Kundalini

A Pocket book on Kundalini 1
A Pocket book on Kundalini

2 A Pocket book on Kundalini
Sheshnaag and the“What on Earth is Kundalini?” series

I, omdevaji have researched the human framework since 1984.
I dedicate Sheshnaag Yoga Centre and Trust to the amazing human body,
the Great Being (Sheshnaag) and the link between to the Great Being and
Human Beings (Kundalini)
Sheshnaag aims to build a Temple (Sheshnaag Mandir),
Sanskrit Museum and Library focusing on Atmajnana.
Sheshnaag aims to be at the frontier of the new collective understanding that
humans are souls incarnate within a human vehicle for the experience of
‘Self-Awareness’ as the understanding that we are ‘monkeys
that have grown to talk’ is superseded.
All knowledge is provided free.
Donations to encourage further research and understanding of

Self-knowledge/Atmajnana can be made via direct bank
transfer or PayPal account om@sheshnaag.com
Sheshnaag Guarantee and Challenge

Sheshnaag Yoga Trust guarantees that the “What on Earth is Kundalini?”
series details the experience of Spiritual Illumination or Enlightenment
relating to the experience of Self-Awareness during and following the full
awakening of the Kundalini energy. Guaranteeing, that according to the
oldest known language on Earth (Sanskrit), Kundalini is the one and only
mechanism within the human framework responsible for the experience of
enlightenment. The experience is dormant, innate and anatomically totally
natural. $50,000 awaits the first person willing to agree to research Kundalini
for one year full time*, if they can disprove what is represented in the books
following my anatomical research of the Goal of Yoga.
Contact information:
Sheshnaag.com for Sheshnaag Mandir, Yoga & Philosophy
Kundalini.com.au for the “What on Earth is Kundalini?” series
‘sheshnaagyogacentre’ on Youtube.com
by
By Michael ‘omdevaji’ Perring H.B.
Pilgrims Publishing
Varanasi

By Michael 'omdevaji' Perring H.B
Published by:
Pilgrims Publishing
B 27/98 A-8, Nawabganj Road
Durga Kund, Varanasi-221010, India
Tel: 91-542- 2314060
Fax: 2312456
E-mail: pilgrims@satyam.net.in
Website: www.pilgrimsbookhouse.com
www.pilgrimsonlineshop.com
First Edition
© 2015, Sheshnaag
All Rights Reserved
Cover design by 'omdevaji'

Graphics & Layout by C. N. Burchett
Edited by Christopher N Burchett
ISBN: 978-93-5076-013-0
The contents of this book may not be reproduced, stored or copied in any form—
printed, electronic, photocopied, or otherwise—except for excerpts used in review,
without the written permission of the publisher.
Printed in India
I dedicate this series to: —

My Father and Mother,
for I made a great choice choosing them.
My Grandmother and Ian Treanor for showing me love.
McComas Taylor and his passion for Sanskrit.
All the beings that have loved and embraced me.
All beings that have shown me disdain or challenged me.
The Great Being Sheshnaag and the link between me
and thee, Kundalini
May Peace, Truth and the Human Spirit prevail on Earth.

'omdevaji'
TABLE OF CONTENTS
Preface to the series 9
Introduction 14
Chapter 1 16
 Authors Note
 A little personal
 A little Projection of my own
 People do what they need
 Thoughts manifesting
 Thoughts on India
Chapter 2 86
 Manifestation of the Life Force
 Definitions
 Samkhya Philosophy (The evolutes of Life)
Chapter 3 106
 Kundalini, oneness and the goal
 Manifestation and function of the Human body and mind
 The Devanagiri Alphabet – ‘the syllables on the Chakra Petals’
Chapter 4 127
 Bijnan – The science of the breath
 Influencing the Life Force
 The five Prana Vayus
Chapter 5 133
 The Goal
 The planes of Existence
 The Granthis – the psychic knots
 Kundalini and Sushumna Nadi
 The flesh and blood of the Shiva Lingam
Conclusion 152
First edition Epilogue 156
PREFACE TO THE SERIES

These books are documentation of personal experience and are
presented in uncensored form. Am I brave? I would not say so! The word
best used to describe the contents is HONEST. I have been threatened
with litigation and laughed in its face, fully knowing that in any ‘court
of law’ based on ‘the truth, the whole truth and nothing but the truth’ I
have nothing to fear. The reason for such blatant expression is that with
the ‘What on Earth is Kundalini?’ series comes a global challenge to all
and any psychiatrist/psychologist that is up for the task. The challenge
postulates that the human body and mind are intimately connected (via
a subtle link) to an all-pervading universal oneness (life). The ‘link’ is
describe in some traditions as the ‘holy spirit’ or ‘holy ghost’ and relates
directly to the ‘goal of human existence’. In the language of Devanagiri
(Sanskrit) the link is termed ‘Kundalini’.
Sure, if never exposed to any ‘spiritual or sacred’ texts or the language
of devanagiri, Kundalini is a foreign word sounding like and perhaps
resembling some form of pasta. Much in the same way it meant nothing
to me up until July 1998. It was not until late 2000, two years after a life
changing experience at 08.05am on the 12th July 1998 that I was to discover
the significance of Kundalini and its related concepts. For this reason the
books are scribed in ‘diary form’ and contain truths about the hell on Earth a
person is prone to endure following the ‘unexpected’ spontaneous awakening
of the most potent form of energy within the human body structure.
An analogy may help: The human body is encapsulated in an invisible
‘glove’. It resembles the body in shape and is responsible for growth and
function of the whole being. The ‘glove’ is much like a shadow in the
fact that it is there but physically it is not malleable. Within the fabric of
the glove is a system resembling the nervous system. These channels are
called ‘nadis’ and allow energy known as ‘prana’ to travel within them.
By doing the techniques relating to posture, breathing and meditation
the impurities from within the fabric and threads of the ‘subtle body’ can
be removed. Through regular practise of spiritual disciplines the subtle
fabric can be purified physically, physiologically or mentally. Once the
grosser dimensions of the subtle body are purified, perception of and
functioning according to the more subtle dimensions of life inevitably
occurs. The system may be purified to such an extent that the most potent
and concentrated form of dormant energy becomes accessible. For this
to happen harmoniously much work is required, accompanied with a
huge desire to live according to and alongside the truth. All ‘spiritual’
techniques are designed to affect the subtle ‘glove’ in some way. The
techniques have been available on the planet for as long as humans have
inhabited it. All practises are inadvertently working to purify the subtle
fabric in preparation to ‘awaken’ the Kundalini energy.
As I am 100% confident in the fact that the energy within my
system awoke without the correct preparation, I have subsequently tried
to understand both the experience and the repercussions of it while
documenting it in an uncensored way. I have stated the challenge with the
hope that some day the current collective understanding relating to the
principals of anatomy and physiology will be reassessed in respect the psycho-
physiological experience of life, the expression of life, the growth of human
consciousness, the bridge of consciousness and the goal of existence.
Perhaps during this life I will be rarely understood, knowing that
support will come from the rare few. I accept that my job is not to
question why but rather to know why so I will endure ceaselessly with
truth as my shield and love in my heart with Goddess Isis by my side
knowing with eternal reverence that the blessed gift of being has been
bestowed upon me.
That I have come to appreciate it all is due to two things (Goddess
and Karma).
Goddess – the source of all life (unchanging and universal in
nature).
Karma – the cause of all of my experiences. My experiences now resulting
from past actions, words and deeds. Future experiences being determined by
the choices I make now and how I act in relation to those choices. Karma is
responsible for all that keeps me separate from experiencing my true nature.
I have also grown to appreciate that my expression and understanding
of life is due to another two things (Projection and Reflection).
Projection – Everything I ever express is a projection of ‘what and
who I am’. Whether I express that which makes me feel ‘good’ or ‘not so
good’ is irrelevant. All I ever express is relative to ‘me’ and how I identify
and understand myself as an entity.
Reflection – Everything I ever experience ‘from’ another person is
simply a reflection of an aspect of me. Whether the experience results in
openness (based on love) or contraction (based on fear) is insignificant.
To understand it in the context of me connected to everything and at
times I am reflected differently according to the aspect that is being
perceived is a much more wholistic approach to understanding and
harmonizing ones being with life.
In writing this series and publishing it I am risking many things
Karmically. Is the general population ready for such knowledge? Can
they understand anything beyond their own experience? Can knowledge
be incorporated as a belief without experience?
Am I going to be condemned or ridiculed as blasphemous by those
who misidentify themselves as being more ‘in touch’ with a form of ‘God
or Goddess’ than others? Is my life at risk stating the truths about life
and the reality that all is one? Will the entities seeking control through
manipulation and fear seek to ruin my reputation as a spiritual realist?
Will the statements about the present global crisis be ‘scientifically’ and
powerfully opposed due to the fact they have no physical origin and can
not be ‘proven’ to the sceptics. Are we a race divided between those who
believe in the interconnectedness of life as consciousness and those who
understand the human to be a mammal that has evolved to think?
Only Goddess knows, so let it be known that life itself will be the
only being I will be held accountable to. I know that the reality of ‘an all
pervading universal being’ is outside of most peoples experience and direct
perception, subsequently it can not form a part of their values and beliefs.
A dilemma lies not only in discussing such an ‘out-there’ concept but to
give enough credence to such a concept to make it believable to you the
reader, seems somewhat impossible. If talk about my truths in the form
of life, Goddess or whatever one calls it is condemned I openly accept the
fact that no one has to be inclined to agree with me or the concepts. Truth
is one (much like life) however it will always be perceived uniquely with
respect to many factors. If there are 6 billion people inhabiting this planet,
let it be known there may well be 6 billion ways to perceive the oneness of
life and subsequently 6 billion truths on how to live harmoniously with
it. Sure there are previously trodden (spiritual) paths that clearly detail the
safest way to the peak of the mountain (goal of self-realisation), however
the keepers and leaders of these paths have become aged, tired, habitual
and ritualistic, resulting in seperateness, hypocrisy and misidentification
keeping us from the goal. Condemnation by anyone is welcomed as I am
convinced I will not take offense to projection that is a result of limited
understanding and experience.
The incarnation (my life) in this body is a transitory experience,
given as a gift for me to become conscious (through a direct experience)
of my true nature. It has a predetermined date of ending that is (as of
now) beyond my knowledge. I know that it will not be extinguished
‘prematurely’ by the controlling forces who continually inhibit the
knowledge of the truth to be available to the masses as the length of life is
only ever in the continual present moment. The ‘length’ of life is nothing
but an expectation that is formed relative to the concepts of time.
The fatalistic sceptics who wish to take on the brave challenge of
proving me incorrect can ‘knock themselves out!’ in their attempt.
I have no qualms with people of limited knowledge and experience
avidly projecting their own limitations, insecurities and uncertainties
towards me.
As far as the knowledge being of such magnitude and global
importance goes, each person has the rite to decide for themselves what
they wish to incorporate as a part of their own belief system. Spatially
speaking the planet Earth has entered a new phase which results in it
being electromagnetically influenced by another constellation. This
coincides with the impulse of Kundalini functioning within the human
being subtle fabric in the hope that, as life universally evolves so to
can the human psycho-physiological matrix evolve to cope with the
enhanced understanding and functioning that occurs within the subtler
dimensions of being.
This impulse, clearly evident as ‘collectively’ humans are coming to
the peak of understanding in respect to the physical dimension. This
movement from understanding and investigating life physically will
coincide with a global ‘identity crisis’. This book attempts to soften
the blows that some individuals will inevitably experience within
themselves.
INTRODUCTION
This book is attempting to decipher unchartered understanding within
the modern Western Culture. Can it be, that the body is a manifestation
of the pranic spectrum and the mind, an expression of it?
The information provided is based on the conclusions I have formed
from my own research, experiences, thoughts, confirmations, feelings,
knowings and realisations. I understand these experiences are unique
to all beings so I am documenting some of what I understand about
the Pranic spectrum, Kundalini, Chakras, Lokas, Oneness, Unity and
the Sanskrit alphabet so people can appreciate the point of view from
inside this window. This window in the sense of me being inside this
body/vehicle and looking through my eyes as the window that lets me
see this world.
As I understand it, all forms of creation are manifestations of “Prana”.
While permeating the universe and interpenetrating the human mind
body complex, prana governs all life while being the substratum of it and
existing in the non-form essence of being. The life force expresses itself
as prana in infinite forms that range from the most subtle through to the
gross and solid.
From the unlimited potential present within the sea of life, all of
creation is born into being. The manifestations occur on innumerable
levels and constantly interplay with one another. The concepts, terms
and labels used to describe things in this book are merely an attempt to
separate the oneness of creation (universe) into subcategories in order
to better understand how life manifests and expresses itself in order to
experience and realise itself. Hopefully evolving to such a state, that
ultimately, it leads to the conscious awareness that the human beings
true nature is pure consciousness, intimately connected with the whole
universe while constantly involved in the divine cosmic play (Lila) of
creation.
The most accurate map I have found detailing the way that life
manifests is the one provided within the Samkhya philosophy. The
Samkhya philosophy is sometimes referred to as the philosophy of
numbers. Please bear in mind this is a map that I personally feel
comfortable with, there are other maps and some will resonate more
harmoniously than others with each individual.
The Samkhya philosophy details the constituents of creation that
make up life, as we know it in the form of twenty-three evolutes. These
evolutes are expressed individually through the human body mind
framework for the human to experience its own karma. For this, the
body and mind manifest and express being, in a specific way. As life is
governed more, by the subtle realms, there is a link between life itself
and the physical human structure known as the subtle energy system
or bridge of consciousness that allows individual expression of life and
understanding (conscious awareness). While attempting to grow and
evolve to a state of knowing and understanding the various dimensions of
life, each life form (in this case human) has its life co-ordinated relative to
its own karma. If you personally don’t believe in karma try to appreciate
yourself now as a product of every thought, word and action you have
ever taken in your life. As I understand it, every situation, experience
and event is a part of the divine cosmic play. Bringing into being what
is karmically just for all in the continual present moment. Life, creation,
the link, the human experiences and all else are expression of the one
universal life force.
That is what this book will attempt to describe.
May the Goddess be on our side.
CHAPTER 1
AUTHOR’S NOTE
“You know the best thing about this theory is even if I’m wrong I’m
right”. That’s the way Brock sees it, I personally see it more in the light
of irony. Here I am still alive, having put into place, the pieces of the
puzzle relating to the strangest yet most magnificent experience I have
ever stumbled across. Nearing the time of graduation for my diploma in
Satyananda Yoga teaching I am astounded at the cycles and directions
that my life has taken since the 12th of July 1998. Despite being a bit
intense due to the increasing energy within my system and of course
my personality, as well as appearing as a misfit in some situations while
unique in others, I am bound to state the truth and point out hypocrisies
relating to most people’s hypocritical expression and lifestyle, especially
when they express the concept of oneness in a somewhat limited way
whilst they clearly have not had the full experience to back up their
knowledge. Ironically, to turn myself down I smoke copious amounts
of ganja, which cannot be good. The biggest irony though, is that after
five years of trying to work out why, what and how the experience
occurred for me, I have come to terms with it, can understand it, put
it into context and explain every aspect of it as well as the events in my
life prior to it and following it. The information I have gained and the
intuitive knowledge that I can tap into is phenomenal, ironically I cannot
talk about it because people either do not understand it, are confronted
by it or when interested can only listen for so long because they have
to concentrate and think to such an extent that it makes them tired.
The second biggest irony lies in the fact that I now accept the source
and oneness of creation interpenetrate every aspect of this universe,
yes including me. And with access to it, in this way, life answers all of
my questions immediately with the truth. It is not as if the connection
between life/creation and me has changed during my incarnation it’s
purely the fact that I have had a direct experience of her so I now know
(rather than think) that she exists, governing all life in the form of
the essence of life/being. I unconsciously made steps up the bridge of
consciousness until I fell off the top. Lucky I landed firstly in the arms
of Uma and secondly into the arms of the Goddess and Patanjali which
led me to the Satyananda Yoga tradition and Australian Ashrams.
During an inspiring Easter weekend (2004) with Paramahansa
Niranjanananda Saraswati (Swamiji) at the Satyananda Yoga Centre located
at Mangrove Mountain in New South Wales Australia I found myself as a
“resident” in charge of cleaning the meal pots and pans. I had been living
there on a monthly or two monthly basis, whilst alternating with contract
radiographer work. Instead of the usual thirty to fifty residents, a number
of up to six hundred and fifty were housed. During the five-day period
from Thursday night to Tuesday morning most of my time was spent in
the kitchen cleaning up after the people, preparing the meals or cleaning
up after the meals had been served. The best “fringe benefit” was, I could
line up first for meals. At lunchtime this would allow me to scoot down
and sit on the lawn/grass where “Swamiji” was present. I would score a
front row seat not far from Swamiji. As is the case with most humans,
I too, also like my reality and experience of it to be confirmed at times.
I was blessed to have questions answered by him that had been on my
mind for several years but unfortunately I had not met anyone until now
that could answer them. My reality was confirmed and I was internally
blissed out and ecstatic during the whole process although on the surface
I appeared what I had hoped to have been calm and steady.
On my last day at the ashram I started to extrovert a little. I was
singing Debs kirtan into the kitchen sink (that’s where I found that I
could focus to be by myself ) when suddenly the lettuce told me to write
book IV. “What about?” I thought. The answer came but I can’t quote
it. Basically the conversations and thoughts in my head resulted in the
conclusion of the book being about prana in the body relative to the
breath, prana in the universe relative to creation, prana in the chakras
and the sounds on their petals. Of course not in those specific words
but in English that pretty much sums up the thoughts and outcomes
of my interaction with the lettuce. So here I go on yet another journey
of discovery, if not for anything else but the experience.
A LITTLE PERSONAL
The reality of constant substance abuse in the form of a marijuana
addiction still haunts me. I now understand it, in what I feel the correct
context for me, in the sense that I ‘choose’ to utilise drugs to slow my
mind and body down while I make a feeble attempt to understand and
to map out life, my connection (the link) to it and the dormant energy
that can be awakened within it. The substance abuse in my life seems to
dominate when I do not occupy my time with Kundalini research. It is as
if I have a desire to do what my body and mind feels is best for it. When
this desire is not fulfilled it feels like the best way for the sensitive part
of me to cope is through numbness. Yet another irony of life, with the
answer lying more in the achievement of balance and contentment rather
than escapism through consumerism brought on by emotional turmoil.
The emotional turmoil created in my mind because of my unconscious
desire for permanent happiness and the tendency to ‘misidentify’ with
what I do and where I live instead of what I am.
When I practise yoga daily and live in a yogic environment, complete
with food, accommodation, work and study I feel no need to use
marijuana daily. I understand many people have addictions and they
all follow a similar path, whether ‘used’ for peace of mind or escapism
and irrespective of the cause. As I understand addictions they may be
physical, emotional, psychological or spiritual, being expressed on one
or many of these levels either consciously or unconsciously.
A LITTLE PROJECTION OF MY OWN

What about confirming my reality? Has any one ever heard of the theory
relating to the concept of ‘confirming ones reality’? Even though it is
one of the most essential aspects of the communication process between
humans, it is the aspect many people remain unconscious of. The books
will discuss this concept in detail but at this point I feel it is fair to say that
most people feel better when others agree with them. Whether agreeance
is found with an opinion or behavioural pattern is not important, the
mere fact that in the company of someone that agrees with you, you
feel better, is enough to appreciate. Of course confirmation depends on
the values and beliefs of the observer and whether these (or conflicting
ones) are reflected through their actions. Unfortunately values and beliefs
are formed through experience so they are rarely deemed the same as
someone else’s. By understanding explanations about ‘projection and
reflection’ this concept becomes much more easily understood.
I understand this phenomena of ‘confirming my reality’ as the main
reason why the path I have chosen in my quest to understand myself
has become so lonely. It is almost indescribable but I have been seeking
someone who can either answer my questions (which will confirm my
suspicions hopefully as correct) or express life in a way that is similar to
the values and beliefs I have formed.
Simply put, the Goddess (or what ever you perceive the source of
life to be) and the direct experience of the human beings true nature
is such a rare experience that understanding such things is outside of
most people’s belief systems and subsequently can not be a part of what
makes up their reality. Often is the case where the most subtle aspect
of ones own being is theorised mentally or emotionally in such a way
that labels are incorrectly attached to something that is unidentifiable.
Often these differences, due to the value and beliefs of the individual
involved, have created varying interpretations, which have lead to
different trains of thought in the guises of religion. Fortunately, Life is
One, the wise call it by many. With a common universal oneness and
individual experience of it, it is difficult to label and agree on everything.
This unique experience of life is the reason why varying interpretations
of life and our connection to it are available.
Just as the sun does not discriminate between which part of the
Earth is showered with her light, so too life and the source of being is
indiscriminate. From this I have concluded that, even though life is ever
present throughout the universe in the form of pure being and it can be
referred to by what ever term is relevant to each person, sadly the reality
of her function as life, remains beyond the conscious realms of most
peoples minds. Subsequently I have concluded that discussions relating
to the reality of God or the like, is futile because my interpretation will
vary in respect to anyone else’s and their perception of it. Instead of
discussing the sole foundation of existence I feel it is better to discuss the
components of life as fact and not a part of experiential knowledge.
The futility in searching physically for God will soon become
apparent to many. During this period in human existence the transition
into a new awareness is inevitable and it will coincide with conclusive
evidence suggesting that if something is everywhere all at once then
physical proof of its existence will not be possible. The omnipresent
reality of such a being makes it physically impossible to find it anywhere.
With the dimension of life we live in, being termed ‘the dimension of
relative existence’, clearly enumerates that all existence occurs relative
to something else, therefore duality or existence of two opposing yet
complementary aspects is an essential part of the experience of life. If
life is everywhere and all-pervading then there is no counterpart for
it to either interact with or compare it to for discernment. If I search
for something that is everywhere, having no opposite or counterpart
then what am I going to compare it to for me to confirm it exists?
The answer being simply, I cannot and will not be able to physically
differentiate anything that is everywhere. The best way according to my
understanding will be discussed in chapter 4.
Alternatively, instead of the conscious search for the source of life
(which ultimately ends in a direct experience of ones true nature) a person
may be more easily able to appreciate life as a reflection of ones own mind.
The interconnectedness of life can be understood by seeing life as one big
stage of ‘reflection and projection’. Of course, all that is ever experienced
or expressed will be relative to a persons upbringing, mind and physical
capabilities, which will be used to form values and beliefs. The reality of
‘projection and reflection’ is much like that of the ‘law of karma’. Irrespective
of whether a person is conscious of them or not they still function perfectly.
Simply put, everyone that you ever interact with in any way shape or
form is miraculously reflecting an aspect of you. Everything that is ever
expressed by you is projection of an aspect of you closely aligned with what
you believe and value and feel to be correct. Depending on how similar or
dissimilar the projection and reflection are, the interaction will result in
either conduciveness through openness and acceptance or one of friction
caused by threat or fear, resulting in contraction and aversion.
Sure, if the experience of ‘oneness’ (even from an electromagnetic
perspective) is not a conscious part of your life, then your perception and
identification will maintain your experience of life as ‘separate’ from all
others and everything else. Unfortunately some of the contents of this
book, according to my own beliefs will be difficult for you to fathom
or digest. Similarly, if I talk about my thoughts manifesting into actual
events in my life without having this experience personally (which forms
the belief ), many will find it hard to believe (irrespective of how many
witnesses testimonies or true stories I am able to dictate).
PEOPLE DO WHAT THEY NEED

