Abhinavagupta in his Śrī Tantrālokaḥ (chapter III) says (not verbatim), “How does the beautiful beloved (Parāśakti) be separated from Her Consort, as riding on the Consciousness, if the Supreme Consciousness (Śiva) does not join Her. That, which is expected with the splendour of Bhairava (Śiva) is Parāśakti (the Supreme Power of Śiva) expands as kula (expansion of Śakti into worldly process), where She is known as Kaulikī and with whom Paramaśiva always rests. During this Divine Union, vibrations take place and this is how the world appears. This is also known as the mercy of Śiva, also known as Aghora (aghora also means non-terrific. There are different interpretations for aghora in Trika philosophy.)” Understanding this is very important, as Kuṇḍalinī is not just a force; It is Parāśakti Herself in Her subtlest form. Therefore, arousal of Kuṇḍalinī, either through practice or due to immense and immeasurable love for Her, in both ways She alone manifests in our body and unites with Śiva at sahasrāra. Thus, Kuṇḍalinī meditation is not just another meditation, but it is about experiencing Her Absolute Grace, during Her state of Ānanda. This Bliss is caused by Her because of Her union with Śiva at sahasrāra. Since kuṇḍalinī is about experiencing Her Bliss, we have to keep our body as well as mind in purest possible conditions. Experiencing Her Bliss is possible only after attaining Her initial Grace. There are two types of Grace, one is Her relative Grace and another is Her Absolute Grace. When relative Grace is compared to Her Absolute Grace, former is the Grace that makes an aspirant to pursue the right kind of spiritual path and this is generally attained by Śaktipāta. If the aspirant pursues Śaktipāta in the way it should, She directly showers Her Grace. The difference between these types of Grace is that the former is done through a Self-realized Guru and the latter is the direct Grace from Her, which is Her Absolute Grace. Relative Grace is the beginning of spiritual path and Absolute Grace is the end of spiritual path (revealing Śiva, which is also known as emancipation).
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Ethereal body |
Every human has two types of bodies, one is the physical body that we see and another is ethereal body, also known as astral body that is invisible to normal biological eyes, but visible to clairvoyant eyes (Extra Sensory Perception or ESP). Any illness or disease has to first penetrate ethereal body before entering into the biological body. With a little practice, all of us can see our own ethereal body or others ethereal body. Ethereal body will be in the form of smoky light around the body. Luminosity of the ethereal body depends upon the level of energy generated by the physical body, which in turn depends on various factors such as food, thought, breath, etc. Apart from these factors, psychic centres in the body also play a significant role in the luminosity of ethereal body. These psychic centres are situated in the spine, whose energy level is felt both at the anterior and posterior side of the body. These psychic centres are energised on account of two factors and they are kuṇḍalinī energy and the cosmic energy. Cosmic energy is derived from the top of the skull, known as brahmarandhra, also known as the orifice of Brahman. Under normal circumstances, cosmic energy is derived through medulla oblongata and brahmarandhra. These two are not merely energising centres, but according to Ayurveda they also act as marma points (marman means sensitive part of the body or mortal part of the body, that requires to be concealed. Maintaining tuft is based on this principle).
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krikatika marma points |
There are two marma points known as “krikatika” situated exactly at medulla oblongata, one on either side of the spine (where spine joins the brain). These two marma points control blood circulation to the head and ensure that the skull is properly lubricated. In addition to this, they also control subconscious mind. The marma point at the top of the head is known as “adhipathi” (adhipa means commander). This marma point controls very important organs connected to spirituality and they are sahasrāra (crown chakra, where brahmrandhra is situated), pineal gland (the gland of Divinity, situated just behind ājñācakra), the entire nervous system and prāṇa (important prāṇa-s such as prāṇa, apāna, vyāna, udāna, and samāna) and is the cause for transcending māyā. Both these places allow entry of energy from cosmos into the physical body through ethereal body. First ethereal body is energised, which in turn energises the physical body.
These two marma points allow the flow of cosmic energy into the body and by properly directing it towards the resting place of kuṇḍalinī, activates it. When consciousness (awareness) is fixed at the point, where kuṇḍalinī is situated, cosmic energy entering into the body and prāṇa act together to wake up the sleeping kuṇḍalinī from the deep slumber and activates it. Therefore, it is important to know the exact position, where kuṇḍalinī rests. Even under normal conditions, kuṇḍalinī’s slumber is not the same for everybody. The slumber of kuṇḍalinī depends upon one’s spiritual level. Kuṇḍalinī will be in the state of deep quiescence for those who are not spiritually inclined, who do not observe any rituals, who never think about God, who are not compassionate, etc. Waking up their kuṇḍalinī will never be easy and those who do not have Divine bent of mind, should never attempt to practice kuṇḍalinī meditation, as this could lead to serious nervous problems.
