Η προέλευση ωστόσο της διδασκαλίας πρέπει μάλλον να αναζητηθεί στην αρχική σύνδεση της μουσικής με τη θρησκευτική λατρεία και τη μαγεία. Μέσα στις νέες ιστορικές συνθήκες της πόλης η τυφλή υποταγή στα τελετουργικά και στις εθιμικές επιταγές του παρελθόντος δεν αντιστοιχούσε πια στην κοινωνική θέση της τέχνης και ειδικά της μουσικής. Η διδασκαλία περί ήθους έρχεται λοιπόν να δώσει μία επιστημονική θεωρητική θεμελίωση σ' αυτό που εμπειρικά ήταν ανέκαθεν γνωστό- ότι η μουσική επιδρά στη διαμόρφωση των καταστάσεων της ψυχής. Βέβαια, η σχετική απλότητα της μουσικής των Ελλήνων, τους επέτρεπε να διαπιστώνουν, με αυστηρό πειραματικό έλεγχο, την καλή ή κακή επίδραση των διαφόρων ήχων, πράγμα που θα ήταν αδύνατο σήμερα. Σίγουρα όμως, ως αρχή, η θεωρία του ήθους είναι σωστή και μπορεί στην εποχή μας ακόμη να μας διδάξει πολλά.
προς τιμή όλων των παραπάνων και των Μουσών απόψε θα ταξιδέψουμε με την Αρμάδα του Άρμιν σε ιδιωτικό προσωπικό Πάρτι

Role of Yoga Teachers in the 21st Century Swami Satyananda Saraswati

Role of Yoga Teachers in the 21st Century

Swami Satyananda Saraswati

Today I will talk to you about the new role of yoga teachers, the role of yoga teachers in the changed environments of the world.

When, at the beginning of this century, yoga was revived all over the world, it was very vaguely understood. Swami Vivekananda brought yoga to the West, but he spoke in general terms, providing a philosophy of karma yoga, bhakti yoga, jnana yoga and raja yoga. He was followed by many yoga teachers. Ram Charak taught hatha yoga and pranayama. There were people like Yogi Vitthal, Siddha Baba, Dr Rammurti Mishra. Then came Paramahamsa Yogananda who taught kriya yoga. By then things became clearer, the science of hatha yoga was accepted by and large in the world as a science of healing, therapy, physical and mental balance.

Initially, the yoga teachers only taught hatha yoga. They did not even think of teaching meditation because it was thought that meditation had more to do with God than with man, and was not necessary for those concerned only with material life, not a higher life. As scientific studies were conducted, it was found that meditation could be a path to higher realization, but that it was more important and necessary for mind and body balance.

That mode of thinking is also over now. The idea of importance of meditation in terms of physical and mental balance and therapy has been transcended. Research and practical experiments have been conducted on disabled people, mentally challenged children, drug addicts, prisoners, criminals, etc. and things are becoming clearer. People are convinced that yoga has some role to play in effectively dealing with such situations.

New role of yoga

The question that the coming generation will ask of yoga teachers is: “How can yoga transform the quality of human personality?” That will be the most important and crucial challenge that yoga and yoga teachers will have to meet.

Hatha yoga and raja yoga will continue to be the science of therapy, concentration, relaxation and physical health. We are now about to enter the twenty-first century. The problems are going to be more acute. Governments are well organized and education systems are in place. We are making law after law to maintain a balance in society, between society and the human, personal element. Religions are also being revived in various ways in order to maintain this relationship: a better relationship between society and the individual. Still, it is certain that they will not be able to accomplish the task that the next century will require: a higher quality of human being. Such a quality of human being cannot be produced unless some metamorphic change takes place within us. The question that will be asked is, can yoga can help in changing the human personality?

Yoga teachers throughout the world have to think about this and adjust their teachings and knowledge for the fulfilment of this task. Of course, people live in different countries, have different cultures, food habits, living habits, social customs and religions. These are different and they should be different. There cannot be one culture, one civilization, one government or one religion. It is neither possible nor good. But there are certain basic elements in the personality of the human being which are the same everywhere. They influence our judgements, behaviours, passions, ambitions, likes and dislikes. Cultural, social, religious and other differences have no influence on this structure. The complexities are the same. And it is in this regard that the science of yoga has something to contribute.