Just as every person in any interaction is simply reflecting an aspect of you
to you, similarly you (as are they) are constantly projecting your values and
beliefs towards others as you interact with them. This being one of the
reasons I point out situations from my own experiences. What do people
project? As I understand it, I, like many are unconsciously motivated to
occupy our time working in a role similar to one that would provide the
solution for what I need. Ironically what I focus my mind on ultimately
shapes my mind, which then reflects upon my lifestyle, creating the
environment that provides my mind with the most comfort. Basically
what my mind occupies itself with is based on a desire that is created by
me in a quest for comfort. I understand this because of the way that facts
and experiences relating to the oneness of life have shaped my life since
July 1998, while Kundalini, the knowledge relating to experiencing it and
the realisation of oneness have been the subject at the forefront of my
mind, I have literally needed the help of a person who understands and
contextualises Kundalini, its concepts and ‘the awakenings’ of the energy
at the time of spiritual illumination. Ironically I (like most humans) am
prone to unconsciously do what I myself need. Basically, I needed to know
about spiritual illumination and Kundalini so I dove deep into research
on my quest. I was doing what I specifically needed. Even though I have
needed help in recent years I have not been able to find or locate someone
with the answers that would have comforted me. If I am unsure about
anything I will always feel reassured when the questions I ask are answered
in a way that confirms my understanding to me. Simply put, if the others’
beliefs are projected in a way that is conducive to my own beliefs, a similar
answer or solution can be sought. There is no conflict as I have had a
similar understanding reflected back towards me to confirm my ‘reality’.
In specific cases such as this (from my own experiences) I have grown
to appreciate that if and when the reflection is not forthcoming, then I
appear to be on my own. If it was at all possible during my intense research
period that another person was able to adequately explain the unifying
experience, then perhaps I could have continued functioning contently
within my previous lifestyle albeit with a unified understanding instead
of a separate one. This not being the case, I have had a very disjointed
lifestyle since experiencing unity and sought the answers I needed alone.
Similarly I understand the phenomena of ‘projection and refection’ to be
‘unconscious tendencies’ in the vast majority of the population.
The lack of understanding created from the inability to perceive such
phenomena as ‘reflection and projection’, coupled with misidentification
is the main reason that within our community structure there appears
to be many ‘sick’ people attempting to heal other sick people. As I
understand it, not too many people have come to understand themselves
according to the subtle truths and the interconnectedness of life, let alone
be in position that can confidently lead others into a full and harmonious
existence. As in the case with doctors, limited experience accompanied
with limited knowledge can ultimately only further misguide others
or enhance ones already ‘mistaken’ identity. Mistaken identity occurs
when a person understands themselves and their true nature relative
to the transitory non-permanent objects within ones environment and
according to the personal interactions they are involved in.
Ironically, experiencing the true nature of ones ‘Self ’ is so rare and
unique that few have actually experienced it in the true sense. This
leaves the subject of ‘Self-Realisation’ and true spirituality prone to
misinterpretation, resulting in misidentification. Vulnerable people are
misguided due to the fact that people in ‘lead’ roles have not had the
direct experience of their true nature and subsequently do not understand
themselves enough or act in a way to competently fulfil the demands of
their chosen roles. As stated in book III, ‘What on Earth is Kundalini?’,
“A little knowledge can be dangerous”, similarly, the ‘Vedas’ state that
they fear a man of little knowledge! Unfortunately as people gain
knowledge (irrespective of how much), a tendency forms to confidently
express what ones feels, values and believes on the subject.
Here is an example of misidentification. In July 2004 Isis and I
attended a two day yoga conference. During the weekend we participated
in a workshop titled ‘Yoga and mental illness’. It was conducted by one
of Australia’s leading ‘vietnam-veteran’ psychiatrists. Soon after the
introductions I appreciated that thanks to the subject of the workshop, out
of the 30 people present perhaps 80% (24) identified themselves as either
‘psychiatrist or psychiatry student’ during their two minute introduction.
At the conclusion of the workshop I experienced misunderstanding
from the presenter as I pointed out the fact that during her studies she
had applied the ‘copyrighted’ “Satyananda Yoga Nidra” technique in a
corrupted form, which was out of context, whilst not understanding the
more subtle dimensions and goals of the specific technique of ‘Yoga Nidra’.
The defence from her was footnoted with a big name of some doctor
(with many letters suffixed after his name) who felt he had the right to
administer the technique (developed by the late tantric sage Paramahamsa
Satyananda Saraswati) in a way that he deemed relevant. Ironically due
to limited interpretation and misidentification by many parties, the
technique (in this case) has become and is applied more aligned with
suggestive hypnosis, rather than restructuring the neurological pathways
while removing subtle impressions from deep within the mind in order to
achieve a state of functioning that will allow a direct experience of one’s
true nature. Ultimately the presenter thought that herself and the beliefs
she held were correct so I was not going to debate opinions or attempt to
express what I held to be true in a more forceful way.
Whilst living at the Mangrove Ashram I was happy to meet a man
genuinely interested in similar aspects of life as myself. He worked in
the role of hypnotherapist and was actively studying and working to
enhance his understanding of the subject since the early eighties. We
discussed many subjects, he confirmed that much of the knowledge I
expressed was rarely known and some of the deeper concepts he had
just come to partially understand in recent years. We had many good
discussions and he avidly helped me in respect to the books I had
completed, the people I sort for assistance and the path of action that
was necessary for me to achieve a partially stable existence. Since he
had been actively employed in the field he was up to date with some of
the chief researchers, their names and where they appeared to stand at
the forefront of such empirical research and understanding. He offered
to assist me in finding ‘help with my Kundalini syndrome’. I kindly
informed him that I had investigated such experiences from the time it
happened and unfortunately not been able to receive any help or sound
advice from anyone that has not had the direct experience personally.
Ironically, as many people can choose to be ‘experts’ on whatever topics
they want to, but to me the advice seems more conclusive, relevant and
helpful only from those that have had the experience.
People may then ask what does an experience of the human beings
true nature involve? In order to better understand the experience
termed ‘spiritual illumination’ a list of the eight essential signs has been
compiled by Gopi Krishna. Following seventeen years of unsupervised
meditation Gopi himself had the experience of ‘Spontaneous Kundalini
Awakening’. Twelve years and three near death experiences later he came
to understand the experience in its true context. He then continued
to document experiences and realisations for the duration of his life.
His books now encompass the planet throughout many countries with
appropriate translations into the relevant languages. He is considered
(according to my understanding) as the fore runner in regard to
documentation of the personal psychological and physical upheaval that
can occur in ones life in respect to the Kundalini Energy. According to
Gopi’s understanding the eight essential signs that must be a part of any
genuine Kundalini awakening are;
Physical
• Feeling of energy flowing in the nerves and along the spinal
cord
• Kriyas (involuntary body movements)
• Mudras (involuntary body postures)
• Sensations of excess heat in the body, beyond what is considered
normal
• Sleep disturbances
• Undiagnosable, transient health problems
• Hyperactivity of the sex organs and orgasmic sensations along
the spinal cord
Mental / Emotional
• Heightened mental activity or awareness
• Creative impulses and a desire to take up some type of artistic or
creative endeavor
• Enhanced intuition
• Psychic sensitivity and paranormal abilities, such as clairvoyance,
clairaudience, precognition, prophetic dreams, out-of-body
experiences, awareness of the thoughts and emotions of others,
etc.
• Perception of light, internally or externally
• Extreme mood swings -- periods of ecstasy or bliss possibly
alternating with depression or lethargy
• Profound changes in the personality
• Obsessive / compulsive behavior or other neuroses, usually
transient
• Difficulty focusing the mind
• Fear that one is ‘going crazy’
Spiritual
• Expansion of consciousness and a feeling of unity with the divine,
and / or the universe
• Desire to take up a spiritual practice
• Need to lead a less materialistic lifestyle, and to do works of
charity
Ironically even after identifying the eight signs during any genuine
awakening, the experience still remains indescribable. Ultimately the
realisation of oneness (or the self ) coincides with a dramatic change in
personality and lifestyle. If a change in the personality is not apparent
further misidentification with environment and roles may develop.
For example because the present ‘modern’ society is ‘hierachial’
(tiered by levels of leadership) in nature a certain percentage (although
unconsciously motivated) have become ‘aspirers’. Due to certain
blockages, insecurities and karma these people strive to prove themselves
in order to be in a lead role where they feel comfortable. Often due to
their lack of experience and limited interpretation of life, the universal
inter-connectedness of it, themselves and their true nature they do not
understand that all people reflect varying dimensions and aspects of
oneself while expression is merely projection of ones values and beliefs
until they are confirmed as being correct or debated due to lack of
confirmation.
In my opinion this has resulted from the constant ‘physical’ focus and
consumption motivated by the experience of ‘instant gratification’ based
on pleasure. The tendency for humans to ‘identify’ with any object as a
part of them and who they are will only lead to some form of neuroses that
may develop into psychoses. The misidentification dilemma has affected
millions but can be gradually solved through regular practise of yoga and
intellectually questioning the true nature of ones Self. Fearful reactions to
anything are merely a projection created from something that threatens
my ‘identity’. Whether I identify with my wife and family as a part of me
and get angry when they or their safety is threatened in any way, I feel
‘invaded’ if “my” house is broken into and my” belongings are searched
or I am saddened when “my’ brand new shiney car is first scratched is
not important. The fact lies more in the reality that I believe and feel the
transitory things (people, belongings and experiences) in life to be a part
of me and who ‘I am’ and that the connection created through this type
of misidentification clearly influences how I feel. Basically my feelings
fluctuate when “I” and what I feel comfortable with are threatened. The
misidentification is often motivated by “my” aversion to pain or anything
else that may create discomfort for “me”.
Ironically this ‘collective’ (global) dilemma has created an
overabundance of underqualified therapists, councillors, teachers and
‘new age’ healers. Due to an individuals lack of direct experience of their
true nature, their understanding (and subsequently genuine wisdom)
of the all encompassing life force and themselves (including the subtler
aspects) remains limited and results in the inability to totally heal,
understand or guide other people.
Too much identification with only the physical aspects of life has
created an imbalanced lifestyle for many. While being unfortunate on
one hand, in the sense that living according to the knowledge of the
subtle dimensions and universal truths has become an unconscious
process for many, the physical focus has resulted in many beneficial
‘lifestyle’ changes and comforts while also creating technological
advancement with impeccable knowledge and abilities in respect to the
physical dimensions. The imbalanced lifestyle has resulted in global
dilemmas relating to ‘ownership’, technological ‘copyright’, nuclear
threat, pollution and the pandemics of HIV, Hepatitis, divorce and
youth suicide. Collectively, forces are calling humans together in order
to stretch the boundaries of modern thought and understanding so we
can delve deep into the subtle truths lying hidden within the mind,
consciousness and the subtler dimensions of life.
From a personal slant, in the past, my own misidentification dilemma
coupled with the reality of living unconsciously in this hierachially based
economic culture lead me to think about doing a doctorate in philosophy
because it would be beneficial for ‘my credentials’ as I could use it as a
suffix following my name, especially in respect to publishing my books.
Then I got a grip on reality and realised that this may enhance my
misidentification issue of identifying myself and who I interpret me to
be according to the place I live, the job I have and the people I deal with
rather than its true essence. I may start to project myself as something I
am not in the sense of saying “I am a doctor” or “I am yogi” or this or
that. In reality I came to the conclusion that all I am and all I will ever
be is a Human Being doing his best. Sometimes I do wonder though,
am I a subtle form of intelligence being human.
THOUGHTS MANIFESTING
With the activation of certain dormant regions within the cerebral
hemispheres of the human brain, the human being evolves, as their
ability to interact with the various dimensions of life is enhanced. From
the Yogic perspective the connection to ‘Life and the its Source’ occurs
through an imperceivable connection to a subtle body directly aligned
with the central canal within the spinal chord. In Sanskrit this body is
termed the ‘Linga Sharira’ and is comprised of chakras (vortexes), the
nadis (pathways) and subtle impressions. It is influenced by thoughts,
words and actions, expressed predominantly according to Karma
and desire, while events are created for experience according to the
repercussions of ones own subtle impressions, thoughts, motives, words
and actions.
All spiritual disciplines have an underlying goal of purifying the
linga sharira in order to perceive the subtle realms and if lucky enough
experience the true nature of the human being. Somewhere between
activation of dormant areas of the brain and the goal, the ability is gained
for ones thoughts to create actual events in ones life. It is already a known
fact that your thoughts are the biggest influence in your life. Everyone’s
life is continually influenced by thoughts that become decisions and
subsequently actions. I know that my thoughts manifest so I pray for
the help of God and Goddess alone to help me create a more universal
understanding of life for the people that know me and all I interact
with. I still ask the question to myself, if the only time is NOW then
am I am influencing the future by asking the Goddess to provide for
me or is it simply the ability of precognition that allows humans to
subtly perceive events before they occur? I personally feel more aligned
with the possibility of Life in the form of the Goddess providing for
me. As Jesus said “Ask and you shall receive”. This may be in context to
intoxication that occurs when the Holy Spirit enters the body or simply
God providing to those with faith in her.
I myself do not have anything but faith left and feel that in a way that
is all I need. The reality of what I talk about is, there is a very fine line
between being psychiatrically labelled and subsequently medicated and
being a genius. The saddest aspect of the information contained within
this book is that to understand it and be able to ‘digest’ it, a certain level
of understanding is needed. The evidence of the ability for ones thoughts
to manifest is documented deep within most of the spiritual and religious
texts on the planet so there is little reason for me not to document events
that I feel I may have influenced with the thoughts I have had. Ironically
having the blessed gift for my thoughts to manifest I have concluded
that spiritually it would be best if I primarily think about a yoga centre
I am intending to build in dedication to the goddess for yoga practice
and kundalini research. Physically and emotionally I am blessed to be
in a relationship focussed on mutual growth based on love, honesty and
fun. This, as were many events in my life is a complete blessing that I am
eternally thankful for. I have chosen to scribe a few of the recent events
in my life (even though this book was supposed to be non personal) not
so much for proof but to document my own sanity to myself.
In the desperate bid to understand what was happening to me
I organised my life prioritising completion of my diploma in yoga
teaching. I was lucky enough to be able to work on a contractual basis
for 8 to 10 weeks at a time. In between contracts I was fortunate enough
to reside at Mangrove and continue my studies. I understood myself
to be coping reasonably well while focusing on relating to people. The
insurmountable energy within me became so intense that in times of
sobriety it was hard to cope with. Irrespective of my goal in relating to
people, I often found the context of my conversation too detailed in
respect to the subtle truths. I had had a few bizarre experiences of late
and was looking forward to expressing those to my yoga teachers and role
models. Firstly I related some stories to Kriyatma who listened before
responding in the following way. Subtle experiences and perception
do not appear to be significant, the main focus for you Michael at this
point in time is to stay grounded and concentrate on getting in touch
with your feelings. I was slightly let down when he did not encourage
accurate subtle perception but did appreciate the conversation in its
true context. Later that day I was alone with another teacher by the
name of Shankadev. I expressed similar concern to him about some of
the subtle perceptions and experiences I had had of late. I tried to put
it all into perceptive, by saying that it is all thanks to the goddess and
the mechanism of kundalini. Shankadev responded to my concerns by
telling me to forget about the experiences, the goddess and kundalini
and concentrate on what is needed for me at this point in time. He
informed me that he felt it was necessary for me to get in touch with
my emotions. I thought about this interaction for some time before
replying in a short but sweet letter. Firstly I said to Shankadev, in respect
to forgetting about the goddess and kundalini and concentrating on why
I am here, I replied “fuck that” the goddess and kundalini are the reasons
I am here. Secondly I asked him to imagine Paramahamsa Satyananda
expressing his point of view that his life is only existing so he can serve
others. While imaging this be a witness to his own body and mind to see
how they experience such thoughts with respect to holding the person
imaged in a certain light. Then following that experience imagine me
saying it and once again witness the experience within the mind and
body. When complete, compare the varying reactions within the mind
and body created due to the personal interpretation and understanding
of certain people and events in their lives.
Sadly I had seen myself in the light of gradually embodying a lot of the
yogic concepts in a very natural way. Even with my own spacey holistic
understanding I felt that I could relate to many people in many ways. I
did however realise that from past experiences my feelings and the ability
for me to perceive them had decreased due to how I had been hurt in the
past and unconsciously did not desire to be hurt again. Sadly the faith in
my teachers outweighed the faith in myself and I literately followed their
advice, albeit to my own demise. Prior to going to sleep that evening I sat
quietly in a meditation pose, thought of nothing but life itself and asked
her to please help me with the present situation of getting in touch with
my feelings. I thought nothing of it and let it go. More will be discussed
in respect to the events that followed, in the section titled relationships
later on in this section of this book.
The day that I left the ashram was somewhat eventful as I received
disciplinary action for my disrespectful behaviour. Following my
departure I went, via ferry from Sydney to the north of Tasmania.
I was lucky enough to have lined up a job in the north east of my
new “home state”. The work was contract based and indefinite. I had
originally decided to work the 4 weeks during December but after 2
weeks I extended the period of employment up until late February.
The hospital supplied accommodation, which meant I lived 1-minute
walk from work. I met many great people and all welcomed me in
a way that one can only experience while living as part of a country
town. The work required from me was of minimal demand and the
atmosphere was pleasant. During the periods between x-raying patients
I was fortunate enough to be able sit in front of a computer that allowed
me to read several books about the modern masters of Kriya yoga and
their interpretation on sacred texts that are available on the yoganiketan.
net website. A friend and I played pool at the pub after work on Friday
and this led to me meeting two young lads that had recently returned
to their hometown. One thing led to another before my friend decided
to leave and I remained content at the pub in the company of my new
found friends. The two lads names were Elroy and Yandi. Later that
night I met Big Guy and a few others. I later learned that some of these
young men had mothers working in the hospital. The night ended in a
somewhat confusing way but was never the less quite enjoyable.
Work was cruising along fine. Late in the week Big Guy and his
friend Jack arrived in Big Guys car for the 65 kilometre drive to buy some
marijuana before returning home. It stared off soundly and all was well. I
felt reasonably confident in the ability of Big Guy as a driver but following
his third “traveller” I was starting to wonder if his perception had become
impaired as he was driving into a shadows on the wrong side of the road
at 140kms an hour. I was certain that he had travelled this road many
times before and knew most of the corners, dips and curves but I was
questioning to myself if it was really necessary to be at times travelling at
the speed of a 170 kms per hour. I was seated in the middle of the back
seat and soon after becoming aware of feeling unsafe I reached out to the
handles above the windows on both sides of the car. I started gripping
tighter and tighter. It all seemed like a bit of a joke to Big Guy and Jack.
Quietly I started praying with all my heart for us to have a safe journey
and return home. As my reasoning concluded that I have faith in the
goddess and do not fear death but I fully appreciated that unnecessarily
placing the responsibility of my life in someone else’s hands was unwise.
We continued to drive and I wasn’t feeling any safer. As we continued, the
road was getting darker and the speed faster rather than slower. I started
to intensely ask the goddess to stop the car as I had come to appreciate
the situation as unsafe. I was gripping tight as we rounded a bend and
scooted down another hill over a narrow bridge clocking just over 170 as
we hammered to the top of the hill. Upon reaching the peak a loud bang
noise was heard in the engine bay. The engine stopped as the car continued
to roll down the hill before coming to rest in a farmer’s driveway.
Big Guy went into the farmhouse to make several calls to certain
friends that were either mechanically minded or nice enough to give
us a ride home. I hitched a ride home with Jack and his partner. Big
Guy was assisted by someone with mechanical knowledge whom
realised that for the second time the wire to the ignition coil had slowly
been disconnected. It was repaired and the two returned home safely.
The mission we were on to score some drugs unfortunately had to be
postponed to the future.
On New Years Ever 2003 I met some more friends of Big Guys
before enjoying a quiet evening then returning home prior to the New
Years celebrations.
I had met some lads by the names of Ricky and Al at the party and
they invited me to their house to socialise during the following week. I
visited Ricky’s house several times and enjoyed his company very much.
We talked about many things and while alone in his company I was blessed
to see a side of Ricky that was rarely exposed. I recall one night we were
talking about the power of the mind and the ability for the thoughts to
manifest. Although Ricky was open to it on a conceptual basis he had no
belief from direct experience of the power of thoughts. The conversation
then went on as I asked Ricky what he really wanted. He replied, “If
anything, we need rain”. I took note and closed my eyes while focusing all
of my attention towards the goddess I simply asked her if it was possible
to rain. I left it at that and soon afterwards returned home. The next day I
was surprised to learn that it had rained in Ricky’s area and when meeting
him in the evening he implied that the rain was not rain because it was too
light and merely a splatter. I explained how all requests must be specific
and the request for rain was not. He said we need slow gradual rain over
4 or 5 days. I joked with him and said why didn’t you say so. Soon after
leaving Ricky house my mind was focused once again towards the goddess
in request for rain. From that night on rain or rain clouds were every
present in the region for 5 days and nights before dissipating. The rain
was so heavy that it washed out some of the main forestry service roads
while also causing flash floods in certain areas. Later in the week I had a
few minutes to discuss the experience with Ricky and Al. Although they
were open to the concepts and listened, they were both not convinced
about the ability of thoughts to manifest into real life events. Despite the
reality of thoughts working subtly within the deeper dimensions of being
I was able to explain the reality of everyday thought shaping ones life. For
instance thoughts often preceded words and actions that often determine
the shape of ones life. The lads were extremely sceptical primarily due
to the fact that knowledge, let alone the reality pertaining to thoughts
manifesting was way beyond their own reality, in the sense that, their life
experience never involved such things. I personally do not know whether
it was going to rain before the specified interaction but I do know that
manifesting such things for selfish purposes will result in inharmonious
(bad) karma. My motive was purely intended to introduce aspects of
life into peoples mind that enhance their understanding of the subtle
dimensions so the only thing I understand I will be judged upon and
subsequently have my experiences in life determined by will be related to
these intentions. The reality of the situation being, that it did rain for an
abnormally long period during this season but still irrespective of quotes
that are evident in spiritual texts relating to the matter, scientifically there
is no proof about the connection between my thoughts, events and the
universe so I can fully appreciate why a sceptic or fatalist will remain
sceptical or fatalistic.
I was soon destined to leave the shores of Tasmanian once again,
this time to conclude my yogic studies in respect to the diploma in yoga
teaching. A week or two prior to the departure I visited Ji in Hobart
during a weekend. After arrival I noticed that he had erected a hammock
just outside his backdoor. I looked at it sort of weird while thinking,
“there is no way that can be safe sitting 5 feet directly above concrete”.
Ji must have perceived something in my appearance or facial expression
and recommended “Michael you should have a go in the hammock. You
get up on the roof rafters and drop into it. The feeling I swear is surreal”.
For a moment I rationalised the hammock being in a dangerous position
and declined the offer. Ji tried to convince me and unfortunately the
integrity of my decision was compromised as I went against my own
judgement and acted in a way that Ji was encouraging. I then proceeded
to the hammock. I reached above the hammock and jumped in order
to grab the rafters. As I was hanging there holding tightly I brought my
body to be horizontal and parallel to the hammock while rested perhaps
10 cm from the fabric of the hammock. Simultaneously at the same time
as letting go I heard Ji exclaim “No!”. By this time of course it was too
late as all that was between me and the concrete was 5 feet of space and
the hammock. Momentarily I felt the hammock catch me as I was falling.
It partially slowed me down as I felt to be caught in it, then without
pause in the downward motion of my body I continued as the hammock
stretched before breaking and snapping at one end. It happened in a split
second but time seemed to slow down. The end holding my head was no
longer attached to anything and as I fell this made the end holding my feet
stayed fixed,to Axis Bank partially higher than the other end so I landed
on the concrete tilted. Miraculously my head missed the chair under one
end of the hammock by less than 10 cm and I was lucky enough to land
on and compress a cardboard box that was ‘coincidently’ placed directly
under the hammock less than 1 hour prior to the incident. The hardest
impact was in the centre of my back and the back of my head. Initially
after impact I was slightly shocked but conscious enough to compose
myself before moving. Poor Ji was in more shock than myself. He could
not believe what had happened and informed me that he had implied
the words “to drop into the hammock” were merely expressions and he
meant to rest on the hammock before slowly dropping into it. Either way
there was a miscommunication but after the event it seemed irrelevant.
I lay motionless on the concrete for half a minute before realising that I
was physically intact. Sure, I immediately realised that I had taken x-rays
of people that had unfortunately experienced permanent spinal damage
from falls onto concrete from lesser height. Soon after appreciating this and
the blessing that allowed me to avoid injury I was up and running around
the backyard with my arms raised in acknowlgement to the goddess and
life thanking them for allowing me to be so lucky. From this experience
I was convinced that my doubts relating to the integrity of the hammock
were more the rational type rather than manifesting type. The thoughts
were more related to common sense in respect to avoiding unnecessary
injuries rather than subtly manifesting experiences relatively to thoughts.
Anyway what ever created the experience allowed me to appreciate my
own decisions as being best for me, the impression of somebody else’s
desires and my poor ability to define and maintain boundaries.
Sheshnaag was the title that I had decided to give the yoga and music
centre I was intending to build in Tasmania. During my visit to Hobart
to visit Ji we had discussed a few things relating to our short-term future
and the plans for Sheshnaag. I understood that music is one of the most
influential energetic experiences for humans and fully appreciated this
and music’s influence over our mind. The plans now incorporated both
a yoga centre and musical studio. Even though the prime focus of the
centre is to appreciate and understand the subtle body and ultimately
working towards communion with life (goddess) as I understand it,
depending on one's own constitution either music or yoga can be utilised
to obtain the goal. It had fortunately worked out that there is no debt on
the land and slowly over a period of time most energies will be focussed
towards establishing a building. The land is located 10 minutes drive
(less than 10 kms) from Hobart airport.
Prior to arriving in Hobart I had been discussing “the art of kombis”
with Bill from work. He was a die-hard fanatic and very knowledgeably
when it came to Volkswagons. I was interested but not overwhelmed as
I had a suitable car. During the weekend I discussed with Ji that I was
thinking about buying a kombi to use as a bus for the yoga centre as it
can collect people from the airport. There was not much more to this
discussion, merely the thought and pre planning that a small bus would
be beneficial for Sheshnaag. It was left at that and the remainder of the
weekend was most enjoyable in the company of Ji.
Soon after returning to work I was to be informed that to reside as a
couple at the Satyananda Yoga Ashram would be far more expensive than
living singularly. I decided that the structure and cost of accommodation
within the guidelines was somewhat unsuitable and an alternative needed
to be found if I wanted to stay there as a couple with my new partner. Not
even a week had passed when I was absolutely amazed by Bills suggestion
to have a look at the kombi (that was reasonably priced) advertised for sale
in the newspaper. I was fortunate enough to organise an inspection and
travelled with my friend Rob to do so. Coincidentally the kombi was just
how I pictured it in my mind, reasonably priced, basic and literally empty.
I was impressed and thankful that the kombi had turned up but on the
other hand I doubted the availability of 30-year-old spare parts. I was left
considering where I would get spare parts from. The very next day two of
my friends Ricky and Zed visited my house and the first thing they told me
about was a VW kombi they had seen placed in a paddock near the side
of the road that was being sold for spare parts. The next day I was blessed
with the help of Big Guy and Sus. Most of the day was spent organising
storage and movement of the spare kombi. I was grateful for their much-
needed help. Following these experiences I was left to ponder the reality of
the kombi being just as I had pictured it, Bill telling me about it with out
prior organisation, the spare parts were acquired without too much effort
and this option was suitable for a couple during their stay at the ashram.
Relationships and the question of co-dependence.

