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Study finds DMT from Ayahuasca promotes neurogenesis

3 points by whereistimbo 6y ago

whereistimbo 6y ago
umunhum: > I believe that my body is living off of more prana and less oxygen now that my kundalini is active. > Stopping the diaphragm is extremely important because your egoic thoughts (or life situation) is tied to the diaphragm. The ego needs time to exist – a past or a future. You are consciousness and exist only in the present moment. I have not read this in a book or been told this by anyone, I have experienced this. I don’t understand all of it yet but I know my thought patterns have completely changed since activating my kundalini – time no longer exists in my thoughts. The only thing that matters to me is this present moment. Seeking: > Another word on Kechari BE CAREFUL IT IS LIKE PLUGGING A LIVE WIRE INTO THE BRAIN. Kechari is many things but this can be one of them and you must have self dicipline and know when to break the connection bliss is hard to turn ones back on but bliss can lead to unhappiness later when you resume your daily life. BALANCE, CAUTION, DISCIPLINE, PATIENCE is needed you are already in God Realization it is just a matter of time until you develope awarness through practices. Personal note: During the period of Talabya Kriya practice, fried food and oily food should be avoided.
whereistimbo 6y ago
Seeking: > I am still dealing with dizziness from Achieving Kechari. I think the problem is energy being trapped in the head. > So as far as I am concerned what I am doing is enough for now. Anyone else experience this? Advice greatly welcomed. I can’t wait to have this stop happening not practicing Kriya for 2 days did not help.
whereistimbo 6y ago
umunhum: > I later figured out that his kechari had not advanced far enough and so he couldn’t seal the back of his throat. This is extremely important. When a baby is first born, the doctor turns the baby over and pats it on the back. This pushes the embryonic fluid out of the lungs and stimulates the nerves at the roof of the mouth that signal the body to breathe. If your kechari does not block these nerves from the air coming out of your diaphragm, you will not be able to go breathless.
whereistimbo 6y ago
Seeking: > It is a vey quiet peaceful state of being. It is a beginning stage of another reality, I know this intuitively. I also know that the awareness of this being writing calling itself I is not sufficiently developed even as the incorrect cells making up the eyes of a blind person cannot perceive light though standing in it on a sunny day. It is like this. It is like being in a womb It is like gestating waiting to be born.
whereistimbo 6y ago
Seeking: > My issues all stem from Achieving Kechari. Prior to it I did not have these things happening while not practicing Kriya Yoga. So I believe what is going on is an accelerated change in the finer bodies and this is in turn is likely laying down some new neural pathways or activating ones heretofore unused in this meat suit. Sounds great and exotic does it not? Yes lets refine our nervous system how lovely right? I guess but to me it reminds me of when I was extremely young and the body was not as cooperative with my desires as it should have been. This is sort of like having become very accustomed to being in an adult body and now I am like a young child again trying to get his legs working right to walk which I do remember very clearly and did not like at all. So yes I am being more attentive to this new frequency things are operating on learning how to operate in it. This is nothing special just new and unaccustomed to. One thing is very much certain I am really getting direct knowledge of not being this body but being in it. Not being this nervous system and brain but the very thing working through it and not even being this thing typing calling itself I.
whereistimbo 6y ago
fakeyogis: > what you did in previous incarnation you are enjoying now so if you cant see what you did in your last incarnation you cant say its just a matter of concentration cause you cant really know for sure.
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whereistimbo 6y ago
pmward: > Give yourself a break. Something really important needs to be mentioned here. Practicing Kriya does not mean that your life will be perfect. It does not mean you will reach this state where you are floating around on a cloud 24/7 and you can never feel bad. As long as you're in a body and mind you're susceptible to the fluctuations of the gunas. There will always be a degree of randomness in how you feel. You will always have periods where you feel great and connected to God, and periods where you don't feel well and feel more distant. This never goes away. It does not mean you did something good when you feel connected, or that you failed in something when you don't feel connected. The fluctuations do get less extreme and less frequent, but they never completely go away. To truly get to know Maya you need to intimately get to know the fluctuations, as at the end of the day that's all Maya really is. There are always seemingly random periods of high tide and low tide. On top of the random fluctuations, there is a natural ebb and flow of the energies in the universe, and particularly this time of year when the sun is getting further and further away and days are getting shorter and shorter it's not uncommon to not feel as well as you felt during the time of the year when the sun was getting closer and closer. Don't beat yourself up, or judge yourself negatively because of this. Instead, take a more Buddhist view and use this as a tool, observe how these fluctuations effect "you". Are these fluctuations "you", did they change "you" at all, or are they simply more evidence of what "you" really are? source: https://www.reddit.com/r/kriyayoga/comments/jqohoq/my_dad_has_always_had_a_powerful_effect_on_me_in/gbq5xtr/ https://www.reddit.com/r/kriyayoga/comments/jqohoq/my_dad_ha...
whereistimbo 6y ago
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whereistimbo 6y ago
umunhum: > The reason we breathe is because the outgoing breath stimulates the nerves on the roof of our mouth. Sealing off the back of the throat with your tongue is far easier than slowing down the breath by not moving and trying to still the mind. Then we have to contend with what feels like cilia type tissue that moves back and forth like falling dominoes in our diaphragm stimulating us to breathe. The stronger the muscle of the diaphragm, or the better in shape it is, the quicker the cilia tissue will stop vibrating when you stretch it back and forth from Uddiyana Bandha to an upright pose
whereistimbo 6y ago
umunhum: > The reason we breathe is because the outgoing breath stimulates the nerves on the roof of our mouth. Sealing off the back of the throat with your tongue is far easier than slowing down the breath by not moving and trying to still the mind. Then we have to contend with what feels like cilia type tissue that moves back and forth like falling dominoes in our diaphragm stimulating us to breathe. The stronger the muscle of the diaphragm, or the better in shape it is, the quicker the cilia tissue will stop vibrating when you stretch it back and forth from Uddiyana Bandha to an upright pose
whereistimbo 6y ago
umunhum: > Another aspect that I think contributed to my awakening is that I haven't blown my load in over two months. In all seriousness, I think there is a connection. I have read that sperm has the same make up of bindu, so it drains your life energy when it is expended or something like that. I have a thought (misplaced???) that the newly created sperm are going to need some energy to fulfill their mission so they help themselves to the prana that is suppose to be rising up and opening up your chakras. Or maybe the sperm is created out of the prana itself depleting it for hours or days what should be going up your sushumna. Yogananda says that sexuality is the greatest impediment to a males spiritual progress. > The tantric technique of separating orgasm from ejaculation is just Vajroli mudra and Uddiyana bandha. I've learned that the Uddiyana part is more important than the Vajroli. When you pass the point of no return, you employ Vajroli mudra and exhale slowly into Uddiyana and then exhale again and then exhale again (for a total of 3 times) and finally stretch like a cat taking the energy up the spine. I still have small mistakes but I'm not ready to give up that part of my life yet. Until you master the technique it is good to press into the perineum with your thumb and fingers as a backup. I don't think I've had a full ejaculation in 4 months. I feel an incredible amount of current in missionary position with lips or tongues engaged and also hip to hip contact feels likes sparks going off. Many times during the act I get dizzy with bliss and have had to stop and rest for awhile. I also enjoy sex so much more because you stop focusing on the pot of gold at the end of the rainbow and instead just focus on being with another divine spirit. I don't know for sure but I think sex has actually aided in my awakening. > This came from understanding when I was meditating . People throw the word samadhi around . I have read the Dhammapada and so know that the Buddha talked about 8 levels of samadhi. I don't know what each one entails. I remember reading the Buddha say that when you slow the mind down enough you can actually see and feel your thoughts coming at you like waves. > Sri Yukteswar (Yogananda's guru) said you gain far more knowledge and understanding from meditation than you will ever learn from a book. I remember one night reading Sri Ramakrishna saying that you don't have the capability nor the capacity to understand what you are with your mind or your limited senses. And so you must transcend the mind to have this understanding.
