Who Is A Guru? Guru is one who has full Self-illumination and who removes the veil of ignorance in deluded Jivas. Guru, Truth, Brahman, Ishvara, Atman, God, Om are all one. The number of realised souls may be less in this Kali Yuga when compared with the Satya Yuga, but they are always present to help the aspirants. They are always searching for the proper Adhikarins.

Guru is Brahman Himself. Guru is Ishvara Himself. Guru is God. A word from him is a word from God. He need not teach any. Even his mere presence or company is elevating, inspiring and soul-stirring. The very company itself is self-illumination. Living in his company is spiritual education. That which comes out of his lips is all Vedas or gospel-truth. His very life is an embodiment of Vedas. Guru is your guide or spiritual preceptor, real father, mother, brother, relative and intimate friend. He is an embodiment of mercy and love. His tender smile radiates light, bliss, joy, knowledge and peace. He is a blessing to the suffering humanity. Whatever he talks is Upanishadic teaching. He knows the spiritual path. He knows the pitfalls and snares on the way. He gives warning to the aspirants. He removes obstacles on the path. He imparts spiritual strength to the students. He showers his grace on their heads. He takes their Prarabdha even on his head. He is the ocean of mercy. All agonies, miseries, tribulations, taints of worldliness, etc., vanish in his presence.

It is he who transmutes the little Jivahood into great Brahmanhood. It is he who overhauls the old, wrong, vicious Samskaras of the aspirants and awakens them to the attainment of the knowledge of Self. It is he who uplifts the Jivas from the quagmire of body and Samsara, removes the veil of Avidya, all doubts, Moha and fear, awakens Kundalini and opens the inner eye of intuition.

The Guru must not only be a Srotriya but a Brahma-Nishtha also. Mere study of books cannot make one a Guru. One who has studied Vedas and who has direct knowledge of Atman through Anubhava can only be considered a Guru. If you can find peace in the presence of a Mahatma, and if your doubts are removed by his very presence you can take him as your Guru.

A Guru can awaken the Kundalini of an aspirant through sight, touch, speech or mere Sankalpa (thought). He can transmit spirituality to the student just as one gives an orange-fruit to another. When the Guru gives Mantra to his disciples, he gives it with his own power and Sattvic Bhava.

The Guru tests the students in various ways. Some students misunderstand him and lose their faith in him. Hence, they are not benefited. Those who stand the tests boldly come out successful in the end. The periodical examinations in the Adhyatmic University of Sages are very stiff indeed. In days of yore the tests were very severe. Once Gorakhnath asked some of his students to climb up a tall tree and throw themselves head downwards on a very sharp Trident (Trishul). Many faithless students kept quiet. But one faithful student at once climbed up the tree with lightning speed and threw himself down. He was protected by the invisible hand of Gorakhnath. He had immediate Self-realisation. He had no Deha-adhyasa (attachment for his body). The other faithless students had strong Moha and Ajnana.

There is a good deal of heated debates and controversy amongst many people on the matter of the necessity of a Guru. Some of them assert with vehemence and force that a preceptor is not at all necessary for Self-realisation and spiritual advancement and that one can have spiritual progress and self-illumination through one’s own efforts only. They quote various passages from scriptures and assign arguments and reasonings to support them. Others boldly assert with greater emphasis and force that no spiritual progress is possible for a man, however intelligent he may be, however hard he may attempt and struggle in the spiritual path, unless he gets the benign grace and direct guidance of a spiritual preceptor.

Now open your eyes and watch carefully what is going on in this world in all walks of life. Even a cook needs a teacher. He serves under a senior cook for some years. He obeys him implicitly. He pleases his teacher in all possible ways. He learns all the techniques in cooking. He gets knowledge through the grace of his senior cook, his teacher. A junior lawyer wants the help and guidance of a senior advocate. Students of mathematics and medicine need the help and guidance of a Professor. A student of Science, music and astronomy wants the guidance of a scientist and musician and an astronomer. When such is the case with ordinary, secular knowledge, then, what to speak of the inner spiritual path, wherein the student has to walk alone with closed eyes? When you are in a thick jungle, you come across several cross foot-paths. You are in a dilemma. You do not know the directions and by which path you should go. You are bewildered. You want a guide here to direct you in the right path. It is universally admitted that an efficient teacher is needed in all branches of knowledge in this physical plane and that physical, mental, moral and cultural growth can only be had through the help and guidance of a capable master. This is a universal inexorable law of nature. Why do you deny them, friend, the application of this universally accepted law in the realm of spirituality?