Beyond morality and law

In order to influence the quality of a person, we have all along been trying religious principles, social laws, ethics and morality. We have gone on the lines of: “This is bad, do not do it,” “If you do it, you will go to jail,” “It is bad for health,” “You will be condemned to hell.” These are the methods that have been adopted so far: the religious and the legal. However, in the twenty-first century, man is not going to heed to these things. He will become too arrogant and impatient to do so. The attitude of the coming century is going to be: “I do not believe that there is anyone who can put me to heel. You may control innocent children that way, but not me. I can do whatever I like. There is no one who can punish me.” Therefore, a different approach will have to be found to influence the human personality.

Tantra talks about samskaras and karma. This refers to archetypes: the thoughts that exist within the deepest sphere of our personality, not in the conscious or unconscious sphere, but even deeper. Those are the seeds from which our behaviour and attitudes spring, both good and bad. That is the bed, the very bottom. If you cannot change the bed, but only change the external, socially imposed behaviour – “I am good because I am taught to be good” – it is of no use. The base is no good, it is full of things. We may try to be good because we have been trained, forced or indoctrinated to be good. But when we become aware of this, we no longer want to be good because we do not care for social laws. Therefore, we have to send the influence to the basis of human nature, what yoga calls prakriti, samskaras. The internal range of the human personality has to be influenced.

Work with archetypes

Some years ago, a Swiss teacher, Zoe Durf, experimented with children to improve their faculties and quality of the mind. He used the methods of yantra and mandala. And he succeeded. He found that yantras and mandalas are such symbols that have the capacity to influence the unconscious, the deepest beliefs of man’s nature, its bottom most layer. The change in the intellectual personality of the children was clearly evident. Therefore, yoga teachers of the coming century should equip themselves with knowledge of the human personality. They should know how to deal with samskaras, archetypes, with the nature of man.

Just as there is physical disability, there is also mental disability. The billions of people around us are mentally all the same, more or less. You do not realize that yet, but by the coming century you will. The thinkers are coming to that point. We are all ill, physically and mentally. Why do you say that man is a sinner? Why do you not say that he is sick? It is a better definition of his personality. If someone is debauched or a criminal, don’t call him a sinner. Call him sick. That is a much better and truer definition of such a personality. Just as we have physical sicknesses, the mind is also sick. That is why we fight and steal. Mental sickness is not merely worry, anxiety or fear. There are many forms of mental sicknesses and they have to be treated systematically. It is then that the human personality will become healthy.

In order to treat the real human sickness, the methods of psychology will not help much. We have to instead use methods with which we can go deep inside the mind. We have to teach this to our students. So, alongside the teaching that you provide according to the rules and regulations of the organization to which you are affiliated, it will be necessary for you to realize the vital issue, which I call mental disability, mental illness, and adjust your teachings and knowledge. Use the methods of yoga that you know to fulfil this aspect of human life.

Healing the whole personality

People come to you now to get relaxation, or they do not get good sleep or have bad digestion so they come to you. However, a time should come when people come to you to heal their mind and personality. Someone gets angry and depressed. He beats his wife and children. What yoga will such a person practise? This is the question that students will have to ask yoga teachers. Sometimes, they do ask, but usually they don’t. They feel that yoga teachers are just teaching them a bit of relaxation and a few other things.