So the events in my life and their connection to my thoughts have
convinced me without a doubt that when I have sincere motive with
pure intent it is provided. As stated I have attempted to minimise my
requests from life/goddess as I came to realise most expressions were a
projection of my personal desires. I came to focus primarily on yoga,
building a kundalini research centre and functioning stably within
society. With these goals in mind I would only deviate from focusing
my thoughts yogicly when I was in dire need of stability or upon sound
advice from my teachers.
At this point in time, understanding yoga and the various types
was my main priority. I continued to study as I was well on my way of
graduating as a yoga teacher. During the studies I had realised that I had
fortunately married some one who seemed completely opposite in many
ways to burn off some serious karma. I knew that unconsciously humans
are driven to interact with others that reflect or express attributes that one
can learn from. When looking back I realised that unconsciously I was
attracted to Uma because of the stability and status that she embodied.
I appreciate now that my conscious awareness of both of these subjects
was enhanced. Stability I realised was an essential attribute needed for
one to successfully cope and function with in modern society. I grew an
appreciation that status based on wealth, occupation and heritage was a
insignificant. What taught me this was the fact that many people with
so-called status did not seem to understand themselves deeply enough to
able to treat all people equal. It seemed like the majority were judgmental
and prone to misidentification.
Several months after leaving Tasmania to complete my studies I
“coincidently” landed at the Mangrove Mountain Ashram for the 9-night
celebration of Navaratri.
It had been over a year since my separation and I had felt that I had
grieved sufficiently. I was now entering a new phase of my life attempting
to form a harmonious relationship with someone pure of heart. The
studies implied that harmonise relationships are most often achieved when
the pair express similar attributes. This was along the lines of the tantric
mentality where “like attracts like”. The most obvious examples of this
could be within professions when people of the same occupation socialise
together, thieves tend to group together and amazingly drug addicts are
comfortable in the company of other drug addicts. I decided to keep an
eye out for a female that embodied many similarities to myself. Since I
was destined for kundalini research and a life of yoga I believed someone
yogicly minded would be best. Not yogicly minded in the sense of union
with life or the goddess but rather in the sense of having knowledge
pertaining to the techniques and applications of them according to ones
own constitution. Rather than chase this goal or ask life to provide it for
me I relaxed on the matter and let it be. I was fully convinced when I was
personally ready for such experiences all would be provided.
The celebration of Navaratri attracted many people to Mangrove.
I was intent on interacting with all people equally as I knew that every
interaction was something I could learn from. Being a heterosexual male
I was naturally attracted to the opposite sex. I did try to understand and
act appropriately in respect to this attraction but being so open about it
I left myself open to judgement from others. There was one astute lady,
Radha who caught my eye. She had taken the vow of Sannyasin and
seemed to embody many of the yogic principles. She seemed grounded,
intelligent and focused. At one point during the first couple of days I
overheard her say something about the star sign Leo. I immediately
thought to myself “ it doesn’t matter how attractive she is, if she is a
Leo I will stay away from her because Uma was a Leo which are clearly
opposite to Aquarians in many ways”. This did not inhibit my openness
with her but realistically her perceived star sign eliminated her from being
a “potential partner”. On day 8 of the celebrations I came to appreciate
that I missed perceived what star sign Radha was. She told me that her
ex was a Leo and being an Aquarius herself she found it very difficult
to maintain harmony within the relationship. During the next two days
I grew to appreciate the similarities between Radha and myself. This
skin tone was pale with freckles, her hair reddish ginger (like my fathers
side of the family), thin build, similar height, honest and dedicated to
maintaining a balanced lifestyle that included the practices of yoga. The
two things that really amazed me were the facts that she just completed
a book in draft form and was seeking publishers as well as recently
coming to terms with the similarities between all philosophies/religions
and working towards understanding them. Before the completion of
Navaratri I was lucky enough to be given Radhas contact details.
I contacted her several times and we talked openly about many
subjects. She personally expressed no desire for a relationship other than
friends. I myself was once again my own worst enemy. I was way too
zealous (keen) about the synchronistic capabilities of the goddess and
how life could co ordinate such amazing experiences. I respected Radha
for being a person who had the time to care enough to respond in a way
that few do. I did soon get the message that was being made clear and all
correspondences stopped.
I continued to go about the plan I had set and went about returning
to contract work before returning to the ashram. I was in a blessed
situation as I was fortunate enough to be able to find work easily between
the periods of study. I was at a loss in respect to the concept of like
attracts like and removed it as a goal when assessing the potential of a
future partner. During the periods of contract work I was determined
to experience life in many ways.
While working I took note of the women around me. I was gradually
moving away from physical emphasis in relationships, as a person’s
attitude soon became the most attractive thing. I was fortunate enough
to meet a friend with a great attitude in a reasonably big body. Her
name was Victoria, we made a great connection and had heaps of fun.
Although slightly incompatible in a few subtle ways I grew to appreciate
her as one of the most beautiful people I have ever met. I was blessed by
life and the experience was tremendous. I learnt from Victoria that no
matter what sized body a person is in, their attitude alone may determine
whether they are attractive or not.
Upon returning to the ashram I appeared a little more confident,
determined and focused. I was now becoming confident and accepting of
my own truths relative to my own experiences, perception and cognition.
This visit was the one mentioned previously where I approached my
two best teachers to relate some of the events that had been occurring
in my life. Their advice was to not focus on the subtle experiences but
rather concentrate on appreciating my feelings and their effect on my
state of mind. Upon hearing this from both of them in one day I felt
a little lost in respect to exactly what I should do. Before going to bed
that night I sat in a mediative position and whole heartily prayed to
the goddess in assistance in the matter. I simply asked her to assist me
in getting in touch with my feelings.
The next day I spotted Heidi. At lunchtime I took the opportunity
to sit with her. We got on well from the first moment and seemed to
have some things in common. I personally was not too disciplined at
the ashram due to the fact that I had observed many obvious hypocrisies
by the so-called people of status who had worked their way up the
hierarchical ladder. So while doing my best to align my actions with
what my teachers said and to the blessing that had been bestowed
upon me by the goddess I was using this situation in a bold attempt
to express and appreciate feelings. On my day off Heidi and I visited a
near by town and some Australian beaches. Although Heidi was 12 years
younger than me, the spontaneity and fun that we had was surprising.
We continued to hang out together at times during the day but some
people were observing that, this distracted me from being part of the
group that was there to study on their way to becoming yoga teachers.
I was personally past being intimidated by other people’s opinions. A
couple of nights later Heidi and myself went to the near by nightclub
and danced a little before returning. We stayed together that night but
intimacy was not a part of the experience. This was a good experience for
me to control any animalistic sexual urges and become more conscious
of the way I felt. I was balancing fulfilling my study obligations with
the time I spent with Heidi. The next day Heidi informed me that her
girlfriend had planned to visit her at the ashram for 3 nights. We spent
one more night together but this time it was in my room and bed. The
next day her girlfriend arrived and I was put on the back burner. Heidi
experienced many emotional conflicts and told me that she preferred
my company and asked her girlfriend to leave after two nights so that
the third night (which was my last night at the ashram) could be spent
together. I was watching and appreciating my feelings as they fluctuated
intensely. Heidi and I continued to discuss many things and the fun
continued in our interaction. She wrote me a letter telling me how
much I meant to her and that she loved me. The whole experience was
overwhelming and my whole attraction to her grew. I organised with
her to meet up during the period of my next contract.
It appeared that many people had complained about my openness,
honesty and expression during this period. I was sent to the Acharya
to discuss the matter before leaving. I had great respect for the Acharya
and I felt that the meeting went well. She informed me that sharing my
room with foreign visitors was inappropriate and condemned my actions.
I asked her what the difference was between my next-door neighbour
sharing her room with someone and no one telling administration about
it compared to me sharing my room and people selling me out. She didn’t
go much on the comparison and informed me that personal interactions
were to be much more discreet. I said that I honestly felt I was following
the advice of my teachers and amazingly took full advantage of the
blessing bestowed upon me by the goddess. We conclude the meeting
amicably before my departure.
During the next 4 or 5 weeks Heidi visited many Australian places
including the town that was home of her girlfriend. After visiting her
girlfriend her emotional energy and focus returned to her and sadly
upon arrival in Tasmania she was partially fried due to the fact she was
coming down from the amphetamines she had consumed the previous
night. She appeared somewhat scattered and emotionally dry. She noticed
that I was hugely attracted to her and was put off by this fact. During
the 10 days she stayed with me there was no intimacy or much fun and
this was extremely sad. She did however tell me that it was her right to
use my car and visit places during the day while I worked. The intensity
was too much for me so I lost myself in a cloud of marijuana smoke.
For the duration of the visit before departure I took the time and effort
to visit a few places on the east coast and southern parts of Tasmania.
While in Hobart we both stayed at Ji’s house for one night. He was
hospitable and gave much. He got on well with Heidi as they were the
same generation. The next evening I was finding it hard to contact Brock
and this conflicted with plans since he had agreed to let us visit. I told
Ji that we might return at 12 o clock after visiting the cinema if Brock
did not answer his phone. We proceeded to the cinema and completed
watching the film before returning to the car. Upon returning to the car
we realised that Heidi had left the car unlocked and unfortunately many
valuable possessions were stolen. She broke down in disbelief. Amazingly
none of my things were stolen as they were tucked away secretly in the
car. The police were called and this whole experience delayed our return
to Ji’s house until 2 am. Brock had obviously not answered his phone,
so here we were knocking on Ji’s door at 2 am. He soon woke up and
let us in. He soon asked if we would mind it if all three of us shared the
same bed, as it was the middle of the night and he couldn’t be bothered
moving. I agreed and Heidi seemed comfortable. My feelings were
somewhat perplexed when Heidi put her back to me and faced towards
Ji after they had flirted somewhat. The next day I rose early and occupied
myself while allowing the flirtation between the two to continue. I
later informed Ji that perhaps karmically and from a friendship point
of view such actions were a little inappropriate. He understood and
apologised. Before returning north we passed by the police station and
in bold attempt to repossess some of Heidi’s belongings. She was very
fortunate because most of them had been handed in and returned to
her. The next morning I drove her to the airport before driving to my
work place. Personally I was hurt emotionally during the experience
and could not wait to see her board the place. It appeared that during
her stay in Tasmania Heidi did not contribute financially and focused
perhaps unconsciously on what ever made her feel better.
I was left to ponder the intensity of my experience with Heidi. For
the 10 days I knew her at Mangrove I was amazed and joyful (except
the part where I was placed on the waiting list during her girlfriends
visit). For the 10 days she was in Tasmania I was somewhat fearful and
introverted. While assessing the situation I appreciated both 10 day
experiences as extreme opposites. One could be equated to the bliss from
heaven while the other the torture in hell. The Chinese symbol of the
yin and yang came to mind and I appreciated that all experiences fall
somewhere on the spectrum of two extreme opposites. In this case the
opposites were love and fear. I was laughing to myself in admiration of life
and the goddess in respect to how this experience had been coordinated
following my request in help to appreciate my feelings. I reckon that
during each 10 day period and the time between them I must have
experienced every emotional fluctuation and feeling possible. Wanted/
unwanted, loved/hated, attracted/unattracted, selfishness/selflessness,
fun/torture and many many more. I had no other option but to laugh
in the face of life and wait for the next challenge.
Following how much I was emotionally hurt and confused I had
to seriously reassess my life situation. I decided that if I were unable to
remove my dependence on marijuana I would return to the ashram for
an extended period of time. This would give me an opportunity to get
to know myself while sober and learn to interact without inhibiting my
sensitivity and see it more in context. As far as relationships went I had
given up, whole heartily knowing that the right person would turn up when
I was ready. Rather than consciously chase what I perceived as a potential
partner I decided to be emotionally open with everyone and wait for some
one to chase me. Whilst I was in the midst of this experiment, from the
non-intimate/sexual interaction I had formed the following conclusions.
There are many lonely people and they are all trying their best with the
resources and knowledge that they each have.
Following my in depth study I formed several opinions. Please bear in
mind that the following information is much like the books I have written
in the sense that they may not express the truth or be factual in respect to
someones beliefs as they are simply my opinion and nothing else.
Initially I was intrigued to experience confusion from females when they
appreciated that my main motive was not sexual. I knew that the unconscious
sexual drive in males, being blatantly obvious was the way that most men
were manipulated. Without this drive unconscious manipulation was not
possible. In respect to relationships I found the mentality that I would
relate to maintaining a job. If a person is unhappy in their workplace the
smart person always finds a job to go to before leaving the first. Similarly
this occurred in relationships. Perhaps the unconscious desire to not be
alone was the motivation. I found many people to be similar to Tarzan in
the jungle. While swinging on vines Tarzan would not let got of one vines
until he was certain and well focused upon the next. This would provide
him with the next opportunity to get where he was going. This was common
with many people. Although everyone expressed things individually I came
to the conclusion that collectively I could sum up the people I interacted
with into 5 categories. I would not like to over generalise and pretend that
the labels are fixed because of the fact that everything is transitory and
everyone changes.
Due to the fact I am a heterosexual male the perspective I am
destined to perceive in potential partners can only be according to my
beliefs and feelings experienced within a male body. Sure in this case I
talk about experiences with the female gender but it is quite likely that
females may perceive males similarly but in their own way.
One type seemed emotionally unstable. Feeling and openness during
interactions varied according to the mood she was in at the time. If she
was up, things seemed fun and happy while also energising. When she felt
down, the experience was somewhat fragmented and partially draining.
Due to the collective mentality of not appreciating the emotional side of
males and subsequently their sensitivity this sort of interaction was hard
to stabilise.
Another type of person was the one that was emotionally and
physiologically sound but extremely timid and reserved. Openness was
proportional to how comfortable the person felt with me and I soon
concluded that they remained guarded due to past hurts. It was as if
they had tried openness in the past but for some reason it did not work
according to their best intensions so future expressions were somewhat
inhibited because of their memories. I appreciated this in myself also as a
self-protection mechanism, which prevented one from being emotionally
violated, which resulted in pain and distrust.
Another group fell in the generation after mine where commercialism
was rife throughout their life. Since commercialism is geared so
intelligently to programme a person unconsciously to consume, it was no
surprise that I had perceived the majority of people born after 1975 could
be labelled as unconscious consumers. Like any addictive behaviour
most people were unconscious of this trait. It was clearly evident to me
that actions were motivated by seeking pleasure and the fact that most
people would only participate in something if the end result made them
feel good. Herman has told me that many a time I too fall into this
category because unconsciously I am always motivated towards an end
result that I desire. I sadly found that since the advent of television and
wide spread exposure to media, people were unconsciously motivated
to seek temporary instant gratification through any means possible.
Another type seemed to unconsciously express childish traits and behaviours.
Whether is was the cute little smile that gained attention and resulted in laughter
from the age of 5 or simply a little flirtation during adolescence that was capable
of manipulating the opposite sex, they were unconsciously expressed. Sadly if the
response to such expressions were not the expected ones then the person seemed
to gain an aversion towards me. I laughed to myself because if one expression
did not work then the next one would be tried and this would continue until
every trick in the bag was used. When the tricks were expired and the end result
not acquired there was a big chance that the person would move onto someone
else in order to achieve it. These interactions seemed a bit intense and somewhat
manipulative.
Another type I labelled as scent manipulators. Depending on one’s
feelings, self-esteem and vitality, interactions were dictated appropriately.
This I found common with all interactions and not merely personal
ones. This scent manipulation was clearly obvious within the hierarchal
institutes. If a person was feeling down and you were seen as someone
that could make them feel better there was a big chance they would spend
some time with you. After their departure they would feel lifted somewhat
and a little better whereas you would personally feel a little down or have
less energy than prior to the interaction. On the days that they felt good
enough it seemed like they did not know you and subsequently there was
no need for acknowledgement or interaction. This was a difficult situation
to come to terms with, as I now appreciate it as the most prevalent yet
unconscious action relating to all human interactions.
Following my own in-depth personal studies in the emotional
capabilities of humans I concluded that it was in my best interest to
avoid potential partners due to the fact I sometimes appeared too open
and honest which left me vulnerable and sensitive. While coming to
terms with my sensitivity I learnt to appreciate that irrespective of any
individual and my perception of them, realistically all they are doing
is reflecting a part of me. Since the spectrum of human expression and
attributes is infinite, irrespective of what I express and feel comfortable
with, each person is simply reflecting or expressing attributes that make
me feel either comfortable or uncomfortable.
Here I was late January, early February 2004, having come to terms
with the reality of my life being totally and intimately interactive with
a far greater universal being than I could ever imagine I decided to
attempt in the best possible way achievement of stability. Not stability
in the sense that I will realistically be able to minimise the movement
of my mind as it seemed somewhat predetermined to be flippant or
predisposed to movement. Stability, more in the sense of appreciating
that I have understood and embodied some of the more subtle spiritual
truths than the average consumer which is definitely going to create
isolation in my life due to the fact, understanding and interest in such
topics stands outside most peoples interests and experiences. Stability
being my main aim I saw either two ways to achieve it. The first one
was to pack everything and move to the ashram for an extended period
of time. This option did not sit well with me as I had noticed much
hypocritical action from the leaders or people portraying themselves
as leaders within such communities. I was left to deal with the reality
of functioning within the system of a hierarchal institute whilst being
bound by misidentification which often leads to conflicts. The other
option was to wait for the suitable potential partner to enter my life and
then gradually work together from there to stabilise it. From a realistic
perspective I thought the second option to be more appropriate simply
because the image portrayed of me while embodying spiritual truths
and functioning as part of the everyday family would in my opinion be
perceived as being more functional and harmonious in respect to my
avenues in life. From the perspective of an on looker it would be easier
to relate to me in the household role rather than if I moved to an ashram
or monastery and chanted the name of god all day while closing my
eyes and sitting in a cave.
Ironically in my quest for stability my lifestyle was somewhat unstable.
I was once again working full time while trying to fulfil obligations to
qualify as a yoga teacher. I was also teaching yoga voluntarily for one class
per week and socialising perhaps 3 or 4 evenings per week. I was once again
stuck with the dilemma of how to deal with excessive sexual energy whilst
not in a relationship. I had tried a few methods and was content on trying
to incorporate those into my life. Sadly, when I interacted with the non-
potential partners in a sexual way I was left with the same feeling of owning
a brand new toy on the second day. It was like the novelty had worn off and
the whole interaction seemed somewhat emotionally dry. After returning
home on one such occasion I was disappointed that I had wasted a significant
amount of my time and energy to no avail. I was still struggling in a huge
way to stabilise my feeling and function harmoniously whilst embodying
the truth and knowledge pertaining to the essence of yoga. As I was lost and
unsure of what to do I once again asked to goddess for help. As I sat there
with sadness in my heart, tears in my eyes I thought solely about life and
the goddess. Firstly I reconfirmed my deal with her in the fact that as long
as she allows me to live then I will live according to her guidance and teach
yoga in a way that most people can relate to it. The second thing I did was
ask her for help. The way I saw it, I needed emotional stability so the best
place to find this was in a monogamous relationship. Whilst seated steadily
with my mind in a deep state I asked life to help and somehow intuitively
perceived that life was agreeing. I asked the goddess if she incarnates to help
me, then how would I know which female she has chosen to be embodied
within. The instantaneous reply came in the form of thought with respect to
the innocence. Here I was, already unstable enough and if you can imagine
me sitting there deeply focused, talking to some universal being with a
bizarre request for help. In my head I asked can you help, she says, “yes I
will incarnate to help you”, I reply “how will I know you from the others”
to which I hear “innocence”.
I had now totally scrapped the list I had previously held which
contained the specifications for my dream woman. I realise that in reality
all partners will have some sort of hang up or baggage but as a potential
partner I need to find a partner that has baggage I can come to terms with
and accept rather than have none. I was however leaning towards a certain
appearance and that was of the goddess in the form of Isis. I was not too
sure whether I had become naturally attracted to blondes or whether I was
experiencing the result or autosuggestion. Remembering what the lady in
the fish and chip shop had told me, that around this time I would fall in
love and not be able to keep my eyes off of a young lady with blonde hair
and bluish eyes. I did not have expectations relating to specific attributes
and initially started looking with the hope of finding some one spiritual
in the genuine sense whilst also being accepting of the marijuana habit.
I did however focus my sights on a couple of specific horoscopes. I knew
that a Leo was somewhat incompatible to Aquarians so I followed advice
of many books and aimed to find another air sign like my self in the form
of Gemini or Libra. I had also decided that due to a couple of reasons I
would boldly attempt to find a partner the same age as Ji. He was born
in July 1983 and I saw his generation as the future parents within the
Hobart region so this was my main focal group as far as teaching goes.
Generation, being the first motivating factor while the second was due to
the high chance of younger people not having a predetermined agenda
and firm set direction in their life that they are currently on.
Within a week or two of my request for help I was amazed to be
visited by what seemed like the incarnation of Isis.
There she was, Isis sitting in my lounge room. She had come round
to visit in the hope that we may grow closer. She amazingly fitted all the
descriptions of being blonde, blue eyed, innocent, spiritual, accepting
and born in October 1983 (which makes her Ji’s age but a Libra). Even
though she told me she was hoping for “something” to happen between
us, I understood that she was currently in a relationship so minimal
interaction was possible. It was not as if I wanted to ruin another one of
my future relationships simply because I could not control my feelings
towards people in the present that are with partners. Over the next
couple of months Isis and I met several times. We would talk about
many things and quite often relate in a way that made us both feel very
comfortable. I was soon departing for the Easter break at Mangrove. Isis
was implying that it would be good for her to come with me. I could
see there were several things in Isis’s life that needed to be sorted and
we discussed them. In respect to karma I said to Isis that I am not here
to ruin your relationship and split the both of you up. I can however,
if you are looking and have been, for a way out of this situation, help.
It seemed like Isis was keen but sadly unsure and the uncertainty was
exhibited through procrastination and lack of confidence. I told her
that I would be going to India for some specific research in July and if
she wished to accompany me then that was well possible. Prior to my
departure to Mangrove I left Isis with the application for a passport and
the decision was hers. We agreed to stay in touch via email and things
looked promising in respect to Isis cleaning up her own backyard before
moving out.
Upon arrival in NSW I visited Herman for the night. He was saddened
by the loneliness I had displayed and he could appreciate that my increase
in marijuana inhalation was simply a repercussion or behaviour that had
occurred due to lack of understanding and subsequently loneliness. I
told him I had chosen to propagate yoga in the household sense rather
than move to the ashram and I pointed out how amazingly this situation
seemed likely to occur. I told Herman about my interactions with the
human Isis and rather than seem happy he seemed somewhat perturbed.
Following this we had an in-depth discussion about whether or not I
saw myself as co dependant. The question had quite often been raised in
my mind, especially owing to the fact that I am attracted to the opposite
sex and like their company. Herman told me (for free), that from his
observations I could be seen as co dependant. It seemed clear to Herman
that I was not in a relationship when there was a big chance that I was
consciously attracted to one specific person. I wholeheartedly agreed with
Herman in the fact that I too can appreciated the time that I have spent
in female company. I then stated to Herman that I felt comfortable in
the facts that I allowed my self a 12-month period of non-commitment
following my separation and how this period had seemed to be extended.
I personally felt that there were many dimensions to interactions. Sure
there was physical, sexual and intellectual motivation whilst also looking
at and considering the experience of company. During the first couple
of years following my separation I consciously minimised the depth of
emotional commitment I showed to anyone. At the conclusion of our
discussion Herman appreciated my situation from a somewhat different
perspective. I pointed out that he was lucky enough to have been born
into a family that was comprised of four sisters, himself and their parents.
For me my family structure was different in the sense that there was
only Ram, my parents and myself. With my mother freely admitting
that she was and still is somewhat of a tomboy the opportunities for
me to learn and appreciate some of the more feminine perspectives was
somewhat limited. I saw the situation as being a complete blessing for
me in the sense that for my own personal growth and development to
better understand females it was necessary for me to interaction within
relationships. I added that if it were a conscious choice, by all means
I would have saved the emotional grief by choosing to be born into a
family comprising of the majority females rather than males. Ironically
I saw this as a clear example of life coordinating events that are essential
for one’s growth.
Isis and myself only spent time interacting together outside of the
work hours on perhaps a hand full of occasions. My attraction slowly
grew for her but realistically I was emotionally prepared for almost
any situation due to the protection I had developed for myself on an
emotional level. Our interactions were social and platonic while being
enjoyable. It was fun to see the effect that a 3-hour bush walk had on
both of us. We both lacked fitness but our attraction to each other was
something else which motivated us and allowed each of us to persevere.
It seemed as if Isis had underlying motivation to change her life and
this was apparent. She was however unconsciously comforted by both
familiarity and habits. The familiar environment and interactions were
regular, routine and maintainable with minimal effort and the reality of
living within a weekly cycle of daily habits was not something she was
conscious of. We discussed many things whilst not being distracted by
sexual attraction to which I found friendly and comforting. The fact
that Isis was unhappy within her current relationship and situation was
discussed. She knew that the responsibility and motivation to leave clearly
lay in her own hands. I knew that my 6-week sojourn to Mangrove would
slow things up whilst allowing Isis to return to the dull cyclic repetition
of her daily habits, but control was clearly out of my hands. We agreed
that I would return to fulfil another contract around late April 2004.
I’ve already discussed several important events and thoughts that
occurred during the Easter program at Mangrove Mountain ashram in
2004. My interactions with the guru, my teachers, potential partners
and friends were all extremely fruitful. Decisions were made that make
me feel comfortable about the path I have chosen and the transition
I have made. The whole Easter program was successful, enjoyable and
surely left a lasting impression on my mind.
After dealing with many people from both within yogically and
economically motivated cultures I came to terms with the fact that if
I were meant to have a partner then life would provide her. I realised
that neurosis, imbalances and incorrect self-identification are apparent
everywhere. Unfortunately this culture is not maintained through
a drive to discover one’s true essence while remaining balanced, but
rather to work excessively for self gain while often being motivated by
stimulants. The stimulants most common seem to be coffee, nicotine
and sugar. The other great advantageous product that seems so essential
is along the lines of pharmaceutical products. With the advent of life
long medication, antipsychotic drugs for children and the dependence
of medication to cure things a person is left to wonder how the human
race has survived without them. Sadly the stimulants have created an
imbalance towards life, which has resulted in exploitation with excessive
stress creating all sorts of diseases and more or less total dependence on
the sympathetic nervous system. I don’t imagine that my experience
has varied while I am constantly flipping between the so-called spiritual
sides of life as compared to the materialistic approach. I have noticed
that similar behaviours are apparent within all walks of life irrespective
of anything else. In my opinion the economic culture has created
institutes that cannot function anything but hierarchically. It is clearly
not the hierarch that is responsible but rather the people working with
in it. I have often felt that people in lead roles unconsciously aspire to
see themselves as better than others. This perception and subsequent
judgement is not however totally accurate. It is much like the collective
analysis one makes in reference to child molestering or crime. In the
past there have been cases of child molestation brought against leading
teachers, church ministers and police officers. While these roles are
clearly the most powerful within our society I am sure that perhaps like
politicians a very high percentage of individuals enter the profession
with the best possible motivation and desired goals. Unfortunately due
to a lack of understanding relating to consciousness in respect to one’s
sexual energy, management and expression of it has been somewhat
inappropriate. Sadly due to these imbalances and lack of understanding
perhaps 1 to 2 % of the people within these roles utilise their position
of power to exploit the vulnerability of those below them. In these cases
the offender has been persecuted appropriately within confines of the
law but however the tainted image of the people within roles of teachers,
ministers and police officers is collectively tainted.
Similarly the case with violence and crime is collectively judged. I
grew up in the working class suburb of St Mary's, 50kms west of Sydney.
Sure, most people were working class and on a low to medium income
but in my opinion most seemed like genuine people trying their best.
Due to the lack of economic wealth in such areas, the gap between
the haves and the have-nots becomes greater so too does the emphasis
through media of equating happiness and success to financial wealth.
Physiologically there is a chance that some resentment may develop
within the minds of those less fortunate. This resentment when not
dealt with appropriately may often turn into anger, which results in
violence or apathy that may result in theft. This may occur in perhaps 2
to 5 % of individuals living within such areas. These areas then become
tainted with a reputation relating to the 2 to 5 % rather than the 95%.
How quick we are to judge and collectively stamp a label on people
that threaten us. Just as there are lumberjacks who are environmentally
friendly I feel also that there are humane thieves. The ease at which people
judge often leaves me disappointed since unconsciously most people are
expressing their own insecurities in a way that makes them feel or look
better in respect to someone’s misfortune. The fact that we often have an
inability to see outside our own experiences maintains our own inability
to fully appreciate another individual’s situation. Sadly since this culture
is very powerfully influential, most people exist purely with their own
individual tendances and issues relative to their own constitutional and
karma but behaviourally, and in respect to what we value and believe,
we are simply products of a collective mentality that has been issued
via education, the past, invasions of poorer less developed countries
and the media. This being so crucial to the understanding and smooth
functioning within any role in society it is a wonder why the drones
that result as products of the culture are not more evident. I guess their
evidence has been minimised since it now appears normal (the majority
of people do it) to not ask questions, not think independently and
consume products that are geared toward instant gratification of the 5
physical senses. Why on earth can people not realise that this culture
is currently driven with the post war mentality that was unconsciously
founded in the 40’s and 50’s. How often it is that people recall the past
and express how they survived the depression, lived without money and
never really had too many opportunities for success. Collectively this has
ingrained a mentality that focuses towards excessive material security,
excessive sensual pleasure, excessive ambition for status and fame and a
misidentification with many facets within one’s life. There may be a few
arguments whilst the hair on some 60 year old backs stand up on end
in defence to what I say, but I clearly see that if the current drive within
the culture has resulted in such greed, disease, lust, separation and the
inability to understand one’s self and their interaction with the cosmos
on a whole then sadly we have driven down the wrong path and need
to make a u turn in order to survive.
Soon after returning to Tasmania I was once again blessed to be in
the arms of Isis. Due to the formation of living habits Isis was still in
two minds in regards to whether she would be best to stay or pack up
her belongings and come with me. The procrastination, probably due
to her fear of the unknown whilst weighing up the uncertainty of such
a situation created emotional fluctuations within me. The push and
pull of the energy was very interesting to observe at times. I had grown
to appreciate my own sensitivity and in respect to Isis being sometimes
all for our interactions and at other times a little confused and distant
I thought it better to move away from such confusion rather of get
involved so deeply that I became confused myself. I saw this as an effort
to maintain my own sanity whilst striving for and creating emotional
stability.
A week had passed and I was assessing the situation, I knew that if
Isis was not 100 % in either direction the chances of success would be
minimal. I gave up and let the whole fantasy with Isis fade. Just after
I gave up another young lady entered my life and although she was
somewhat intense I could evaluate the situation while boldly attempting
to balance and integrate my life. The new lady (Nomes) had many
preset agendas in her life and was clearly focused in one direction. She
did seem fun and spontaneous but our interactions mostly did not meet
head on and in some bizarre way continued to be either poorly or mis
communicated. Nomes was smart, attractive but somewhat tough on the
surface. This not only intimidated me but made me realise that strength
in a partner was not what I was after. I simply craved the softness of love
that I felt Isis had to offer.
Seven weeks out of the ten-week placement were spent in a different
location to the hospital and outside of Isis’s vicinity. This location gave
me time to myself as well as distance from work but after seven weeks of
isolation I appreciated I had reached my threshold and chose to move closer
to the hospital.
Soon after moving closer to my work place I felt that Isis was more
motivated than ever before. Even though she left her self with 3 weeks
to organise her departure, most of the formalities were not drawn up
until the last week. During our time together we grew to appreciate that
the attraction between the two of us was long standing but while she
appeared to remain in a relationship no intimacy was instigated.
The decision had been made and Isis had agreed to accompany me
during my travels to India and the mainland of Australia. There were
questions in my mind in regards to whether I was fantasising or not.
I thought to myself, is it really my responsibility to save her? Had she
arrived on cue to lead me into a household life of love? I realised that I
could not save her, as one can only save themselves, but the coordination
of such a presence in my life following such emotional and physiological
turmoil during the last 6 years of hell was far more significant than
being plainly a coincidence. I am eternally thankful to life for creating
such a situation.
My motivation had waned in respect to work and I was totally not
into it. I knew that I must fulfil my cultural and work obligations so I
persisted as best I could. I noted down several points that were more on
the forefront of my mind. These are noted for the reader to appreciate
where my mind is focused more often that not.
While watching a TV show titled “Insight” I was amazed at how
some very wise and well respected educated people viewed reality. Their
opinions on reality varied greatly and did not mention evolution of the
species, evolution at all or the bridge of consciousness. There was no
mention of the events in their life being balanced and karmically just
through life itself and I was sadly astounded at the very separate awareness
and lack of holistic understanding projected by the individuals. Their
connection with life and intimate interrelation with it did not come
into account. I was left to wonder if all status and so called importance
is placed on bank accounts in respect to an economically driven culture
that had it’s main philosophy in the modern day as consumerism and the
viability of whether people as a race could collectively pull themselves
(consciously evolve) to a point, not based on transitory experiences that
provide instant gratification but rather a knowing that all is one. There
was also clearly no mention of what I would call the goal of human
existence. Nowhere in modern day literature or from the teachings of
these so called leaders have I found examples that relate to the direct
experience, through complete absorption of the true nature and subtle
most essence of the human being.
I noted in my diary “can the goal of life be as simple as to work through
five main afflictions in a systematic and disciplined way resulting in a direct
experience of the human beings true nature (the spirit)”. This experience
ultimately being similar for all but ironically termed a different word
relative to language, culture, upbringing and beliefs. Some terms given
include Satori, Nirvana, Moksha, Samadhi, Atonement, Baptism, The
Christos, being anointed, enlightenment and spiritual illumination.
Being left to question reality, I fully appreciate that all interpretations
are unique. Language certainly allows comparison when value and belief
systems are similar. But sadly, if cultural values and beliefs vary then
conflict may arise between interpretations based on someone’s belief of
what is correct and incorrect. The first thing that entered my mind was
the realisation that experiences do not change. The language in our head
might vary in respect to interpretation and expression but in reality all
experiences (irrespective of superficial differences) are the same. Like for
instance standing knee deep in beach water feels very similar for everyone
providing they have the anatomy for the experience. Pronunciation of the
sound ‘R’ whether said in Chinese, Slovenian, English or Aramaic will
still sound like an ‘R’ coming out. The experience is actually indescribable
in the sense that words cannot justify or replicate the experience itself.
For instance if I was to experience fear, whether that fear is initiated by
a bear chasing me in the Himalayan Mountains, or fear of theft of my
belongings and fear of my own life when I come home early to discover
thieves in my house. The experience itself is still fear. Sure it may vary in
degree or perspective relative to individual interpretation but in reality
fear is fear irrespective of where it occurs.
My own reality consisted of qualifying as a yoga teacher whilst
working towards building a yoga centre. After due consideration I came
to terms with the fact that life at the ashram, while being spiritually
rewarding could be sometimes limiting in respect to the young guys
knocking about the streets in Hobart and their ability to relate to me.
I chose in a bold attempt to propagate yoga though the household
lifestyle rather than renouncing the world and living according to the
Sannyasin lifestyle. This was mainly motivated by the fact that I felt the
young men knocking around the suburbs and streets of the working
class areas in Australia would more easily relate to me while I functioned
harmoniously in a family environment. As far as reality goes, I knew
that the anatomy of the human being stretches far beyond the physical
body and that once I became conscious of my interconnectedness with
all, I saw things in a different light whilst also knowing that with pure
intention and 100% focus of my mind, literally anything is possible
and through these methods literally anything could be created. I had an
underlying urge to check out reality from the Indian perspective while
visiting the Indian continent. I was blessed with the company of Isis and
while being guided by life and the goddess herself we soon departed on
our quest to discover the source of reality.
I was mainly pondering the true extent and capabilities of the mind. I
had grown to realise that I actually have both the physical body, which is
governed and functions through 11 systems and a second body that could
be termed as the subtle body which is interpenetrating energy and forms
the pranic energy system. The pranic energy system being comprised
of the Prana Vayus, chakras, nadis and life itself while functioning in a
way that governs expression both of my physical and subtle bodies, my
organs, my mind, emotions and thoughts. This pranic energy system is
anchored into my physical being by a hair like channel that runs from
the base of my spinal cord to the top. I have grown to appreciate that
all spiritual discipline are designed to purify the pranic energy system in
order to express itself harmoniously in a physical sense while gradually
increasing and enhancing my perception by activating the dormant areas
within the brain. In respect to yoga it seems as though the techniques and
teachings were part of a race that knew about the pranic energy system
while living in harmony with life. I realise that yoga is for everyone. It
can cater for both the non physical (psychological and spiritual) and
the physical dimensions of being. The majority of people, due to their
understanding of life based on a physical perspective are more inclined
to do the physical practices. The physical practices include postures,
breathing practices, ceremonies and worship. For the more spiritually
inclined, practices were kept secret within the realms of Brahmins
and Priests who were responsible for perpetuating the knowledge and
practices involved in directly influencing the pranic energy system and
consciousness, which would enhance one’s relationship and perception
of the interconnectedness and oneness of life.
As I understood it, true Brahmins were hard to find. I did know that
some individuals knowledgeable in aspects of the pranic energy system
existed in the past. My current day research had lead me to believe that
most of them remained hidden and isolated from society. The rare few
that were exposed to the public dimensions of life unfortunately had to
function in the guise of a spiritual master or guru and these too were often
in demand and often inaccessible. My plans relating to travel throughout
India varied more than once. I did remain firm with the three goals of
travelling to India. The first being to spend some time at the epicentre
on the planet for Satyananda Yoga, the second was to learn the Sanskrit\
Devanagiri alphabet and the third being a desire to spend some time
by the side of the famous Ganga river. Coincidently the Ganga River
is symbolically known and seen as the channel anchoring the pranic
energy system to my physical body within the hair like channel within
the spinal cord. I was also certain that safety was not an issue except for
in respect to health and hygiene. Isis and I were well organised and had
several immunisations before departing. Isis was lucky enough to spend
some time at the Satyananda Yoga Academy at Mangrove Mountain,
New South Wales to gain a deeper appreciation of the yogic lifestyle
before visiting India. Her integrity astounded me and I was in admiration
of her knowledge. She could see straight through the hypocrisies and
double standards that were often exhibited and realised that within
communal living where stringent rules apply some of rules are bound to
be broken. We also spent a little time with my parents, which was more
than satisfactory. It was beneficial in many ways and Isis was blessed to
be able to form a close and honest relationship with them. She saw it as
an opportunity to have some parents functioning in a way that she had
never before experienced. It was homely and we were blessed.
I was still trying to come to terms with my addiction to marijuana.
Sometimes I was good and sometimes I was not so good. All I knew was
that I was alive and it helped me cope. My parents had discussed the
addiction before my arrival and informed me that I could not partake
in it while living in their presence. Mum expressed that she did not see
it as a spiritual practice and in the sense of seeing me contradict myself
forbid the behaviour. I advised her of the origin of the word ‘spirit’
and it’s connotations relating to the breath. I understood that there
were many misperceptions relating to the word and term ‘spiritual’
but realistically knew that it all came down to oneness. The oneness
being more important in my mind, in respect to living beings, and
functioning in a way that was harmonious and mutually beneficial to
all. I then discussed how happy and vibrant I became without the aid
of marijuana. I told her that I saw it as a way to slow down, to help me
relate to others and not be so intense and full on about kundalini and
concepts relating to it. Surely I knew that in a way I was trying to justify
my behaviours and ironically I saw myself with many neuroses and
habits but realistically I knew deep within that life provides for me and
there is nothing but oneness. I was fortunate with some investments and
this allowed my research to continue. I was also attempting to stabilise
emotionally as I saw emotional fulfilment as the most important part
governing human interactions and expression. I had been blessed with
the opportunity and presence of Isis in my life. Amazingly it was the
first time that I had been friends with someone for some time prior to
entering into an intimate relationship. The attraction appeared to be
mutual which enhanced our motivation to be together. Isis was taking
a huge leap from the life she had known, because of it. So, off we went
together, to India. India being previously known by the term ‘Bharat’
meaning land emersed in light.
THOUGHTS ON INDIA
For Isis the journey through India was always destined to be life changing.
She seemed optimistic and very accepting of most situations. The jumbo
jet, the airports, the service and the novelty instilled enough excitement
to overcome any fear. Upon arrival in Kolkata (Calcutta) the whole
scene was somewhat confronting. It was dirty, busy and crowded with
people littered on every nook and cranny on the pavement in search
of some sort of bedding. The taxi drivers always appeared somewhat
spiritual with an array of infinite gods and goddesses mounted on their
dashboard. Unfortunately greed for economic wealth had corrupted the
Indian civilisation and upon seeing a westerner many taxi drivers were
out for a quick buck. We got ripped off as many do, and ironically while
being aware of the situation I was willing to pay the exuberate taxi fare
(which was 5 times the normal price) just to be safely placed in a hotel
deep in the middle of the night.
The next day we looked around Kolkata and were lucky to visit the
headquarters of the Sri Ramakrishna Mission. On the way back to the
hotel I had my palm read by a palmist for the cost of 11 rupee (40c).
The three main things I noted from his somewhat jumbled English
was that personally I would experience minimal support (if any) in this
life. It is my last life on this planet and in my life I will father three
children, which perhaps included the aborted foetus from the womb
of a previous girlfriend.
We opted to depart that night for the world headquarters of
Satyananda Yoga (known as Ganga Darshan). The train was overnight
and we travelled from Kolkata to Munger, in the state of Bihar.
In contrast to the thieving taxi drivers we were blessed to meet some
genuine people willing to help us out for no economic gain. The four
of us shared a taxi, and the cost, in order to get to the ashram. Upon
arrival at Ganga Darshan, Isis and I were welcomed and instructed on
the rules and the required participation in the day to day running of
the ashram.
Soon after settling in I was notified that since Paramahamsa
Niranjananda was in demand and often busy so all questions I had
relating to research and personal understanding could be directed to his
left hand lady and she would assist in anyway possible. The lady’s name
was Sumitra and she was most pleasant and helpful. It was not as if she
would personally answer my questions, it was like she was the port of call
between Niranjananda and myself.
Ashram life was pleasant but the comforts were somewhat
confronting. We were looked after as best as possible and participated
in the work scheduled for each of us. We were allocated to the guests
building and unlike the students or Sannyasins the hierarchy were lenient
enough to allow us day passes regularly so the impact of the ashram
lifestyle was not too overwhelming for Isis.
An elderly agile Indian named Prakashananda soon honed in on us.
He informed us that he was a pranic healer which was a science based on
both Indian and Chinese methods dealing with interactions through the
pranic energy system rather than the physical body. Like all economically
motivated healers he was willing to give us an entrée of his skills for free
in the hope that after being satisfied with his accuracy we would pay
him a lot of money for the main meal. Like most of these occasions I
was quite happy to fill myself with the entrée alone. He positioned me
on a step with my palms facing upwards, spine straight and eyes closed
while he scanned my energy. He informed me that 8 or 9 years ago I
experienced a trauma, which resulted in me now running on a third
of my full capacity of energy. My mind and body along with emotions
were not coordinated. He was amazed at the amount of evil energies
I carried with me in the sense that he was shocked to perceive that I
personally had been psychically attacked (according to his diagnosis)
56 times. He notified me that on average a person may carry 4 to 5
psychic attacks. He said that the inharmonious energy was a result of
other people’s negativity towards me, my own negative thoughts and
also being a result of going to inharmonious places.
The next day Isis received her free entrée and was told many accurate
things about her own life. He said for complete healing it is best to travel
to his house in another state and pay him for a full healing session. This
session would cost 250 American dollars. He then informed us that he
could perform an entrée sized healing session for 500 rupees. Isis took
the opportunity and was happy to pay the 18 Australian dollars. Isis was
amazed to learn more about herself and was also surprised to appreciate
that some people have such capabilities of diagnosing and treating in a
non-physical way without prior knowledge. We jointly decided not to
travel to his house and pay the 250 American.
The itinerary for travel as well as the duration was anything but certain.
My intentions were to appreciate a visual interpretation of the Sanskrit
alphabet while in Munger before travelling to Bangalore and get first hand
assistance with the pronunciation, while also appreciating the vibrational
resonance of each letter from a man known as Doctor Nargendra. Both
Doctor Nargendra and his sister had spent a lifetime researching yoga.
They had recently visited Australia and I was blessed to meet him. He
offered me assistance while in Australia but ironically there was a gross
misconception and upon calling him after arrival in India he informed
me that it would cost a significant amount of money to stay in the Om
shaped building that he had established in Bangalore. Ironically my plans
to travel to Bangalore were quashed in one phone call. This meant that
the duration of our stay at Ganga Darshan could be as long or short as we
chose since we had no immediate direction following our stay.
I addressed some concerns with Sumitra about what the true direction
of the Sannyasin lifestyle was. She informed me that there were three things
according to her understanding that bonded the people and subsequently
focused the direction of the ashram. The first being self awareness in
sense that in by working there one would gradually come to appreciate
and understand one’s self on a deeper level. The second being faith in a
higher reality/God/Goddess/Guru. The third being perpetuation of the
Gurus mission which was to selflessly serve and uplift humanity into a
more spiritual understanding of life. I had written a huge list of questions
for Niranjananda and submitted these at this time.
The lifestyle was not so much as enjoyable but more tolerable.
Realistically it was confronting in respect to ‘creature comforts’ but
from a spiritual perspective it was a huge blessing to be able to stay in
a location of such huge spiritual significance. Within my own mind I
realised that some ideas of spirituality were sometimes limited and fixed
but in reality I appreciated that spirituality is an individual thing and
occurs irrespective of one’s attire (clothing) and true spirituality can be
expressed literally anywhere.
I received some lessons in Hindi and realised the language (as with
most Indian dialects) was a derivative of the original language known as
Sanskrit, which is written in the Devanagiri script like Hindi.
The night time program following dinner was Kirtan. On rare
occasions Niranjananda would make an appearance. He would always
attend when a significant amount of guests arrived at the ashram. On
one particular night I was blessed to receive a show bag full of gifts from
him. He smiled at me as I received it and asked how long we would be
staying. I replied until the end of September but intuitively knew that
the duration was determined by his presence. Ironically and a little sadly
Isis was tired and opted not to attend Kirtan this night. In hindsight
she was a little disappointed but also happy in the sense that she did
not have to get up in front of a group of strangers and walk to the front
to say something.
I was deepening my appreciation of the lifestyle encouraged by
the teachings. It was aligned with the Gurukul tradition of the past.
According to the ancient teachings of the yogic masters there were four
stages.
1. From birth to the age of 25 - The individual was encouraged
to grow and learn about their own culture while understanding
themselves and their tendencies.
2. From 26 to 50 - The household life was encouraged where
marriage was seen as a great way to interact socially and
culturally on many levels while also enduring physical, mental
and emotional experiences governed by karma. During these
years the techniques of yoga were to be learnt and practiced
while also fulfilling family and economic obligations. The yogic
techniques were applied individually relative to one’s constitution
and physiological predisposition.
3. The years 50 to 75 were designated for a person to move away
from their family and renounce the householder role while
working for the benefit and upliftment of others. During this
period techniques could be passed on to the younger generation
while also being honed and perfected for true spiritual use.
4. From 75 to 100 all identifications and environmental aspects of
one’s life were renounced in order to focus one’s energies towards
experiencing the goal of life. The goal being the direct experience
of the human beings most subtle nature. In some respects this
is often termed God/Goddess/Om and the all pervading non-
changing reality and life force.
As my planned itinerary had changed dramatically I recalled the
words of wisdom from Shankardev that were something like ‘India
is a funny place and when travelling throughout the land, she has a
tendency to guide you irrespective of any concrete plans’. The only
other place apart from Ganga Darshan that I was keen to visit was the
Prajnana mission located in the town of Puri in the province or state
of Orissa. This being the headquarters perpetuating the teaching of Sri
Yukteswar Giri, a direct disciple of Lahiri Mahasya (the father of Kriya
yoga in the modern era). This ashram is seen throughout the west as the
epicentre for the Giri lineage. Just as Ganga Darshan could been seen as
the epicentre for the Saraswati lineage. In reality there have been many
disciples initiated into either the Giri or Saraswati lineages that chose