Spiritual knowledge is a matter of Guruparampara. It is handed down from a Guru to his disciple. Study Brihadaranyaka Upanishad. You will have a comprehensive understanding. Gaudapadacharya imparted Self-knowledge to his disciple Govindapadacharya; Govindapadacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Gorakhnath to Nivrittinath; Nivrittinath to Jnanadev. Totapuri imparted knowledge to Ramakrishna; Ramakrishna to Vivekananda. It was Dr. Annie Besant who moulded the career of Sri Krishnamurthi. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava establish themselves in the spiritual path, when their minds were in an unsettled condition.

Some aspirants do meditation for some years independently. Later on they feel actually the necessity for a Guru. They come across some obstacles in the way. They do not know how to proceed further and how to obviate these impediments or stumbling blocks. Then they begin to search for a Guru.

The student and the teacher should live together as father and devoted son or as a husband and wife with extreme sincerity and devotion. The aspirant should have an eager, receptive attitude to imbibe the teachings of the master. Then only will the aspirant be spiritually benefited; otherwise, there is not the least hope of the spiritual life of the aspirant and complete regeneration of his old Asuric nature.

It is a great pity that the present system of education in India is not favourable to the spiritual growth of Sadhakas. The minds of the students are saturated with materialistic poison. Aspirants of the present day have not got any idea of the true relationship of Guru and a disciple. It is not like the relationship of a student and teacher or professor in schools and colleges. Spiritual relationship is entirely different. It involves dedication. It is very sacred. It is purely divine. Turn the pages of the Upanishads. In days of yore, Brahmacharins used to approach their teachers with profound humility, sincerity and Bhava.

PRAYER OF UNIFICATION
 
The sons of men are one, and we are one with them.
We seek to love, not hate;
We seek to serve, not exact due service;
We seek to heal, not hurt.
 
Let pain bring due reward of light and love.
Let the soul control the outer form,
And life and all events,
And bring to light the Love
That underlies the happenings of the time.
 
Let vision and insight
Let the future stand revealed.
Let inner union demonstrate and outer cleavages be gone.
Let love prevail
Let all be love.
 

The Tree of the Sephiroth

SEVEN MINOR YOGI EXERCISES

This text is composed of seven minor Yogi Breathing Exercises, bearing no special names, but each distinct and separate from the others and having a different purpose in view. Each student will find several of these exercises best adapted to the special requirements of his particular case. Although we have styled these exercises “minor exercises,” they are quite valuable and useful, or they would not appear in this book. They give one a condensed course in “Physical Culture” and “Lung Development,” and might readily be “padded out” and elaborated into a small book on these subjects. They have, of course, an additional value, as Yogi Breathing forms a part of each exercise. Do not pass them by because they are marked “minor.” Some one or more of these exercises may be just what you need. Try them and decide for yourself.

EXERCISE I

(1) Stand erect with hands at sides.

(2) Inhale Complete Breath.

(3) Raise the arms slowly, keeping them rigid until the hands touch over head.

(4) Retain the breath a few minutes with hands over head.

(5) Lower hands slowly to sides, exhaling slowly at same time.

(6) Practice Cleansing Breath.

EXERCISE II

(1) Stand erect, with arms straight in front of you.

(2) Inhale Complete Breath and retain.

(3) Swing arms back as far as they will go; then back to first position; then repeat several times, retaining the breath all the while.

(4) Exhale vigorously through mouth.

(5) Practice Cleansing Breath.

EXERCISE III

(1) Stand erect with arms straight in front of you.

(2) Inhale Complete Breath.

(3) Swing arms around in a circle, backward, a few times. Then reverse a few times, retaining the breath all the while. You may vary this by rotating them alternately like the sails of a windmill.

(4) Exhale the breath vigorously through the mouth.

(5) Practice Cleansing Breath.

EXERCISE IV

(1) Lie on the floor with your face downward and palms of hands flat upon the floor by your sides.

(2) Inhale Complete Breath and retain.

(3) Stiffen the body and raise yourself up by the strength of your arms until you rest on your hands and toes.

(4) Then lower yourself to original position. Repeat several times.

(5) Exhale vigorously through your mouth.

(6) Practice Cleansing Breath.

EXERCISE V

(1) Stand erect with your palms against the wall.

(2) Inhale Complete Breath and retain.

(3) Lower the chest to the wall, resting your weight on your hands.

(4) Then raise yourself back with the arm muscles alone, keeping the body stiff.

(5) Exhale vigorously through the mouth.

(6) Practice Cleansing Breath.

EXERCISE VI

(1) Stand erect with arms “akimbo,” that is, with hands resting around the waist and elbows standing out.