whereistimbo 6y ago
umunhum: > when I first started going breathless I could feel different levels of intensity in my meditations. When there was still the turmoil of movement floating around in my diaphragm, there was still thought. It was far less than in the ordinary state of breathing but I could tell that the goal was to stop all movement which definitely would require a complete seal of the nasal passage. Then I could achieve a state of mind in a few minutes that would take hours within the limits of my present capabilities. > Even if I stopped breathing and remained motionless for 8 hours, microscopically there was still going to be movement in the diaphragm coming from the open nasal passage. If you could seal off all of the openings to the body and get an air tight seal, you could apply pressure internally into the system and slow everything down in possibly minutes as to opposed to 8 hours or who knows how long it would take. This would require a tongue long enough to seal off the nasal passage. > The thought has come to me that if I completely stop every slightest bit of movement in the diaphragm and the mind is completely shut off, does the circulatory system then become the next thing that you have to shut down? When there is food in the system, the body has work to do and must move. Which again takes us back to kechari because the Amrit that is secreted when the pituitary and pineal glands are stimulated, allows the body to live without food and water ending the necessity to eliminate anything. > Since we can never understand what God is through our limited senses, it makes more sense to spend your time trying to understand the mechanical aspects of the body that allow us to shut down what is limiting our perception, than using this mind to gain an understanding of what samadhi or God is through book knowledge. One liberating thing about where I'm at is the concept of Hell becomes a joke. We're already trapped in a prison. I guess it could be worse if we were put into a vehicle that needed more external things to keep it functioning properly, had less ability to obtain them and had even more senses and mental activity to experience the discord. One would start thinking that God is a sadist and I don't believe that. Suhas_Tambe: > Patanjali has given one process of how to still the mind which has a break through point of pratyahara - non-attacment. When we perceive we unsettle the potential energy of the perceived object and that resonates in our senses to trigger thinking. When we think we get attached. If we learn not to perceive by setting aside the thinking process the mind is made non-attached and our core is still. The objects of the world have life within and life spells movements. By not attaching to it we achieve stillness which works on the primary cause.
whereistimbo 6y ago
Siro/Xtensity: > Any simple stairway can be traveled in an infinite amount of different ways, yet the destination at the top is the same. > Religious codes and beliefs only get in the way of spiritual and mental progression as they are a product of the Ego. > The moment even a simple idea on what it takes to get to enlightenment is stated, the Ego is the source. > Enlightenment as it is called comes from direct practice of mental and spiritual development. > The best way to solve any of this is to simply find a practice that works for you and sends you in a progressive direction and practice it. Don't adopt any beliefs. Simply progress your spirit and the universe will expose itself to you.
whereistimbo 6y ago
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whereistimbo 6y ago
umunhum: >> Patanjali has given one process of how to still the mind which has a break through point of pratyahara - non-attachment. When we perceive we unsettle the potential energy of the perceived object and that resonates in our senses to trigger thinking. > Perceive - to become aware of, know, or identify by means of the sense. > When something stimulates us the energy of the stimulus starts us thinking about the stimulus. >> When we think we get attached. > This causes us to make a conclusion – hey something is stimulating us >> If we learn not to perceive by setting aside the thinking process the mind is made non-attached and our core is still. > If we learn not to be stimulated by the senses by not thinking about what is stimulating us, the mind does not make a conclusion – hey something is stimulating us. > How do you set aside the thinking process? >> The objects of the world have life within and life spells movements. > Things in the world are made up of life that moves >> By not attaching to it we achieve stillness which works on the primary cause. > By not making conclusions, the mind in not active. > I like Eckhart Tolle's metaphor that explains how important the space is between the thoughts. Think of a room with many valuable things in it. But if you were to pick what is the most valuable thing in the room, it is nothing or no thing. Space is the most valuable thing in the room because without the space, the room would have no utility value or wouldn't exist. The space is where the stillness is.
whereistimbo 6y ago
Suhas_Tambe: > Thinking process is resident in the brain and not directly connected with diaphragm (which remains a breathing apparatus). Secondly, there is no need to "stop" the thinking process, neither one is advised to do so through laborious efforts. We are talking about 'setting aside'. Here's Patanjali's method as I understand (and practice): > The model: The “thinking instruments” (brain, mānas, and buddhi) are different from the “thinking process”. Electromagnetic vibrations arrive from the environment—re¬ceived as sense impulses which travel throughout the nervous system by means of the spinal cord and enter the brain. These vibrations are transferred to mānas flowing over the memory pools and then to buddhi. The energy of the incoming sense impulses stirs the structure of predispositions and these impulses attract memory patterns from the past-experienced emo-tions. Ideal thinking would be a process wherein the mind acts only as a catalyst, however, the untamed mind brings associated emotions to create vibrant “individualized” thoughts causing mind modifications. > In the construction of thoughts Buddhi brings in the intellectual layer that makes an indi-vidual’s signature on the thoughts, mānas brings in the emotional layer that is judgmental, and the brain brings in a highly physi¬cal/ sexual orientation. Why does the mind indulge? Under the influence of tamas, mind conceals that the incoming impulses are mere appearances. Moreover, such a shallow percep¬tion is further affected by a conditioned cognition—one that uses only known patterns in the memory. Lastly, the emotional gloss creates attachment to the objects, and the mind lets us believe that such colored and deformed perception gives us our “only reality.” Such indulgent mind deserves to be kept aside. Sūtra 2.25/II.54 tells us that pratyāhāra is a process in which one consciously separates the mind from the thinking process and not allow them to engage and interact. This is neither an accident nor a psychic adventure; it happens at will. That is why it’s a breakthrough. > For reaching this milestone the secondary means of Yoga con¬tribute collectively—yama-niyama compliance eliminates causes of alternating mind-states, āsana steadies and stills the physical body to remove any residual agitations, and prāṇāyāma’s regu¬lated breathing does the same to the astral body by eliminating the sentimental swings. > But what happens to mind is even more significant. All along, mind has been actively participating in the thinking process to generate knowledge even if it is conditioned, individualized and sentimental. Through the Yoga practices, mind evolves into its original self, the Universal Mind, and starts sourcing spiritual knowledge. Thus, in a dramatic turnaround, the brain and its part¬ners stop creating defective knowledge and become users of exact knowledge. Mind can return to its original role of a catalyst and not indulge. This is non-attachment. > It is tough to control the sense organs that owe their natural out¬bound tendency to a human legacy of millions of years. Instead of reining in the sense organs, it is easier to snap the link between sensing and thinking. > Pratyāhāra is considered a breakthrough because, in that state, the freedom from longing for all objects eliminates the outward bound orientation of your perception. Instead of repeatedly forc¬ing your attention inward, your perception would come to re¬side there peacefully, at will. Desires are defused, perception is direct and independent of sensing, the sense organs are retired and mind is no more agitated. > Our usual reflex thinking directly connects the sense organs with the organs of action, resulting in an automated behavior / response. With the sense organs withdrawing from attachment to objects, the organs of activity are relieved of their bondage of compulsive habits and are brought under full conscious control. One develops a relaxed indifference toward objects, people, and events that, until then, had held you captive. But it all happens in several progressive phases. > First, there is an involuntary pause, Nirodh pariṇāma, (a state of mind transformation, is the silenc¬ing of the senses) in this sequence: > • The brain reacts to that which is seen (saṃskāra). > • Then follows a moment of restraint (nirodha). > • Then ensues a moment wherein the mind responds to both these factors. > • Both factors momentarily hold each other out and the perceiving consciousness has full sway over that mo¬ment (Sūtra 2.27/III.9). > A complete subjugation of the sense organs neither happens sud¬denly nor is sustained for a long period. At