to perpetuate the teachings in private rather than through an affiliated
system connected to an ashram.
I found it strange that celebrations were held on specific dates relative
to the lineage of teachers. For instance special effort was made on the date
that coincided with Swami Sivananda’s birthday and also the day that
Satyananda took initiation into Sannyasin. These behaviours displayed
to me that the majority of people still live according to a chronological
time scale. Rather than celebrate now, the present moment, there was
a tendency to wait for a special date or occasion as they saw it. It also
seemed a little bit idolatrise to express joy only on the days associated
with what people perceived as significant in relation to the people they
saw as realised beings.
I was blessed to be working some shifts in the publications
department. I had a great supervisor and at times we delved into deep
spiritual conversation. On one occasion I said to him ‘would you treat
me any different to the Guru?’ he looked stunned with my question and
he replied ‘of course, he is the Guru. In the Indian culture the Guru is
seen as God’. I replied ‘but he has been telling you about oneness for so
long’. We then continued the conversation and I said that every person
that exists on the planet is a reflection of you in some way, sure the Guru
reflects one’s highest potential but does that mean when people, reflecting
and expressing other parts of you should be treated any differently. If life
is about oneness and realisation of it then when you stand here and look
over there and see the Guru as separate from you then that experience
instantly creates separation. It is like there are two things relative to each
other. In reality there is nothing but oneness and all of life is connected
in a way that is so intimate most people don’t recognise it.
We were blessed to have an honest cycle rickshaw driver. His name was
Mahendra. Mahendra was willing to please us in whatever way possible as
a guide. There was a little bit of difficulty in communicating but we over
came that hurdle quite easily. On a couple of occasions Mahendra took
us to the post office in the hope that we could send a huge parcel back to
Australia. Ironically things did not go as according to plan and we were
not able to send our parcel. Coincidently after confirming our plans late in
September we realised that as we ventured into the mountains we would
require the warm clothes and sleeping bags from within the parcel. Perhaps
it was divine intervention, who knows. We had a great time seeing the sights
around Munger thanks to Mahendra.
Instead of Kirtan one evening we where blessed to have satsang with
Niranjananda. There was a big emphasis in his talk about the Guru and
his role in one’s life. He likened it to a cellar being the unconscious and
subconscious minds. He said that most people don’t visit their cellar
often enough and this allows the opportunity for cobwebs (neurosis) to
develop and inhibit one from their full potential. He emphasised that
no Guru would be willing to visit your cellar to clean out your cobwebs.
That is far from the Guru’s role and the responsibility of purifying one’s
mind can only lie in your own hands.
From my observation the poor guy looked over worked and tired.
He looked like he was sick and tired of the petty things that people
desired from him. Of course this is only my perception and sadly I felt
that even though he was accepting of his role as the Guru in peoples
lives he was always extremely busy with many obligations.
Because of the demands on Niranjananda, sadly, he was unable to sit
in private with me for any period of time. Gratefully, I appreciated that
some of his best resources were allocated to me. I had a great discussion
with a very advanced and spiritual teacher, which was seen by me as his
way of helping me as best as possible. She answered many questions and
confirmed a lot of my suspicions.
I consolidated the focus of my teaching, in the sense that I would
endorse an understanding of oneness. My plan was to return to Hobart
and establish myself in a role of a yoga teacher. To actually establish this
I knew that I had to be fixed in one location for an extended period of
time. Everything within my mind pointed towards Hobart and while
functioning and being seen in a role that is affiliated with a certain line
of teachers, I my self would remain true and never betray the ideal of
many great masters. That being ‘be one with no religion’. I realised deep
within my self that as soon as I adhered stringently to the teachings of
one person I was binding my self to their truth and ironically narrowly
limiting my interpretations and expressions relative to their indoctrinated
train of thought. This was not for me as I realised life is one and that is
the only truth that matters.
I knew that through both evidence and belief, all would be provided
for me. I really did question how it could be possible that while living
with the Goddess in my heart how everything I could wish for (while
aligned with true intensions) be provided to me. I was not looking for
confirmation or recognition and fully appreciated that those people that
ridicule or betray me are simply creating their own fate and karmically
they will be dealt with appropriately.
Nearing the end of our stay at Ganga Darshan I started to visit
the library regularly. I did this to enhance my research and further
understand the dimensions of yoga. I read several great books especially
one written about the Siddha tradition and lineage and another about
the life of Swami Rama. I also grew a deeper appreciation for the six
types of yoga. These being defined under the terms Bhakti, Karma, Raja,
Jnana, Kundalini and Sri Vidya. Sadly in the modern era, teachers for
the two latter types of yoga are extremely rare and hard to come by. This,
I saw as the reason why on several occasions I would take advantage of
Niranjanananda’s presence to ask him about the deeper spiritual truths.
I was sure that during my life he would help in whatever way possible
as long as I remained unattached and independent. Our time at Ganga
Darshan was gradually coming to an end. I knew that my biggest role
in Hobart would be to pass on the teachings of yoga irrespective of
some of the hypocrisies I had witnessed. I realised that if I did not
freely pass on the teachings to anyone that wanted to truly learn them
I would be a hypocrite myself and secondly I would be letting myself
down since I now saw all people as an extension and reflection of me.
I knew that I would be letting myself down and when judgement day
came, following my departure from the planet, then I would find it
hard to justify why I limited my expression of yoga. Upon departure
from Ganga Darshan I felt blessed to have spent some time there. I was
also thankful for the experience in the publications department, the
knowledge I had acquired from some of the books in the library and in
full appreciation of Isis’s integrity both in the sense that she persevered
to maintain a yogic lifestyle within in the ashram and for the majority
of the time while living in each other’s pockets 24/7 we got on really
well and discrepancies were rare.
We soon departed Ganga Darshan for Delhi. Firstly we boarded
some dodgy old jeep with a crazy driver to get to the train station then
boarded the train and travelled air-conditioned style to the capital. We
had decided to up grade our train tickets due to the fact that the non
air-conditioned third class was somewhat crowded, uncomfortable and
confronting for Isis.
Delhi was certainly a new experience for both of us. It too, was
crowded, dirty and full of economically motivated scammers. We were
lucky enough to find a well-hidden clean hotel. Soon enough we decided
to head straight for the Himalayas via Rishikesh and purchased some
train tickets to get there. We did some window-shopping in the main
bazaar of Delhi before returning to the hotel for the evening. Early the
next morning we were awake and boarding a train to Rishikesh. The
novelty of the train was sensational and the service was fantastic. It took
4 hrs and the time seemed to pass reasonably quickly. Upon arrival in
Haridwar we were once again mobbed by potential taxi and rickshaw
drivers looking for the opportunity to exploit a tourist. We lumbered
towards the bus stop and opted for the cheaper fee. The hassle and extra
effort was sometimes justified by the savings. We then boarded a dodgy
bus to travel half hour to one of the most spiritual towns in India. When
we got off the bus, once again we were mobbed by several Indians looking
for a fare. We diverted into a beautiful brass statue shop and were happy
to find out that the man spoke English and gave clear directions to what
he deemed the most appropriate place to stay in Rishikesh.
We soon arrived on the banks of the holy river Ganga and with
luggage in tow caught a crowded motorboat across the river to find
accommodation. After searching for some time we were lucky to find a
well-hidden hotel by the name of Shiva Resort. This was situated in the
middle part of Rishikesh known as Ramjhula. Ramjhula being the location
that housed many a great Swami in the past and subsequently their lineage
is now perpetuated through their ashram. These include Shivananda
Ashram, Maharishi™, a Kriya yoga ashram and many others.
Although on the surface the place appeared unhygienic in respect
to the plethora of cow manure, cows, dogs and monkeys walking freely
everywhere, it was over crowded and seemed to be a great place of
pilgrimage for many people especially the Indians. At this point in time
it was a little out of peak season so a lot more Indians were present rather
than tourists. Irrespective of the superficial filth, the underlying greatness
of such a place was clearly perceptible as being spiritual. I was blessed
to find many shops that stocked spiritual books long forgotten in the
west. I purchased about 30 of them and sent them home to Australia.
Taking in to account the cost of postage and the economy the books
cost me perhaps 15 to 20 % of the price they would if I ordered them
through a book store or yoga centre in my own country.
Sadly due to the lack of hygiene and the susceptibility of our bodies
both Isis and myself experienced food poisoning while here. I experienced
it first and lie awake all night visiting the toilet on regular occasions. It
was the second time I had witnessed such an experience and the first time
I had personally experienced it. As if the ill feeling was not disgusting
enough, I found it difficult to vomit into a toilet I had just shit diarrhoea
into. Although the experience was somewhat conflicting and totally
uncomfortable I still had a deep appreciation of the body and its ability
to systematically eliminate all contents of my gastrointestinal tract that
it deemed as poison. I was in bewilderment as the poison exited from
both ends simultaneously. Unfortunately the next night I lay awake with
my stomach gurgling and I wondered if persisting with the holiday was
really necessary. The next night Isis experienced poisoning for herself
and a similar fate was endured.
We stayed at Shiva Resort for 5 or 6 nights before I decided to
head for Haridwar and contemplate ending our holiday abruptly. I had
recovered significantly but nowhere near 100% and I could see even
though Isis told me things to the contrary that the energy levels she
was experiencing were well below 50%. Her integrity never ceased to
amaze me. The main thing on her mind was that she did not want to
be responsible for the abrupt ending of a holiday that I had planned to
go much longer.
In an attempt to save some funds we shared a rickshaw to Haridwar.
The family that we shared with were happy to share with westerners.
We talked about a few things in broken English then they pointed us in
the right direction upon arrival in Haridwar. We took too much time
deciding on a hotel and due to our illnesses and lack of energy our anger
threshold was quite low and several heated moments between Isis and
myself were experienced. When put into perspective, saving a couple
of dollars here or there was not worth the stress of walking around and
checking out many hotels in order to save a buck. We decided to stay
at one of the more expensive hotels that faced onto the River Ganga. It
had a great view of the river and the location was exactly where millions
of pilgrims travel to pay homage to the great river every 12 years during
the festival of Kumbha Mela. The Kumbha Mela in Haridwar heldin
the year 1998 where approximately 20 million people (the whole
population of Australia) had come to worship the river, seen in the
light of the divine mother. We settled in and after some contemplation
I decided to head towards Gangotri. Gangotri being the most common
place associated with the geographical location of the source of the holy
river Ganga. In reality the source was more true to be from the glacier
termed Gomukh but Gangotri was the village most accessable to the
majority of people.
Thankful for the experiences both in Rishikesh and Haridwar we
soon departed for Gangotri. The options were limited to either a private
jeep costing 3000 rupee or a bus costing 170 rupee each. The bus would
only travel half way and accommodation needed to be sort overnight
before continuing the rest of the journey. For those of you who haven’t
been on an Indian bus I recommend it just for the experience. I was
amazed that during the journey the driver would constantly stop at
roadside temples located in various locations throughout the drive to
pray. I was wondering whether the prayers were to say thanks for getting
us this far or praying for a clear and safe journey up ahead. The roads
were sealed most of the way and we only had two close shaves with on
coming vehicles which I saw as minimal considering the amount of
traffic and the way that most people drove.
We stayed in a hotel in Uttar Kashi for one night, which cost us 150
rupee. Sadly we experienced the Indian culture at daybreak. Some Indian
men had a habit of being quite loud and unhygienic while also lacking
skills in the time management department. We soon departed for the
bus stop.
The next bus ride was more confronting than the first. We were
blessed to meet an American by the name of Dave whom surprising
spoke fluent Nepali, Hindi and English. He livened up our day and
helped in many situations with respect to communication, costs and
cuisine. After what seemed to be an eternity, the 7-hour gut retching
drive ended at Gangotri. The knot in my stomach from anxiety took
several hours to dissipate. The road had been narrow enough for barely
one vehicle and at times the mud and poor terrain created landslides
seemed inappropriate for such a vehicle when considering the shear
drop from the edge of the cliff into the river. Upon touching terra firma
(solid earth) on arrival I made the resolution that such a journey in the
future would not occur as I would for go the expense for safety. The
only way Isis and I were getting down the mountain was in a smaller
vehicle with tread on the tyres and not stacked to the brim with both
passengers and luggage.
We found the hotel quickly and briskly walked around Gangotri.
The mountainous village was most enchanting. The extreme contrast of
mountain with the deep valley and roaring river was a miracle to behold.
There was an underlying urge to travel to Gomukh but realistically
I knew that it was not possible as we needed many layers of thermal
clothing to travel onto a snow capped glacier. We were lucky enough
to have warm clothing and sleeping bags because of the stuff ups with
Munger post office. Dave came prepared and headed off to Gomukh for
some photography early in the morning. We agreed to meet up with him
on his return and were quite content to relax and check out the village.
We moved hotels on the second day and were blessed with a location
on the banks of the Ganga.
The next day we ventured up and along the holy river. It was a
blessed experience and as the roaring river contrasted with the tranquil
and pristine mountainside. There were several caves that had been built
beside and under some huge rocks. Each cave was built with what seemed
makeshift rocks set in place with a little concrete. The doorways were less
that a metre and a half high and the majority of the doors were locked and
sealed up for the coming winter season. Even the holy men had chosen
to depart prior to the extreme coldness of the Himalayan winter.
The track we were on seemed to disappear and we ventured closer
to the river over the rocks. As we looked back over the mountainside
we noticed a small Indian man waving furiously for us to come over to
him. He was wearing tattered clothing and his toes poked out the front
of his shoes. He also had several decaying and missing teeth. Amazingly
he had a smile that would be hard to duplicate and the bliss in his eyes
from seeing us spoke for it self. He motioned for us to follow him along
a well-secluded and barely trodden track. So we did. We soon came out
past some bushes and were intrigued to see several more caves present.
We grew to appreciate that the Indian man was collecting wood for the
main temple in Gangotri. He was then referred to as the woodman. He
disappeared momentarily as Isis and I took several photographs of the
caves. We then heard more than one person and followed the sounds.
Amazingly when we turned the corner there were three men standing
there. The second man was similar to the woodman in both stature
and expression while the third man seemed a lot more composed and
dressed in a different way. The third man introduced him self as Girish
and amazingly spoke fluent English with a vague American accent. He
welcomed us with open arms and we rested in his cave and quarters
while he prepared tea. The five of us were enjoying the experience as a
divine blessing. The woodman and his friend conversed with Girish at
times in Hindi but most of the time they just sat smiling. Throughout
the conversation we learnt that Girish was a chemical engineer and
qualified yoga teacher. He chose to spend at least half a year in a cave
that was isolated as he realised that life would provide him with all that
he needed. For the other part of the year his friends in America would
pay for him to travel there, away from the Himalayan winter in hope
that he would teach them some of the yoga techniques. He was also well
versed in the Sanskrit language and could not only chant and read it but
clearly speak it. This was not much good to me because I could barely
recognise the separate letters at this point. I still sat in awe at the way
he expressed himself and realised that some of the best teachers in one’s
life will appear from literally nowhere. I asked him for a little assistance
with pronouncing the letters and he was happy to oblige. He asked us
to return the following day for the tutorial.
Whilst in Rishikesh I had heard that the main disciple of Swami
Shivananda, Swami Chidananda was confined to a wheel chair and very
ill. I had also read several instances of where head disciples had grown
terminally ill nearing the end of their life. I personally wondered what
yoga was really about and if some of these great masters were destined to
die like everyone else. I asked Girish his opinion and he had several great
points. I will not reveal his points but I am happy to say that from my
interpretation I came to realise that humanity is now living in a period
of turmoil. This turmoil has been termed the end of the world, the end
of days, the end of the Mayan calendar, the end of the I-Ching calendar,
the apocalypse, Kali Yuga and correlates with most things stated in the
book of revelations of the bible. During this period there is catastrophe
throughput the planet and man is at his all time peak of being separate
from both his fellow man and life itself. It has been stated that during this
period the souls incarnation into human form will be no longer than 125
years maximum. I was left wondering about my own destined departure
from the planet and realised that it will only be determined by karma.
From now until then yoga and the practices will be good for physical
maintenance, emotional and psychological stability as well as spiritual
discipline. The main thing making the journey smooth will be faith.
I wrote in my diary
No yoga! No peace,
Know yoga! Know peace.
The next day we ventured back to Girish’s for some lunch and a
lesson. We were there for a good couple of hours and during this time
I rounded off some of the Sanskrit pronunciation as well as seeing
Girish in the light of a true aesthetic yogi. He also blessed Isis with
the recipe for Khichari, which is a traditionally yogic ayurvedic dish.
Upon departure I expressed how grateful I was both to Girish for his
time and the goddess for coordinating such an experience. I realised it
was a rare enough experience to interact with any realised being at any
time during one’s life but the fact that he was well versed in English was
astounding. He had also told us that it was only on very rare occasions
that his gate was open and it was amazing that this time it was open
and it coincided with the excited woodman’s presence and subsequently
our introduction.
The next day Isis and I ventured into Gangotri National Park. This
was the day that we consolidated a future together and started to plan
appropriately. The views and the experience were blissful and by living
in the present moment it was fully appreciated as a divine blessing.
We crossed paths with Dave who was returning from Gomukh and we
arranged to meet him in the village that night.
Upon returning to the Gangotri village we soon met Dave and
discussed the options to return safely to Haridwar and Rishikesh. It was
confirmed that it would be in our best and safest interests to journey
via jeep rather than bus. We also discussed many experiences that we
had all had during the past week. During our last night in Gangotri the
temperature must have dropped well below zero because throughout the
night it was extremely cold and upon wakening there was snow covered
mountains and valleys. The village was luckily far enough below the
elevated peaks to not receive much snow. We packed up and headed for
the jeep. The contrast in views at the time of departure relative to the
time of arrival was awe-inspiring.
David, Isis and I agreed to travel with another two men, the jeep
owner and his driver. Isis and I were seated in the back section of the
jeep with some luggage. The jeep was open roofed and the fumes while
travelling were intense. Soon enough Isis got a headache and expressed
her discomfort. About an hour into the journey we made a pit stop, this
is where I told Dave that we were uncomfortable and I suggested the
owner of the jeep be placed in the back with the luggage since he was
getting such good money for the journey. He was initially opposed to
the idea but after a little discussion was forced to be placed in the rear
of the vehicle. We departed and drove for another 2 hours. I noticed the
owner in the rear had fallen asleep or been knocked out by the fumes
and seemed to be in a comfortable position. Soon enough though he
woke up and told us to pull over. He exited the vehicle looking quite
groggy and vomited on the side of the road. I thought it was karmically
just that he could experience the poor condition of his own vehicle first
hand. The journey continued for a good couple of hours before arriving
in Uttar Kashi. Since the vomiting experience the owner had agreed to
swap vehicles in Uttar Kashi and sort out a jeep with an enclosed roof.
This was done with not much hassle and soon we were on our way to
Rishikesh. The next four hours were incident free and we soon arrived
safely in Rishikesh. This is where David, and the two men departed our
company. We were thankful to Dave for all his help and fully blessed
with the opportunity to be able to interact with someone so learned in
the Indian culture.
We realised at 5.15pm that it may be possible to make it to Haridwar
in time for the 6pm train to Delhi. The jeep driver was not happy and
told us it would cost extra. We decided to get dropped off at the bus
station in Rishikesh. We soon enough boarded a bus for Haridwar.
Anxiously watching the clock we arrived at the bus station at 6.02 pm.
With our heavy backpacks on we ran to the station and luckily brought
a ticket and boarded the train heading to New Delhi. We were fortunate
with the days events, especially being able to board the train that was
coincidently delayed for 10 minutes.
The train was one of the best ways to travel in India and this one
was no different. We received good service and a meal. Not to mention
the company of Isis was a huge blessing.
Four hours later we arrived in Delhi and found a suitable hotel. It
was great to relax after such a long day travelling.
We spent two nights in Delhi, which gave us enough time to book
a train ride to Varanasi, buy some cheap clothing and books. We also
checked out some options for travel to National Parks in the hope that
Isis may be able to fulfil her main desire while travelling in India. She
had the goal of riding an elephant. The options were somewhat limited
as most of the National Parks within travelling distance were closed due
to the fact it was out of season. We gave up hope of riding an elephant
and continued to occupy ourselves whilst in Delhi. Amazingly upon
exiting one of the many shops I was over whelmed by the sight of an
elephant painted ornately with Indian patterns. I couldn’t believe my
eyes and realised this was the biggest blessing for Isis. I asked the lone
rider how much it would cost for a ride; he replied 200 rupee (8 dollars
Australian) each. I said sure and he parked the elephant (Ganesha).
His helper walked up to Ganesha’s tail and bent it in a hook shape. He
motioned for us to use it as a step and soon enough we were on Ganesha’s
back as she stood up and walked us through Delhi. We were on her back
for at least 15 mins before the journey ended. Isis and myself were so
happy with the unforgettable experience.
The next day we departed Delhi for Varanasi. Varanasi being known
as the abode of Shiva on a geographical location. Apparently Shiva lived
there for some time and it is considered to be one of the most holy cities
in India. I realised that Varanasi was the only city in an overseas country
that I had travelled to twice on two separate holidays.
Upon arrival we exited the station and sought tourist advice. We
met three Spanish tourists and agreed to share a taxi to a suitable hotel.
Sadly the greetings often experienced upon exiting a station such as
this one were not genuine and merely motivated by the commission
paid to the taxi driver by the hotel for finding guests. We checked out
several recommended hotels before venturing towards the river Ganga
in search for a river view. We soon arrived at Vishnu Guest House and
all agreed to stay there. We arrived on the 14th of October (the day
before Isis’s 21st Birthday). We decided to take the penthouse suite for 10
dollars Australian per night. It was a decent enough room with a private
balcony that faced the sunrise and the river Ganga. The only defect
was the smashed window, which we later grew to appreciate was access
for copious amounts of insects. We rested for the evening and I awoke
to the reflection of sun across the river Ganga on Isis’s 21st Birthday.
Amazingly this date coincided with the start of the Navaratri celebrations
known for the 9 nights of a certain lunar pattern resembling a period
of Goddess worship. I was personally blessed by this coincidence and
fully appreciated that being in the city of Shiva for such a period was
phenomenal in a spiritual sense. Despite Isis being homesick we filled
the day with many activities. Apparently I woke half the hotel guests by
singing happy birthday to Isis. We ventured down to breakfast where
people were strangely looking at us. We then travelled with the Spanish
trio to Sarnath, the place known for the Buddha’s first sermon. This
occupied a lot of our time and upon returning we all ventured to the
ghat used for cremations known as the burning ghat. This being the
place where many people chose to be cremated following their death.
Of course the choice is made by either relatives or the individual prior
to dying and is considered to be one of the most spiritual places in
Indian or the whole world for such an experience. We returned to the
hotel for some rest and enjoyed the activity of flying a kite before the
two of us took a boat ride at sunset. This period was a lot quieter than
in the morning, which made it all that more enjoyable. We returned
safely before visiting a local restaurant for dinner. This day and my
time in Varanasi made me appreciate how great this holy city is. With
a Shiva Linga on almost every corner and present within every house
hold the energy is intense. Superficially it seems impoverished, filthy and
economically corrupt but appreciating the contentment in the minds
of the people is amazing.
After two nights at Vishnu Guest House we moved along the river to
a cleaner abode. Arriving at Sita Guest House we chose a smaller balcony
but the room itself was much more clean with fly screens intact. Often our
departure from the hotel would coincide with being greeted by someone
trying to sell us something. Rarely the person was not interested in cash
and genuinely wanted to help in any way possible if not for the sole
purpose of improving their English language skills. I met a young man
by the name of Madhu whom I asked about the residence of ‘the father
of Kriya yoga’ Lahiri Mahasya. He said he would show me where he lived
because it was close to where we were standing. I told him that it would
be better to show me another day as I was presently going to check out
harmoniums as well as try and get some hashish. I soon found someone
willing to take me to the harmonium manufactures and he coincidently
knew where to get hashish from. I certainly met some shady characters
while seeking something to smoke but I was never really threatened by any
of them. I also met some rickshaw drivers that seemed both genuine and
friendly. One of them took me to the Indian housing commission region
of Varanasi where we organised a smoke. It was a great experience as I was
blessed to meet the caretaker whom appeared to be near 60 and ‘Baba’
like. We choofed together while Isis remained at the hotel. On another
occasion I went with the other rickshaw driver and was accompanied by
Isis into a little Indian flat where I smoked with him and the owner.
Upon meeting Madhu once again I arranged to visit the residence of
the great man Lahiri Mahasya. Madhu accompanied me as we entered
the household of Shibendu Lahiri, who was the genuine descendant and
great grandson of Lahiri himself. Shibendu was not present so I met one
of his chief disciples. He informed me that Shibendu would return on
the 19th to prepare for the two-day initiation ceremony the following
weekend. In preparation for the initiation weekend three two-hour talks
were provided on Wednesday, Thursday and Friday evenings. The course
was specifically focused towards Kriya yoga and the genuine teaching
passed on within households of the Mahasya lineage.
It was amazing that the five days of teaching coincided with our visit
to Varanasi. Apparently Shibendu was rarely present, as much of his
time was spent travelling and spreading the word and techniques of his
forefathers. I visited him soon after his arrival back into his hometown
on the 19th October. He seemed tired, grounded and somewhat amusing.
His expressions condemned some of the behaviours within the modern
western culture and I grew to appreciate that he spoke stern words relating
to inhumane activities. Because of his role within the Indian culture he
graciously accepted the servitude of his disciples. I saw him as a man
who could live quite contently without the worship but was condemned
to live a life following the dharmic role that had been bestowed upon
him. After our brief five or ten minute meeting I decided to attend the
course and evening programs. This I saw in the light of being, not for
my own benefit but primarily associated with my role of understanding
the activities and techniques designed to influence the human beings
pranic energy system. I had long since agreed to research Kundalini, the
mechanisms influencing it and the more subtle dimensions of yoga, such
as Kriyas. I was obsessively interested in putting everything into context
relative to this pranic body and what is known as the Linga Sharira.
Isis and myself were contently passing time in Varanasi. We visited
the fort on one occasion, which was steeped in history and wealth but
sadly lacked maintenance throughout recent years. We also walked
around Varanasi and brought some clothing prior to our departure
and I personally took in a few sites in relation to the Durga Puja that
followed Navaratri.
The evening program was busy, as many people had travelled great
distances to attend. Sadly my opinion with Shibendu was somewhat
conflicted as he arrived one hour late. I did not know whether my sadness
relating to his poor time management was caused by the fact that I had
to sit on the floor for the extra hour or purely relating to punctuality
and lack of it. His first talk went from 7.30 to 10pm and mainly focused
on three messages that were handed out and revised collectively. I saw
the night as fruitful and related it to any book. It contained a lot of
information that I had already understood but it had to be directed
primarily to the Indian gathering. Within the information expressed
there were several great truths and this is what I took away from the
talk. There was however some projection of anger and at times, the focus
went off on a tangent and appeared somewhat flippant. I did persevere
and vowed to return the following the night.
The next evening I attended the program once again and was happy
to note that it was aimed at defining what Kriya is all about. The talk
was somewhat ambiguous and non-specific but did focus at times on
the reality that through the practice of Kriya yoga a person may become
more focussed to remove the pollution from their mind.
I did have two realisations this day in respect to the subtle energy
body and how it functions according to its position within the physical
body. I realised that the central axis of the Linga Sharira was in fact the
anchor, which bound it to the human body. The physical position of
this anchor is directly inside the spinal cord. Within a hair like structure
or channel situated within the central aspect of the spinal cord, energy
is allowed to flow and express itself according to one’s state of being.
This, I grew to appreciate was the reason that when the spinal cord is
torn, any state of being governed by the subtle body is inexpressible.
Basically from the tear downwards no energy in the form of the life force
pervades the body past such a point, creating a total lack of expression
and limiting manifestation to a purely physical state.
On Friday, the third program completed the primarily stages of
the initiation ceremony. Collectively we had gone through three pages
of practices that needed to be understood and practiced thoroughly.
The third talk was once again very unspecific, I noticed Shibendu was
prone to repeat himself. It was during this evening that I had the deep
realisation that made me feel a lot more comfortable about yoga and
how it is taught. I realised that yoga is presented and practiced in two
certain contexts. The first context is primarily superficial. It includes
practices such as postures, breathing, ceremonies, rituals and worship.
This type of yoga was predominantly physically based and expressed
and was the type of yoga that the majority of the people (the masses)
felt comfortable about.
The other practices of yoga were more specific, designed primarily
to interact on a spiritual level. These practices are directly related to
knowledge and techniques that influence the pranic body/Linga Sharira.
This type of yoga is more for the people that are more spiritually aware
while having a more evolved state of consciousness.
The superficial yoga definitely influences the Linga Sharira but in a
more gradual way that is non-specific. The superficial techniques could
be likened to a small light aircraft as compared to the subtle techniques
being similar to a rocket ship. Both techniques will eventually lead to the
destination, however one will be a smooth and gradually flight compared
to the other being almost instantaneous.
One Saturday, the first day of the initiation process occurred. It
was bizarre to hear Shibendu Lahiri refer to himself in abstract as he
continued to talk and refer to himself in third person. It was as if he
tried to minimise identification with individuality by referring to himself
as this person and this body. Even in relation to this minimisation
misidentification I still noticed that there was a tendency to segregate
and identify with people according to their devotion and experience in
the Kriya yoga practices. They were collectively known as the Kriyabans
and identified themselves as a group. During the days discussion of the
practices the topics were once again ran off into tangents and there was
a lack of time awareness. I did learn what I needed to and hopefully will
utilise the information and practices appropriately.
During the night Isis was extremely ill and seemed to have an infected
gastrointestinal tract. The next morning I woke to the sunrise over the
Ganga and went for a short walk before attending the second day of the
initiation program. During the walk I was introduced to a person who
identified himself as a doctor. He said that he was practiced in the medicine
of ayurveda so I asked him if he could treat Isis. For a substantial amount
of money and following a consultation with him Isis would be given some
herbal tablets and medication designed to heal her. This whole experience
was bizarre and extremely coincidental. It did appear that the medication
was beneficial to Isis, as she gradually felt better throughout the day. Even
thought I ran around during the morning I did make it to the initiation
program on time. As with other initiation programs I have attended this
one also required that 5 specific substances were brought with me on
the day. At times, the initiations both here and at Mangrove Mountain
were a little disheartening as they requested a financial contribution to
accompany the request for initiation into a spiritual lineage. It reminded
me of the institute of the church and the passing around a bowl, which
collected money. I was not too sure whether the financial contribution
was motivated by the leaders of the lineages or by the people with lesser
perception and spiritual evolvement who were in the form of disciples.
I was a bit confused in respect to these disciples representing these so-
called great spiritual beings that had unleased unlimited potential of the
human structure and were capable of most things but had a tendency to
be influenced by worldly desires and identification with an existence that
was separate from other people.
During the second day I realised that Shibendu Lahiri was not of
the same calibre, as I would place Lahiri Mahasya or any of the great
masters and souls that inhabited the planet. There were many words
expressed from Shibendu relating to the underlying reality that were
expressed with anger and often re quotations. Some of the stuff that
he discussed appeared to be beyond people’s common understanding.
I guess no matter what was expressed, like all experiences, people have
a tendency to learn what is needed for them at the present moment.
By the end of the program I was extremely thankful to life for allowing
me to be in the vicinity of the great teachings for this period. I did feel
greatly honoured that I could be a part of the experience that allowed
me to learn directly from and according to the teachings of Shibendu’s
fathers and the lineage of the Lahiri Mahasya/Babaji Kriya tradition.
During the next day I gave one rickshaw driver a substantial amount
of money because I was told that his family had a sick daughter. He
seemed honest enough throughout my experiences with him but to this
day I really must admit I wonder if I was manipulated emotionally. I also
wonder if the doctor manipulated me in respect to the small amount of
medication that seemed to be rather costly. During these two experiences
I could not form a firm conclusion and can only say that I acted according
to what I thought and felt that was best at the time.
I was continually corresponding with people in respect to yoga
and opportunities to teach. Sadly because of my travel and abstract
approach and interpretation of yoga I was bound to experience a lack
of opportunities. I formed the opinion that it would be necessary to
teach yoga by whatever means necessary and set about to find suitable
venues throughout Hobart to do so. To accompany my yoga teaching
in the traditional sense I knew that there were two things that allowed
me to help males focus their mind and balance their emotions. The first
being a mechanical workshop designed to both allow any one (specifically
males) to improve their concentration while focusing on one job for a
prolonged period of time. The mechanical workshop also being an outlet
and opportunity for men to express what they are passionate about. The
reality being that, men like to do things and this sort of activity would
allow them to do something creative. The other opportunity I chose to
follow up was in respect to musical expression and what would allow one
to express what they are passionate about. Brock would emphasise that
that is all music is about, simply passion. As I looked deeper into the
musical side of yoga I realised that it could enhance one’s concentration
through focus of the mind whilst also healing oneself through the correct
intonation and pronunciation of specific syllables. These syllables I
interpreted to be specifically the Sanskrit (Devanagiri) alphabet.
In respect to yoga and any other subject that could be taught I
realised that the level of expertise a student could reach while under the
tuition of any teacher was most commonly limited by the capabilities of
the teacher themselves. I grew to realise that a person could only learn
up to where the teacher was at. For further development the student
would have to find a more advanced teacher or learn through experience
on their own. In respect to yoga I questioned the depth of yoga that
could be taught and really wondered whether the deeper aspects of
yoga relating to union with the humans most spiritual essence could be
actually taught and be passed on through teachings of people that had
not had the experience. Could yoga really be taught by people that were
unrealised and had not reached the goal as defined within the sacred
texts. All I knew was that I had to define the two dimensions of yoga,
and they were taught within and apply these teachings and techniques
appropriately to each individual as was needed. I knew that the truth
lay in the experience of oneness but the actual experience of such was
not what most people sought yoga for.
On Monday Isis and I departed Varanasi via train for Kolkata.
There were only a few things on our agenda while in Kolkata. The train
ride to Kolkata was comfortable and upon arrival we chose to stay in
the popular part of town. The first thing on my personal agenda was
to buy a full length leather jacket. On the day of our arrival I visited
several leather shops and placed an order with the one that I felt was
most honest. For the rest of the day we chose to relax and apart from
eating dinner at a local restaurant we didn’t do much at all. We spent
the first two nights in a damp and muggy hotel room. It was so muggy
that I found it hard to breathe. I immediately chose to move out. Isis
was a little perturbed with my decision as she had to get out of bed
but after finding a cleaner and more ventilated hotel that was freer
of mosquitos and dampness she seemed a little more accepting of the
situation. Unfortunately while in Kolkata the bacteria had returned to
my bowels and influenced my energy levels in a huge way. This sudden
reoccurrence of illness confirmed that leaving India for our health was
a good choice. I realised that not only leaving for health was a good
choice but also in respect to leaving for love it was even better. Isis had
certainly proved to me through a display of her integrity and actions that
she would endure many uncomfortable situations to be in my presence.
Recalling the time that I was in tears and asked the Goddess for help so
that my emotional state could be stabilised through love I realised Isis
was as big a blessing as I was going to ever get in the form of another
human being living together as a loving partner. I knew within myself
it was time to act in a way that showed her that I appreciated such a
blessing and that my love did not only flow towards the non physical
form of life itself or the Goddess but also to all other aspects including
what I saw as love and innocence in pure female form.
It was boring at times in Kolkata as we waited for the date of our
departure. Our perseverance was more motivated by our up and coming
departure than anything else. Kolkata itself housed nearly 60 to 70 %
of the Australian population and in a place so big it seemed difficult
at times to get your own space. Sadly, on the surface, consumerism
was rife and seemed to be motivated by money. There were literally
salesmen on every corner and in every nook and cranny throughout
the town, not to mention the markets along the sidewalks that littered
the streets. We tried to learn to ignore most approaches but at times
we seemed destined to be somewhat offended and express anger. This
was not at all anything personal against the marketeers as it was clear
that their efforts were motivated by the same reason as the beggars and
all other scammers. They were simply economically motivated, as they
saw this as a need for survival. Sure some people were greedy, cunning
and smart but ultimately underlying everything apart from the business
owners there did not appear to be many rich people. Rich in the sense
of material, that is because within the eyes of almost every individual
was the contentment of spiritual acceptance that I personally, rarely
observed within the western culture.
It took me a long time to realise that the contentment was more
of a cultural thing than anything else. I looked at the surface and
standard of living and tended to compare this to the west. I realised,
that, in comparison the Indian culture seemed somewhat crowded and
unhygienic. I also wondered why it was predominantly men which
were seen throughout the streets. The times that I did see women,
they were impeccably dressed and held within them a radiance that
was bizarre. The women seemed to behave in a very dignified way that
embodied much of the teachings that the texts and history pointed to. I
appreciated that the true embodiment of the culture of this mother land
lay within the female gender. The females predominantly embodied love
and strength that was unseen. On the surface the civilisation had been
exploited and corrupted by males. At times the knowledge expressed
by the native women throughout India was somewhat over whelming
but totally reassuring. I knew that within the presence of these beings,
they held the secret to contentment. Irrespective of their role within
the society women would happily go about their everyday existence in
a quiet and concentrated way. If there was any disturbance what so ever
this was expressed by males. There was no expression of rudeness that I
witnessed from a female. This was the biggest and most important lesson
I took from my travels. As humans move into acceptance and love as
the new teaching of this current century mother India will do her job
by embodying the ancient knowledge and expression of it within the
mothers of India. Secretly she may also sneak into the heart of those
not consumed by the consumer culture.
As we departed from this holy mother land at the end of October
I mentally revised the trip. I understood and accepted that the trip had
been fruitful in many ways. The three aims had been fulfilled as a new
chapter in my life was soon to open.
We had spent several weeks at the global epicentre of Satyananda
yoga. In a bid to embody and further appreciate some of the teachings
five weeks seemed like ample time. From an observational point of
view we realised the emphasis within the Indian culture of people
having a direct relationship with a guru. The guru having the role of
leading people towards a deeper spiritual understanding. Even though
the guru’s lifestyle was hectic they were sadly demanded of even more
than the celebrities of Hollywood. In comparison, the guru aimed to
develop self understanding accompanied with self reliance within the
disciples, whereas within the west, celebrities and the focus on them is
similarly in a form of devotional worship. It appears to be a more of a
distraction from dealing with oneself to deal with any personal issues
than anything else. I guess when compared to the vibrations placed in
one's mind hopefully the thoughts and behaviours associated with the
guru are more to do with correct knowledge whereas when related to
the celebrities the vibrations in the mind are more related to fantasy. I
guess, in reality irrespective of the path one walks whether it be a guru,
celebrity or follower, the key lies the fact of understanding ones life in
the universal sense rather than merely identifying with ones immediate
surroundings and people that only reflect similarities that make one
comfortable. Misidentification appears rife throughout the world. In
the ancient teachings self identity is termed as ‘Asmita’ and functions
through the part of the mind called ‘Ahamkara’. The term ‘Asmita’
is discussed in book 3 whereas the component of Ahamkara will be
discussed later in this book.
The aim to learn the Sanskrit (Devanagari) alphabet was also
successful during my travels. Thanks to Pankash and Girish I received
a lot of personal tuition. I also received a lot of tuition while working
in the publications department. I was coincidently blessed with karma
yoga in this department which allowed me to visualise the writing within
many texts. I felt blessed in many ways and I am eternally thankful for
the guidance I received. Even though at this point in time I am much
like a child in kindergarten or first grade that knows the letters of the
alphabet but when a word is put together sadly cannot appreciate the
word in any depth of context. Certainly during my studies to become a
yoga teacher I have learnt and had explained to me the meaning of several
Sanskrit words but to actually sit down and decipher a sacred text in its
true context would at this time be impossible. I do however know that
the actual alphabet is derived from the vibrational components of the
pranic energy system. I am certain that they hold the key to ones health
in respect to the actual manifestation of the body and the expression
of life going through it. The 50 letters of the Sanskrit alphabet will be
noted and discussed in depth later in this book. During my travels in
India I saw myself as very lucky to be able to spend time learning the
alphabet, language and some of the history behind it.
The other ambition I had to fulfil during the travels was to spend
some time on the banks on the holy river Ganges (Ganga). Recalling the
journey to mind I see the fulfilment of this ambition as amazing. The
5 weeks spent in Bihar at the ashram were within close vicinity of the
river itself. Then time was spent in Rishikesh where the river appeared
to be dissecting many parts of the town itself with lots of ashrams and
spiritual centres situated on either side of it. Not only in the mountainous
regions of Rishikesh did the river seem enchanting but also the main
feature. This feature being the main reason that Rishikesh was seen to
be one of the major pilgrimage sites for the residents of northern India.
In Haridwar the river had been diverted to travel past the town and
seemed once again to be the major feature of it. Haridwar itself being
another major pilgrimage site especially in times of the Kumbha Mela.
To actually stay on its banks was a grand feeling. During the travels up
to Gangotri through the Himalayan region the holy river Ganga was
followed. To see it coursing through the valleys is an experience that is
today still indescribable. The beauty of the river itself was appreciated in
a contradictory expression that the town where it fell from the mountains
is known as Gangotri where the water was at its purest and seemed to
supply love and life to all whilst also being thunderously powerful and
roaring through the rocks in its unique expression. Walking along its
banks in the chilly Himalayan peaks is also an experience beyond words.
Sure words can be used in an attempt to describe it but the experience
itself is unique for all and impossible to duplicate. Each day was amazing
as the sound of the river could be heard and upon exiting our room
the view of its majestic expression was to be had. We traced the river
down the mountains to Haridwar before moving on to the town of
Varanasi via New Delhi. In Varanasi we were once again blessed with
river side views, this time watching the sun rise over it. Even though
the river itself varied in its expression, use and width it held within it
an energy that embodied the source of life. Taking into account that
the Kundalini energy within the body is sometimes correlated to the
river Ganga even to the extent that all pictures of Shiva have a fountain
shooting form the top of his head (Sahasara Chakra) I appreciated our
journeys as geographically travelling on a similar path. We had visited
the source of the Ganga in Gangotri which could be compared to the
storage house with the human body known as Muladhara Chakra. Then
travelling along the river we came to stay in Varanasi which is to this
day still seen as the abode of Shiva. Within the human body the abode
of Shiva is known as Brahmarandra in Sanskrit and the fourth ventricle
in English. It is the anatomical region within the brain where the spinal
cord grows several cavities and the brain. It is also the region where the
cerebrospinal fluid perpetually lubricates the pineal and pituitary glands.
In the nursery rhyme Jack and The Bean Stalk it is seen as the golden
egg. It was not until the end of our journeys that I could appreciate in its
true context the reality that in respect to someone devoutly dedicated to
researching Kundalini and the path it flows along within the body that
geographically myself and Isis had just completed a journey along the
same path but this time not within the human body but in reference to
the path of Kundalini in respect to the Indian continent and the sacred
holy land trough the Himalayan regions.
Upon appreciating the holiday and the travels I concluded that the
journey had been well worth it and was content to return to Australia with
the aim of integrating myself into society in the role of a Yoga teacher.
I did however have a few more things to consider and these questions
related predominately to the truth and my perception of the truth as it
lay in the direct experience and realisation of universal oneness. I knew
that I had to keep the expression of most of my beliefs quiet during
everyday existence. People were not open to discussion that made them
solely responsible for everything they ever experienced and subsequently
confronted by many of my beliefs. The rare few that were open to it
were the ones that came into my life at what seemed to be the right
time. I knew the key to expression lay in meditation and regular practice
of it. From the practice of meditation I realise my mind control would
be enhanced which would result in balanced expression at appropriate
times on subjects that seemed to be relevant there and then. I also knew
that my life was destined to be lived on the earthly plane and I devoted
my life to living in this world as a householder rather than renounce
society and look for God somewhere she is suppose to exist more than
anywhere else like a monastery or ashram. The main difference I saw
in the secluded lifestyle was the chance to consciously focus a lot more
energy toward the end goal. As I realised that the Goddess permeated all
creation and all human beings equally, then in reality I knew that it didn’t
matter where I lived as long as I expressed the truth during it. I had to
concentrate on minimising misidentification in the sense that I may have
a tendency to feel closer and more comfortable with certain aspects of
myself as compared to others. Sure I knew that the people that reflected
my belief system and what I held to be the truth were the people that I
would feel more comfortable around but I aimed to be able to take life’s
ups and downs, including when I felt confronted by those who did not
reflect my own truths. The other question that was predominating in
my mind was in relation to prayer. I saw that most prayers were desire
based and in relation to worldly existence. I interpreted them to be the
projection of someone’s desires and what they thought would benefit
themselves or others. This was not necessarily the correct perception of
mine and I did not have anyone to ask about it. I had basically gained
an opinion from observing others in the act. For myself I aimed to not
ask anything of life but simply for her to provide me with what I needed
to serve her harmoniously. I knew that life is the ultimate guru and all
experiences are coordinated by her. I aimed to understand this situation
in a deeper context at some future time.
We arrived home from India safely. Now having completed my
qualifications for working as a yoga teacher I planned to gradually move
into the role. It was nearing the 7 year period since the initial experience
in 1998 and I felt deep within myself that I had stabilised immensely
and integrated the experience and knowledge in a way that was healthy
to myself and the expression of it beneficial to others. I could clearly
see the path before me and aimed to walk along it. In order to do what
I felt passionate about and live a life that was aligned with both my
karma and dharma I aimed to teach yoga in a communal sense, author
books relating to life, my connection with it and Kundalini and build
a yoga centre that was designed predominately for the upliftment of
young males into a more spiritual understanding. The yoga centre was
to include a mechanical workshop, musical recording studios and room
for teaching the traditional teachings of the ancient masters.
Quote “The human bio-psycho-physiological being is designed to
consciously participate in the inherent evolutionary process of life as
consciousness becoming consciously aware of its self ”. 'omdevaji'
CHAPTER 2
MANIFESTATION OF THE LIFE FORCE
Influencing the life force
Overview
The manifestations of prana are conceptualised as Prakriti. The human structure
is also a representation of the varying degrees of manifestation. Through the
yogic techniques the prana throughout the body is influenced. Pranayama
is the most influential with regard to activating, purifying and balancing the
prana flowing within the subtle energy system. Through Pranayama certain
bodily systems can be utilised for specific psycho physiological affects that in
turn, enhance the efficiency of the body and mind.
In translating the term Pranayama the English culture need to
define the word to understand its purpose. The word comes from Prana
(meaning – life force) and Ayama (meaning – expansion).
Expansion of/or extending prana is very specific in reference to
prana. Pranayama cannot be defined as breathing techniques as they
are so often called because this common everyday term places them
out of context.
As the Sukshma (subtle prana) is transformed via the subtle energy
system (chakras) and distributed via the Nadis (pranic channels) it
condenses to form Sthoola (gross) prana which influences the expression
of prana throughout the body in five regions. The five regions are
conceptualised as the Prana Vayus. The process of pranayama occurs during
Kumbhaka (suspended respiration) DO NOT TRY THIS AT HOME,
IT IS FATAL. During the experience of Kumbhaka there is no breath as
the duration has been extended through many years of practice. During
the experience of Kumbhaka the mind becomes tranquil in stillness. The
breathing techniques associated commonly with the yoga in the modern
culture can be more accurately termed as Prana Nigraha. Prana Nigraha
is the performance of proven yogic techniques over a period of time in
order to prepare the mind through discipline, regular practice, discernment
and the body to enhance its capabilities and capacity in order to perform,
master and perfect the technique of Kumbhaka.
The whole body is a composition of prana. Prana being responsible
for action and form whilst the mind is responsible for thinking. The
mind, relative to the evolutes of Prakriti still being a manifestation of
the one life force also known as prana. Together the mind and prana
are two great forces that fill the body, providing it with and connecting
it to life. The pranas can be balanced by performing the Hatha yoga
techniques, known as Asana, Shatkarmas, Pranayama and Meditation
(focussing the mind).
One’s whole being seeks to express itself harmoniously in the most
energetically efficient way. The yogic techniques are designed to bring
into balance the pranic system that on a subtle level transform being into
expression. The techniques can be used to influence one physiological
system which in turn harmonise and influence other systems or balance
the positive and negative energy poles within the body or purify the
body of three types of wastages.
Energy throughout the known universe seeks to express itself in the
most efficient way. Just as the experiment with Grandfather clocks shows
that after a certain time the pendulums become entrained to swing at
the same time and that the phenomena occurs when a group of females
live together for a certain period of time their menstrual cycles become
entrained to occur at the same time.
The body and its functions are influenced by subtle energy termed
prana. As described, prana function on many levels, within the body the
prana within the subtle energy system (nadis and chakras) is known as
Sukshma (subtle) prana and when it is transformed into a grosser state that
affects the physiological dimension via the nervous system it is known as
Sthoola (gross) prana. According to the yogic information there are five
different types of Sthoola prana that predominate in various regions to
over see the function of that area within the body. They are termed Prana,
Apana, Samana, Udana and Vyana and they function in the following
way within the region noted.
SAMKHYA PHILOSOPHY
THE EVOLUTES OF THE LIFE
The Samkhya philosophy was formulated by Sage Kapila in deep
meditational states where he perceived the subtle realms and dimensions
of creation, stating them to people that wanted to listen. I am one of
those people and I am going to state them here just in case anyone else
would like to know about them.
Within the Samkhya philosophy there are references to two main
aspects of life. One being Purusha and the other known as Prakriti. These
two different aspects of life can be seen in two perspectives. According
to my understanding, traditional Samkhya is expressed like this.
PURUSHA
(PURE CONSCIOUSNESS - GODHEAD)