(2) Inhale Complete Breath and retain.

(3) Keep legs and hips stiff and bend well forward, as if bowing, at the same time exhaling slowly.

(4) Return to first position and take another Complete Breath.

(5) Then bend backward, exhaling slowly.

(6) Return to first position and take a Complete Breath.

(7) Then bend sideways, exhaling slowly. (Vary by bending to right and then to left.)

(8) Practice Cleansing Breath.

EXERCISE VII

(1) Stand erect, or sit erect, with straight spinal column.

(2) Inhale a Complete Breath, but instead of inhaling a continuous steady stream, take a series of short, quick “sniffs,” as if you were smelling aromatic salts or ammonia and did not wish to get too strong a “whiff.” Do not exhale any of these little breaths, but add one to the other until the entire lung space is filled.

(3) Retain for a few seconds.

(4) Exhale through the nostrils in a long, restful, sighing breath.

(5) Practice Cleansing Breath.

SOUL CONSCIOUSNESS

The real Self is not the body or even the mind of man. These things are but a part of his personality, the lesser self. The real Self is the Ego, whose manifestation is in individuality. The real Self is independent of the body, which it inhabits, and is even independent of the mechanism of the mind, which it uses as an instrument. The real Self is a drop from the Divine Ocean, and is eternal and indestructible. It cannot die or be annihilated, and no matter what becomes of the body, the real Self still exists. It is the Soul. Do not think of your Soul as a thing apart from you, for YOU are the Soul, and the body is the unreal and transitory part of you which is changing in material every day, and which you will some day discard. You may develop the faculties so that they will be conscious of the reality of the Soul, and its. independence of the body. The Yogi plan for such development is by meditation upon the real Self or Soul, accompanied by rhythmic breathing. The following exercise is the simplest form.

Exercise.—Place your body in a relaxed, reclining position. Breathe rhythmically, and meditate upon the real Self, thinking of yourself as an entity independent of the body, although inhabiting it and being able to leave it at will. Think of yourself, not as the body, but as a spirit, and of your body as but a shell, useful and comfortable, but not a part of the real You. Think of yourself as an independent being, using the body only as a convenience. While meditating, ignore the body entirely, and you will find that you will often become almost entirely unconscious of it, and will seem to be out of the body to which you may return when you are through with the exercise.

This is the gist of the Yogi meditative breathing methods, and if persisted in will give one a wonderful sense of the reality of the Soul, and will make him seem almost independent of the body. The sense of immortality will often come with this increased consciousness, and the person will begin to show signs of spiritual development which will be noticeable to himself and others. But he must not allow himself to live too much in the upper regions, or to despise his body, for he is here on this plane for a purpose, and he must not neglect his opportunity to gain the experiences necessary to round him out, nor must he fail to respect his body, which is the Temple of the Spirit.

THE VIRGIN OF THE WORLD

HAVING thus spoken, Isis first pours out for Horos the sweet draught of immortality which souls receive from the Gods, and thus begins the most holy discourse. Heaven, crowned with stars, is placed above universal nature, O my son Horos, and nothing is wanting to it of that which constitutes the whole world. It is necessary, then, that all nature should be adorned and completed by that which is above her, for this Order could not proceed from below to above. The supremacy of the greater mysteries over the lesser is imperative. Celestial order reigns over terrestrial order, as being absolutely determined, and inaccessible to the idea of death. Wherefore, the things below lament, being filled with fear before the marvellous beauty and eternal permanence of the heavenly world. For, indeed, a spectacle worthy of contemplation and desire were these magnificences of heaven, revelations of the God as yet unknown, and this sumptuous majesty of night illumined with a penetrating radiance, albeit less than that of the sun, and all these other mysteries which move above in harmonious cadence, ruling and maintaining the things below by secret influences. And so long as the Universal Architect refrained from putting an end to this incessant fear, to these anxious investigations, ignorance enveloped the universe. But when He judged good to reveal Himself to the world, He breathed into the Gods the enthusiasm of love, and poured into their mind the splendour which His bosom contained, that they might first be inspired with the will to seek, next with the desire to find, and lastly with the power to readjust.

Now, my wondrous child Horos, all this could not happen among mortals, for as yet they did not exist; but it took place in the universal Soul in sympathy with the mysteries of heaven. This was Hermes, the Kosmic Thought. He beheld the universe of things, and having seen, he understood, and having understood, he had the power to manifest and to reveal. That which he thought, he wrote; that which he wrote, he in great part concealed, wisely silent. and speaking by turns, so that while the world should last, these things might be sought. And thus, having enjoined upon the Gods, his brethren, that they should follow in his train, he ascended to the stars.