first, the snapping of the link between sensing and thinking happens in a flash, for a fraction of a second. Though this pause leaves a beautiful memo¬ry, it remains an involuntary occurrence. You need to cultivate the ability to interrupt thinking by a willful pause in order to hold on to that. > Then a response leads to a willed pause in this way: > 1. You are concentrating on some object and are slowly be¬coming aware of the act of concentrating itself. To that awareness, the act of concentration becomes an object. This stimulates the mind into thought-forms and results in mind modifications. > 2. But now any modification is immediately followed by a different awareness, a need to control the modifications, and this brings in your will to stop the form creation, and the mind momentarily ceases to modify itself. But this control itself generates mild modifications. > 3. The above “modify and control” sequence goes on for a while, but you persist and eventually manage to be aware of both triggers almost simultaneously. > 4. Then it happens—a willed pause. Both sensing and will¬ing are delicately balanced and consciously suspended. Neither the object nor the controlling creates any mind modification. Your awareness suddenly elevates itself be¬cause there is no medium for perception. > Any effort to control the mind is counterproductive, because the controlling thoughts create mind modifications and increase the mind turbulence. Early attempts at concentration become frustrating, because even with the eyes closed and the body stilled, either the object of meditation (if one has such an object) or the awareness of your act of meditating itself creates mind modifications. The thinking instruments and the thinking process have no agenda of their own. But, once the thinking instruments and the individual thinking process are so equipped, it is easier to apply the will to excite or inhibit the nerves and thus control the thoughts and actions. This ability further facilitates a willed pause that leaves space for the arising of spiritual perception. > Eventually, it is cultivation of habit from what first occurs as a one-of-a-kind involuntary flash. This is a long and often frustrat¬ing process. But despite its momentary nature, the initial vision is alluring enough. The vision is life-changing. The so-called esoteric becomes a viable way of life. The abil¬ity to separate the thinking instrument and the thinking process takes root at long last. When this becomes a habit and mind’s thought-form making tendency is arrested, that eventually re¬sults in a constant ability of meditation (Sūtra 2.29/III.11). The brain is not activated, as they used to even at the slightest sensory provocation, and thus the thought-churning tendency is voided. > The practice: One needs a dual approach. > 1. Watching the thoughts with the thoughts: Only by knowing the thinking process more subtly can we control it. From time to time, we have to bring our thoughts under the microscope. The big advantage is that at that very moment the thought-chain is broken. Then, one should make a note (mental or written) of the thought and trace it backwards. On that pathway, we recognize a lot of branching out or diversions. That’s typical perpetuation of thoughts. Then, we should pick up 3 to 5 such diversions and trace what caused it. It would invariably something emotional, and something in deep memory. At this moment, one would always find an opportunity to space thoughts and eventually widen it further into a pause. Care should be taken in not pressing any harder as that itself causes more thoughts. As well as remember to apply slight efforts of will to suspend thoughts. > 2. Raising an antenna to the Universal Mind: Through a well-directed practice, one should activate bindu and sahasrara chakra. These chakras, when supplied energy, tend to derive intelligence from the Universal mind and provide it to the thinking apparatus. This reverses the flow – the brain becomes a custodian of unconditioned knowledge, rather than the manufacturer of faulty experienced-based knowledge. This makes the thinking process redundant and dispensable.
whereistimbo 6y ago
umunhum: > This is good stuff! The impulses from the individual's sensory perception is filtered through a mechanism that is influenced by the current body and it's stored history of retained memories. This influences the experience bringing the mind into the picture as it tries to gain an understanding of the perception using the history it has cataloged. > As long as your consciousness is plagued by the breath and the senses it cannot perform its proper function and is dominated by the mind. The breath gives life to the ego which is your thoughts on your life situation, a time based reality. Your mind then spends a good deal of time in the past and future, neither of which you are interested in. As long as the consciousness is plagued by senses, your mind is focused on body awareness that makes you believe you are a separate individual. The breath and the senses block your consciousness from it's most important job which is to tap into God consciousness and the all knowingness that it provides. > The goal is to shut down everything that is causing us to think we are having an individual experience and to turn on our communication system to God consciousness. So when your kundalini is completely functional, you tap into universal knowledge and discard your experience as an individual, realizing you are one with all. The rewards from this knowingness are so much greater than anything that could be gained by experiencing life as an individual. And so you start working for the good of all humanity and realize that God is the doer, you are just experiencing his work through you. You gain complete understanding of the temporary nature of your body, a prison that is the cause of your consciousness' feelings of separateness. In this state, your former desires and discomforts are either washed away or become trivial to you in the grand scheme of things. > This is why Satyananda writes that there are essentially two types of human beings: those who are on the pravritti path and those who are on the nivritti path. A man following the pravritti (outward) path looks away from bindu towards the outside world. He is almost entirely motivated by external events. This is the path of most people today and it leads away from self-knowledge and into bondage. The other path, the nivritti (reversed) path, is the spiritual path, the path of wisdom. On this path the individual begins to face the bindu, turning in towards the source of his being. This path leads to freedom. The path of evolution is the pravritti path of manifestation and extroversion. The path of involution leads back along the path that has produced your individual being. It leads back through the bindu to sahasrara. In fact, the whole purpose of yoga practice is to help direct your awareness along the involutionary path.
whereistimbo 6y ago
umunhum: > The books all say we are not the mind, we are consciousness. The consciousness has access to the universal truths through the ajna. The mind is suppose to be a tool of the consciousness. It's job is to tell the consciousness what is going on in the body. Somehow the mind has taken over the consciousness making us believe that the mind and body is all you are. You can intellectually believe that this is not true but until you actually shut down the mind, you cannot utilize the full resources of the consciousness and therefore this is not truth to you but merely beliefs. The contents of the mind is made up of current sensory perceptions and stored sensory perceptions. > When the mind is focused on the stored sensory perceptions, you focus on a time based reality. Your life is consumed by memories or a fantasy based future. I believe shutting down the breath takes care of the stored sensory perceptions or the time based reality. The next step is to shut down the current sensory perceptions or body awareness which gives us our present “reality”. I believe the ability to do that comes after the achievement of kechari stage II and so I can't speak intelligently about this. Most of the senses the body has, sight, hearing, smell and taste are near the tongue. I have read that a circuit is completed when the tongue enters the nasal pharynx. What does this allow us to do?
whereistimbo 6y ago
green3321: > Second off I hope I don't offend but I feel people are throwing the term guru around loosely. This is from the book be here now by dr. richard alpert who transformed to hari dass baba. "At certain stages in the spiritual journey, there is a quickening of the spirit which is brought about through the grace of the guru. When you are at one of the stages where you need this catalyst, it will be forthcoming. There is really nothing you can do about gurus. It doesn't work that way. If you go looking for a guru and you are not ready to find one, you will not find what you are looking for. On the other hand when you are ready, the guru will be exactly where you are at the appropriate moment. All you can do it purify yourself of body and mind. Each stage of purification will make you sensitive to new levels of perception. Finally you arrive at a level where the guru is. Question: Does everyone have a guru? Answer: Yes, however, you may or may not meet your guru on the physical plane in this lifetime. It isn't necessary. Since the relation between a guru and disciple is not on the physical plane, the guru can act upon you from within yourself. YOu may meet him thhrough dreams or visions or merely sense his presence. However, it is only after much purification that you will honor these meetings rather than rejecting them in favor of the more gross manifestations. There have been many saints who realized enlightenment without ever meeting their guru in a physical manifestation. . So My point is not to offend that people are loosely using the term guru where the term teacher or guide should be used instead of guru.