PRAKRITI & HER EVOLUTES
(MANIFESTESTED CREATION)
The other perspective Purusha and Prakriti are sometimes appreciated
by is more tantric. As I understand it, sometimes it is seen as functioning
with three aspects.
GODDESS
(WOMB OF CREATION)

THE SOURCE OF ALL LIFE AND BEING EXPRESSED AS
PURE CONSCIOUSNESS

PURUSHA
(CONSCIOUSNESS)
SHIVA

PRAKRITI
(MANIFESTED CREATION)
SHAKTI
This book will refer to the classical Samkhya view where Purusha
is understood to be the source of pure consciousness expressing itself
as being. That being is the underlying reality and substratum of all of
existence. Purusha also known as the life force somehow condenses
an aspect of itself to create a difference in being which form the three
attributes known as the gunas, which are the three most subtle dimensions
of Prakriti. Prakriti being the term used to describe everything in creation
that provides the possibility of a dualistic experience. The evolutes that
have been stated by Kapila are twenty-three in number. So, with reference
to the first diagram explaining Purusha and Prakriti, the following pages
will be divided into twenty-four subsections where interpretations of
each aspect ranging from Purusha through to the last of the twenty-three
evolutes of Prakriti will be given.
While the self is pure being and being one with universal life on
one level, the human is a manifestation of five elements and interacts
in the three dimensional realm, which is also a manifestation of the
five elements, while fluctuating awareness between the koshas, being
influenced by the Gunas and Vrittis, while bound by the kleshas, while
being one with universal life on one level and everything experienced
on the earthly plane being a manifestation of the five elements of earth,
Passenger (soul), driver (mind), chariot (body), horses (five senses).

water, fire, air and ether, so to the human is a manifestation of the
same five elements. The human being interacts in a three dimensional
experience in the physical plane. Awareness fluctuates betweens the
koshas or different aspects of life while being influenced by its three
attributes. The mind is bound by the impressions in it and the afflictions
that limit it. In respect to the main two components of life and the
diagram, the self is seen as Purusha and appreciated as functioning
on the casual plane while the other component which appear to be
manifestations are seen to be expressions of Prakriti. However hard this
is to explain in the following pages I will give it my best attempt.
PURUSHA
In respect to the diagram there is a puppeteer influencing the body while
experiencing perception of the outside world through the 5 physical senses.
This puppeteer can be termed as the self. The actual intelligence within a
person that doesn’t seem to age, is not influenced by the senses or thoughts
within the mind, it is simply in a state of being. From a human perspective,
it has no form and can be appreciated as the pure intelligence contained
within the body. From the universal perceptive it can be appreciated as
the substratum of existence that expresses its self as pure being. It is the
pure intelligence contained within the universe. The analogy I prefer is
relating to a bath tub. When the bath appears empty it is actually full of
space. When the bath appears full of water the space does not disappear
and its job is to hold the water. Once the water has been experienced it is
removed from the space and only the space remains. It is as if the space
has a job and that is to allow the experience of water. Similarly there is an
aspect of me that is responsible for governing all experiences and that is
my true self. This self or intelligence needs a medium to function through,
thus defining the jobs for my mind and body.
In the Samkhya philosophy the mind has distinct components and
the body has a specific structure that allows experience to occur. The body
is structured in a way that the intelligence of Purusha is protected and
its expression is the main priority. The 11 systems work in coordination
to allow this to happen. The main system, being the nervous system,
is responsible for allowing the body to function energetically in a
physical sense. This mainly occurs through the spinal column and cord
in relation to the 12 cranial nerves and the brain. Within the brain the
section known as Homunculus prioritises the function and energy to
certain organs. It is primarily influenced by the organs of knowledge
and sense and expresses itself through the organs of action responsible
for motor functions. This interactional experience is brought about
by both the manifestation of the mind, body, environment and other
people. It is seen within the Samkhya Philosophy that all manifestations
are expressions of the 5 elements. The 5 elements allow perception and
cognition to occur. For perception and cognition to occur there is also
the aspect of objects that allow them to be experienced, known as the
subtle essences (Tanmatras). Hopefully we can decipher this concept by
gradually singling each component and discussing it in a way that makes
it appear relevant to each person and their experience of life.
Prakriti can be seen as “the experienced component of life”. If
compared to Purusha which has been appreciated as unmanifest pure
consciousness, making it hard to describe then Prakriti can be summed
up as everything else. We must differentiate between manifestation
and unmanifest consciousness in the sense that it does not determine
whether the component is visible or physically present as compared
to invisible and non physical. Something such as heat can not be seen
but clearly felt. So heat can be easily appreciated as an experience that
has a invisible source. Similarly the components of the mind which
function on the subtle plane can also be appreciated as manifestations.
They each have their own attributes and specific functions while being
invisible they can also been easily experienced. Perhaps we are stepping
up a level in the sense that the experience may not be a physical one
but predominately psychological. The physical body and it functions are
clearly more densely manifested than the mind so given that the majority
of our experiences are governed by the 5 physical senses the experience
of the body and its components are much more easily appreciated. There
is one more plane beyond the subtle plane of the mind known as the
casual plane. The experience of the casual plane maybe governed by the
pranic energy system and expressed relative to the frequency within the
chakras and nadis. I personally am not to sure where the causal plane
fits into the schematics of the Samkhya philosophy.
Prakriti can now be appreciated as everything manifest that can
be experienced. In respect to the diagram it is everything except for
the person sitting in the chariot. It is the physical equipment of the
body known as anatomy and physiology that allow experiences to be
perceived, cognised and responded to. The physical apparatus also allows
for perception of other forms, beings and components of life that are
outside ones self which do not seem a part of the body or any other
aspect of it. From the individual perspective Prakriti can be appreciated
as the container (the Human body) that allows experiences to occur.
Within the body and closely associated with it are the physical senses, the
components of the mind and the mind content. Universally speaking,
Prakriti is everything present within the universe that can be experienced.
The container in this sense is the universe itself, much like the space in
the bath tub and the components are infinite. Some of the components
include the planets, the stars, right down to the smallest form of life
while being physically unperceivable and one cell in size. Within the
universe itself there is also a form of intelligence that allows everything
to occur in coordination without ending the experience of life.
PRAKRITI
When the components of Prakriti and everything manifest are broken
down the three attributes of being are initially considered. As everything
experienced has to be manifest then the way that the manifestation occurs
must be considered. Since the whole of life is governed by vibration the
rate of vibration can be appreciated in three contexts. One is Tamasic
which is predominantly expressed by a lack of movement. Sometimes life
is expressed by the Rajasic components which is experienced by excessive
movement. The other expression is appreciated by the experience of
balanced movement expressed through equilibrium. Here are some
definitions in respect to Tamas, Rajas and Sattva (equilibrium).
THE GUNA’S – THE THREE ATTRIBUTES OF BEING

It is understood that everything manifest is predominately influenced
by one of the gunas. Everything existing in the universe is composed of
and governed by a combination of the three gunas.
TAMAS: INERTIA (LACK OF MOVEMENT)

Substances under the influence of tamas are prone to stillness.
Beneficial aspects of tamas include inertia, solidity and stability.
Detrimental aspects of tamas include inactivity, stagnation and
instability.
RAJAS: DYNAMISM (EXCESSIVE MOVEMENT)

Substances under the influence of rajas are prone to movement.
Beneficial aspects of rajas include activity, ambition and vitality.
Detrimental aspects of rajas include scatteredness, egocentrism and
unsociable desire.
SATTWA: EQUILIBRIUM (BALANCED EXISTENCE)

There are only beneficial aspects relating to the sattwa guna such as
clarity, happiness, honesty and fearlessness. While under the influence
of sattwa the mind remains stable in all circumstances.
The attributes of being, predominately influence the gross body on
both the physical and energetic levels. The aspects are certainly more
obvious as they are manifest and easily perceivable. The superficial mind,
functioning relative to the physically manifest dimension is also greatly
influenced by the gunas. Sometimes the mind doesn’t work, sometimes
it fluctuates too much and sometimes it is content within a state of
equilibrium. All states of being are transitory and even though one state
may be presently predominant and currently experienced the other two
states do not disappear, they simply fade into the background to be
experienced at a later date. The gunas will be related to consciousness
in the chapter titled “Yoga and the Yogic Path.”
Please keep in mind that these most subtle dimensions influence
the full spectrum of being. Each component within the Samkhya
philosophy (known as the evolutes of Prakriti, in English the components
that can be experienced during life) are always governed by the three
Gunas (attributes of being). Whether it is in respect to the mind or
components of it or simply a physical organ then each one, at varying
times is influenced relative to the expression of the Gunas.
The most subtle aspect of the mind is termed Mahat in Sanskrit. The
transliteration into English may result in “The great mind”. Mahat can be
appreciated as the overseer. It operates as consciousness and co ordinates all
interactions. On a human level, it is responsible for the infinite correlation
that occurs within the body. Specifically, at any one given point in time the
11 systems are coordinated to function harmoniously while also metabolism
within each cell provides nutrition, growth and sustenance. Every 7 years
each cell within the body is replaced at least once and this function happens
without conscious involvement. That intelligence, working behind the
scenes, pervades every square millimetre of the body while also coordinating
the function of the mind. Universally speaking, the great mind is interwoven
into the fabric of the universe to such an extent that it also functions within
every atom. It coordinates the movement of the planets, perpetuation of
life while governing every individual interaction that ever occurs. In this
context it is easy to appreciate why the ancient teachings of yoga, especially
Samkhya define this component as “The Great”.
Having defined the unchanging self as Purusha and knowing that it
expresses itself and gains experience through the evolutes of Prakriti, we
have grown to appreciate that Mahat governs and oversees the ability for
it to function and interact. The unchanging self functions specifically
through three components of the mind which each have their purpose.
Below Mahat we have a component called Buddhi which is sometimes
known as the discriminative aspect of the mind. It is the knower and is
responsible for self knowledge. Buddhi: The discriminator. Responsible
for discrimination between truth and untruth relative to the universal
connectedness of everything. Example, Business interactions are most
beneficial when compared to the existence of lichen, which I believe is a
substance formed during the interaction of moss and fungi where both
life forms are mutually benefited and they live in harmony to support
each other. Discrimination at this level discerns when such interactions
are beneficial for one life form and detrimental to the other. These
interactions are avoided wherever possible by utilising the aspect of
buddhi within the dimension of the deeper mind.
During experiences, the self has a natural ability to identify with certain
aspects of life. The component within the mind that is responsible for self
identification is termed the Ahamkara. It is responsible for self identity.
Ahamkara: Self-identity. Relates to the understanding I have of my true
nature and identity. At this level I understand that every individual I ever
interact with is a reflection of me, and I, of them and that we are connected
in the most intricate way that is not perceivable through the physical senses.
Example, If you asked me who I am today I would say that I have no idea,
however I do understand and know that I am intimately connected with
everything in existence. What I now identify with myself is universal in
nature and cannot really be justified in words. I still appear the same as I
did ten years ago however the understanding that I have of life which has
been acquired through direct experience has confirmed that the universe
truly is one song of being.
Another aspect of the mind is the component that is responsible
for allowing the self to function and work within any situation but
these situations are predominately governed by environmental aspects
and lifestyle obligations. This component is known as Manas and is
sometimes termed the working mind. It is the component that governs
self functioning. Manas: the working mind. When functioning through
the deep mind it operates and co-ordinates the body to function for the
upliftment and wellbeing of all life forms. Example, Actions and service
performed not for self benefit in any way.
In some texts the component of Chitta is included among the
evolutes of Prakriti. There is a little confusion about where and when it
was introduced but personally I have come to understand Chitta as the
part that is responsible for memory. Chitta function in the background
in respect to the other three components. These three components, being
Buddhi, Ahamkara and Manas. In this context, with relation to the
evolutes of Prakriti I have aimed to maintain the number at 23 evolutes
so chitta will not be discussed in length and merely added in here to
appreciate that in some context it is included to allow 24 evolutes. I
have chosen to attempt to define the evolute as being 23 in number in
regards to the original teachings of Kapila. Chitta could be appreciated
more in the context of being the inner tool (Antarkarana) that is literally
the non physical equipment called the mind that the human utilises
during life. Moving away from the non physical aspects of the human
being the physical components within the body are defined. The physical
components are clearly more evident due to the fact the majority of our
experiences are perceived through the physical senses.
Within the Samkhya philosophy the components are divided into two
categories. The first category is termed the five Jnanendriyas. The term
Jnanendriyas translates as Jnana (knowledge) and Indriyas (organs), simply
meaning the organs of knowledge. The Jnanendriyas are the components
within the human body that allow us to gain knowledge through physical
experience that is sensorial in nature. The five organs as detailed below will
initially be written according to the transliteration of the Sanskrit sound
then the English equivalent, followed by a brief explanation.
MAHAT
THE SUPERFICIAL MIND (MANAMAYA KOSHA) – The ‘rational’
mind. The superficial mind is related to the element of fire. The unmanifest
dimension of being that is related to the day to day working mind. The
aspect of the mind that operates relative to the external environment and
rationalisation of it based on the perception and cognition utilizing the five
physical senses. The superficial mind is related to the element of fire.
Buddhi: The discriminating aspect. This aspect of the mind is
responsible for discriminating between beneficial and detrimental
outcomes that may be experienced during life. It is associated with the
external environment that I predominately perceive physically through
the senses. Example, When I go to the fridge to drink the water if
the liquid in the container is a funny colour with a weird aroma that
resembles petrol my chitta remembers last time I syphoned petrol
and how unpleasant it tasted and influences the buddhi aspect of my
superficial mind to discriminate between water and petrol.
Ahamkara: Self-identity. Within this dimension the self and
understanding of who I am is appreciated as being separate from all forms
of life. Identification with the intelligence within ones body is associated
with the personality, environmental factors and cultural heritage while
being totally encapsulated within the body. The ahamkara / self-identity
within this dimension is often associated with the ego. Example, If
someone asked me ten years ago who I was I would say my name is
Michael, I work as a radiographer, I live in the Blue Mountains in New
South Wales Australia, I have a pet dog called Max and generally I am
an easy going person who likes to enjoy the sporting aspects of life.
Manas: The mind that rationalises and works according to the
manifested environment. Example, If I am thirsty the manas aspect of
my mind instructs my body through my nervous system to go to the
fridge and get some water to put in my mouth.
Chitta: Memory, both conscious and subconscious. On a conscious
level the chitta aspect of my mind remembers the last time I was thirsty
and how the water quenched my thirst so it works in co-operation with
the manas to relieve it again. On a subconscious level memories are
constantly being put into my limbic system for both future reference and
influence. Memory at this level is more personal and individually based,
often experienced in dreams. Also at this level, memory is unconscious
and includes impressions both from our individual and collective pasts
as human beings being part of the collective race. These impressions
include karmas, some samskaras, attitudes and compulsions.
THE DEEP MIND (VIJANANAMAYA KOSHA) – The ‘intuitive’