To equip yourself with the basic knowledge in order to handle the human personality, it will be necessary for all of you to study tantra and of course, yoga. Tantra has been misunderstood not only in the West, but everywhere. There are sects that have related tantra to sexual life. Tantra is not against sexual life, but to interpret it solely on that line is an insult to the science. Tantra does not say that you should refrain from the sensual act. It has been very liberal in this respect, but it does not say that this is the path. There are also people who practise tantra using human skulls and such things. All these unnecessary things that have entered into the body of tantra have to be removed and its basic philosophy of Purusha and Prakriti, matter and consciousness, Shiva and Shakti, has to be understood. The methods of expanding the mind and liberating the energy have to be studied. A study into the tantric system will reveal to us the nature of the man behind the man, the one who is directing all karmas, all our behaviours. Therefore, I want to tell all teachers all over the world that they should enlarge the scope of their activities.

more: http://delfeios.blogspot.gr/2012/12/the-yoga-teacher.html

tasmai shri gurave namah

verses as Satyam

Gurur Brahma Gurur Vishnu

Gurur Devo Maheshwara

Guroreva Parabrahma

Tasmai Shri Gurave Namah

Agnana Timiram Dhasya

Gnananjana Shalkaya

Chakshurunmelitam Yena

Tasmai Shri Gurave Namah

Akhanda Mandalakaram

Vyaptam Yena Characharam

Tat Padam Darshitam Yena

Tasmai Shri Gurave Namah

Chinmayam Vyapi Yat Sarvam

Trailokyam Sa Characharam

Tat Padam Darshitam Yena

Tasmai Shri Gurave Namah

Aneka Janma Samprapta

Karma Bandha Vidahini

Atma Jnana Pradanena

Tasmai Shri Gurave Namah

Mannattha Shri Jagannatha

Madguru Shri Jagatguru

Madatma Sarva Bhutatma

Tasmai Shri Gurave Namah

plus verses as Satyananda Yoga

My Salutations to that Guru who revealed to me that Truth, which is unfragmented, infinite,

timeless divinity, and which pervades the entire universe – movable or unmovable.

My Salutations to that reverential teacher, who opened my eyes, by applying the divine collyrium of

self-knowledge in my eyes, which had got blinded by the cataract of ignorance.

Guru himself is the creator, sustainer and the destroyer. He is verily the very transcendental

divinity, (the timeless life-principle, which is the very essence of the creator etc.) My reverential

salutations to that glorious teacher.

My Salutations to that reverential teacher, who revealed to me that which pervades everything in

this world, whether animate-inanimate, or movable-immovable.

My salutations to that glorious Guru, who revealed to me that self-effulgent divinity (the pure

unconditioned consciousness) which pervades all the three worlds, with all its movable and

immovable objects.

My Salutations to that reverential teacher, who is like a sun for the blossoming up of the lotus like

mantras of upanishads; and at whose lotus feet lie the beautiful flowers, symbolizing the best of

jewels of vedas.

My Salutations to that reverential teacher, who is verily the eternal consciousness, which is of the

nature of peace. He transcends space (& time), the concept of zero, the primordial sound and all

parts.

My Salutations to that glorious Gurudev, who is established in Knowledge and Power, who is

adorned with the garland-of -Knowledge and who grants both worldly prosperity and spiritual

liberation.

My Salutations to that reverential teacher who by imparting the Self-Knowledge, has burnt away the very bondage of actions in a whiff, which had even though taken infinite lives to accumulate.

Even by the very sipping of the charanamruta (the water with which the feet of guru are washed), we get blessed by the eternal wealth (of liberating knowledge), and which dries up the endless ocean of seeking & the subsequent sorrows.

My Salutations to the lotus-feet of that glorious Gurudev.

There is no higher truth than the Guru, no higher penance than (service to) the Guru, and there is nothing higher than Realisation of the Knowledge of the truth imparted by the Guru. 

My salutations to such a Gurudev, who is himself that very timeless truth (and who has taken up a form to bless his disciples like us with real knowledge).

My Lord is the Lord of Universe; My teacher is the teacher of the entire universe; and my Self is the Self of all. 


My salutations at the lotus-feet of such a Guru, who has revealed such knowledge to me. The Guru is the beginning of the Universe, yet he himself is without a beginning, the Guru is the highest deity, and there is none higher than the Guru. 


My reverential salutations at the lotus-feet of such a Gurudev.

The basis of my meditation is the image of my Guru, that of my worship his feet. I derive my mantra from his word, my salvation through his grace.