whereistimbo 6y ago
umunhum: > I tapped into this site a few days ago: > http://solarhealing.com/home/ http://solarhealing.com/home/ > Here is another site with some videos of HRM: > http://www.in5d.com/sun-gazing.html http://www.in5d.com/sun-gazing.html > HRM performs Trataka on the sun during the first hour after sunrise or the last hour before sunset. His pineal gland has been measured at 2 ½ times the size of a normal person's and it normally shrinks with age. Apparently he was busted eating food at an Indian restaurant which doesn't help his credibility but doesn't discount everything he says. > Yogananda also talks about the sun – taken from page 416 of Yogananda's book The Second Coming of Christ: > The primary medicine of the future will be rays, the vibratory nature of which is more compatible with the molecular atomic nature of the human body. Healing rays can reach into the atomic disorder of cells in chronic diseases. There is also much healing energy in the sun's rays, though the harmful effects of overexposure must be avoided. > My current focus is to attain Kechari stage 2 and do exercises to open up my Ajna. Performing Trataka on the sun is far more powerful than doing it on a candle. I have been practicing Trataka on the sun for 5 days now. The first day I did three sets of 20 seconds on my balcony. I then realized that I need to be barefoot on the earth (sand, dirt or rocks) for this to be effective. Also it seems to be hazy with low level clouds at night that prevent sun gazing so I have to wake up at 5:40 in the morning to catch the sunrise. I have been doing a quick Jala Neti before walking down to a local park and standing in the sand. I have been doing 3 sets of 1 minute the first few days. Today (day 5) I did 1 set of 2 minutes and 2 sets of 1 minute (I know I'm doing this more than what is initially recommended). This is a very powerful exercise! I will continue to do this for the next few months building up to 1 set of 3 – 6 minutes straight. > Afterwards I've been going to Park Omar, a local park with a 4 kilometer par course, and slowly jogging the 4 kilometers. I've been running in kechari with my mouth completely closed for the entire jog. I don't know why I started doing this or what effect it is having on me but I like doing it. Also I've been putting a glass pitcher of distilled water (get off the fluoridated water people!) out on my balcony in the sun every morning and drinking it throughout the day. I have no idea of the benefits of this either – just following the advice of HRM. > From page 385 of Yogananda's The Second Coming of Christ: > When through the help of wise men, souls are transferred from the brine of material desires to the sweet waters of Bliss, they bring rejoicing to the august Giver of Life. God loves to see His sons consciously seek Him, and He is extremely pleased when one influences others to come unto Him. When a reformed Spirit-bound soul inspires another spiritual fugitive to return to God, that service to a fellow being is considered the highest human duty.* > *”Whosoever shall impart to My devotees the supreme secret knowledge, with utmost devotion to Me, shall without doubt come unto Me. Not any among men performs more priceless service to Me than he; in all the world there shall be none dearer to Me” - (God Talks With Arjuna: The Bhagavad Gita – page 68 – also by Yogananda) > I will say it again – I cannot recommend Yogananda's The Second Coming of Christ enough. That said, I don't bother telling my experiences to people who are not interested. It is much more productive telling them to someone who is interested than trying to gain the interest of someone who is not. This reminds me of a sales slogan – it's easier to find someone who will say yes than trying to convince someone who says no to say yes. I believe some people don't walk the path because they believe some cherished thing they do is a sin and will have to give it up. I am not ready to give up all my sensual pleasures yet either but I know that the pleasure I receive from maya is nothing compared to what lays in store for me. > When Jesus said Repent, he didn't mean stop doing what you are doing, you are guilty of sin. He meant seeking pleasure in transitory things (maya) ultimately leads to dissatisfaction. The only way to find true happiness is to form a relationship with the divine.
whereistimbo 6y ago
umunhum: > You are born to sin! Of course you are, your consciousness was placed in a nonfunctional body. Unfortunately most people don't understand what sinning is. Sinning is perceiving the world with the limited 5 senses, the mind, ego and intellect. As long as you use the 5 senses to create the world you are experiencing, you are a sinner. When your Third eye is open, you will create an entirely different world. When Jesus looked upon the ocean through his opened Ajna, he saw vibrating energy. And since he himself was vibrating energy, he could walk upon it. When we look at the ocean, we see water and so the physical world our thoughts create would drown us if we attempted Jesus' feat with our unopened third eye. >> 93. Nobody is a sinner; no one is holy either; if the mind is put into the Kutastha, then, there is no sin; otherwise, if the mind is outward, there is sin; in other words, when the mind is not in the Kutastha, it is in sin. > The various churches have contorted Jesus' teachings to make you believe you are a sinner if you desire sex, money and other things. And these are sins but only because they are worldly desires. You are not of this world and so no worldly thing has anything to offer you. Believing the world has something to offer you is the sin – or missing the mark as Eckhart Tolle says. You are apart from the Divine when the mind is supplying the consciousness with demands and information. Liberation from the mind is the purpose for our life here. The mind is a desire creating factory and gives you one desire after another and says we will be happy when we achieve or acquire this or that. This is nonsense. The world is made up of nothing more than various electricities that are interpreted in the body. If you eat the right food, have sex with the right pretty girl, acquire enough gold or whatever else your mind desires; your mind gives you some temporary pleasure and then it wants something else. Once you shut down the mind, your true nature unfolds which is unconditional love, peace and bliss. The mind is a miser giving out very little pleasure compared to the Divine. The mind enslaves us. It makes us think that we are the body and that our happiness comes from outside of ourselves. This is the false duality. The kingdom of heaven is within. We are always only experiencing our self. > Your mind will die with the body one day, you will not. The characteristics of your next mind or ego you receive will be similar to the one you have now as your mind is a combination of your history of electrical experiences (your built up karma ) and the family and culture you are born into. The goal is to kill the mind and become just presence before the body dies and takes the mind with it. You are not your karma, you are presence not experiences. That is your true nature, the mind makes you think that you are experiences or your life situation. The reason spiritual growth is the most important thing you can pursue is because it is the only thing you will take with you into your next life. Your progress takes place in the astral body which you take with you into your next incarnation. Any achievement made in the physical world dies with the body. > I definitely turned my Kundalini on from doing Satyananda's exercises. This is from the book Moola Banda – The Master Key Page 1 Paragraph 1: >> In the Yogataravali Sutras it is said: Jalandhara bandha, uddiyana bandha and moola bandha are situated in the throat, abdomen and perineum respectively. If their duration can be increased then where is the fear of death? By the practice of these three bandhas the dormant kundalini awakens and enters into the sushumna. The breath becomes still (kumbhaka). With the performance of these three bandhas the exhalation and inhalation ceases to function. With this the senses become purified and kevala (enlightenment) takes place. I pray for that knowledge residing in kevala kumbhaka. > I was right about the breath being linked with the mind – from Ramana – Who Am I?: >> Are there no other means for making the mind quiescent? >> Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. > I was describing my experiences. Every time my breath would stop, my mind would stop. I haven't transcended the senses. I made it to kechari stage 2 about the beginning of April. I didn't cut my frenulum at all in the months of December, January and the first few weeks of February. Finally I realized that I wasn't going to make it to stage 2 unless I started cutting again. This is from Kundalini Yoga by Sivananda: http://www.yoga-age.com/modern/kun1.html http://www.yoga-age.com/modern/kun1.html >> The lower part of the front portion of the tongue, the frenum lingua, is cut to the extent of a hair’s breadth with a sharp knife once in a week. Afterwards powder of turmeric is dusted over it. This is continued for some months. This is Chhedan. >> Afterwards the Yogic student applies butter to the tongue and lengthens it daily. He draws the tongue in such a way that it is similar to the process of milking the udder of a cow. This is Dohan. >> When the tongue is sufficiently long (it should touch the tip of the nose) the student folds it, takes it back and closes the posterior portion of the nostrils. Now he sits and meditates. The breath stops completely.