mind. The unmanifest dimension of being functioning through perception
and cognition that is not associated with the five physical senses. Associated
with intuition and wisdom obtained through direct experience. Difficult
to explain due to a lack of empirical scientific proof, however ninety-nine
percent of humans have experienced it in some way. My understanding is
that the four aspects of the mind are also present within this dimension
of being but this statement could be somewhat controversial. The deeper
mind is related to the element of air. There are four aspects functioning
within both the superficial and deep minds and they are:
Buddhi: The discriminator. Responsible for discrimination between
truth and untruth relative to the universal connectedness of everything.
Example, Business interactions are most beneficial when compared to
the existence of lichen, which I believe is a substance formed during
the interaction of moss and fungi where both life forms are mutually
benefited and they live in harmony to support each other. Discrimination
at this level discerns when such interactions are beneficial for one life
form and detrimental to the other. These interactions are avoided
wherever possible by utilising the aspect of buddhi within the dimension
of the deeper mind.
Ahamkara: Self-identity. Relates to the understanding I have of my
true nature and identity. At this level I understand that every individual
I ever interact with is a reflection of me and I of them and that we are
connected in the most intricate way that is not perceivable through
the physical senses. Example, If you asked me who I am today I would
say that I have no idea, however I do understand and know that I am
intimately connected with everything in existence. What I now identify
with myself is universal in nature and cannot really be justified in words.
I still appear the same as I did ten years ago however the understanding
that I have of life which has been acquired through direct experience
has confirmed that the universe truly is one song of being.
Manas: the working mind. When functioning through the deep
mind it operates and co-ordinates the body to function for the upliftment
and wellbeing of all life forms. Example, Actions and service performed
not for self benefit in any way.
Chitta: Memory. At this level chitta represents the genetic vibration
and memory inherent within the structure of the DNA. It influences
one’s being relative to the information present within it that has
been accumulated since the time of creation, especially since human
beings have inhabited the earth. Example, My DNA from the time of
conception onwards creates a human vehicle for me to exist within that
is extremely similar to the structure of the human species that inhabited
the earth at least ten thousand years ago.
JNANENDRIYAS
STROTA – EARS: The ears are the equipment/organs that allow perception
of sound to occur. The vibration of sound resonating and impacting on
the tympanic membrane, it is initially perceived then translated (cognised)
into a recognisable experience within the nervous system.
TWACHA – SKIN: Skin is the covering that encapsulates the body,
basically holding it intact while also serving its purpose of protection.
Within the skin there is an infinite number of cells each containing a
DNA molecule that vibrates at ultra high frequency. Both the physical
sensation of touch and perception via the experience of “feeling”
without actual contact are the jobs of the skin. Knowledge is gained
through physically appreciating the touch and feel of something but
also knowledge is gained relative to environmental factors. The skin
is responsible for determining the environmental temperature and
subsequently passing on knowledge to the brain to determine whether
more or less clothing is required. The skin also works miraculously to
determine tense environments and the probability of threat to ones
survival. This experience is clearly appreciated with reference to stillness
within the air or the creation of “gut feelings” for no apparent reason.
CHAKSU – EYES: The eyes are one of the most significant tools utilised
by the human body to gain knowledge. A common known fact is that
more than 80% of daily perception occurs through the eyes alone. The
other 5 organs share 20% of the perception. In reality, the eyes are simply
spherical shaped objects with membrane on the outside and liquid on the
inside. At one end they have a lens that transfers vibrations from outside
of the body on to the receptors on the backside of the eye. The receptors
are known as rods and cons and are responsible for perception of light,
dark and varying colours. Upon being stimulated by certain frequencies
of light these receptors transfer the frequencies into electrical impulses
that can be cognised by the nervous system. The experience of sight can
then be appreciated as yet another experience of frequency transferred
into electrical impulses by the equipment within the human body.
JIHWA – TONGUE: The tongue is simply an organ made up of
predominantly muscular tissue with taste buds strategically placed on
its upper surface. The taste buds are receptors for each of the six food
taste variations. Food itself vibrates at certain frequencies that determine
its flavour. The taste buds are termed appropriately because the lumps
(buds) on the upper surface of the tongue determine according to the
frequency of foods its flavour and translates this frequency into electrical
impulses via the nervous system so knowledge can be gained according
to its flavour. The knowledge gained from each taste is perceived and
recognised via cognition which determines whether the flavour is
favourable or not.
GHRANA – NOSE: The nose, apart from appearance has its main
function closer to the point directly between the eyes rather than on the
surface of the face. The main cells used are known as olfactory and lie
in close proximity to the brain. The nose and its structure has certain
functions involving the breath as well but from a knowledge perspective,
its main function is to determine smell. The olfactory cells perceive the
vibration of substances according to their frequency and via contact
through stimulation transmit the frequency into electrical impulses that
can be cognised into recognisable aromas. Knowledge through the sense
of smell then can be determined and acted upon.
Their common factor within, appreciating the organs of knowledge
seems to be that certain frequencies are perceived and according to
their anatomical movement and molecular structure these frequencies
are initially perceived by the organ then transformed into electrical
impulses that are the sole stimulus within the nervous system. Each
electrical impulse varies according to its frequency and cognised within
the brain according to its effect. The brain then responds according to
what it determines as appropriate action. The actions are governed by
a different component within the nervous system. Perception occurs
through sensorial pathways whereas actions are created and maintained
through the motor pathways.
The second category of physical components within the body that
allow experience to occur are called Karmendriyas. Karmendriyas are
translated as Karma (action) Indriyas (organs), the organs of action.
They allow for the experience of perception to occur and transform
the image and experience into electrical impulses that are subsequently
understood and cognised then responded to appropriately through the
Karmendriyas. The karmendriyas bless the human with the ability to
act and respond appropriately to the information received through the
organs of knowledge. The organs of actions make up one third of the
essential cycle of experience. The other two essential components are
the already mentioned Jnanendriyas and the not yet mentioned subtle
essences that provided the elemental constitution of the environment
and everything experienced physically.
The Karmendriyas are known within the Samkhya philosophy as the
organs of action. They have categorised five specific organs that allow
the experience of being human to continue. The organs of action allow
experience to be expressed, all the while allowing physiological actions
to occur while also providing the body with the ability to move.
KARMENDRIYAS
VAC – SPEECH: Vac is the phonetic pronunciation of the term vac
from the Sanskrit language that can be appreciated in English as the
voice producing organs known as the vocal cords. The vocal cords being,
responsible for expressing sound vibrations that vary in frequency and pitch
and form together to create what is recognised as sounds and languages.
Basically, from an electrical impulse in the nervous system, communication
and vocal expression can be created in the vocal cords by generating sound.
The vocal cords are simply fibrous membranes situated specifically within
the throat, designed to produce a vibrational sound that can be projected
out of the mouth. The main action the vocal cords would be responsible
for would be communication and expression in the form of speech.
PUNI – HANDS: Puni is the Sanskrit term for hands. The hands are
organs that have a secondary role in expression but primarily responsible
for the experience of grasping. Grasping is a major role within the
everyday life of the human being. It helps in with our need to eat and
is essential for survival and also it is helpful to allow us to move things
from one place to the other or simply prepare the environment in which
to live for a comfortable existence.
PADA – FEET: Pada in Sanskrit is translated to mean the feet. The feet,
as with the hands can be easily appreciated as an organ of action. The
feet have their primary role in travel but play a secondary role in support
and balance of the human frame. The feet allow the action of walking
to occur and allow us to move from one place to another.
UPASTHU – REPRODUCTIVE ORGANS: Upasthu in Sanskrit
can be translated to define the sexual organs. The sexual organs being
composed of the reproductive cells as well as the organs and their abilities
to allow the act of reproduction to occur. Their main action is procreation
for survival of the species but they also have a second function closely
aligned with more subtle perception that can bring about a deeper
more expanded spiritual awareness. In the context of being an organ
of action it is easier to simply appreciate the reproductive organs as the
human body’s equipment allowing the experience of reproduction to
occur. Of course within humans of varying genders then the organs of
reproduction vary appropriately.
PAYU – EXCRETERY ORGANS: Payu is Sanskrit for what could
be defined as the organs of excretion. Their main function being the
responsibility to eliminate waste products from the body. Whether the
organ excretes fluids or faeces is not of importance compared to the
focus being elimination of toxic and waste substances that are of no
use to the body via their respective exit points. The excretory organs
provide a maintenance role within the body as they allow the human
framework to be perpetually fed and aids significantly in the cyclic
maintenance of it.
These organs of action known as Vac (vocal cords), Puni (hands),
Pada (feet), Upastha (sexual organs) and Payu (excretory organs) govern
and maintain the ability of action to occur within any environment.
For the human body to experience anything the equipment is needed to
firstly perceive and gain knowledge about objects and other components
within the environment. Secondly understanding and cognising the
experience allows action to be taken. The action, whilst allowing
the person to be consciously involved in the experience is also an
expression that forms part of the cycle of experience. So here we have
two components. Firstly the experience of perception leads to knowledge
and secondly the ability to utilise knowledge so that actions or responses
occur. The third component is what and where the experience occurs.
In English this could be termed as the environment but taking into
account the infinite components within the environment the Samkhya
philosophers have determined that within the given environment there
are predominately five essences or elements within nature that allow
experience to occur. In respect to the human being, it’s five physical
senses, the bio physiological human framework, the Jnanendriyas and
the Karmendriyas the subtle essences are what is experienced via the
five physical senses. These subtle essences are known in Sanskrit as the
Tanmatras and can easily be appreciated as the actual essence or vibration
that is emitted atomically at a unique frequency that allows the specific
experience of varying objects to occur.
TANMATRAS
SHABDA – SOUND / HEARING: Shabda in Sanskrit translates as
sound. Sound is the essence that provides the organs with the experience
of hearing. In reality, sound in the movement of atoms, at such a rate that
the frequency of the movement of that object creates a sound that can
be perceived when it comes into contact with the tympanic membrane
of the ear and falls within the frequency of the audible sound range. In
respect to humans, any vibration that has its frequency within the audible
sound range can be perceived as a sound to the human being.
SPARSHA – TOUCH / FEELING: Sparsha translates from Sanskrit
into English to define the experience of touch and feeling. The subtle
essence experienced through the organ of the skin creates the experience
of touch. The subtle essence appears to be more of a physical object in this
sense rather than an invisible light or sound riding through the airwaves.
The majority of experiences based on feeling can be summed up as a
physical experience, however more subtle experiences do occur but these
are relative to the perception of the person involved in the experience.
Some examples may involve feeling without physical contact as in “the
tension in the air” or more intuitive experiences that maybe governed
through emotions or compassion as in “I feel for you”. Feeling the subtle
essence of Sparsha is ironically unique for everyone but physically very
similar and can be appreciated in the context of an experience rather
than anything else. The experience itself is a feeling.
RUPA – FORM / SEEING: Rupa translates from Sanskrit to English in
an attempt to define the subtle essence of form. This form varies from
the form that we feel in the sense that it is not stimulated through touch
but through the experience of sight. The objects form is stable and emits
light at a certain frequency in order for the human eye to perceive it.
In order for perception to occur the frequency of the atomic vibrations
must fall within what is known as the visible light spectrum. Only then
will the light rays be perceivable and subsequently translatable into a
recognisable impulse or image.
RASA – FLAVOUR / TASTE: Rasa from Sanskrit can be translated
into the term taste. Substances that come in contact with the taste
buds vibrate at such a frequency that the experience of taste can occur.
For the taste to be experienced by the taste buds there must be some
essence that is emitted from the source. This essence is appreciated as
what creates taste. Tastes vary depending on the substance as well as the
region of the tongue which is stimulated in respect to the six regions of
taste and flavour.
GANDHA – AROMA / SMELL: Gandha in Sanskrit can be appreciated
as the English equivalent of smell. The experience of smell varies greatly
but ultimately the source of such an experience is similar for all. Substances
and objects are constantly experiencing vibration which is governed by the
objects molecular makeup. As these vibrations occur certain frequencies are
as such that would allow perception through the olfactory cells to occur.
The actual experience is only able to occur because of the subtle essence of
smell that is emitted from such an object. Within the nose the receptacles
for such vibration are present and can be transmitted into recognisable
electrical impulses within the nervous system.
The three components necessary for experience to occur have
been outlined. They all have their own unique function and purpose
while systematically being part of a larger group that is responsible for
coordinating and functioning during each and every experience. The
human body is the housing that holds two of the three major components
necessary for experience within the manifested dimension. The five
organs of knowledge are the pieces of equipment used by the human
body that allow perception of experience to occur. The non physical
dimension of the human being in the form of the mind (Antarkarana)
is the equipment used by the human to metabolise and respond to any
experiences. The tools used to act out in any response to certain stimulus
and perception, are the organs of action. These organs of action are
utilised appropriately depending on what is deemed the most appropriate
form of action. The other component within the cycle of manifested
experience that is essential is the subtle essences. These essences are
emitted from objects and substances so that the human framework can
work within the environment and function in any situation. Taking into
account that the human being functions within a physical environment
that emits varying degrees of frequencies, the equipment within the
human framework of the human body can then be easily appreciated to
have each of their specific functions relative to their determined roles.
Putting this information back into the explanation of the evolutes of
Prakriti the organs and subtle essences can be seen as the most physical
dimensions within the evolutes. The fifteen physical evolutes allow
and govern each and every experience within the physical dimension.
The eight remaining constituents that are unmanifest (non physical
in nature) each play their own role. The list of evolutes originates as
the most subtle aspect of ones owns self and being. This subtle aspect
changes form into separated and more physical (gross) dimensions. In
the Western culture we would define manifestation as varying degrees
of energy, whereas in the Eastern culture they have designated the
word Prana to symbolise varying degrees of manifestations in what is
termed the life force. According to yogic philosophy Prana is present
throughout the entire manifested universe. According to the Samkhya
philosophy all manifestations of this Prana are conceptualised as evolutes
of Prakriti. The evolutes range from the purest and most untainted form
of pure consciousness right through to the densest and most physically
gross form of manifested energy. From the pure consciousness down
to and including the third component of the mind, can be appreciated
as being non manifest in nature, in the sense that they are physically
invisible but just like a thought is not physically apparent it can still
greatly influence ones actions, words and someone else’s thoughts, it
too has its function. The components ranging from the Jnanendriyas
through the Karmendriyas and including the Tanmatras can easily be
experienced as physically manifest components of life. Exactly how
does the human body with its organs and systems manifest and allow
the experience of life to occur while the body is constantly connected
to both pure consciousness and the mind? As far as I understand it and
according to the yogic texts there is an invisible bridge that links the
mind to the body and is responsible for expression and experience of
consciousness through it. This bridge is also seen as a manifestation of
prana and is sometimes known as the pranic energy system. This link is
what the following chapter is about and will attempt to give a specific
understanding of its make-up and purpose.
CHAPTER 3
KUNDALINI, ONENESS AND THE GOAL
Overview
This chapter deals with the Sukshma (subtle) prana that flows (similar to
electrical impulses) through the subtle energy system which is comprised
of the chakras and nadis that are collectively known as the Linga Sharira
(subtle body). Likened to their physical correlations prana is similar
to the electrical impulses, nadis similar to nerves, the brain and spine
similar to the chakras and the three main nadis. Some estimates for the
number of nadis throughout the system range from 72 to 330,000.
What is commonly agreed is that there are three major nadis that are
the most important. The nadis are like channels that influence the flow
of prana between the chakras. The three main nadis are known as Ida,
Pingala and Sushumna.
As the personal interpretation of nadis vary so do the amount of noted
chakras. With reference to this book seven chakras will be described while
the seventh can have little discussed about it as it is known to govern all
other chakras while also having infinite other functions. Supplementary to
the seven main chakras correlating to the central nervous system up to 144
minor chakras have been noted. Other interpretations vary from 3 to 13
major chakras and 21 or 49 minor chakras. The life force is expressed and
transformed by the subtle energy system through the body, much like energy
bolts of high voltage electricity being transformed into a lower capacity via
a transformer. The body itself is structurally an energetic expression and has
a north and south pole. This is not your mouth and anus. The three main
nadis run via the chakras between the south and North Pole. The south
pole being known as the Kanda which is structurally correlated to run
between the anus and the root of the reproductive organ while the north
pole is termed the Brahmarandra and structurally correlates to the fourth
ventricle and is closely associated with the Hypothalamic-Pituitary Axis. It
is the place where the “Canalis Centralis” opens at the top of the most inner
part of where the spinal cord opens into the brain. With babies and infants
the Brahmarandra is anatomically correlated to the soft part on the top of
the head which is known as the fontanel and in French translation means
little fountain. As the bones fuse this space becomes encapsulated both by
the brain and the skull. This space is the North Pole, it is said to be where
an infinite amount of nadis emanate.
The three main nadis connecting the North and South Poles are said
to have 14 secondary nadis functioning in the following ways.
1. Sushumna 8. Pusha
2. Ida 9. Sankhini
3. Pingala 10. Payasvini
4. Gandhari 11. Varuni
5. Hastajihva 12. Alambusha
6. Kuhu 13. Vishvodhara
7. Saraswati 14. Yasasvini
The prana flowing throughout the whole subtle energy system

expresses itself in human form through thoughts, behavioural patterns,
words and actions that have their effect. The clarity of the prana within
the system determines both the clarity of the expression of it as well as
appreciation of its source.
Out of the three main Nadis Ida, Pingala and Sushumna that govern
the flow of prana throughout the whole system, Sushumna is said to be
the ruler of them all. The yogic practices are designed to influence the
subtle prana flowing within the channels Ida, Pingala and Sushumna
that govern and determine our expression of life.
Please bear in mind with reference to the flow of pranic energy, it
influences the state of mind and just as there are three states of being, in
the form of Gunas there are three states of mind relative to them. These
states of mind will be described later in reference to each specific nadi,
for now it is fair to say the flow of prana within Sushumna is relative to
the evenness of the flow of prana within Ida and Pingala. If the breath
is equal in both nostrils as is the natural occurrence with the human
body every approximately 100-130 minutes for 10 to 30 seconds which
results in a mediative state. When the flow is predominate in the Ida nadi
awareness is naturally more introverted while the breath is predominate in
the left nostril and when the flow is within Pingala, awareness is naturally
extroverted while the breath is predominate in the right nostril. The nadis
while emanating from the North and South Pole intersect, creating Vortices
and these are represented as the chakras. The chakras are also perceived to
be the transformers that allow consciousness to manifest via the nadis in
order to express, experience and realise itself. When the nadis are purified
the prana spontaneously finds the entrance to Sushumna which then
becomes active. The movement of prana in either Ida or Pingala are said
to keep the breath and mind active within the space time continuum.
Within the yogic literature it is stated that when the breath is suspended
the mind is stilled and prana enters and flows within Sushumna. Ironically
at this point in time, time ceases to exist. PLEASE DO NOT TRY THIS
AT HOME. Techniques involving such physiological control take years
to masters under the direct guidance of a trained master.
MANIFESTATION AND FUNCTION OF

THE HUMAN BODY AND MIND
The Manifestation of the human body.
The Pranic energy system.
Comparison to Nervous System.
Definitions of NADI, CHAKRA and LINGA SHARIRA.
Just as the physically manifest nervous system oversees and governs all
the functions within the physical body there is a non physical system that
oversees and governs all experiences of the mind. This non physical pranic
energy system connects life to the body via the mind and is responsible
for the experience through it. Depending on the flow of Prana within this
system every experience we ever have is coordinated by it and will also be
the determining factor in how we perceive any thing experienced.
In comparison the nervous system has nerves cells that form channels,
the pranic energy system has channels called Nadi’s. In the nervous context
electrical impulses are transmitted along the neural pathways. From the
pranic perspective a very subtle form of energy (prana) known as Sukshma
prana flows within these channels. Where the nervous system has junctions
known as plexei (plural for plexus) which form a collection of nerves so
too the pranic energy system has junctions that are formed by the Nadi’s
intersecting with each other. The junctions in the pranic energy system
are termed chakras. Where the nervous system has the brain as its main
component that is responsible for coordinating all electrical impulses
within the body so to the pranic energy system has the crown chakra which
governs the flow of prana throughout the system. In comparison the main
aspects of the nervous system are the central nervous system components.
These being the brain and spinal cord. The secondary component which
connects the body to the brain is the peripheral nervous system that has
infinite amounts of peripheral nervous pathways connecting every cell
of the body. In the same way the pranic energy system has three main
components. In comparison the brain compares to the crown chakra,
the central nervous system component of the spine compares to the six
secondary chakras and the three pathways that connect them to each other.
The peripheral nervous system is comparable to the nadis or pranic energy
pathways that connect every cell and atom within the body to coordinate
expression of consciousness through it.
How these two systems are anchored together is via the central
pathway that lies within the central region of the spinal cord. Upon
autopsy of the body there is a physically present canal within the spinal
cord. It is said to be the equivalent of one human hair thick. This channel
is known as canalis centralis.
Basically the human can be appreciated as having two main
components. The first, being the physical body with its 11 systems and
five physical sense organs. Secondly there is an invisible aspect known
as the psyche which is experienced within another body that is invisible
to human perception and is termed the pranic energy system. This
pranic energy system is also known as the Linga Sharira which can be
translated loosely into the English term of the subtle body. So at any
one given time, the human is a composition of two bodies that both
express them selves on the physical plane. These two bodies are basically
super imposed upon each other. The bodies are held together within the
canalis centralis (central canal) of the spinal cord.
The majority of the time the brain’s function and activities are governed
by one of the two nervous systems that are in close anatomical proximity
to the central nervous system itself. These two components are responsible
for varying nervous energy appropriately throughout the body according
to the experience at the time. One component is the sympathetic nervous
system. Scientifically it is associated predominately with the left cerebral
hemisphere within the brain. It is loosely associated with the experiences
of the fight or flight syndrome. This experience may happen as a result of
feeling threatened in some way. The nervous system, through its response
within the sympathetic nervous system, directs blood to the brain, lungs,
heart and peripheral muscles preparing it to fight for survival or run for
its life. Accompanying the increased blood flow to these areas there is shut
down in the areas determined to be unneeded for such an experience. Also
adrenaline is quickly released from the adrenal glands within the body to
provide the extra energy needed.
The other component accompanying the central nervous system is
termed the para sympathetic nervous system. Its purpose is to harmonise
the function of the sympathetic nervous system. It has a tranquilising
effect as compared to the stimulatory one of its counterpart. These two
components are understood within tradition medicine to form the
autonomic nervous system. The autonomic nervous system is appreciated
as being an involuntary system that automatically regulates the function
of the nervous system throughout the body.
In comparison to the location of autonomic nervous system which is
closely aligned with the central nervous system itself, it can be appreciated
that the central aspect of the subtle body is also governed by three pranic
channels that are in close proximity to the nervous ones described. At
this point, a picture of the traditional medical system emblem would
be valuable, as I understand it to be a direct resemblance of this anchor.
The emblem itself is traditionally portrayed as a staff with two snakes
intertwined and crossing over it five times coming to point at the most
upper part where a sphere is present and wings are displayed. The staff
is a representation of canalis centralis in a physical sense and the central
canal in the subtle body known as Sushumna in a pranic sense. The snake
with its head facing towards the left symbolises the para sympathetic
nervous system in a physical sense and one of the two main secondary
channels within the subtle body known as Ida in Sanskrit. The snake
with its head facing towards the right symbolises the autonomic nervous
system in physical sense and the other one of the two main secondary
pranic pathways known as Pingala in a pranic sense. The sphere at the
top symbolises the fourth ventricle and the space within the brain that
allows the interaction between the pituitary and pineal glands to occur.
In a physical sense this is where the cerebro spinal fluid is present within
the brain after it exits the central aspect of the spinal cord. From a pranic
perspective the sphere represents Brahmarandra in Sanskrit which loosely
translates as the abode of Brahma or the seed of the soul.
Now, systematically braking down the components of the Linga
Sharira, it can be appreciated that its structure resembles the nervous
system. Its major components are the chakras and the nadis. The chakras
are the points where the pathways intersect. They vary in number but the
majority of descriptions determine that there are six main chakras which
are governed by a seventh. Other interpretations describe 13 major chakras
and anything from 21 through to 144 minor secondary chakras.
The chakras are connected to each other via a central pathway that has
two accompanying pathways. The main pathway is central and known as
Sushumna. The flow of prana within Sushumna is governed by the flow
of energy within the secondary pathways aligned with the central axis. The
secondary pathways are termed Ida and Pingala. Ida is represented by the
serpent on the medical symbol that originates from the left side at the bottom
and has its head on the left turned towards the central channel at the top.
Ida correlates to the para sympathetic nervous system and what is known
as the more passive feminine energy that governs the left side of the body
influenced by the right side of the brain. It is sometimes known as the lunar
(Chandra) nadi as its expression is a softer more passive energy influencing
predominately mental aspects of our day to day functions. Following is a
summary of some of the qualities associated with the Ida nadi.
Ida (Chandra Nadi)

Lunar Energy
Shakti
Female
Cold
Passive
Introverting
Negative
Feminine
Yin
Right Brain
Left Side of Body
Mental Energy
(Prana Shakti)
Parasympathetic NS
Originates from Left of Muladhara Chakra
Inserts into Left of Agni Chakra
Pingala is represented on the medical symbol by the serpent which

originates from the right side at the lower end and has its head on the
right side facing towards the centre at the top. Pingala correlates to
the sympathetic nervous system which is appreciated as a more active
and masculine energy that governs the right side of the body through
functioning of the left side of the brain. Pingala is sometimes referred to
as the solar nadi as its expression is more intense and active, is associated
with the more physical components of daily functioning. Following is a
summary of the attributes associated with the Pingala nadi.
Pingala (Surya Nadi)

Solar Energy
Shiva
Male
Hot
Active
Extroverting
Positive
Masculine
Yang
Left brain
Right Side of Body
Pranic Energy
(Manas Shakti)
Sympathetic NS
Originates from Right of Muladhara Chakra
Inserts into Right of Agni Chakra
Sushumna is represented in the medical symbol by the central staff and

sphere at the top. It correlates to the most central aspect of the central
nervous system which is also where the Linga Sharira (subtle body) is
anchored into the human body. Its energy is experienced as neutral
while its expression is more meditative and is related to the spiritual
dimension of life. Following is a summary of some attributes associated
with the Sushumna nadi.
Sushumna
Goddess
Asexual
Warm
Equilibrium
Meditative
Neutral
Motherly
Yin and Yang
Canalis Centralis and Golden Egg
(Kanda - Brahmarandra)
Source of the Body
Pure Being
(Ishwara)
The Brain
Originates from Muladhara Chakra

(near the origin of the Reproductive organ)
Opens into Sahasrara Chakra
(Terminates in the Brain where ‘Canalis Centralis’ enters the Fourth
ventricle)
The Sushumna nadi is composed of many aspects. Within it there are

three more channels that are positioned concentrically (inside each
other) the more subtle aspects of the Sushumna nadi will be discussed
in greater detail in chapter 5. For now it is safe to say that the central
channel of the subtle body is collectively known as Sushumna.
Sushumna is the pathway that connects the chakras and subsequently
allows for the flow of prana through the nadis. Sushumna can be
likened to the main highway whereas the chakras are the overpasses or
intersections along the way, with the nadis being the secondary roads
that exit from the intersection. In respect to the chakras, it can be
appreciated that there are seven intersections along the main highway.
In respect to the nadis there are the three predominate ones known as
Ida, Pingala and Sushumna. There are 14 in number that are appreciated
to have primary functions and seen as the main nadis. These are the
pathways known to allow the subtle energy of prana (also known as the
life force) to flow along them. Complimenting and working in unison
with the 14 main nadis, it is said that there are anything from 72,000 to
330,000 minor nadis that are responsible for distributing the life force
throughout the entire body. In reference to the highway analogy there
are 1050 secondary roads that divide into anything up to 330,000 minor
roads. These 330,000 pathways are responsible for distributing the life
force (prana) to every part of the body for both maintenance of it and
experience and expression of consciousness. The expression of prana
is directly relevant to the amount of prana flowing within each nadi.
Much like an artery with arterio sclerosis (blockages) in varying degrees,
the amount of prana distributed varies greatly and can be appreciated
to flow harmoniously with ease or inharmoniously with dis-ease. The
expression of this life force throughout the body will determine both
healthy anatomical and physiological function as well as the state of
mind relative to ones own perception and understanding.
The yogic knowledge was perceived by the great yogis, seers, munis
and sages of the past. During deep meditative experiences intuitive
perception of all dimensions of life was achievable. They understood the
components of the physical body, the mind and the Linga Sharira (pranic
body). Their understanding was based on reality and the knowing that
everything experienced as a human being is caused by varying degrees
of vibration. Collectively speaking, vibrations create experiences, that
do not need words or a specific dialect to understand them. Just as the
experience of feeling the heat from the sun can be explained in words
a person can never really appreciate the concept until the experience is
experienced. Similarly, a person could describe chocolate to someone
who has never tasted it for several hours but it would not be until the
subject experienced the smooth sweet sensation through dissolving
chocolate onto the tongue that they would be able to really understand
what chocolate tastes like.
THE DEVANAGIRI ALPHABET

(THE SYLLABLES ON THE CHAKRA PETALS)
Within India there was an ancient sage named Panini. Panini did a lot of
research and work regarding the Linga Sharira and the vibrations contained
within it. He understood that all humans have their own pranic energy
system. He knew that the pranic energy system was governed by 50
vibrations. Collectively speaking, these vibrations are similar for all humans.
Each one of the 50 vibrations has a specific frequency, tone, amplitude and
wavelength. Panini came to the conclusion that these 50 sounds were the
same as the Sanskrit alphabet. He realise that the expression of these sounds
originated from within the chakras and were distributed via the nadis. The
number of 50 directly correlates to the number of nadis exiting from the
lower six chakras. Since these sounds determine both expression and all
experiences, the Sanskrit alphabet has also been termed the language of the
gods. The Sanskrit alphabet is often known as “Devanagari”, which has
also been loosely translated as the abode of the gods (Devas). Panini was
so convinced that the alphabet was what held the human being closest to
the source of life itself, that he stated “The man who knows Devanagari
knows god”. Personally I am not here to convince anyone of god or instil
my beliefs upon someone else, I am simply stating that the vibrations
governing the pranic body and subsequently the flow of prana throughout
its many pathways can be most easily and simply appreciated as the sounds
experienced through expression of the Devanagari script (the Sanskrit
alphabet). The 50 symbols correlate directly to what has been described
as the petals on the chakras. More specifically, the petals are the pathways
in number that exit or intersect at that specific point along Sushumna, the
central column. The 50 symbols are present in the lower six chakras and
will be explained in detail. The chakra positioned at the crown of the head
(known as Sahasrara) is said to be the thousand petalled Lotus. Within the
crown chakra and its thousand petals the Devanagari sounds are said to be
repeated 20 times.
Starting from the base chakra an attempt will be made to give a
brief description of each one of the 50 sounds. Remembering that this
is a theoretical explanation and to actually understand and perfect the
tone of each syllable further research and regular practice on a personal
level will be essential.
MULADHARA CHAKRA
Muladhara chakra has four petals. The sounds that emanate from it are
as follows.
Je pronounced va; va is classified as a semi vowel. It is expressed

using a ‘labial’ technique. The lips are held together, the tongue is free
from contact and the teeth are apart.
<e pronounced sha; sha is classified as a sibilant, sha is expressed

using a ‘palatial’ technique. The lips are apart, the back of the tongue
is raised to make contact with the roof of the mouth and the teeth are
slightly apart.
Me pronounced SHa; SHa is classified as a sibilant. SHa is expressed

using a ‘retro flex’ technique. The lips are apart, the tip of the tongue is
flexed backwards to come in contact with the roof of the mouth while
the teeth are slightly apart.
me pronounced sa; sa is classified as a sibilant. It is expressed using

a ‘dental’ technique. The lips are apart, the teeth are together and the
tongue comes in contact with the back of the lower front teeth.
MOOLADHARA CHAKRA
SVADISHTHANA CHAKRA
Swadhisthana chakra has six petals and the sounds that emanate from
it are as follows.
ye pronounced ba; ba is classified as a consonant, ba is expressed

using a ‘labial’ technique. In a voiced unaspirated way. The lips are held
together, the tongue is free of contact and the teeth are slightly apart. Ba
is unaspirated in the sense that it is not prolonged with any additional
air being expired.
Ye pronounced bha; bha is classified as a consonant, bha is expressed

using a ‘labial’ technique, voiced in an aspirated way. The lips are held
together, the tongue free from contact and the teeth are slightly apart.
Bha is aspirated in the sense that it is prolonged with additional air
expired.
ce pronounced ma; ma is classified as a consonant. It is expressed

using a ‘labial’ technique, in a voiced and nasal way. The lips are
positioned together, the tongue is free from contact and the teeth are
slightly apart; ma is nasal in the sense that the nose is involved in its
expression.
Ùe pronounced ya; ya is classified as a semi hyphen vowel. It is

expressed using a ‘palatal’ technique. The lips are apart, the back of the
tongue comes in contact with the roof of the mouth and the teeth are
slightly apart.
j pronounced ra; ra is classified as a semi hyphen vowel. It is

expressed using a ‘retroflex’ technique. The lips are apart, the tip of the
tongue is turned backwards to come in contact with the roof of the
mouth and the teeth are apart.
SVADISHTHANA CHAKRA
uepronounced la; la is classified as a semi hyphen vowel. It is

expressed using a ‘dental’ technique. The lips are apart, the tip of the
tongue comes in contact with the backside of the upper front teeth while
the teeth are together.
MANIPURA CHAKRA
Manipura chakra has ten petals. The sounds that emanate from it are
as follows.
[ pronounced Da; Da is classified as a consonant. It is expressed

using a ‘retroflex’ technique in a voiced and unaspirated way. The lips
are apart, the tip of the tongue is curved backwards to come in contact
with the roof of the mouth and the teeth are apart; da is unaspirated in
the sense that is it not prolonged with additional air expired.
{pronounced DHa. DHa is classified as a consonant. It is expressed

using a ‘retroflex’ technique in a voiced aspirated way. The lips are apart,
the tip of the tongue is curved backwards top come in contact with the
roof of the mouth and the teeth are held apart. DHa is aspirated in the
sense that the sound is prolonged with additional air expired.
Ce pronounced na; na is classified as a consonant. It is expressed

using a ‘retroflex’ technique with nasal emphasis. The lips are positioned
apart, the tip of the tongue is curled backwards to come in contact with
the roof of the mouth with the teeth slightly apart; na is nasal in the
sense that the nose is involved in its expression.
le pronounced ta; ta is classified as a consonant. It is expressed using

a ‘dental’ technique in a voiceless unaspirated way. The lips are positioned
slightly apart, the tip of the tongue comes in contact with the rear side
MANIPURA CHAKRA
of the upper front teeth and the teeth are slightly apart. Ta is unaspirated
in the sense it is not prolonged with additional air expired.
Le pronounced tha; tha is classified as a consonant. It is expressed

using a ‘dental’ technique in an aspirated and voiceless way. The lips are
slightly apart, the tip of the tongue comes in contact with the rear side
of the upper front teeth and the teeth are slightly apart. Tha is aspirated
in the sense that is it prolonged with additional air expired.
o pronounced da; da is classified as a consonant. It is expressed

using a ‘dental’ technique in a voiced and unaspirated way. The lips are
positioned slightly apart, the tip of the tongue contacts the rear side of
the upper front teeth and the teeth are slightly apart. da is unaspirated
in the sense it is not prolonged with additional air expired.
Oe pronounced dha; dha is classified as a consonant. It is expressed

using a ‘dental’ technique in a voiced, aspirated way. The lips are
positioned slightly apart; the tip of the tongue comes in contact with
the rear side of the upper teeth while the teeth are slightly apart; dha is
aspirated in the sense that it is prolonged with additional air expired.
ve pronounced Na; Na is classified as a consonant. It is expressed

using a ‘dental’ technique in a voiced and nasal manner. The lips are
slightly apart, the tip of the tongue comes into contact with the rear side
of the upper front teeth while the teeth are slightly ajar. Na is nasal in
the sense that the nose is involved with projection of the sound.
he pronounced pa; pa is classified as a consonant. It is expressed

using a ‘labial’ technique in a voiceless unaspirated way. The lips are
positioned together, the tongue is free from contact and the teeth are
slightly apart. It is unaspirated in the sense that it is not prolonged with
additional air expired.
Heâ pronounced pha; pha is classified as a consonant. It is expressed

using a ‘labial’ technique in a voiceless and aspirated way. The lips
are together, the tongue is free from contact and the teeth come close
together but without contact. Pha is aspirated in the sense that the sound
is prolonged using additional air being expired.
ANAHATA CHAKRA
Anahata chakra has twelve petals. The sounds that emanate from it are
as follows.
keâ pronounced ka; ka is classified as a consonant. It is expressed using a