GURU-STOTRAM

1. akhaëòa-maëòalaa-kaaram

vyaaptam yena charaa-charam |

tat-padam darshitam yena

tasmai shree gurave namaha ||

2. agyaana-timi-raandhasya

gyaanaan-jana-shalaa-kayaa |

chakshurun-meelitam yena

tasmai shree gurave namaha ||

3. gurur-brahmaa gurur-viñhëuh

gurur-devo maheshvaraha |

guruh saakshaat param-brahma

tasmai shree gurave namaha ||

4. sthaavaram jaìgamam vyaaptam

yat-kinchit sa-charaa-charam |

tat-padam darshitam yena

tasmai shree gurave namaha ||

5. chinmayam vyaapitam sarvam

trai-lokyam sa-charaa-charam |

tat-padam darshitam yena

tasmai shree gurave namaha ||

6. sarva-shruti-shiro-ratna

viraajita-padaam-bujaha |

vedaantaam-buja-sooryaaya

tasmai shree gurave namaha ||

7. chaitanyam shaashvatam shaantam

vyomaa-teetam niranjanaha |

bindu-naada-kalaa-teetah

tasmai shree gurave namaha ||

8. gyaana-shakti-samaa-rooòhah

tattva-maalaa vibhooñhitaha |

bhukti-mukti-pradaataa cha

tasmai shree gurave namaha ||

9. aneka janma-sampraapta

karma-bandha-vidaahine |

aatma-gyaana pradaanena

tasmai shree gurave namaha ||

10. shoñhaëam bhava-sindhosh-cha

gyaapanam saara-sampadaha |

guror-paado-dakam samyak

tasmai shree gurave namaha ||

11. na guro-radhikam tattvam

na guro-radhikam tapaha |

tattva-gyaanaat param naasti

tasmai shree gurave namaha ||

12. mannaathah shree jagannathah

mad-guruh shree jagad-guruhu |

mad-aatmaa sarva-bhootaatmaa

tasmai shree gurave namaha ||

13. guru-raadi-ranaa-dish-cha

guruh parama-daivatam |

guroh parataram naasti

tasmai shree gurave namaha ||

14. dhyaana-moolam guror-moorttih

poojaa-moolam guror-padam |

mantra-moolam guror-vaakyam

moksha-moolam guror-kripaa ||

Ekargata

Shivalingam & Ekargata

Excerpts from Shiva Lingam & Ekargata lecture given by Swami Satyananda Saraswati

Vama Marga - The Practice of Left Hand Tantra

Vama Marga - The Practice of Left Hand Tantra

Swami Satyananda Saraswati, Zinal, Sept. 1980

Sexual life has always been a problem for mankind. From the beginning of history, the primal energy has been misunderstood. Religious teachers and moralists have denounced it. But still sexual life has continued, not because man respects it, but because he wants it. He may give it up, but he cannot remove it from his mind, for this is one of his most powerful urges.

In the context of yoga and tantra, the common definition of sexual life has no relevance. It is absolutely unscientific and incorrect. This definition has created a society and a nation of hypocrites. It has led thousands of young people into mental asylums. When you want something which you think is bad, all kinds of guilt complexes arise. This is the beginning of schizophrenia, and all of us are schizophrenic.

Therefore, the yogis have tried to give a correct direction to the sexual urges. Yoga does not interfere with sexual life. Normal sexual life is neither spiritual nor aspiritual. But if you are practising yoga and have mastered certain techniques, then sexual life becomes spiritual. Of course, if you are leading a celibate life, that becomes spiritual too.

Left hand tantra

The science of tantra has two main branches, which are known as vama marga and dakshina marga. Vama marga is the left path which combines sexual life with yoga practices in order to explode the dormant energy centres. Dakshina marga is the right path of yoga practices without sexual enactment. Previously, due to the barriers in sexual life, the path most widely followed was dakshina marga. Today, however, these barriers are rapidly being broken, and the path most sought after by the people everywhere is vama marga, which utilizes sexual life for spiritual development.