3 points by whereistimbo 6y ago

umunhum: > I believe that my body is living off of more prana and less oxygen now that my kundalini is active. > Stopping the diaphragm is extremely important because your egoic thoughts (or life situation) is tied to the diaphragm. The ego needs time to exist – a past or a future. You are consciousness and exist only in the present moment. I have not read this in a book or been told this by anyone, I have experienced this. I don’t understand all of it yet but I know my thought patterns have completely changed since activating my kundalini – time no longer exists in my thoughts. The only thing that matters to me is this present moment. Seeking: > Another word on Kechari BE CAREFUL IT IS LIKE PLUGGING A LIVE WIRE INTO THE BRAIN. Kechari is many things but this can be one of them and you must have self dicipline and know when to break the connection bliss is hard to turn ones back on but bliss can lead to unhappiness later when you resume your daily life. BALANCE, CAUTION, DISCIPLINE, PATIENCE is needed you are already in God Realization it is just a matter of time until you develope awarness through practices. Personal note: During the period of Talabya Kriya practice, fried food and oily food should be avoided.

whereistimbo 6y ago

Seeking: > I am still dealing with dizziness from Achieving Kechari. I think the problem is energy being trapped in the head. > So as far as I am concerned what I am doing is enough for now. Anyone else experience this? Advice greatly welcomed. I can’t wait to have this stop happening not practicing Kriya for 2 days did not help.

whereistimbo 6y ago

umunhum: > I later figured out that his kechari had not advanced far enough and so he couldn’t seal the back of his throat. This is extremely important. When a baby is first born, the doctor turns the baby over and pats it on the back. This pushes the embryonic fluid out of the lungs and stimulates the nerves at the roof of the mouth that signal the body to breathe. If your kechari does not block these nerves from the air coming out of your diaphragm, you will not be able to go breathless.

whereistimbo 6y ago

Seeking: > It is a vey quiet peaceful state of being. It is a beginning stage of another reality, I know this intuitively. I also know that the awareness of this being writing calling itself I is not sufficiently developed even as the incorrect cells making up the eyes of a blind person cannot perceive light though standing in it on a sunny day. It is like this. It is like being in a womb It is like gestating waiting to be born.

whereistimbo 6y ago

Seeking: > My issues all stem from Achieving Kechari. Prior to it I did not have these things happening while not practicing Kriya Yoga. So I believe what is going on is an accelerated change in the finer bodies and this is in turn is likely laying down some new neural pathways or activating ones heretofore unused in this meat suit. Sounds great and exotic does it not? Yes lets refine our nervous system how lovely right? I guess but to me it reminds me of when I was extremely young and the body was not as cooperative with my desires as it should have been. This is sort of like having become very accustomed to being in an adult body and now I am like a young child again trying to get his legs working right to walk which I do remember very clearly and did not like at all. So yes I am being more attentive to this new frequency things are operating on learning how to operate in it. This is nothing special just new and unaccustomed to. One thing is very much certain I am really getting direct knowledge of not being this body but being in it. Not being this nervous system and brain but the very thing working through it and not even being this thing typing calling itself I.

whereistimbo 6y ago

fakeyogis: > what you did in previous incarnation you are enjoying now so if you cant see what you did in your last incarnation you cant say its just a matter of concentration cause you cant really know for sure.

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pmward: > Give yourself a break. Something really important needs to be mentioned here. Practicing Kriya does not mean that your life will be perfect. It does not mean you will reach this state where you are floating around on a cloud 24/7 and you can never feel bad. As long as you're in a body and mind you're susceptible to the fluctuations of the gunas. There will always be a degree of randomness in how you feel. You will always have periods where you feel great and connected to God, and periods where you don't feel well and feel more distant. This never goes away. It does not mean you did something good when you feel connected, or that you failed in something when you don't feel connected. The fluctuations do get less extreme and less frequent, but they never completely go away. To truly get to know Maya you need to intimately get to know the fluctuations, as at the end of the day that's all Maya really is. There are always seemingly random periods of high tide and low tide. On top of the random fluctuations, there is a natural ebb and flow of the energies in the universe, and particularly this time of year when the sun is getting further and further away and days are getting shorter and shorter it's not uncommon to not feel as well as you felt during the time of the year when the sun was getting closer and closer. Don't beat yourself up, or judge yourself negatively because of this. Instead, take a more Buddhist view and use this as a tool, observe how these fluctuations effect "you". Are these fluctuations "you", did they change "you" at all, or are they simply more evidence of what "you" really are? source: https://www.reddit.com/r/kriyayoga/comments/jqohoq/my_dad_has_always_had_a_powerful_effect_on_me_in/gbq5xtr/ https://www.reddit.com/r/kriyayoga/comments/jqohoq/my_dad_ha...

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umunhum: > The reason we breathe is because the outgoing breath stimulates the nerves on the roof of our mouth. Sealing off the back of the throat with your tongue is far easier than slowing down the breath by not moving and trying to still the mind. Then we have to contend with what feels like cilia type tissue that moves back and forth like falling dominoes in our diaphragm stimulating us to breathe. The stronger the muscle of the diaphragm, or the better in shape it is, the quicker the cilia tissue will stop vibrating when you stretch it back and forth from Uddiyana Bandha to an upright pose

whereistimbo 6y ago

umunhum: > Another aspect that I think contributed to my awakening is that I haven't blown my load in over two months. In all seriousness, I think there is a connection. I have read that sperm has the same make up of bindu, so it drains your life energy when it is expended or something like that. I have a thought (misplaced???) that the newly created sperm are going to need some energy to fulfill their mission so they help themselves to the prana that is suppose to be rising up and opening up your chakras. Or maybe the sperm is created out of the prana itself depleting it for hours or days what should be going up your sushumna. Yogananda says that sexuality is the greatest impediment to a males spiritual progress. > The tantric technique of separating orgasm from ejaculation is just Vajroli mudra and Uddiyana bandha. I've learned that the Uddiyana part is more important than the Vajroli. When you pass the point of no return, you employ Vajroli mudra and exhale slowly into Uddiyana and then exhale again and then exhale again (for a total of 3 times) and finally stretch like a cat taking the energy up the spine. I still have small mistakes but I'm not ready to give up that part of my life yet. Until you master the technique it is good to press into the perineum with your thumb and fingers as a backup. I don't think I've had a full ejaculation in 4 months. I feel an incredible amount of current in missionary position with lips or tongues engaged and also hip to hip contact feels likes sparks going off. Many times during the act I get dizzy with bliss and have had to stop and rest for awhile. I also enjoy sex so much more because you stop focusing on the pot of gold at the end of the rainbow and instead just focus on being with another divine spirit. I don't know for sure but I think sex has actually aided in my awakening. > This came from understanding when I was meditating . People throw the word samadhi around . I have read the Dhammapada and so know that the Buddha talked about 8 levels of samadhi. I don't know what each one entails. I remember reading the Buddha say that when you slow the mind down enough you can actually see and feel your thoughts coming at you like waves. > Sri Yukteswar (Yogananda's guru) said you gain far more knowledge and understanding from meditation than you will ever learn from a book. I remember one night reading Sri Ramakrishna saying that you don't have the capability nor the capacity to understand what you are with your mind or your limited senses. And so you must transcend the mind to have this understanding.