MAY we, in the mean time, by a true Love of God above all things, and a contempt of this Vain World which passeth away; By a careful use of the Gifts of God and Nature, the Light of Reason and Revelation, prepare our selves, and the state of things, for the great Coming of our Saviour. To whom be Praise and Honour for evermore.

(via eurhydice)

PRAYER TO MOTHER KUNDALINI

Wake up Mother Kundalini.
Thou whose nature is Bliss Eternal—The Bliss of Brahman.
Thou dwelling like a serpent asleep at the lotus of Muladhara,
Sore, affected and distressed am I in body and mind,
Do thou bless me and leave thy place at the basic lotus.
Consort of Siva the Self-caused Lord of Universe,
Do thou take thy upward course through the central canal.
Leaving behind Svadhishthana, Manipuraka, Anahata, Vishuddha, and Ajna.
Be thou united with Siva, thy Lord the God.
At Sahasrara—the thousand-petalled-lotus in the brain.
Sport there freely, O Mother, Giver of Bliss Supreme.
Mother, who is Existence, Knowledge, Bliss Absolute.
Wake up, Mother Kundalini! Wake up.

The practice of Yoga Asanas

1. The practice of Yoga Asanas helps to prevent disease and maintain a high standard of health, vigour and vitality. It cures many diseases.

2. It is conducive to higher intellectual and spiritual attainment and provides a co-ordinated system of health for all people.

3. There are as many Asanas as there are living creatures.

4. Siddha, Padma, Svastika, Sukha—are the four chief meditation-postures.

5. Sirshasana, Sarvangasana, Halasana, Paschimottanasana—confer wonderful health and cure many diseases.

6. The practice of Asanas is always accompanied by Pranayama and Japa of Mantra.

7. Moderation in diet and observance of Brahmacharya are necessary for realising the maximum benefits of the practice of Asanas. A Yogi should always avoid fear, anger, laziness, too much sleep or walking, and too much food or fasting.

8. Regularity in the practice of Asanas is of paramount importance.

9. Lakhs of people have derived real benefit from the practice of Yoga Asanas.

10. Even in Europe and America, many have taken to the practice of Yoga Asanas.

11. Several Schools of Yoga in the West and India, Hong Kong, Indonesia, Australia, Denmark, Holland, show a record to prove the therapeutic value of the Asanas.

12. I have written several books on Yoga Asanas: 1. Yoga Asanas, 2. Hatha Yoga, 3. Yogic Home Exercises, 4. Radiant Health Through Yoga, 5. Practical Guide to Students of Yoga; and a number of other books like 1. Easy Steps to Yoga, 2. Yoga in Daily Life, 3. Practical Lessons in Yoga, etc., contain lessons in Yoga Asanas and Pranayama.

13. This system costs nothing. It is inexpensive. It is simple. It is specially suited for the people of the whole world at large.

14. Even women can practise it with great advantage to themselves. Irrespective of age, all can join in the practice of Yoga Asanas.

15. The benefit of Yoga Asanas should be made available to every family in the whole world. Doctors’ bills can be saved.

16. Ethical culture, practice of divine virtues, a rigorous discipline of the mind, spiritual culture and meditation are also very necessary for attaining integral perfection. Asanas and Pranayamas are only a part of Yoga.

Anahata sounds are the mystic sounds heard by the Yogin during his meditation. It is a sign of the purification of Nadis. Some students can clearly hear it through any one of the ears and some by both the ears. There are loud as well as subtle sounds. From the loud, one will have to contemplate on the subtle and from the subtle to the subtler. Beginners can hear the sound only when the ears are closed. Advanced students can concentrate on the Anahata sound even without closing the ears. Anahata sound is also termed Omkara Dhvani. They proceed from the Anahata centre of the Sushumna Nadi.

Sit in your usual Asana. Close the ears with the thumbs. Hear and minutely observe the internal sound through the ears. The sound that you hear from within will make you deaf to all external sounds. Close the eyes also. In the beginning of your practice, you will hear many loud sounds. Later on they are heard in a mild way. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it. The mind becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa. Just as the bee drinking the honey alone does not care for the odour so also the Chitta, which is always absorbed in the inner sound, does not long for sensual objects, as it is bound by the sweet smell or Nada and has abandoned its flitting nature.

The sound proceeding from Pranava Nada, which is Brahman, is of the nature of effulgence. The mind gets absorbed in it. The mind exists so long as there is sound, but with its cessation, there is that state termed Turiya. It is the supreme state. It is the Unmani state. The mind gets absorbed along with Prana by constant concentration upon Nada. The body appears to be a log of wood and it does not feel heat or cold, joy or sorrow. Different kinds of sounds proceed from the heart (Anahata sounds).