According to tantra, sexual life has a threefold purpose. Some practise it for procreation, others for pleasure, but the tantric yogi practises it for samadhi. He does not hold any negative views about it. He does it as a part of his sadhana. But, at the same time, he realizes that for spiritual purposes, the experience must be maintained. Ordinarily this experience is lost before one is able to deepen it. By mastering certain techniques, however, this experience can become continuous even in daily life. Then the silent centres of the brain are awakened and start to function all the time.

The energy principle

The contention of vama marga is that the awakening of kundalini is possible through the interaction between man and woman. The concept behind this follows the same lines as the process of fission and fusion described in modern physics.

Man and woman represent positive and negative energy. On a mental level they represent time and space. Ordinarily, these two forces stand at opposite poles. During sexual interaction, however, they move out of their position of polarity, towards the centre. When they come together at the nucleus or central point, an explosion occurs and matter becomes manifest. This is the basic theme of tantric initiation.

The natural event that takes place between man and woman is considered as the explosion of the energy centre. In every speck of life, it is the union between the positive and negative poles that is responsible for creation. At the same time, union between positive and negative poles is also responsible for enlightenment, and the experience which takes place at the time of union is a glimpse of the higher experience.

This subject has been thoroughly discussed in all the old scriptures of tantra. Actually, the energy waves that are created during the mutual union are not as important as the process of directing that energy to the higher centre. Everybody knows how this energy is to be created, but nobody knows how to direct it to the higher centres. In fact, very few people have a full and positive understanding of this natural event which almost everybody in this world experiences. If the conjugal experience, which is generally very transitory, could be extended for a period of time, then the experience of enlightenment would take place.

The elements that are brought together in this process of union are known as Shiva and Shakti. Shiva represents purusha and Shakti represents prakriti or energy. Shakti, in different forms, is present in all creation. Both material and spiritual energy are known as Shakti. When the energy moves outwardly, it is material energy, and when it is directed upwards it is spiritual energy. Therefore, when the union between man and woman is practised in the correct way, it has a very positive influence on the development of spiritual awareness.

Retaining the bindu

Bindu means a point or a drop. In tantra, bindu is considered to be the nucleus, or the abode of matter, the point from which all creation becomes manifest. Actually, the source of bindu is in the higher centres of the brain. But due to the development of emotions and passions, bindu falls down to the lower region where it is transformed into sperm and ova. At the higher level, bindu is a point. At the lower level, it is a drop of liquid, which drips from the male and female Orgasm.

According to tantra, preservation of the bindu is absolutely necessary for two reasons. Firstly, the process of regeneration can only be carried out with the help of bindu. Secondly, all the spiritual experiences take place when there is an explosion of bindu. This explosion can result in the creation of a thought or of anything. Therefore, in tantra, certain practices are recommended by which the male partner can stop ejaculation and retain the bindu.

According to tantra, ejaculation should not take place. One should learn how to stop it. For this purpose, the male partner should perfect the practices of vajroli mudra as well as moola bandha and uddiyana bandha. When these three kriyas are perfected, one is able to stop ejaculation completely at any point of the experience.

Ejaculation is not avoided because of loss in terms of the chemical structure of semen, but because it brings down the energy level. The sexual act culminates in a particular experience which is reached only at the point of explosion of energy. Unless the energy explodes, the experience cannot take place. But this experience has to be maintained, so that the energy level remains high. When the energy level falls, ejaculation takes place. Therefore, ejaculation is avoided, not so much to preserve the semen, but because it causes a depression in the level of energy.

To make this energy travel upwards through the spine, certain hatha yoga kriyas have to be mastered.

The experience which is concomitant of energy has to be raised to the higher centres. It is only possible to do this if you are able to maintain that experience. As long as the experience continues, you can direct it to the higher centres. But as soon as the energy level undergoes depression, ejaculation will take place.

Ejaculation brings down the temperature of the body and at the same time, the nervous system undergoes depression. When the sympathetic and parasympathetic nervous systems undergo depression, it affects the brain. That is why many people have mental problems. When you are able to retain the semen without ejaculating at all, the energy in the nervous system and the temperature in the whole body are maintained. At the same time, you are free from the sense of loss, depression, frustration and guilt. Retention will also help to increase the sexual frequency, and that is better for both partners. The sexual act does not have to create weakness or dissipate the energy, on the contrary, it can become a means of exploding the energy. Therefore, the value of retaining the bindu should not be underestimated.