whereistimbo 6y ago

umunhum: > when I first started going breathless I could feel different levels of intensity in my meditations. When there was still the turmoil of movement floating around in my diaphragm, there was still thought. It was far less than in the ordinary state of breathing but I could tell that the goal was to stop all movement which definitely would require a complete seal of the nasal passage. Then I could achieve a state of mind in a few minutes that would take hours within the limits of my present capabilities. > Even if I stopped breathing and remained motionless for 8 hours, microscopically there was still going to be movement in the diaphragm coming from the open nasal passage. If you could seal off all of the openings to the body and get an air tight seal, you could apply pressure internally into the system and slow everything down in possibly minutes as to opposed to 8 hours or who knows how long it would take. This would require a tongue long enough to seal off the nasal passage. > The thought has come to me that if I completely stop every slightest bit of movement in the diaphragm and the mind is completely shut off, does the circulatory system then become the next thing that you have to shut down? When there is food in the system, the body has work to do and must move. Which again takes us back to kechari because the Amrit that is secreted when the pituitary and pineal glands are stimulated, allows the body to live without food and water ending the necessity to eliminate anything. > Since we can never understand what God is through our limited senses, it makes more sense to spend your time trying to understand the mechanical aspects of the body that allow us to shut down what is limiting our perception, than using this mind to gain an understanding of what samadhi or God is through book knowledge. One liberating thing about where I'm at is the concept of Hell becomes a joke. We're already trapped in a prison. I guess it could be worse if we were put into a vehicle that needed more external things to keep it functioning properly, had less ability to obtain them and had even more senses and mental activity to experience the discord. One would start thinking that God is a sadist and I don't believe that. Suhas_Tambe: > Patanjali has given one process of how to still the mind which has a break through point of pratyahara - non-attacment. When we perceive we unsettle the potential energy of the perceived object and that resonates in our senses to trigger thinking. When we think we get attached. If we learn not to perceive by setting aside the thinking process the mind is made non-attached and our core is still. The objects of the world have life within and life spells movements. By not attaching to it we achieve stillness which works on the primary cause.

whereistimbo 6y ago

Siro/Xtensity: > Any simple stairway can be traveled in an infinite amount of different ways, yet the destination at the top is the same. > Religious codes and beliefs only get in the way of spiritual and mental progression as they are a product of the Ego. > The moment even a simple idea on what it takes to get to enlightenment is stated, the Ego is the source. > Enlightenment as it is called comes from direct practice of mental and spiritual development. > The best way to solve any of this is to simply find a practice that works for you and sends you in a progressive direction and practice it. Don't adopt any beliefs. Simply progress your spirit and the universe will expose itself to you.

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whereistimbo 6y ago

umunhum: >> Patanjali has given one process of how to still the mind which has a break through point of pratyahara - non-attachment. When we perceive we unsettle the potential energy of the perceived object and that resonates in our senses to trigger thinking. > Perceive - to become aware of, know, or identify by means of the sense. > When something stimulates us the energy of the stimulus starts us thinking about the stimulus. >> When we think we get attached. > This causes us to make a conclusion – hey something is stimulating us >> If we learn not to perceive by setting aside the thinking process the mind is made non-attached and our core is still. > If we learn not to be stimulated by the senses by not thinking about what is stimulating us, the mind does not make a conclusion – hey something is stimulating us. > How do you set aside the thinking process? >> The objects of the world have life within and life spells movements. > Things in the world are made up of life that moves >> By not attaching to it we achieve stillness which works on the primary cause. > By not making conclusions, the mind in not active. > I like Eckhart Tolle's metaphor that explains how important the space is between the thoughts. Think of a room with many valuable things in it. But if you were to pick what is the most valuable thing in the room, it is nothing or no thing. Space is the most valuable thing in the room because without the space, the room would have no utility value or wouldn't exist. The space is where the stillness is.

whereistimbo 6y ago

Suhas_Tambe: > Thinking process is resident in the brain and not directly connected with diaphragm (which remains a breathing apparatus). Secondly, there is no need to "stop" the thinking process, neither one is advised to do so through laborious efforts. We are talking about 'setting aside'. Here's Patanjali's method as I understand (and practice): > The model: The “thinking instruments” (brain, mānas, and buddhi) are different from the “thinking process”. Electromagnetic vibrations arrive from the environment—re¬ceived as sense impulses which travel throughout the nervous system by means of the spinal cord and enter the brain. These vibrations are transferred to mānas flowing over the memory pools and then to buddhi. The energy of the incoming sense impulses stirs the structure of predispositions and these impulses attract memory patterns from the past-experienced emo-tions. Ideal thinking would be a process wherein the mind acts only as a catalyst, however, the untamed mind brings associated emotions to create vibrant “individualized” thoughts causing mind modifications. > In the construction of thoughts Buddhi brings in the intellectual layer that makes an indi-vidual’s signature on the thoughts, mānas brings in the emotional layer that is judgmental, and the brain brings in a highly physi¬cal/ sexual orientation. Why does the mind indulge? Under the influence of tamas, mind conceals that the incoming impulses are mere appearances. Moreover, such a shallow percep¬tion is further affected by a conditioned cognition—one that uses only known patterns in the memory. Lastly, the emotional gloss creates attachment to the objects, and the mind lets us believe that such colored and deformed perception gives us our “only reality.” Such indulgent mind deserves to be kept aside. Sūtra 2.25/II.54 tells us that pratyāhāra is a process in which one consciously separates the mind from the thinking process and not allow them to engage and interact. This is neither an accident nor a psychic adventure; it happens at will. That is why it’s a breakthrough. > For reaching this milestone the secondary means of Yoga con¬tribute collectively—yama-niyama compliance eliminates causes of alternating mind-states, āsana steadies and stills the physical body to remove any residual agitations, and prāṇāyāma’s regu¬lated breathing does the same to the astral body by eliminating the sentimental swings. > But what happens to mind is even more significant. All along, mind has been actively participating in the thinking process to generate knowledge even if it is conditioned, individualized and sentimental. Through the Yoga practices, mind evolves into its original self, the Universal Mind, and starts sourcing spiritual knowledge. Thus, in a dramatic turnaround, the brain and its part¬ners stop creating defective knowledge and become users of exact knowledge. Mind can return to its original role of a catalyst and not indulge. This is non-attachment. > It is tough to control the sense organs that owe their natural out¬bound tendency to a human legacy of millions of years. Instead of reining in the sense organs, it is easier to snap the link between sensing and thinking. > Pratyāhāra is considered a breakthrough because, in that state, the freedom from longing for all objects eliminates the outward bound orientation of your perception. Instead of repeatedly forc¬ing your attention inward, your perception would come to re¬side there peacefully, at will. Desires are defused, perception is direct and independent of sensing, the sense organs are retired and mind is no more agitated. > Our usual reflex thinking directly connects the sense organs with the organs of action, resulting in an automated behavior / response. With the sense organs withdrawing from attachment to objects, the organs of activity are relieved of their bondage of compulsive habits and are brought under full conscious control. One develops a relaxed indifference toward objects, people, and events that, until then, had held you captive. But it all happens in several progressive phases. > First, there is an involuntary pause, Nirodh pariṇāma, (a state of mind transformation, is the silenc¬ing of the senses) in this sequence: > • The brain reacts to that which is seen (saṃskāra). > • Then follows a moment of restraint (nirodha). > • Then ensues a moment wherein the mind responds to both these factors. > • Both factors momentarily hold each other out and the perceiving consciousness has full sway over that mo¬ment (Sūtra 2.27/III.9). > A complete subjugation of the sense organs neither happens sud¬denly nor is sustained for a long period. At first, the snapping of the link between sensing and thinking happens in a flash, for a fraction of a second. Though this pause leaves a beautiful memo¬ry, it remains an involuntary occurrence. You need to cultivate the ability to interrupt thinking by a willful pause in order to hold on to that. > Then a response leads to a willed pause in this way: > 1. You are concentrating on some object and are slowly be¬coming aware of the act of concentrating itself. To that awareness, the act of concentration becomes an object. This stimulates the mind into thought-forms and results in mind modifications. > 2. But now any modification is immediately followed by a different awareness, a need to control the modifications, and this brings in your will to stop the form creation, and the mind momentarily ceases to modify itself. But this control itself generates mild modifications. > 3. The above “modify and control” sequence goes on for a while, but you persist and eventually manage to be aware of both triggers almost simultaneously. > 4. Then it happens—a willed pause. Both sensing and will¬ing are delicately balanced and consciously suspended. Neither the object nor the controlling creates any mind modification. Your awareness suddenly elevates itself be¬cause there is no medium for perception. > Any effort to control the mind is counterproductive, because the controlling thoughts create mind modifications and increase the mind turbulence. Early attempts at concentration become frustrating, because even with the eyes closed and the body stilled, either the object of meditation (if one has such an object) or the awareness of your act of meditating itself creates mind modifications. The thinking instruments and the thinking process have no agenda of their own. But, once the thinking instruments and the individual thinking process are so equipped, it is easier to apply the will to excite or inhibit the nerves and thus control the thoughts and actions. This ability further facilitates a willed pause that leaves space for the arising of spiritual perception. > Eventually, it is cultivation of habit from what first occurs as a one-of-a-kind involuntary flash. This is a long and often frustrat¬ing process. But despite its momentary nature, the initial vision is alluring enough. The vision is life-changing. The so-called esoteric becomes a viable way of life. The abil¬ity to separate the thinking instrument and the thinking process takes root at long last. When this becomes a habit and mind’s thought-form making tendency is arrested, that eventually re¬sults in a constant ability of meditation (Sūtra 2.29/III.11). The brain is not activated, as they used to even at the slightest sensory provocation, and thus the thought-churning tendency is voided. > The practice: One needs a dual approach. > 1. Watching the thoughts with the thoughts: Only by knowing the thinking process more subtly can we control it. From time to time, we have to bring our thoughts under the microscope. The big advantage is that at that very moment the thought-chain is broken. Then, one should make a note (mental or written) of the thought and trace it backwards. On that pathway, we recognize a lot of branching out or diversions. That’s typical perpetuation of thoughts. Then, we should pick up 3 to 5 such diversions and trace what caused it. It would invariably something emotional, and something in deep memory. At this moment, one would always find an opportunity to space thoughts and eventually widen it further into a pause. Care should be taken in not pressing any harder as that itself causes more thoughts. As well as remember to apply slight efforts of will to suspend thoughts. > 2. Raising an antenna to the Universal Mind: Through a well-directed practice, one should activate bindu and sahasrara chakra. These chakras, when supplied energy, tend to derive intelligence from the Universal mind and provide it to the thinking apparatus. This reverses the flow – the brain becomes a custodian of unconditioned knowledge, rather than the manufacturer of faulty experienced-based knowledge. This makes the thinking process redundant and dispensable.