‘velar’ technique in a voiceless unaspirated way. The lips are apart, the tongue
is free from contact and the teeth are apart. The sound is unaspirated in the
sense that it is not prolonged with additional air being expired.
Ke pronounced kha; kha is classified as a consonant. It is expressed

using a ‘velar’ technique in a voiceless aspirated way. The lips are apart, the
tongue is free from contact and the teeth are apart. The sound is aspirated
in the sense that it is prolonged with additional being expired.
ie pronounced ga; ga is classified as a consonant. It is expressed using

a ‘velar’ technique in a voiced and unaspirated way. The lips are apart, the
tongue is free from contact and the teeth are apart. The sound is unaspirated
in the sense that it is not prolonged with additional expiration.
Ie pronounced gha; gha is classified as a consonant. It is expressed

using a ‘velar’ technique in a voiced aspirated way. The lips are apart, the
tongue is free from contact and the teeth are apart. The sound is aspirated
in the sense that it is prolonged with additional air being expired.
* pronounced gha; gha is classified as a consonant. It is expressed

using a ‘velar’ technique in a voiced and nasal way. The lips are apart, the
tongue is flattened against the roof of the mouth and the teeth are kept
slightly apart. The sound is nasal in the sense that the nose is involved
in its expression.
Ûe pronounced cha; cha is classified as a consonant. It is expressed

using as a ‘palatal’ technique in a voiceless unaspirated way. The lips
are apart, the top of the tongue comes in contact with the roof of the
mouth and the teeth are slightly apart. The sound is unaspirated in the
sense that it is not prolonged with additional air expiration.
Ú pronounced chha. chha is classified as a consonant. It is expressed

using a ‘palatal’ technique in a voiceless aspirated way. The lips are apart,
the top of the tongue comes in contact with the roof of the mouth and
the teeth are slightly apart. The sound is aspirated in the sense it is
prolonged with additional air being expired.
pe pronounced ja; ja is classified as a consonant. It is expressed using

a ‘palatal’ technique in a voiced unaspirated way. The lips are apart, the
top of the tongue comes in contact with the roof of the mouth and the
teeth are positioned close together. The sound is unaspirated in the sense
it is not prolonged with additional air expired.
Pe pronounced jha; jha is classified as a consonant. It is expressed

using a ‘palatal’ technique in a voiced and aspirated way. The lips are
apart, the top of the tongue contacts the roof of the month and the teeth
are brought together, jha is aspirated in the sense that it is prolonged
with additional air being expired.
_e pronounced jna; jna is classified as a consonant. It is expressed

using a ‘palatal’ technique in a voiced and nasal way. The lips are apart,
the top of the tongue comes into contact with the roof of the mouth
and the teeth are close together. The sound is nasal in the sense that the
nose is involved in its expression.
š pronounced Ta; Ta is classified as a consonant; Ta expressed using

a ‘retroflex’ technique in a voiceless unaspirated way. The lips are apart,
the tip of the tongue is curled backwards to come in contact with the roof
ANAHATA CHAKRA
of the mouth and the teeth are slightly apart. The sound is unaspirated
in the sense that it is not prolonged with additional air being expired.
" pronounced THa; THa is classified as a consonant. It is expressed

using a ‘retroflex’ technique in a voiceless aspirated way. The lips are apart,
the tip of the tongue curls upwards and backwards to come in contact with
the roof of the mouth and the teeth are free from contact. The sound is
aspirated in the sense that it is prolonged with additional expiration.
VISHUDDHI CHAKRA
Vishuddhi chakra has sixteen petals. The sixteen sounds that emanate
from it are the vowels of the Devanagari alphabet. The vowels can be
written in Devanagari in one of two ways, depending on where the
vowel sits relative to the word it is contained within. For the following
descriptions the script displayed is the vowel that stands alone. The
alternative script will be presented in the last line of each explanation
of the sounds. These sounds are expressed as follows.
De pronounced a; a is classified as a vowel. It is expressed in an

unaspirated way.
Deepronounced aa; aa is classified as a vowel. It is expressed in an

aspirated way that prolongs the sound during expiration.
F
pronounced i; i is classified as a vowel. It is expressed in an
unaspirated way. The lips are apart, the tongue is free from contact and
the teeth are slightly apart. (Alternative i script drawn here)
F& pronounced ii; ii is classified as a vowel. It is expressed in an aspirated

way. The lips are apart, the rear portion of the tongue comes in contact
VISHUDDHI CHAKRA
with the roof of the mouth and the teeth are close together. The sound is
aspirated in the sense that it is prolonged with additional air expired.
G pronounced u; u is classified as a vowel. It is expressed in a short

unaspirated way.
T pronounced uu; uu is classified as a vowel. It is expressed in an

aspirated way to prolong the sound.
$e+ pronounced ri; ri is classified as a vowel. It is expressed in an

unaspirated way.
ý pronounced Rii; Rii is classified as a vowel. It is expressed in an

aspirated way.
è pronounced lri; lri is classified as a vowel. It is expressed in an

unaspirated way.
ue¸ pronounced Lri; Lri is classified as a vowel. It is expressed in an

S pronounced e; e is classified as a vowel. It is expressed in an

unaspirated way.
Ss pronounced ai; ai is classified as a vowel. It is expressed in an

Dees pronounced o; o is classified as a vowel. It is expressed using

an unaspirated technique.
Deew pronounced au; au is classified as a vowel. It is expressed in an

aspirated way where the sound can be prolonged during expiration.
Deb am is classified as a vowel and denotes the anusvara in Sanskrit

grammar.
De:
ah is classified as a vowel and denotes the visarga in Sanskrit
grammar.
AJNA CHAKRA
Ajna chakra has two petals. The sounds that emanate from each petal
are as follows.
n pronounced ha; ha is classified as a consonant. It is expressed

in a projected and aspirated way. The lips are apart, the tongue is free
from contact and the teeth are apart. It is aspirated in the sense that it
is prolonged with additional air during expiration.
#e pronounced ksha; ksha is classified as two consonants. It is the

most common grouping of consonants. It is both ka and sha together.
It is expressed combining the velar technique for ka and the dental
technique for sha.
The Devanagari alphabet has been derived specifically from the
sounds corresponding to the movement of pranic energy within the Linga
Sharira. Even though the sounds are grouped together and given a label
that connects them to a specific culture, it can easily be appreciated that
sounds and their effects are actually experiences in their true context.
Irrespective of a person’s cultural upbringing or beliefs, when a
AJNA CHAKRA
sound is made within the human body, the experience on a vibrational
level can be appreciated as being similar. The alphabet, the tones and
their placement in the Linga Sharira correspond specifically to the
sounds created by the atomic movement, wavelength and frequency
resonating in each specific part of the human beings most subtle body
and energy system, which is sometimes known as the spirit body, astral
body, etheric body, pranic body, the subtle body or Linga Sharira. This
pranic energy system is the non physical system that connects the
human body to life and allows expression to occur. Prana, which is also
simplified to represent an energy that is known as the life force, is the
energy that flows within the system. Since prana has many variations
in respect to its density, function and the perception of it, the prana
flowing within the Linga Sharira is known as Sukshma (subtle) prana.
This Sukshma prana flows through the nadis of the pranic body.
These nadis are the pathways allowing the prana to interpenetrate
every cell of the body. Out of the estimated 330,000 nadis, three are
said to be the most important. These are known as Ida, Pingala and
Sushumna. They each resonant with their own specific energy and
subsequently have their own specific functions to carry out. The flow
of prana within Sushumna is proportional to the evenness of the flow
of prana either within Ida and Pingala. Most of the time either Ida
or Pingala are predominate. The predominate movement of prana
in either Ida or Pingala, keeping the mind and breath active within
the three dimensions known as the space time continuum. When the
flow of prana within Ida and Pingala is even the breath is suspended,
prana enters and flows within Sushumna and a meditative frame of
mind is experienced. All spiritual disciplines are designed to purify the
quality of prana flowing within the nadis so that Ida and Pingala can be
balanced and a meditative frame of mind can be experienced. The aim
being to purify the pranic body, which is anchored into the physical
body via the central canal known as Sushumna. The most common
techniques that are available are the ones that work specifically on
the body, the mind or the more subtle aspects of the human. Within
the yogic framework there are many techniques designed specifically
for each one of these three aspects. The yogic postures, known as
asana, work specifically through the physical body and while aimed at
increasing the quality of it, the underlining aim of the practices is to
systematically purify the Linga Sharira. Techniques designed to prolong
the breath and expand lung capacity while also improving awareness of
the breathing process are collectively given the title Pranayama. In its
true context, Pranayama is translated to mean expansion of prana. The
ultimate aim of these techniques is to purify the Linga Sharira to such
an extent that the breath can be temporarily suspended as the prana
enters Sushumna and a mediative frame of mind can be experienced.
The practices designed to focus the mind and improve concentration
come under the title of meditation. Through focusing the mind, the
quality of prana and its effect of ones being, can be improved. When
the minds ability to focus is improved then perception and awareness
can be expanded. During the more subtle practices the mind is able
to consciously focus on the subtle experiences of the prana moving
within the Linga Sharira. When a certain degree of concentration and
mind focus is achieved then the prana spontaneously enters Sushumna
to give the experience of the meditative awareness.
Since the whole body, all its components and the components of
the universe are in a state of vibration, music can also have an influence
on the quality of prana flowing within the pranic body. In respect to
the vibrations involved, the specific tones of the Devanagari alphabet,
which also reside as vibrations within the Linga Sharira can be utilised for
optimal effect. This, being the reason why many of the eastern traditions
continually chant Sanskrit mantras. The Sanskrit mantras are groupings
of sounds and words that are derived from the alphabet itself. The yoga
masters of the past have always been aware of how these techniques and
sounds influence the human being via the pranic energy system. The
knowledge and experience of such, is the reason why these mantras have
been appreciated as being sacred. The sacred reverence to the sounds of
the alphabet and their subsequent effect on ones being, could have, in
the past, been put down to the grace of God. This understanding may be
the reason why Panini saw each of the letters as a God in their own right
and called the alphabet and Linga Sharira the abode of the Gods. Panini
even went so far as to say “whoever knows Devanagari knows God”. The
reality being that the expression of sound and their effect on the human
being could be considered similar experiences irrespective of the language
spoken. Languages are more specifically associated with dialect that many
vary depending on the geographical location and the cultural upbringing
of a certain group of people. Each letter has been grouped with other
certain letters for communication and conceptualism but when broken
down and one letter at a time is expressed then the experience and its
effect is common for all human beings.
SAHASRARA CHAKRA
SAHASRARA CHAKRA
CHAPTER 4
BIJNAN – THE SCIENCE OF THE BREATH
INFLUENCING THE LIFE FORCE
The pranic energy system described in previous books and chapters
contains within it a more denser form of prana than mentioned in respect
to the Linga Sharira, Chakras and Nadis. Within the Linga Sharira it is
said that the subtle form of prana known as Sukshma flows relative to
the constrictions or lack there of within the nadis that are responsible for
dispensing the prana throughout the human body. As the Sukshma prana
transforms into a more dense and gross prana it is said to be dispensed as
Sthoola (gross) prana via the system known as the Prana Vayus.
In chapter 2 the manifestations of the life force (prana) were
described and appreciated and conceptualised as components of one
manifest whole. This manifestation is termed Prakriti. Prakriti is one
way to describe and represent the varying degrees of manifestation. These
manifestations occur both within the human structure (microcosm) and
universally (macrocosm). Through the yogic techniques the varying
manifestations of prana throughout the body are influenced. In my
opinion, Pranayama is the most influential technique, with regard to
purifying, activating and balancing the prana within the pranic energy
system. Through pranayama certain bodily systems can be utilised for
specific psycho physiological effects, that in turn enhance the efficiency
of both the body and mind.
Sadly in translating the term Pranayama it is sometimes described as
breathing techniques. The English culture need not taint or misinterpret
the word or its purpose for simplification. In the yogic and eastern context
the word pranayama is broken down to prana and yama. Prana meaning
the prana or life force that interpenetrates both every aspect of the
human body as well as the universe. Yama in this context, is said to mean,
expansion of. In its true context pranayama is very specific in reference to
its effect on prana. Pranayama means expansion of the life force.
The question remains, how do we influence something that we
cannot see? This is where the yogic knowledge and techniques become
useful. The postures purify the body so it can be placed in a comfortable
position for extended periods of time. The techniques of pranayama
are designed specifically to purify the prana within the pranic energy
system. To do this, the yogis have utilised the most subtle aspect of the
human body in the form of the breath. This being a contributing factor
as to why pranayama is often misinterpreted to be more related to the
breath than its actual influence on prana. The process of pranayama and
the techniques involved are all designed to lead to a certain point. This
point is the goal of pranayama and is said to occur during the experience
of spontaneous suspended respiration. In yogic terms, when the breath
stops it is known as Kumbhaka. Through regular practice and extreme
discipline the experience of spontaneous Kumbhaka is extended. When
the breathing process is not occurring and the breath is still, the mind
becomes tranquil and still. The Sukshma prana within the Linga Sharira
enters into the central channel of Sushumna to provide a meditative
awareness. The true knowledge and practice of pranayama is only rarely
accessible. It is extremely dangerous and requires advice and supervision
from an experienced yoga teacher or master.
More commonly the breathing techniques are associated with a
practice known as Prana Nigraha. Prana Nigraha is performed to prepare
the body and mind at the same time aimed to perfect and master the
capacity and capability to perform Kumbhaka. Both techniques of Prana
Nigraha and pranayama directly influence the Prana Vayus. Prana Vayus
are influenced via the pranic energy system or the physical body via
manipulation of it or more specifically through the lungs and the effect
of the breath on the rest of the being.
According to the yogic texts and philosophy the Prana Vayus have
been defined and categorised according to their location in the body and
specific function. The great teachers of the distant past have categorised
5 major and 5 minor Prana Vayus.
The five major ones are as follows.
THE FIVE PRANA VAYUS

PRANA – located predominantly in the chest region between the throat
(neck) and lower part of the ribs. Its role is to assist with the processes
of inspiration and ingestion.
APANA – is located in the pelvic region. Its role is to assist in the
processes of exhalation and excretion.
SAMANA – is located between Prana and Apana in the upper abdominal
region between the top of the pelvic bones and the lower part of the
rib cage. Its role is to assist in the processes of Kumbhaka (suspended
respiration) and digestion.
UDANA – is located in the arms and head. Its role is associated with
assisting and extending the Samana.
VYANA – is located throughout the whole body. It is seen as
interpenetrating and all pervading. Its role is to assist in the breathing
process and distribute prana throughout the body while also coordinating
the functions of the four other major Prana Vayus.
The minor Prana Vayus are collectively known as the Upa Prana
Vayus.
KOORMA – is responsible for blinking.
KRICHARA – is the prana that generates hunger, thirst, sneezing and
coughing.
DEVADATTA – is responsible for inducing sleep and the experience
of yawning.
NAGA – is what causes hiccups and belching.
DHANAJAYA – is the life force that lingers immediately following
death of the body and departure of one’s essence.
Together, the ten prana control all the processes of the human body.
Yogic techniques bring the prana into harmony for efficient functioning.
Following extended preparation, regular practice and correct discernment,
the techniques eventually lead to an experience where the Prana and
Apana unite in the region of Samana. This experience can lead to the
awakening of Kundalini.
So prana manifests in varying degrees. It is both microcosmic on the
human level and macrocosmic on the universal level. It is the substratum
of all life. It is said that the entire cosmic experience from creation to
disillusion is embedded within the folds of Kundalini. But the divine
consciousness is first converted into prana within these varying levels.
In respect to the human, some is stored in a pit at the base of the Linga
Sharira in a reservoir that holds the dormant energy of Kundalini. The
Sthoola prana functions through the Prana Vayus. The Sukshma prana
functions through the chakras and nadis.
Prana is responsible for the complete composition and expression
of the whole body and mind. Prana is responsible for action and form
in the more physical sense and within the mind it is responsible for
thinking. Together the mind and prana are two great forces that provide
and connect the human being to life itself. In the yogic context the
Prana Vayus can be balanced by asana (physical postures), shatkarmas
(physical purificatory techniques) and Pranayama.
Universally speaking energy, is known to seek expression through
the most efficient ways, so too the body and mind seek harmony. With
conscious involvement of the mind, a person can partake in this process.
For example, techniques maybe used to influence one system of the
body so that other systems are influenced or harmonised. Practices aim
at balancing the opposing energies within the body. The body can also
be purified to be free from the three types of imbalances that may result
according to each individual’s predisposition.
Prana is the Sanskrit word for “life force”; in yoga, Indian medicine, and
martial arts, the term refers to a cosmic energy believed to come from the
sun and connecting the elements of the universe. The universal principle of
energy or force, responsible for the body’s life, heat and maintenance. Prana
is the sum total of all energy that is manifest in the universe. This life energy,
prana, has been vividly invoked and described in Vedas. In Ayurveda, tantra
and Tibetan medicine “prana vayu” is the basic vayu (wind, air) from which
all the other vayus arise. It is analogous to qi.
Pran is a subtle invisible force (high valence ion charged oxygenated air
air) - is the life-force that pervades the body. It is the factor that connects
the body and the mind, because it is connected on one side with the body
and on the other side with the mind. It is the connecting link between the
body and the mind. The body and the mind have no direct connection.
They are connected through Pran only.
– Swami Chidananda Saraswati
Yog primarily works with the energy in the body through the science of
pranayam or energy-control. Pran also means ‘breath.’ Yog teaches how to
still the mind through breath-control and attain higher states of awareness.
The higher teachings of yog take one beyond techniques and show the
yogi or yog practitioner how to direct his concentration in such a way as
not only to harmonize human with divine consciousness, but to merge his
consciousness in the Infinite.
– Paramahansa Yogananda
Prana vayu is the basic vayu from which all the other vayus arise.
Through their exploration of the body and breath, the ancient yogis
discovered that prana (life force energy) could be further subdivided into
energetic components they called Vayus (winds). The five Vayus of prana all
have very subtle yet distinct energetic qualities, including specific functions
and directions of flow. The yogis were able to control and cultivate these
Vayus by simply bringing their focus and awareness to them. Through this
conscious control and cultivation they were not only able to create optimal
health and well-being, but were able to activate the primordial Kundalini
energy to obtain states of enlightened Samadhi.
Pranayama, or expansion of the prana or vital energy, occurs through
the practices of prana nigraha, or control of the prana, the various prana
nigraha practices which contribute initially to changing the physiological
state of the brain are said to awaken prana in the realm of the chakras, or
psychic centres, within the human body. Prana nigraha is the manipulation
of the breath to control prana. When practised regularly, prana nigraha leads
to pranayama or expansion of the vital energy. Pranayama is divided into
three stages: (i) awareness of prana, (ii) prana nigraha, and (iii) expansion
of prana.
Prana Vidya – according to Paramahamsa Niranjanananda there are
five keys by which we can unlock the doors of our bio-plasmic body. The
first key is the awareness of the psychic breath The experience of the breath
can be both gross and subtle. The gross experience is the physical process of
inhalation and exhalation! The second key of Prana Vidya is psychic sound.
According to the science of Nada yoga, sound manifests within us and we
also experience sound outside, subtle and gross. The third key is awareness
of the psychic passage. The fourth key is the psychic symbol and it involves
the practice of concentration. The fifth key is the awakening of the chakras.
All the chakras are centres of pranic energy and you are stimulating and
controlling the prana. In order to do this you have to awaken the chakras.
CHAPTER 5
THE GOAL
This chapter is about oneness and the goal of yoga according to my
interpretation and understanding of the philosophies. I understand that
somehow the Earth floats within a bath of air or space and as humans
we live as a combination of body, mind and soul on the surface of this
great planet. The reality of my existence is that I too function in a bath
of three dimensional space which is interconnected on an atomic level.
Scientifically we are all connected and philosophically this has been
emphasised also. As humans, to understand this oneness it must be
divided into parts then conceptualised in order for us to understand it.
In relation to this book I have talked about this oneness in the context
of the constituents of life according to the Samkhya philosophy, the
pranic energy system in the context of it minutest part, in the sense
of the actual sound generated from the atoms functioning as it and
the distribution of energy generated by the breath, as it is distributed
throughout the one body.
In this chapter I while discuss the pranic energy system in more detail
but also put it in context relative to different behavioural patterns and
physiological and emotional maturity.
Let’s go on a journey. Imagine a time long ago before computers and
global communication were taken for granted. A time before the great
artists and before much knowledge was known about the fine detail of the
human body’s structure. The year could be anytime, the location could
be anywhere and life is relatively easy. Fear is minimal in the minds of
many as economics has not yet grown to divide people. Communities live
and celebrate together and everyone is a part of the oneness. Everyone is
accepted for their differences and the law is based on karma and the true
understanding of it. You live in a village and recently there had been some
fool (me) running around ecstatic about the discovery of something that
he thinks is important. It is a time before the discovery of nerves and the
intracity of the brain and complete nervous system so your knowledge is
limited in the sense of anatomy and physiology. You cannot understand
why I am so excited and happy. A week ago before leaving to visit my
brother’s village I seemed ‘normal’ like you. After returning it appears
that I maybe somewhat crazy. But the village we live in is accepting and
supporting and gives me my space to put it into perceptive while also
nurturing my emotional needs. You are because of your warm caring
heart are willing to understand someone else’s perspective. You asked
me what is going on and what happened on my visit. I inform you that
just outside my brothers village lives a holy man who remains secluded
from the community to maintain the integrity of his knowledge of the
ancient wisdom past on through generations while also maintaining
his own. Luckily for me, during my visit I bump into the holy mans
wood collector and he invites me to visit the holy man with him. The
housing is relatively simple and low maintenance. The man himself,
is elegant, in clean earth coloured clothes with a resounding brilliance
emanating from the pores of his skin and the sparkle in his eyes. He is
true to his nature and lives according to oneness while putting it into
the human perspective according to his knowledge of the universe. He
understands and serves this oneness with a heightened sense of perception
that is indescribable. Somehow he knows all about me and opens up
his palm and to my amazement a lotus flower manifests on it. He tells
me the truth of oneness and in what seemed like only a short period he
infused great knowledge and wisdom upon me which resulted in the
feeling of this bliss. Fortunately this blissful experience has not ceased
but unfortunately it looks weird from the outside. You say ‘cool as long
as you know what’s going on and you feel ok with everything, let me
know if you need a hand or anything I can do of assistance that might
help you out’. I say ‘thanks anyway but you worry about yourself first
and I’ll be sure to call you if I need you’.
Then you say ‘well what about the great knowledge that was
imparted to you?’ you say ‘can I have any of that?’ and I reply ‘that I
am a bit confused in trying to describe it because I am not sure if you
will understand it as experience has made it a part of my reality whereas
simple knowledge to you may not change your view on life without the
experience to back it up’. Also he was talking about something that I
barely understand and that’s taking into account that I have spent much
of my life talking and listening to the great teachers of oneness.
If you are really interested though I will certainly attempt to describe
it in any way possible. Your reply is ‘anyway is a good way so give it a go’. I
have determined that my best approach to explain such intricate knowledge
is according to the Gods. In this era before the scientific revolution and
physical investigation into creation we collectively understand our existence
according to beings with other dimensions that allow things to happen and
create opportunities for us. We have Gods of nature, the trees, rocks, the
fruit and vegetables that we grow and eat, the rivers that provide fish and
the animals that are a part of our existence each having their own Gods,
which we are thankful to and pray to. We all have a personal God that we
feel close to and chose this according to how we feel and this being acts
as a connection to the great spirit which is off of the surface of this planet
and provides both storms, rain and sunshine in order for us to live and
be Gods of the animal and plant kingdoms to do their jobs. Collectively
our understanding also includes the Gods of the elements that have been
determined and passed on through the teachings as the five elements that
interrelate to form our existence. The elements are known as earth, water,
fire, air, ether (spirit). These elements define the solid, fluid, sub gaseous,
gaseous and ether which is the substratum and container for various
combinations of the other four elements or compounds. It can be easily
appreciated that these elements express qualities of different dimensions
and this varies from very physical through to less physical to become non
physical which literally makes it indescribable. It may now be understood
that there could be many components to life which range from the physical
experience through the dimensions of the mind and behavioural patterns
in respect to emotions through to the most non physical and spiritual
expression. These components collectively make what could be termed
as the human experience.
As a human I express myself on various levels throughout the
spectrum described. For each of these levels there is a god or goddess
that determines my expression. These gods live on different planes
of existence according to their role. There are many levels within the
unchartered sacred texts but for general understanding only seven levels
that you may be able to relate to will be described. These seven levels are
described in the book of revelations as the seven churches. They are also
known as veils, levels of consciousness or Patalas. Patalas is Sanskrit and
used within the tantric texts and levels are also known as the Lokas in
many of the yogic texts. Lokas loosely translates as plane or level. The
holy man explained these planes as levels of awareness and expression
relative to the varying elements and predispositions.
Patanjali states that the Lokas awareness and experience of them
is relative or proportional to the degree of evolution of consciousness
within that being. The afflictions for each being determine at which level
the expression is required. To counteract these afflictions cultivation of
opposite virtues is recommended.
The seven common planes of existence will be discussed ranging from
the most physical, obvious and transitory through to the least obvious,
least physically apparent, permanent and non-changing.
THE PLANES OF EXISTENCE
BHU LOKA
The physical plane
Relates to;
Kingdom: mineral and rock
Anatomy: pelvic floor
Chakra awareness: Muladhara
Awareness of: gross materials
Associated with: anger
Antidotes: less needs and wants
This is the dimension where energy manifests in the three dimensional
realm of space governed by time.
Consciousness is beyond this realm but provides knowledge through
functioning on other levels so that physical objects can be experienced
in order to gain wisdom.
BHUVAH LOKA
Relates to;
Kingdom: plant
Anatomy: sacrum and pelvis
Chakra awareness: Swadhisthana
Awareness of: subtle essences such as electrical attributes and the
manifested mind
Associated with: greed
Antidote: selfless giving
This level is sometimes termed Surya and is loosely translated as the
vacuum.
It is often appreciated as the link between the physical dimension and
that of the non physical dimension.
Some people call the non physical dimension that of divinity or spirit
but you can call it what you want.
SVAH LOKA
Relates to;
Kingdom: animal
Anatomy: solar plexus and abdominal region
Chakra awareness: Manipura
Awareness of: all manifestation, electro magnetic, electricity’s and
Identity at the level of Rudra Granthi
This is relation to awareness of no manifestation. On this level there
exists no objects, organs or subtle essences.
In respect to the radiance and luminance
This plane has sometimes been referred to as divinity or heaven.
MAHA LOKA
Relates to;
Kingdom: human
Anatomy: the heart
Chakra awareness: Anahata
Awareness of: separateness
Antidote: love
This plane is the one where Saints and Siddhis have evolved to exist.
This plane is sometimes known Dasamdvara which translates as the
door. In some interpretations this dimension is seen as the link between
everything material and everything not material (spiritual).
JNANAH LOKA
Relates to;
Kingdom: human
Anatomy: carotid plexus or thyroid gland
Chakra awareness: Vishuddhi
Awareness of: spiritual reflection
Associated with: pride
Antidote: humility
Termed 'Alahkshya', which has been translated loosely to mean
incomprehensible. This plane of existence can only be comprehended by
those who have experienced it and to anybody living in ‘Maya’ (ignorance
of oneness) it is possible to theorise but not totally understand from the
view point of experience.
It is said that Seers and Rishis have evolved to this level of consciousness
to exist.
TAPAH LOKA
Relates to;
Kingdom: Gods and celestial beings
Anatomy: Pineal and pituitary glands and the fourth ventricle in the
brain
Chakra awareness: Ajna
Awareness of: liberated souls
Associated with: a collective lack of harmony
Antidote: compassion
That is loosely translated to mean inaccessible.
Termed 'Agama' in Sanskrit that can be loosely translated to mean
inaccessible.
This plane is known as the sphere of the Holy Spirit.
SATYAM LOKA
Relates to;
Kingdom: Goddess and Creator
Anatomy: Fontanel and crown of head
Chakra awareness: Sahasrara
Awareness of: absolute truth and oneness
Associated with: unconscious separateness
Antidote: Para Vairagya (great non attachment)
Termed Anama in Sanskrit which is loosely translated to be interpreted
as nameless, formless and indescribable.
Humans express life as an individual form of consciousness. The level

of consciousness (conscious awareness) is expressed relative to the
predominate level of energy at the time. This level of energy has been
interpreted in the yogic texts as the chakras which also relate to a person’s
ability to be able to function consciously on the dimensions known as
the Lokas. These dimensions all influence the human experience via the
pranic energy system.
Correspondingly, the Lokas and chakras are perceivable and function
through techniques and knowledge and relate to the dimensions ranging
from the gross physical plane that is in form and provides the earth and
every physical thing on it and supplies life at this level and is understood
relative to experiences through the senses which then manifest as actions,
right through the dimensions of human nature to the most subtle and
non physical experience available. This subtle experience is without form
and indescribable while being unique. As a human being with both a
body and mind the species is consciously connected through many levels
or dimensions of experience.
Hell has been interpreted relative to the physical dimensions
and at the extreme of dissatisfaction. This point in experience results
from misidentification, in common terms an identity that is based on
consumption through pleasure and desires for me which is often based
on self fulfilment and can be at the expense of others while also indorsing
an experience that is separate and feels lonely and not connected to
anyone (especially those outside the family), any thing while also lacking
the ability to have time for ones passion which is by no sense meant in
sexual context. But while also on this subject seeking pleasure through
the act of sex alone which may often lack intimacy which unfortunately
also leads to the experience of separateness.
Heaven as often been interpreted through experiences of the
subtler dimensions. This experience has often resulted in a direct
experience of oneness but often on many levels it may be interpreted
through dreams, meditation and psychic experiences. The end result
being reassessment and change of ones life style and priorities and a
life motivated by self fulfilment based on knowledge of the universal
self which is intimately connecting everything. With this heightened
perception and understanding of what really governs and coordinates life
the individual then sets about on a life that is sometimes focused towards
selflessly helping others and at other times coordinated to co create ones
experienced during everyday life. This creation not being based on the
temporary satisfaction of desires through the senses where people think if
I could tell the future the first thing I would like to know is the numbers
to win lotto next week. This unfortunately is still a misidentification that
money will create happiness when in reality unfortunately all it does is
create separateness. The real creation is behind true motivation in the
pure humanitarian sense to provide others with the knowledge, skills
and apparatus to be able to experience such dimensions for them self.
Then one truly expresses the ideals of the great masters and saints that
have been realised throughout the planet throughout the years.
So how do we as human experience these varying levels of
consciousness? There are many spiritual teachers throughout the planet
representing different modes, types and styles. The best choice for you
in deep within your heart, you will know and be able to feel which
teacher and style is suited for you. The human being is a composite of
all of these dimensions and is able to consciously work towards gaining
perception of them. The body itself is intertwined intimately with the
pranic energy system which functions through every cell, plus some, to
allow the true life force to emanate from within it. This pranic energy
system as stated previously to be governed by channels that intersect at
certain points along the spine. The channels termed Nadis have been
interpreted as
The three main nadis: Ida, Pingala and Sushumna
Fourteen secondary nadis and anything from 77,000 through to
330,000 and even infinite amounts throughout the whole body itself.
These channels intersect at seven specific points which directly
relate and correlate to the nervous system, more specifically the spine
and nervous plexei. This makes sense since the most governing system
physically is the nervous system. I guess it’s a bit like the charge in the
battery. Let’s say the North Pole was dead centre in the middle of the skull
and the South Pole the point at the pelvis known as the perineum. The
part of the body situated between the genitals and the anus. Similarly as
one cannot see the charge running through the battery so to the energy of
life is supplied to the human body through the pranic energy system. At
this stage the average human cannot visually perceive the energy running
through this system. It is better understood through psycho-analysis or
psychology based on social behavioural patterns.
The South Pole correlates to the most physical and separate
experience while ranging through five levels to ultimately arrive at the
most subtle one, being known as the final destination which provides
the seventh level from where one started. Life itself provides the
opportunity to experience, understand and grow through to a more
holistic understanding. There are techniques that speed the process up.
The knowledge within the yogic text state that there are three main
blockages while moving from the South Pole to the North Pole or from
the physical understanding to the spiritual or where the energy moves
from Muladhara chakra to Sahasrara chakra. These blockages are seen
as constrictions which inhibit ones awareness from growing deeper and
subtler unless the mind, lifestyle and behavioural patterns are refined.
Human beings need to function on the lower three levels of awareness
in order to survive. These levels loosely representing primal needs of
food and shelter, procreation and power dominance which relate to the
expression of energy corresponding to Muladhara, Swadhisthana and
Manipura Chakras
THE GRANTHIS – THE PSYCHIC KNOTS
BRAHMA GRANTHI
The first constriction is known as Brahma Granthi (the knot of Brahma)
which is said to be situated in Manipura chakra which correlates
anatomically to the diaphragm (solar plexus) and the area below it which
includes adrenal glands. This point of reference has been interpreted
by many people in many ways. It is often stated that Brahma Granthi
maybe in Muladhara charka. I am not here to debate opinions as it is
confirmed that the majority of people do agree that there are three knots
according to the ancient yogic texts.
Brahma Granthi is named after the creator according to the Hindu
faith. It has also been correlated to the Church of Ephesus while relating
to chastity.
Identity at the level of Brahma Granthi;