In hatha yoga there are certain practices which must be perfected for this purpose. You should begin with asanas such as paschimottanasana, shalabhasana, vajrasana, supta vajrasana and siddhasana. These are beneficial as they place an automatic contraction on the lower centres. Sirshasana is also important because it ventilates the brain so that all of one's experiences will be healthy experiences. When these postures have been mastered, shambhavi mudra is perfected in order to hold the concentration steadily at bhrumadhya. Then vajroli mudra has to be practised together with moola bandha and uddiyana bandha in kumbhaka. Practice of kumbhaka is necessary while the ejaculation is being held. Retention of the breath and the bindu go hand in hand. Loss of kumbhaka is loss of bindu, and loss of bindu is loss of kumbhaka.

During kumbhaka, when you are maintaining the experience, you should be able to direct it to the higher centres. If you are able to create an archetype of this experience, perhaps hi the form of a serpent or a luminous continuity, then the result will be fantastic. So, in spiritual life, bindu must be preserved at all costs.

The female experience

In the female body, the point of concentration is at mooladhara chakra, which is situated at the cervix, just behind the opening of the uterus. This is the point where space and time unite and explode in the form of an experience. That experience is known as orgasm in ordinary language, but in the language of tantra it is called an awakening. In order to maintain the continuity of that experience, it is necessary for a build up of energy to take place at that particular bindu or point. Usually this does not happen, because the explosion of energy dissipates throughout the body through the sexual medium. In order to avoid this, the woman must be able to hold her mind in absolute concentration on that particular point. For this, the practice is known as sahajoli.

Actually, sahajoli is concentration on the bindu, but this is very difficult. Therefore, the practice of sahajoli, which is the contraction of the vaginal as well as the uterine muscles, should be practised over a long period of time.

If girls are taught uddiyana bandha at an early age, they will perfect sahajoli quite naturally with time.

Uddiyana bandha is always practised with external retention. It is important to be able to perform this in any position. Usually it is practised in siddhasana, but one should be able to do it in vajrasana or the crow posture as well. When you practise uddiyana bandha, the other two bandhas - jalandhara and moola bandha occur spontaneously.

Years of this practice will create a keen sense of concentration on the correct point in the body. This concentration is more mental in nature, but at the same time, since it is not possible to do it mentally, one has to start from some physical point. If a woman is able to concentrate and maintain the continuity of the experience, she can awaken her energy to a high level.

According to tantra, there are 2 different areas of orgasm. One is in the nervous zone, which is the common experience for most women, and the other is in mooladhara chakra. When sahajoli is practised during maithuna, mooladhara chakra wakes up and the spiritual or tantric orgasm takes place.

When the female yogi is able to practise sahajoli for say 5 to 15 minutes, she can retain the tantric orgasm for the same period of time. By retaining this experience, the flow of energy is reversed. Circulation of blood and sympathetic/parasympathetic forces move upward. At this point, she transcends normal consciousness and sees the light. That is how she enters the deep state of dhyana. Unless the woman is able to practise sahajoli, she will not be able to retain the impulses necessary for the tantric orgasm, and consequently she will have the nervous orgasm, which is short-lived and followed by dissatisfaction and exhaustion. This is often the cause of a woman's hysteria and depression.

So, sahajoli is a very important practice for women. In uddiyana, nauli, naukasana, vajrasana and siddha yoni asana, sahajoli comes naturally.

The practice of amaroli is also very important for married women. The word amaroli means 'immortal' and by this practice one is freed of many diseases. The practice of amaroli over a prolonged period also produces an important hormone known as prostaglandin which destroys the ova and prevents conception.

Tantric guru

Just as in the scheme of creation, Shakti is the creator and Shiva the witness of the whole game, in tantra the woman has the status of guru and the man of disciple. The tantric tradition is actually passed on from the woman to the man. In the tantric practice, it is the woman who initiates.