Nada that is heard through the ears is of ten kinds. The first is the sound ‘Chini’ (like the pronunciation of the word); the second is ‘Chini-chini’; the third is the sound of a bell; the fourth is that of a conch; the fifth is that of a lute; the sixth is the sound of cymbals; the seventh is the tune of a flute; the eighth is the voice of a drum (Bheri); the ninth is the sound of a double-drum (Mridanga); and the tenth is the sound of thunder.

You cannot expect the sound immediately after you close your ears. You should concentrate and keep your mind one-pointed. The particular sound that you hear today, you may not hear every day. But you will hear any one of the ten Anahata sounds.

The description given above is Laya through Nada, Anahata sound. In the same manner, Laya can be effected by concentration at the tip of the nose (Nasikagra Drishti), at the space between the two eyebrows (Bhrumadhya Drishti), meditation on the five Tattvas, on Soham Mantra, Aham Brahma Asmi, Tat Tvam Asi Mahavakyas and other methods also.

Kapalabhati is an exercise for the purification of skull and lungs. Though this is one of the Shat-Karmas (six purificatory exercises), yet it is a variety of Pranayama exercises.

Sit in Padmasana or Siddhasana. Keep the hands on the knees. Perform Puraka (inhalation) and Rechaka (exhalation) rapidly. Those who can do Bhastrika Pranayama can easily do this. In Bhastrika there is a Kumbhaka (retention of breath) for a long time at the end of the required rounds. But in Kapalabhati there is no Kumbhaka. Again in Kapalabhati, Puraka is very long and mild, but Rechaka is too quick and forcible. In Bhastrika, Puraka is done as quickly as Rechaka. This is the only difference between Kapalabhati and Bhastrika. In Kapalabhati, Rechaka should be done forcibly and quickly by contracting the abdominal muscles with backward push. To start with, have only one expulsion per second. In the beginning do 10 expulsions per round. Gradually increase 10 expulsions to each round till you get 120 expulsions for each round.

It cleanses the respiratory system and nasal passages. It removes spasm in bronchial tubes. Consequently Asthma is relieved and cured also in course of time. Consumption is cured by this practice. Impurities of the blood are thrown out. The circulatory and respiratory systems are toned to a considerable degree. Shat-Karmas are intended for the purification of the body. When Nadis are impure Kundalini cannot pass from the Muladhara to Sahasrara Chakra. Purification of Nadis is effected through Pranayama. For Pranayama, you should know well about Prana.

What are Chakras?
In Eastern Medicine there is a recognition that as well as our physical body we have an energy body, sometimes referred to as the “subtle body”. This energy body is made up of a number of channels through which flows our life force or chi. This energy body is not separate from the physical body but connected to it through energy centres or Chakras.

These centres are not something that can be identified physically, but are areas in the body where there is a concentration of energy, or electromagnetic force. The location of the chakras is usually associated with a concentration, or plexus, of the nervous system, which in turn is associated with the major organs of the body and the glandular system. There is a recognised association between the chakra system and the body’s health and many alternative healing systems focus on bringing the body into balance and health through the chakra system.

The word Chakra is a Sanskrit word which means wheel and the chakras are often likened to a wheel which turns within the body. When the wheel is turning freely then energy is flowing well and the body is healthy and when the wheel is stuck and not turning well then this can be observed in ill health.

The Chakra System
There are generally recognised to be seven chakras within the body, although some people also identify others beyond the body, in the body’s energy field. The seven centres are in a vertical line down the centre of the body. They are, in descending order from the crown:

Crown Centre - at the top of the head, approximately where the fontanelles were when you were a baby. Associated with the Pituitary gland which controls the whole endocrine system. Spiritual connection, knowledge and understanding.

Third Eye Centre - behind the eyes, although the front of the chakra is often said to be a vertical eye in the centre of the forehead. Associated with the Pineal gland. Centre of intuition, insight and imagination.

Throat centre - right in the centre of the throat. Associated with the thyroid gland. Centre of communication and creativity.

Heart Centre - in the centre of the body behind the sternum. Associated with the Thymus gland. Balance between the physical and spiritual parts of our being.

Solar Plexus centre - in the space underneath the rib cage. Associated with the digestive system and pancreas. Centre of emotions.

Sacral Centre - about three fingers width below the navel in the centre of the body. Associated with the adrenal glands. Centre of physical vitality.

Base centre - in the perineum near the sexual organs. Associated with the sexual glands. Centre of basic instincts and desires.