whereistimbo 6y ago

umunhum: > This is good stuff! The impulses from the individual's sensory perception is filtered through a mechanism that is influenced by the current body and it's stored history of retained memories. This influences the experience bringing the mind into the picture as it tries to gain an understanding of the perception using the history it has cataloged. > As long as your consciousness is plagued by the breath and the senses it cannot perform its proper function and is dominated by the mind. The breath gives life to the ego which is your thoughts on your life situation, a time based reality. Your mind then spends a good deal of time in the past and future, neither of which you are interested in. As long as the consciousness is plagued by senses, your mind is focused on body awareness that makes you believe you are a separate individual. The breath and the senses block your consciousness from it's most important job which is to tap into God consciousness and the all knowingness that it provides. > The goal is to shut down everything that is causing us to think we are having an individual experience and to turn on our communication system to God consciousness. So when your kundalini is completely functional, you tap into universal knowledge and discard your experience as an individual, realizing you are one with all. The rewards from this knowingness are so much greater than anything that could be gained by experiencing life as an individual. And so you start working for the good of all humanity and realize that God is the doer, you are just experiencing his work through you. You gain complete understanding of the temporary nature of your body, a prison that is the cause of your consciousness' feelings of separateness. In this state, your former desires and discomforts are either washed away or become trivial to you in the grand scheme of things. > This is why Satyananda writes that there are essentially two types of human beings: those who are on the pravritti path and those who are on the nivritti path. A man following the pravritti (outward) path looks away from bindu towards the outside world. He is almost entirely motivated by external events. This is the path of most people today and it leads away from self-knowledge and into bondage. The other path, the nivritti (reversed) path, is the spiritual path, the path of wisdom. On this path the individual begins to face the bindu, turning in towards the source of his being. This path leads to freedom. The path of evolution is the pravritti path of manifestation and extroversion. The path of involution leads back along the path that has produced your individual being. It leads back through the bindu to sahasrara. In fact, the whole purpose of yoga practice is to help direct your awareness along the involutionary path.

whereistimbo 6y ago

umunhum: > The books all say we are not the mind, we are consciousness. The consciousness has access to the universal truths through the ajna. The mind is suppose to be a tool of the consciousness. It's job is to tell the consciousness what is going on in the body. Somehow the mind has taken over the consciousness making us believe that the mind and body is all you are. You can intellectually believe that this is not true but until you actually shut down the mind, you cannot utilize the full resources of the consciousness and therefore this is not truth to you but merely beliefs. The contents of the mind is made up of current sensory perceptions and stored sensory perceptions. > When the mind is focused on the stored sensory perceptions, you focus on a time based reality. Your life is consumed by memories or a fantasy based future. I believe shutting down the breath takes care of the stored sensory perceptions or the time based reality. The next step is to shut down the current sensory perceptions or body awareness which gives us our present “reality”. I believe the ability to do that comes after the achievement of kechari stage II and so I can't speak intelligently about this. Most of the senses the body has, sight, hearing, smell and taste are near the tongue. I have read that a circuit is completed when the tongue enters the nasal pharynx. What does this allow us to do?

whereistimbo 6y ago

green3321: > Second off I hope I don't offend but I feel people are throwing the term guru around loosely. This is from the book be here now by dr. richard alpert who transformed to hari dass baba. "At certain stages in the spiritual journey, there is a quickening of the spirit which is brought about through the grace of the guru. When you are at one of the stages where you need this catalyst, it will be forthcoming. There is really nothing you can do about gurus. It doesn't work that way. If you go looking for a guru and you are not ready to find one, you will not find what you are looking for. On the other hand when you are ready, the guru will be exactly where you are at the appropriate moment. All you can do it purify yourself of body and mind. Each stage of purification will make you sensitive to new levels of perception. Finally you arrive at a level where the guru is. Question: Does everyone have a guru? Answer: Yes, however, you may or may not meet your guru on the physical plane in this lifetime. It isn't necessary. Since the relation between a guru and disciple is not on the physical plane, the guru can act upon you from within yourself. YOu may meet him thhrough dreams or visions or merely sense his presence. However, it is only after much purification that you will honor these meetings rather than rejecting them in favor of the more gross manifestations. There have been many saints who realized enlightenment without ever meeting their guru in a physical manifestation. . So My point is not to offend that people are loosely using the term guru where the term teacher or guide should be used instead of guru.