As I understand it Brahma Granthi is the knot that constricts people’s
awareness from moving beyond that of the physical dimension. At this
level a person’s identity is only as big as the physical environment in which
they live and the other people that interact within that environment.
A person’s whole experience is limited to one based on consumption
which is unconsciously motivated by instant gratification. At this level
there is no conscious recognition or awareness of any subtle connection
between one’s self and other forms of life.
VISHNU GRANTHI
The second constriction is located in Anahata Chakra and correlates
physically with the heart and cardiac plexus.
Vishnu Granthi is named after the preserver according to the Hindu
faith. It has also been correlated to the Church of Thyatira while relating
to love.
Identity at the level of Vishnu Granthi;

As I understand it Vishnu Granthi is the knot that constricts human
awareness that inhibits understanding of life outside that of one’s personality
which includes feelings, habits and more of a motivation based on emotional
pleasure that is justified rationally and motivated once again through
instant gratification. At this level a person’s identity grows to encompass
not only that of the physical surroundings and people within it but also
friends are accumulated relative to how much of your personality they
reflect. The people that we see as having things in common are often the
ones that feel closest to thus allowing them to be become a part of what
one identifies with. So now ones identity is based more on personality
and their mind content which provides a sense of comfort which also
minimises threats. The threats coming from anything that is not a part of
one’s identity. To question this level and grow beyond it one soon develops
feelings of compassion which motivate a desire to help for those people,
animals, plants and anything else on the earth which would not normally be
identified as a part of ones every day life. This level of awareness is the one
that is collectively opening throughout the planet at the current moment
thanks to the current devastation and wars. Talk about finding a positive
in a negative. The conscious recognition of connection to life often comes
in the form of something separate to ones self at this level. Be it a god on
a distant cloud or a saviour long gone, the truth is, that form of divinity is
seen as separate from ones self and often called upon only in times of need
where one unconsciously calls for help. There are people that consciously
recognise this form of divinity daily or hourly but the emphasis is more on
where is the divinity and is it separate to ones self and ones being. These
forms are however good to focus ones energy towards in order to grow more
likely to embody the ideals that these forms represent.
As this energy progressively works through a natural process of
evolution a person’s knowledge and understanding grow in depth.
Perception and understanding are enhanced as a result of more
experiences that are an indirect consequence of an increased ability for
the body to perform. As the perception and understanding moves away
from the body and the five physical senses the more subtle experiences are
possible. Relative to the chakras and Granthis, energy can be felt in the
body. The movement is felt more gross and solid nearer to the south pole
or earth aspect as compared to the more subtle and non physical feelings
that are experienced as the energy nears the north pole or space.
This energy movement and the subtle perception of it can be influenced
by disciplines such as yoga, meditation, prayers, chemicals, herbs and
drugs to mention a few not including feelings and personal preferences.
Consequently, whenever energy at any specific level is expressed, this
expression often involves physical action. Some examples of how the energy
can be felt in the body include the sexual feelings that quite obviously
reside in the pelvic and reproductive regions, power struggles that can be
felt in the gut, also the centre for fear resulting in fight or flight response
situated clearly in the power centre just below the diaphragm or another
experience such as being in love where ones feels softness and melting in
the centre of the chest region, quite often there is the experience of being
choked up in the throat during emotional or disturbing expression, the
energy can be felt or concentrated through the head and the energy, while
focused here, often does not involve the physical experiences of the body
and senses but more to do with thoughts alone.
As I understand it the energy moving between the north and south
pole are of two types. There is the Manas Shakti (power of the mind)
moving within the Ida Nadi and the other energy is known as Prana
Shakti (power of life) which travels in the Pingala Nadi. According to
the studies it has been described that for approximately 10 to 30 seconds
every 110 to 120 minutes the flow in both Ida and Pingala are balanced.
As this occurs the energy within the nadis spontaneously enters the
Sushumna nadi to induce a meditative state. This natural experience
has been observed by yogis of the past and most techniques are designed
to extend the duration for which the energy is travelling in Sushumna,
providing the mediative state.
As the consciousness moves along the nadis of Ida and Pingala
relative to Manas and Prana Shakti when they are balanced a person
is conscious and concentrated while the balance in energies result in
Sushumna opening and the Kundalini energy moving upwards through
the Granthis. As the Granthis are loosened the individual experiences
heighten perception which results in new experiences as the enhanced
perception provides more abilities and a wider understanding in order
to contextualise more aspects of life. As this is done the individual grows
the ability to actively partake in discipline that will align their lives
harmoniously with the subtle dimensions.
Some examples of expression relative to understanding include the
physically minded who are focused and influenced predominately by the
physical environment and physical dimension. The intellectuals utilise
the conscious mind while focused physically tend to function in a way
that they use their mind to profit and gain in a way that provides them
with fulfilment and satisfaction. Often motivated by physical gain which
is achieved through utilising the mind. The emotional people that seem
sensitive but comparatively powerful express energy and function on a
level governed by emotional motivation. The truly spiritually motivated
person is focused on a oneness or unity of all. This awareness is limited
to those who have had the direct experience of their most subtle nature
and is motivated by pure intent and compassion that will lead others also
to the enhanced understanding based on the truth of universal oneness
rather than manipulation of the physical dimension based on personal
gain, be it physical, rational or emotional. The knowledge for enhanced
understanding of ones true self and the substratum of life in the sense
of the underlying reality, non changing and all pervading is to be used
earnestly for the upliftment of all where ever possible.
RUDRA GRANTHI
Rudra Granthi is located in Agni Chakra which correlates physically to
the fourth ventricle of the brain.
Rudra Granthi is named after the destroyer according to the Hindu
faith. It has also been correlated to the Church of Philadelphia while
relating to wisdom.
Identity at the level of Rudra Granthi
As I understand it Rudra Granthi is the knot that constricts human
awareness from encompassing a life without separateness from anything.
At this level a person’s identity grows to encompass the true knowledge
and reality that all life is connected through the experience of universal
oneness. Ones whole experience of life grows to respect and appreciate
all of creation while attempting to live in harmony with it. At this level
there is constant recognition and appreciation to life in the form of
universal oneness (be it what ever name you chose) providing both the
experience and knowledge to gain wisdom during the human experience.
There is also the ability to co create ones life at this level. Ironically and
sadly humans will forever remain afraid of such an experience as the
end result is that you no longer exist. At this level the identity of me in
relation to anything else ceases to exist except of course in the rational
sense in order to interact with other people but the connection to every
other person is so strong that self motivation will rarely occur to please
one’s self at the expense of others. The idea at this level that everyone is
pleased while still in recognition of the spiritual component of life that
connects everyone and allows each person to reflect each other while
also accepting variations in expressions.
KUNDALINI AND SUSHUMNA NADI

Sushumna nadi is the column known to be located within the hair’s
breadth canal of the spinal cord. It originates at what is known as the
Kanda; anatomically this is situated at the perineum which is also known
as Muladhara Chakra and briefly mentioned as the human body’s South
Pole. This area in the pranic energy system is known as the place where
Shakti resides. Sushumna travels directly up the spinal column within
the spinal cord to a place known as Brahmarandra which anatomically
coincides with what is known as the fourth ventricle, the place where the
cerebro spinal fluid governs transmittance of all. The area incorporates
the hypothalamus, pineal and pituitary glands. It is located centrally
within the skull and remains the human beings most protected area. All
existence as a human being is governed from this position. In respect
to the pranic energy system this area is said to be the abode of Shiva. A
short distance above this position is the soft spot on the top of a baby’s
head known as the fontanel. As growth into maturity occurs this softness
is covered with bone.
All of the nadis within the pranic energy system are said to originate
from the Kanda. The Kanda is known to be the home of Shakti and the
seat of Kundalini. The medical symbol has been interpreted to represent
the goal of life in the same way the yogic texts state the energy from the
base of the body is to be progressively and systematically brought to the
point of illumination at the third eye or circle on the medical symbol
representing Brahmarandra. It is said the energy of Shakti is brought
upwards to meet her divine equivalent in the form of Shiva in his abode.
At this point the individual experiences spiritual illumination where
the pranic energy is said to shoot out the top of the head through the
fontanel (which translates as the little fountain) which has been noted
within some yogic texts as the pouring of the river Ganga or the mother
Goddess. Other texts have termed it Sartorii, baptism of the spirit,
atonement and the Christos.
So, realistically, how as a human being, is this experience possible?
There are three states of mind relative to the breath which is moving
prana and consciousness throughout the body. The body’s natural cycle
creates a predominance within one of the brain hemispheres for up to
anything between 90 and130 minutes per side. There is however the
body’s natural ability to induce a meditative state and this occurs when
the predominance is changing sides within the cycle. For approximately
10 to 30 seconds every 2 hours the brain hemispheres are said to be
naturally balanced where a meditative state is experienced. All yoga
practices are designed to prolong this meditative state. The states of
mind relative to the breath are as follows:
The state of mind is dynamic when the left side of the brain is
predominately functioning and pranic energy is moving within the
Pingala nadi. This experience is said to be Rajasic by nature.
The state of mind is mellow when the right side of the brain
predominates and pranic energy moves within the Ida nadi. This
experience is said to be Tamasic in nature.
A meditative state of mind occurs when both hemispheres of the
brain are functioning equally and the pranic energy moving within Ida
and Pingala are balanced. The pranic energy moves from the Kanda
through what is known as Brahmadvara (the door of Brahma). The aim
of yoga is not to remove Tamasic and Rajasic experiences but to balance
the energies in the body to activate Sushumna for a meditative mind in
order to achieve Sattva.
Sushumna Nadi is said to have three finer vessels within it. The
channels within Sushumna have been termed as the Vajra Nadi which
is situated within Sushumna and within the Vajra Nadi is situated the
Citri Nadi and within this is situated Brahma Nadi which is the most
finest and refined channel of them all. The movement of energy within
these nadis is governed by an individuals own state of evolution, the
movement of energy within the Linga Sharira relative to the chakras
and a few other things.
The chakras are said to govern our expression and relative to the
movement of energy Sahasrara chakra could be interpreted as our highest
manifestation. It is seen as the infinitely petalled lotus flower correlating
to the functioning of our brain on a subtle level. Centrally located within
the brain and cranium is the abode of Shiva, Brahmarandra which is
said to house pure spirit. It is not confined to this area albeit responsible
for perception of it (how can something that resides everywhere be
somewhere?). In some descriptions of the chakra Sahasrara is related to
the spirit element, Ajna to the mind, Vishuddhi to ether, Anahata to air,
Manipura to fire, Swadhisthana to water and Muladhara to earth.
The movement of pranic energy can be felt within the body. Thoughts
themselves can be felt to manifest at a certain level before being expressed.
Aspirants aiming for the highest must have correct approach through
moral cultivation, application of intellect, Vairagya (non attachment)
and Abhyasa (regular practice) for the prana to be balanced in order to
enter Sushumna for the energy to rise from the Kanda to Brahmarandra
where Shakti meets Shiva. At this point it is said that spiritual illumination
occurs and the Kundalini energy is awakened. If the body and mind are
not harmonious and acting through pure intent the Kundalini energy will
remain dormant as the energy within Sushumna will not travel within the
finer channels. This experience will ultimately be governed and decided
upon by the grace of life itself and no other means. Unfortunately if you
weren’t meant to have the experience in this life then you probably won’t
but realistically in the next life you will be a lot closer towards getting
off the cycle of reincarnation and rebirth as you have worked towards
harmonising your existence with life itself.
The points of the South and North Pole of the body have been
interpreted in some texts as Mt Meru which has been said to be the
home of the gods. There is mixed interpretation through out the world
but it can also be interpreted as the connection between man and the
gods or life itself. Ultimately I understand our path to include the vast
knowledge of this mountain itself which I understand much like Pani
in the sense that the pranic energy system manifests and expresses
itself through vibrations which correlate to the Sanskrit alphabet and
Devanagari script. These vibrations have also been visually interpreted
and documented as the script or letters of the alphabets themselves.
These letters reside on the tree of life which lies as the kingdom of heaven
within every human being.
As a human being, your mission do you chose to accept, it is to
move systematically from the understanding of a life based on being
separate to everything functioning on a level of consumerism within
a habitual cycle and repetitive self limiting choices onto a much
vaster understanding where you are responsible for everything you do
which even includes interactions of others on your path, a feeling of
connectedness to all life and people, consciously acknowledging the
repercussions of your thoughts words and actions as you reap what you
sow. The movement from separateness to oneness includes the energy
within Sushumna passing by the Granthis. The Granthis symbolise the
overcoming of one mind set and stepping into another. Before loosening
Brahma Granthi a person functions relative to the gross dimension
and identifies predominately with the body and environment. This
relates predominately to the waking state. After working through things
to loosen Brahma Granthi a person starts to function more on the
subtle realm where an identity is governed by the mind content. This
awareness relates to the dream state. By working towards understanding
and expressing life on deeper levels Vishnu Granthi is loosened and a
person functions more on the casual plane where they question what
individuality really is. The identity at this level has moved well beyond
the body and personality. This state of mind relates to deep sleep
through intense focus and self discipline the final stage of the process
may near. As I understand it this is hard to discuss let alone express
because the focus here moves to a universal form of nothingness that
is hard to focus on, impossible to describe and unable to relate to. All
people fortunate enough to get this far and have a direct experience of
their true nature would have loosened Rudra Granthi to have become
absorbed in the absolute plane of being. This level of attainment is
known as transcendence and relates to the state of Turiya.
THE FLESH AND BLOOD OF THE SHIVA LINGUM

So here we are in a body with infinite energy channelling through it,
much like a battery we don’t see the charge. This energy is not electric
nor magnetic but more subtle and known as pranic. The pranic energy
(prana) flows through the vast numerous channels (nadis), the channels
intersect at key points along the spine known as chakras which directly
influence our nervous system for expression of life. The system itself
I sometimes refer to as the pranic energy system but realistically and
respectfully it is known as the Linga Sharira which maybe loosely
translated as subtle body. The Linga itself is also a renowned image of
creation shaped in a certain way that represents the Ida and Pingala
energies. Unfortunately varying levels of awareness have perceived
interpretation of the image in many ways but ultimately this is bound
to happen as people are unique in the degree that the energy has moved
from the Kanda to Brahmarandra. The point where the Ida, Pingala and
Sushumna nadis meet at the junction in Muladhara chakra has been
termed as Mukta Triveni from this point they intersect five more times
working up the spine to meet at Ajna chakra at the junction of Trikuti. It
has been interpreted that at both these points as well as Anahata chakra
resides a Shiva Lingam. The three Shiva Lingams within the Linga Sharira
are known as Swayambhu, Bana and Itarakhya. In Indian philosophy
the Shiva Linga is the symbol of creation. Similarly to the Chinese
interpretation of Yin and Yang where opposing yet complimentary
energies work together to bring about creation and experience of it. The
image itself looks like this:
The most recent global expression of this image can be appreciated
in the Sean Connery movie ‘A League of Extraordinary Gentlemen’.
The Shiva Linga is located on top of captain Nemo’s submarine and
throughout the movie there are many great scenes with it in full view.
The central column is symbolic of the male gentitala more specifically
the penis and it sits central to a shape when viewed from above that
symbolises the female gentitala. The Shiva Linga is a combination of the
male penis and female vagina symbolising the human act of creation.
Sadly this symbol has been misinterpreted by people with limited
awareness that sometimes lack the subtle perception to appreciate the
deeper spiritual truths, subsequently interpreting it as a physical act and
expressing their misinterpretation as some phallic symbol. Unbeknownst
to these people spiritual illumination is available to anyone anywhere
especially during the act of worship of life itself. Whether the meditative
state is achieved fishing, lovemaking or gardening the goal is to have an
awareness focused on the source of life, ultimately to become absorbed
into the experience of this dimension of reality. The symbol of the Linga
is an expression of what is known in Indian philosophy as the golden
womb of creation or Hiranyagarbhaya and the consciousness that
penetrates throughout the known manifest universe. This consciousness
is appreciated as masculine in nature and symbolised by the God of
destruction Shiva. When awareness of the greater universal perpective
is not clearly in mind then I can appreciate how a limited interpretation
can be made. For someone without experience and awareness of the
spiritual dimension of life there is no way that anything in their life
can be perceived other than relative to their own beliefs that have been
developed through their own experiences.
The Shiva Linga is also known to represent the two physical
constituents responsible for creating an embryo. The male component
has been interpreted to represent the flesh or sperm and the female
component representing the blood through the egg. Similarly the
interpretation of the flesh and blood has been made in respect to other
spiritual leaders which have expressed truths throughout the planet.
CONCLUSION
Where are we going as a race?
I sit here comfortably placed between the baby boomer generation who
came into existence following World War 2 and the new generation
yet to be born. We are at a peak in human experience and this peak
is based on separateness. On a planet where we have more sick people
than ever documented before in history, physiological imbalances are
phenomenally high, stress rates are through the roof and greed focused
on economics and material wealth have led to a world full of individuals
fighting over what they think belongs to them. Sadly the truth lies in
the fact that none of this planet belongs to anyone and each and every
form of life on it has as much right to exist as any other form.
As I understand it the knowledge of science will soon discover the
deep seeded truths of spirituality. This book is an attempt to provide
some of the spiritual truths in a way that is easily understood. The prana
(life force) distributed throughout the body via minute channels named
the Nadis, collectively making what is known as the Pranic Body. This
Pranic Body has been interpreted to be more of a feel than a body due
to its lack of physicality and sometimes known as the Linga Sharira,
subtle body, the astral double, the etheric body and the Egyptians also
named this part Ka.
So realistically I arrive at this point in my life not knowing whether
to keep going or give up. I do not choose to follow the teachings of one
specific person. So I do not follow Jesus, Mohammad, Buddha, Guru
Nanak, Satyananda or anyone else claiming to have had the experience
and direct communion with the universal consciousness. I am certainly
open to understanding their teachings and try wherever possible to
embody the truths that personally resonate with me. I believe that if I
chose to follow one set of teachings then that would limit or inhibit my
chances of growth as I would become shut off from other valid options
specifically designed for spiritual growth and evolution.
Prior to and following the Kundalini awakening that I experienced
I recall only ever being interesting in what connects me directly to life.
You can call the source of life whatever you like but ultimately I was
interested in what connects me to everything and everything to me.
This book has systematically worked through some of life’s experiences
in order to break down the constituents of life into evolutes which can
be conceptualised then moving onto the manifestation of the body and
what is responsible for its expression and experience. From understanding
the body the science of the breath can be utilised to influence the life
force via specific breathing techniques. The final chapter emphasising
working towards the goal while also conceptualising and categorising
different dimensions and aspects of the human body mind structure.
So the biggest irony of life that I have ever experienced is the fact
that culturally and environmentally a world has been developed based
on consumerism, economics, creature comforts and greed. This sort of
existence and constant exposure creates the experience of separateness.
Separateness in the sense that my lone existence is geared primarily by my
own needs, desires and wants and on an emotional compassionate level
my feelings for others is minimal. This is on the outside but so much so
that constant exposure to it has allowed humans to embody some of the
falsities regarding life and separate entities. The sole reassurance I have
lies in the fact that the psycho bio physiological impulse of Kundalini is
still working quietly within each and every one of us working towards
the day when awareness of connectedness becomes conscious. The more
experiences of connectedness we have with different and varying objects
then ultimately an awareness of coexistence and co benefit can develop.
Only after meditation and deep absorption can ones mind merge with
the absolute.
Thanks to the wars, violence and domination throughout the globe
a deep seated compassion arising predominately within females will be
what saves us from self extinction. Of course many males will also feel
compassionate towards any human that has been hard done by but in
reality the male will probably build a house or supply something for
the needy whereas the women will sit there with a flannel (face washer)
and soothe the person on an emotional level. This is the time in our
existence where the focus of love and devotion to a god figure changes
back to the love, devotion and worship of a Goddess. Thanks to books
like the Da Vinci Code by Dan Brown, others and the global spread of
truths within the new age movement this transformation will be well
accepted and apart from those who unconsciously have insecurities or
control issues.
The way I see forth to soften the blow of the crises ahead is to now
question your own identity and realistically identify what you think is
a part of you or you have the tendency to call mine. Then put it into
the context of whether it is really something that is a part of you or
not. Ownership is an amazing concept to me. Somehow it seems that
humans struggle all their life to accumulate wealth and possessions they
call mine only to die without a smile on their face while simultaneously
wishing that they worked less while also facing something that their
whole existence did not prepare them for.
NOW IS THE TIME for humans to move away from the physical
dimension of living and focus more on the harmonious existence of
emotional expression while incorporating some of the truths available
in respect to spirituality and if one chooses to walk along one path at the
exclusion of all others then religious texts and choices are available too.
Ironically the foundation of all religions that have endured the test of
time is based on oneness. The basis of our whole existence is nothing but
oneness in the sense that we are connected to everyone and everything
while our life is governed and experiences are created and coordinated
from a universal perspective rather than looking out of this window I
call my eyes where all experiences that I have are solely within my skin.
The universal perspective has been discussed for many thousands of years
but sadly a very small minority of people experience this dimension of
life so the majority of people go on living without awareness of it or a
desire to change to it.
It is now that books are being published proving that spirituality
and its teachings throughout the years are scientifically viable. I have
recently stumbled across a book titled “The biology of belief ” by
Bruce Lipton PhD., which discusses the scientific fact that genetics are
influenced and constantly changing according to theis environment. Up
until his discovery and quest the common knowledge was that genetics
is the biological foundation for all of life. Many of the eastern teachers
emphasise that “everything is mind”.
I sit here and take a little bit of teachings from everywhere knowing
that my faith in the Goddess will never subside. I have a tendency to agree
with Bruce Lipton and the eastern teachers while also fully appreciating
that Jesus knew the techniques to move a camel through the eye of a needle.
I question what the purpose of my life is as I have written books about
thoughts as the underlying substratum of all of my existence which are
aligned with a lot of the top thinking scientists in the world today. How
is it so when all I am is an average human being from working class stock
who was fortunate enough to stumble across the experience of spiritual
illumination. I have to laugh at life knowing that my whole life has been
a lesson taught to me by life itself to instil within me the integrity to
believe in myself at all expense and ride quietly through the troughs of
life with determination and the knowing that one day these books will
be appreciated in there true context.
First edition Epilogue
The knowledge is NOT MINE.

I believe that ‘ownership’ is a myth.
Atmajnana belongs to the soul.
The soul is connected to Paramatma via Sanskrit.
The e-books are free and the paperbacks are printed in India by Pil-
grims Publishing.
Seventeen years into my quest to understand Kundalini Awakenings,
I seem at times, like the biggest hypocrite on the planet and a lot of time
has passed since Isis and I had some of the most special experiences of my
life together. I have developed such a passion to know and understand
how I am connected to all that my burning desire has ‘torched’ a lot of
the other beautiful things in my life. It seems that I have lost everything
and also gained everything by losing. My aim was to write books that the
‘everyday’ person can relate to, so now, I have two ex-wives, two children,
a big mortgage and work in a field where mismanagement is rife I think
I have achieved that goal. I am also bound to the truth but even so, my
sexual energy is rampant at times and I question its connection to per-
ception of the more subtle dimensions of being and Kundalini. Whilst
I am on the verge of going totally insane in the ‘civilised’ culture of the
west, I find myself living on the fringe of a quiet secluded country town
finding solace by escaping to India regularly where my type of insanity
is endorsed.
In 2015 I am starting to accept myself a lot more and appreciate my
mind is prone to intuitive insight and has a foundation similar in perception
to scientists and physicists. During my research I have completed 3 years
Yoga teaching with Bihar school of yoga, Authored the “What on Earth is
Kundalini?” series (which has 4 books now and several future titles listed be-
low), nearly completed Masters in Sanskrit and have an aim to build a Yoga
Temple dedicated to the Sanskrit Alphabet and how the human framework
is made in the image of the creator Sheshnaag and a separate Sanskrit mu-
seum dedicated to the dodocohedron shape of the universe.
I have travelled to India and Nepal 4 times and the places vis-
ited include Varanasi, Delhi, Haridwar, Rishikesh, Gangotri, Kolkata,
Puttiparthy, Mumbai, Pokhara, Kathmandhu and Allahabad for four
weeks during the 2013 Kumbh Mela where the footage for the up-
coming film the “Goal of Yoga” Documentary was filmed. The “Goal
of Yoga” Documentary will be released in 2018 accompanied by the
upcoming books V, VI & VII of the “What on Earth is Kundalini?”
series.
The “What on Earth is Kundalini?” series. (2015 – Pilgrims)
Book I – Why the Astros? – Documentation leading up to and
during a spontaneous Kundalini awakening.
Book II – Your Thougts create Your Reality – Documentation
of the realisation that thoughts manifest, immediately following a spon-
taneous Kundalini awakening.
Book III – What on Earth is Kundalini? – Contextualisation of
a spontaneous Kundalini awakening in reference to Yogic Literature.
Book IV – A Pocket Book on Kundalini – A summary of Tantra,
Samkhya and the Linga Sharira.
The upcoming titles are (2018 – Pilgrims)
Book V – Enlightenment is over-rated – The heaven and hell
experienced following Kundalini awakening.
Book VI – Serpent Tales – A collection of personal tales from
individuals in varying states of awakening.
Book VII – The Goal of Yoga – Different perspectives of
Kundalini awakening and the role of Sanskrit.
During the years I have researched Kundalini, which has Shiva and
Shakti as its foundation. Whilst in India I have spent more time in
Varanasi than anywhere else because by endorsing the serpent around
Shiva’s neck I have found the best place of worship of such a being, is
there, in the abode of Shiva, one of the oldest and most spiritual towns
on the planet, the great Kashi.
It is in Varanasi that I stumbled upon a great ‘Bhakti’ with more
joy and bounce and love in his heart than most, Ramanada Tiwari, the
founder of Pilgrims books, a person that has shared his passion openly
with many through his love of books and the joy they give him, espe-
cially the shastras.
Did you hear that his empire, the Pilgrims book store in Kathmandu
burnt to the ground as Ramananda Tiwari stood laughing and crying
simultaneous as irreplaceable books burned. Pilgrims was a world re-
nowned store known for its love, joy, ambience, collections, knowledge
and helpfulness, sadly now gone after 30 years of passion for the ancient
culture of Bharat and the Sanatana Dharma.
It is this man I have donated the “What on Earth is Kundalini?”
series to for hard copies to be published solely in Varanasi by Pilgrims
Publishing in the hope that “after a lifetime of ‘looking after’ books,
books can look after Ramanand”
Pilgrims Bookhouse needs support: please buy hard copies from
Pilgrims Publishing or contact Ramananda Tiwari in India or ‘omdevaji’
anywhere else to donate to the cause of Sheshnaag to preserve the
sacredness of Sanskrit.
Om Namah Sheshnaaga
omdevaji

Kundalini

Caricato da

Informazioni sul documento

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

Kundalini

Caricato da

Copyright:

Formati disponibili

A Pocket book on Kundalini 1

A Pocket book on Kundalini

Sheshnaag and the“What on Earth is Kundalini?” series

Donations to encourage further research and understanding of

Sheshnaag Guarantee and Challenge

A Pocket book on Kundalini

A Pocket book on Kundalini

Cover design by 'omdevaji'

I dedicate this series to: —

May Peace, Truth and the Human Spirit prevail on Earth.

PREFACE TO THE SERIES

A LITTLE PROJECTION OF MY OWN

PEOPLE DO WHAT THEY NEED

Relationships and the question of co-dependence.

Passenger (soul), driver (mind), chariot (body), horses (five senses).

THE GUNA’S – THE THREE ATTRIBUTES OF BEING

TAMAS: INERTIA (LACK OF MOVEMENT)

RAJAS: DYNAMISM (EXCESSIVE MOVEMENT)

SATTWA: EQUILIBRIUM (BALANCED EXISTENCE)

THE DEEP MIND (VIJANANAMAYA KOSHA) – The ‘intuitive’

The prana flowing throughout the whole subtle energy system

MANIFESTATION AND FUNCTION OF

Ida (Chandra Nadi)

Pingala is represented on the medical symbol by the serpent which

Pingala (Surya Nadi)

Sushumna is represented in the medical symbol by the central staff and

Originates from Muladhara Chakra

The Sushumna nadi is composed of many aspects. Within it there are

THE DEVANAGIRI ALPHABET

Je pronounced va; va is classified as a semi vowel. It is expressed

<e pronounced sha; sha is classified as a sibilant, sha is expressed

Me pronounced SHa; SHa is classified as a sibilant. SHa is expressed

me pronounced sa; sa is classified as a sibilant. It is expressed using

ye pronounced ba; ba is classified as a consonant, ba is expressed

Ye pronounced bha; bha is classified as a consonant, bha is expressed

ce pronounced ma; ma is classified as a consonant. It is expressed

Ùe pronounced ya; ya is classified as a semi hyphen vowel. It is

j pronounced ra; ra is classified as a semi hyphen vowel. It is

uepronounced la; la is classified as a semi hyphen vowel. It is

[ pronounced Da; Da is classified as a consonant. It is expressed

{pronounced DHa. DHa is classified as a consonant. It is expressed

Ce pronounced na; na is classified as a consonant. It is expressed

le pronounced ta; ta is classified as a consonant. It is expressed using

Le pronounced tha; tha is classified as a consonant. It is expressed

o pronounced da; da is classified as a consonant. It is expressed

Oe pronounced dha; dha is classified as a consonant. It is expressed

ve pronounced Na; Na is classified as a consonant. It is expressed

he pronounced pa; pa is classified as a consonant. It is expressed

Heâ pronounced pha; pha is classified as a consonant. It is expressed

keâ pronounced ka; ka is classified as a consonant. It is expressed using a

Ke pronounced kha; kha is classified as a consonant. It is expressed

ie pronounced ga; ga is classified as a consonant. It is expressed using

Ie pronounced gha; gha is classified as a consonant. It is expressed

* pronounced gha; gha is classified as a consonant. It is expressed

Ûe pronounced cha; cha is classified as a consonant. It is expressed

Ú pronounced chha. chha is classified as a consonant. It is expressed

pe pronounced ja; ja is classified as a consonant. It is expressed using

Pe pronounced jha; jha is classified as a consonant. It is expressed

_e pronounced jna; jna is classified as a consonant. It is expressed

š pronounced Ta; Ta is classified as a consonant; Ta expressed using

" pronounced THa; THa is classified as a consonant. It is expressed

De pronounced a; a is classified as a vowel. It is expressed in an

Deepronounced aa; aa is classified as a vowel. It is expressed in an

F& pronounced ii; ii is classified as a vowel. It is expressed in an aspirated