It is only by her power that the act of maithuna takes place. All preliminaries are done by her. She puts the mark on the man's forehead and tells him where to meditate. In ordinary interaction, the man takes the aggressive role and the woman participates. But in tantra, the two switch roles. The woman becomes the operator and the man her medium. She has to be able to arouse him. Then, at the right moment, she must create the bindu, so that he can practise vajroli. If the man loses his bindu, it means that the woman has failed to carry out her functions properly.

In tantra it is said that Shiva is incapable without Shakti. Shakti is the priestess. Therefore, when vama marga is practised, the man must have an absolutely tantric attitude towards the woman. He cannot behave with her as men generally do with other women. Ordinarily, when a man looks at a woman, he becomes passionate, but during maithuna he should not. He should see her as the divine mother, Devi. In India, the appellation of Devi is still attached to the woman's name after marriage. This denotes that she is to be held in highest esteem and approached with an attitude of devotion and surrender, not with lust.

According to the tantric concept, women are more endowed with spiritual qualities and it would be a wise thing if they were allowed to assume higher positions in social affairs. Then there would be greater beauty, compassion, love and understanding in all spheres of life. What we are discussing here is not patriarchal society versus matriarchal society, but tantra, particularly left hand tantra.

Path of yogis not bhogis

In tantra, the practice of maithuna is said to be the easiest way to awaken sushumna, because it involves an act which most people are already accustomed to. But, frankly speaking, very few are prepared for this path. Ordinary sexual interaction is not maithuna. The physical act may be the same, but the background is totally different.

In the relationship between husband and wife, for example, there is dependency and ownership. But in maithuna there is no idea of ownership; each partner is independent, one unto himself, Another difficult thing in tantric sadhana is cultivating the attitude of passionless-ness. The man has to virtually become brahmacharya in order to free the mind and emotions of sexual thoughts and passion which normally arise in the presence of a woman.

Both partners must be absolutely purified and controlled internally and externally before they practise maithuna. This is hard for the ordinary person to comprehend because for most people, sexual interaction is the result of passion and physical or emotional attraction, either for progeny or pleasure. It is only when you are purified that these instinctive urges are absent. This is why, according to tradition, the path of dakshina marga must be followed for many years before the path of vama marga can be entered. Then the interaction of maithuna does not take place for physical gratification. The purpose is very clear - awakening of sushumna, raising the kundalini energy from mooladhara chakra and exploding the unconscious areas of the brain.

If this is not clear when you practise the kriyas and sushumna becomes active, you will not be able to face the awakening. Your head will get hot and you will not be able to control the passion and excitement, because you have not tranquillized your brain.

Therefore, in my opinion, only those who are adepts in yoga qualify for vama marga. This path is not to be used indiscriminately as a pretext for self-indulgence. It is meant for mature and serious minded householder Sadhakas, who are evolved, who have been practising sadhana to awaken the energy potential and to attain samadhi. They must utilize this path as a vehicle of awakening. Otherwise it becomes a path of downfall.

Practice of Vajroli

In the tantric system, there are two techniques given for vajroli - one is from hatha yoga and the other from kriya yoga. The hatha yoga vajroli is mainly directed towards maithuna, and the kriya yoga technique towards chakra awakening. Results are reached much sooner with the first method (in one or two years), but results gained with the second method are far more complete and powerful, even if it takes longer to perfect (four to five years).

The traditional hatha yoga technique involves insertion of a flexible silver or gold tube up the urethra. This method has to be utilized before puberty, when the walls of the urethra are more elastic, so that discharge of semen (which very often occurs when the tube reaches the urithroid, immediately after the curve of the urethra) is avoided. In this practice, it is not the tube which has to bend at the curve, but the urithroid which has to be stretched.

In the kriya yoga method, uddiyana bandha must be practised in siddhasana twice a day in the morning and evening, for one or two years, until mastery is achieved. Pranayama must also be continued. The practice of siddhasana places an automatic lock on mooladhara without performing moola bandha, while the practice of uddiyana bandha strengthens the urithroid. It is necessary to maintain uddiyana bandha for at least one and half minutes. Only then will it be possible to proceed to the next stage. During this first stage, techniques of the following stages are not to be performed.