whereistimbo 6y ago

umunhum: > I tapped into this site a few days ago: > http://solarhealing.com/home/ http://solarhealing.com/home/ > Here is another site with some videos of HRM: > http://www.in5d.com/sun-gazing.html http://www.in5d.com/sun-gazing.html > HRM performs Trataka on the sun during the first hour after sunrise or the last hour before sunset. His pineal gland has been measured at 2 ½ times the size of a normal person's and it normally shrinks with age. Apparently he was busted eating food at an Indian restaurant which doesn't help his credibility but doesn't discount everything he says. > Yogananda also talks about the sun – taken from page 416 of Yogananda's book The Second Coming of Christ: > The primary medicine of the future will be rays, the vibratory nature of which is more compatible with the molecular atomic nature of the human body. Healing rays can reach into the atomic disorder of cells in chronic diseases. There is also much healing energy in the sun's rays, though the harmful effects of overexposure must be avoided. > My current focus is to attain Kechari stage 2 and do exercises to open up my Ajna. Performing Trataka on the sun is far more powerful than doing it on a candle. I have been practicing Trataka on the sun for 5 days now. The first day I did three sets of 20 seconds on my balcony. I then realized that I need to be barefoot on the earth (sand, dirt or rocks) for this to be effective. Also it seems to be hazy with low level clouds at night that prevent sun gazing so I have to wake up at 5:40 in the morning to catch the sunrise. I have been doing a quick Jala Neti before walking down to a local park and standing in the sand. I have been doing 3 sets of 1 minute the first few days. Today (day 5) I did 1 set of 2 minutes and 2 sets of 1 minute (I know I'm doing this more than what is initially recommended). This is a very powerful exercise! I will continue to do this for the next few months building up to 1 set of 3 – 6 minutes straight. > Afterwards I've been going to Park Omar, a local park with a 4 kilometer par course, and slowly jogging the 4 kilometers. I've been running in kechari with my mouth completely closed for the entire jog. I don't know why I started doing this or what effect it is having on me but I like doing it. Also I've been putting a glass pitcher of distilled water (get off the fluoridated water people!) out on my balcony in the sun every morning and drinking it throughout the day. I have no idea of the benefits of this either – just following the advice of HRM. > From page 385 of Yogananda's The Second Coming of Christ: > When through the help of wise men, souls are transferred from the brine of material desires to the sweet waters of Bliss, they bring rejoicing to the august Giver of Life. God loves to see His sons consciously seek Him, and He is extremely pleased when one influences others to come unto Him. When a reformed Spirit-bound soul inspires another spiritual fugitive to return to God, that service to a fellow being is considered the highest human duty.* > *”Whosoever shall impart to My devotees the supreme secret knowledge, with utmost devotion to Me, shall without doubt come unto Me. Not any among men performs more priceless service to Me than he; in all the world there shall be none dearer to Me” - (God Talks With Arjuna: The Bhagavad Gita – page 68 – also by Yogananda) > I will say it again – I cannot recommend Yogananda's The Second Coming of Christ enough. That said, I don't bother telling my experiences to people who are not interested. It is much more productive telling them to someone who is interested than trying to gain the interest of someone who is not. This reminds me of a sales slogan – it's easier to find someone who will say yes than trying to convince someone who says no to say yes. I believe some people don't walk the path because they believe some cherished thing they do is a sin and will have to give it up. I am not ready to give up all my sensual pleasures yet either but I know that the pleasure I receive from maya is nothing compared to what lays in store for me. > When Jesus said Repent, he didn't mean stop doing what you are doing, you are guilty of sin. He meant seeking pleasure in transitory things (maya) ultimately leads to dissatisfaction. The only way to find true happiness is to form a relationship with the divine.

whereistimbo 6y ago

umunhum: > You are born to sin! Of course you are, your consciousness was placed in a nonfunctional body. Unfortunately most people don't understand what sinning is. Sinning is perceiving the world with the limited 5 senses, the mind, ego and intellect. As long as you use the 5 senses to create the world you are experiencing, you are a sinner. When your Third eye is open, you will create an entirely different world. When Jesus looked upon the ocean through his opened Ajna, he saw vibrating energy. And since he himself was vibrating energy, he could walk upon it. When we look at the ocean, we see water and so the physical world our thoughts create would drown us if we attempted Jesus' feat with our unopened third eye. >> 93. Nobody is a sinner; no one is holy either; if the mind is put into the Kutastha, then, there is no sin; otherwise, if the mind is outward, there is sin; in other words, when the mind is not in the Kutastha, it is in sin. > The various churches have contorted Jesus' teachings to make you believe you are a sinner if you desire sex, money and other things. And these are sins but only because they are worldly desires. You are not of this world and so no worldly thing has anything to offer you. Believing the world has something to offer you is the sin – or missing the mark as Eckhart Tolle says. You are apart from the Divine when the mind is supplying the consciousness with demands and information. Liberation from the mind is the purpose for our life here. The mind is a desire creating factory and gives you one desire after another and says we will be happy when we achieve or acquire this or that. This is nonsense. The world is made up of nothing more than various electricities that are interpreted in the body. If you eat the right food, have sex with the right pretty girl, acquire enough gold or whatever else your mind desires; your mind gives you some temporary pleasure and then it wants something else. Once you shut down the mind, your true nature unfolds which is unconditional love, peace and bliss. The mind is a miser giving out very little pleasure compared to the Divine. The mind enslaves us. It makes us think that we are the body and that our happiness comes from outside of ourselves. This is the false duality. The kingdom of heaven is within. We are always only experiencing our self. > Your mind will die with the body one day, you will not. The characteristics of your next mind or ego you receive will be similar to the one you have now as your mind is a combination of your history of electrical experiences (your built up karma ) and the family and culture you are born into. The goal is to kill the mind and become just presence before the body dies and takes the mind with it. You are not your karma, you are presence not experiences. That is your true nature, the mind makes you think that you are experiences or your life situation. The reason spiritual growth is the most important thing you can pursue is because it is the only thing you will take with you into your next life. Your progress takes place in the astral body which you take with you into your next incarnation. Any achievement made in the physical world dies with the body. > I definitely turned my Kundalini on from doing Satyananda's exercises. This is from the book Moola Banda – The Master Key Page 1 Paragraph 1: >> In the Yogataravali Sutras it is said: Jalandhara bandha, uddiyana bandha and moola bandha are situated in the throat, abdomen and perineum respectively. If their duration can be increased then where is the fear of death? By the practice of these three bandhas the dormant kundalini awakens and enters into the sushumna. The breath becomes still (kumbhaka). With the performance of these three bandhas the exhalation and inhalation ceases to function. With this the senses become purified and kevala (enlightenment) takes place. I pray for that knowledge residing in kevala kumbhaka. > I was right about the breath being linked with the mind – from Ramana – Who Am I?: >> Are there no other means for making the mind quiescent? >> Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. > I was describing my experiences. Every time my breath would stop, my mind would stop. I haven't transcended the senses. I made it to kechari stage 2 about the beginning of April. I didn't cut my frenulum at all in the months of December, January and the first few weeks of February. Finally I realized that I wasn't going to make it to stage 2 unless I started cutting again. This is from Kundalini Yoga by Sivananda: http://www.yoga-age.com/modern/kun1.html http://www.yoga-age.com/modern/kun1.html >> The lower part of the front portion of the tongue, the frenum lingua, is cut to the extent of a hair’s breadth with a sharp knife once in a week. Afterwards powder of turmeric is dusted over it. This is continued for some months. This is Chhedan. >> Afterwards the Yogic student applies butter to the tongue and lengthens it daily. He draws the tongue in such a way that it is similar to the process of milking the udder of a cow. This is Dohan. >> When the tongue is sufficiently long (it should touch the tip of the nose) the student folds it, takes it back and closes the posterior portion of the nostrils. Now he sits and meditates. The breath stops completely.