When perfect control of uddiyana bandha is established, it is necessary to eliminate acidity in the body with a convenient diet. For this purpose, besides diet, it is necessary to drink a lot of water until the urine becomes clear and odourless. If diet and water are not enough to eliminate acidity, seeds of dry coriander are to be masticated. The most convenient way to check if acidity has been eliminated, is to hold back the flow of urine for a moment while urinating. If a burning sensation is felt, it means that acidity has not yet been eliminated.

When siddhasana and uddiyana are mastered and acidity is eliminated, the practice has to be continued, trying to stop the flow of urination. When a quarter is left to flow, the flux has to be stopped, then the contraction is released and the urine is allowed to flow a little, then again the flux is stopped, and so on. This is not performed while standing but in namaskara. It is necessary to practise interrupted urination for about six months.

When the flow of urine is perfectly under control and it is possible to stop and start the flux at will, it is necessary to practise sucking the urine back up again. This technique is very difficult and requires one or two years to perfect. Only a small amount of urine is actually sucked back up in comparison to that which is afterwards emitted, but the feeling of sucking is very clear.

When it is possible to suck the urine back up, the same thing can be done with semen. The next stage, therefore, is to suck the discharging semen back up. In order to master this technique, it is necessary to lengthen the gap between the moment in which the urge to discharge semen is felt and the moment in which it is actually discharged. This gap has to be gradually lengthened up to one minute, not more. At the beginning, a longer gap would cause one to lose consciousness. The experience is an explosive one. During that minute, the body must remain immobile, eyes closed, and breath retained either inside or outside. Concentration has to remain on the control of the semen only. Holding back causes a very clear sensation in mooladhara chakra like a little ball hitting it.

Finally, when perfect control of this technique is achieved, concentration is directed to the chakras.

Summing up

The complete technique of vajroli can be summed up in the following stages:

1. Sit in siddhasana and practise uddiyana, increasing gradually until it can be held for one and half minutes.

2. Eliminate acidity of urine by means of (i) diet, (ii) water, and (iii) seeds of dry coriander.

3. Practise interrupted urination while performing namaskara. Time needed: six months.

4. Suck the urine back up. Time needed: one or two years.

5. Hold back the ejaculation up to one minute.

6. Progressively increase the period of holding back until permanent retention is achieved.

7. Direct the concentration to the chakras.

Sahajoli

Sahajoli is performed in siddha yoni asana, so before beginning the practice it is necessary to first perfect this posture. Then the practice should be developed gradually along the following lines:

Seated in siddha yoni asana, after washing the legs and feet thoroughly, contract the muscles of the vagina and then relax them, repeating several times in succession.

When the vaginal muscles become stronger, contract the inner part of the vagina and hold the contraction. Gradually increase the contraction of all vaginal muscles until it becomes more intense and deep.

When deep contraction has been achieved, begin to contract the vaginal muscles, raising the opening from the heel. Then bring the heel up close to the vaginal opening, and relax the muscles so that the heel enters the vagina. Continue to contract and raise the vagina, then relax and lower it, until the heel enters approximately two centimetres into the vagina.

When this stage has been mastered, repeat contractions while sitting in bhadrasana and gorakshasana.

Alternate practices

1. Perform naukasana with the arms and fists clenched strongly. While holding this position, contract the vagina also. The practice has to be done holding the breath inside. When this can be performed with ease, contract the whole body, starting with the contraction of the vagina.

2. Assume namaskara with the arms outside the legs and the hands flat on the floor. Contract all the muscles of the vagina and hold the contraction for as long as possible, while retaining the breath inside and performing shambhavi mudra.

Note:

This concludes the preliminary practices for vajroli and sahajoli. These techniques are to be practised and perfected gradually, until the aspirant is ready to utilize them in combination with maithuna for awakening the spiritual energy.

more: http://delfeios.blogspot.gr/2012/08/tantra-yoga-ganga-darshan.html