Kuṇḍalinī in Her dormant state rests at the base chakra, known as mūlādhāra cakra. Lower end of the spinal cord ends at coccyx, which is also known as tail bone. Coccyx, though a muscular area where the spinal cord ends, it has also numerous tendons (connecting muscles and bones; acting like adhesive). Here, there is an inverted triangle within which kuṇḍalinī rests. She is coiled three and a half times around a bindu (this bindu is also known as liṅga). The triangle referred above has a very minute aperture at its lower tip. The tip of this triangle faces downwards under normal conditions. As long as this triangle is facing downwards, one’s sexual energy is in active state. By meditative techniques, which include āsana-s, prāṇāyāma, mudra-s and bandha-s, this triangle can be turned upwards. Once this triangle is turned upwards, kuṇḍalinī which is in the state of deep slumber, begins it’s ascend through citriṇi nāḍi, which is the inner most nāḍi in suṣumna. This is because, once it is turned upwards, the aperture is connected to citriṇi nāḍi directly, making the energy to ascend. This triangle is not merely a triangle. Each of its three sides is represented by icchā śkati, jñāna śkati and kriyā śkati (will, knowledge and action). These three śkati-s are Divine Powers from which, world process begins. When the worldly process begins at mūlādhāra cakra, the lower most psychic centre, liberation happens at sahasrāra at the top of the head. In other words, one spiritual life begins when the triangle at mūlādhāra cakra is turned upwards and ends at sahasrāra (where the union of Śiva and Śakti takes place), where the practitioner is liberated forever. During the initial stages of awakening kuṇḍalinī, there will be too much of secretion of sex hormones and other endocrine hormones are also produced in huge quantities. This results in partial activation of other psychic centres. One has to be extremely careful during the period of awakening, which could last from a minute to perhaps a week or so, depending upon the intensity of practice. Physical body will produce immense heat during this period. One has to excise extreme caution during the period of awakening.
PRACTICE:
Further practice in Nāḍi Śodhana Prāṇāyāma:
Up to stage VI has been discussed in the previous articles. As already discussed, there are twelve stages in nāḍi śodhana prāṇāyāma. All the six stages can be mastered in a matter of two months. It is easier to practice the first six stages and it is going to be difficult to practice the next six stages, as the holding period and exhalation period is more here. Holding period mentioned here are only indicatory and one should not hold breath beyond one’s capacity. Holding breath beyond one’s enduring capacity will even cause death.
In two months, we have 60 days and the chart below will explain how all the twelve stages can be practiced in 60 days. This chart is only indicatory in nature.
Stage
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inhalation
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retention
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exhalation
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ratio
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duration
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I
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slow
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nil
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slow
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NA
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3 days
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II
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slow
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nil
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slow
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1:0:1
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3 days
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III
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5
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2
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5
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1:0.5:1
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3 days
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IV
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5
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5
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5
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1:1:1
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3 days
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V
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2
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8
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4
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1:4: 2
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3 days
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VI
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4
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16
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8
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1:4:2
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3 days
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VII
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6
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24
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12
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1:4:2
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4 days
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VIII
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8
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32
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16
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1:4:2
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5 days
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IX
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10
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40
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20
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1:4:2
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6 days
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X
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12
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48
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24
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1:4:2
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8 days
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XI
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14
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56
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28
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1:4:2
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9 days
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XII
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16
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64
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32
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1:4:2
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10 days
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TOTAL
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60 days
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This schedule is for a period of sixty days. One can make minor adjustments in the number of days. In particular, Stage VII to XII should be practiced very carefully. One should not hold breath beyond one’s capacity. Once stage XII is reached, one should continue to practice this forever. Further, unless perfection is attained in a particular stage, next stage should not be practiced. It is also not mandatory that one should follow this 60 day schedule and can comfortably be extended to suit one’s convenience. From stage VII, one can allow sufficient gap between two rounds. Numbers in inhalation, retention and exhalation are counts. One can count mentally. The basic principle is that inhalation, retention and exhalation should be in the ratio of 1:4:2. Under any circumstances, retention should not exceed 4 times of inhalation, As far as exhalation is concerned, counts be increased if possible. As a principle, inhalation should be faster and exhalation should be slower.
July 21, 2013 10:15 AM
Wonderful explanation about difference about Kundalini and Cosmic energy, it will give the understanding about present Pranic Healinig or Reiki and healing ability of Kundalini yogi! prior one drawing energy from universe and later one using his own maha sakthi in his body!
then question is: in the initial stage Sadaka absorbing cosmic energy through Pranayama, Mantra and Dyana to activate his own Kundalini, is this understanding is correct?
July 21, 2013 10:26 AM
Yes, your understanding is absolutely right. If kundalini is awakened through these three, we can avoid many problems associated with kundalini.
Thank you for your good words.
July 21, 2013 12:08 PM
Some questions to get more understanding on the subject within the context of this post;
1.How we can use two marma points - krikatika in Sadhna progress? can we perform simple massages in the region, any special instructions?
2.Can you please give anatomical landmark of “adhipathi” as you given for krikatika? and using methods of Adipathi Marma in Sadhana?
3. then my understanding/assumption purpose of the parts of Anga nyasa of mantra japa is activating these marma points, that mean Sirase Svaha, Shikaya Vaushat both may be related to this marma points, to activate the cosmic flow in to body with respect to the particular mantra energy our Rishi's formulated this scheme, please comment!
4. in the context of explanation of Sushumna nadi, it is said it was three layered, Chitrini - inner most white colored, Vajra - covering Chitrini, Sushumna - covering layer of Vajra and outer most. then it was said Sadaka should direct Kundalini into Chitrini,this is my understanding, please comment, then my questions related to this are;
4.a: Is directing Kundalini in to Chitrini will happen automatically during the Sadhana? or Sadaka need to use his Iccha sakthi - Will power?
4.b: any special techniques available to sending Kundalini through Chtrini by using consciousness and mind visualization?
5. Can you please give us a signs of purification of nadi's after the Nāḍi Śodhana Prāṇāyāma or if possible with stages?
My heartiest Thanks to you for sharing wonderful secret knowledge with all, and patience to answer our questions.
July 21, 2013 01:41 PM
These two marma points draw cosmic energy. Anatomically, these marma points are connected to splenius muscles
There is no need to massage this place, instead, if this place is exposed to morning sun, cosmic energy will enter through this marma points into our physical and energy body. This can be experienced.
Adipathi Marma is at the top of the head. I will publish this image in the next part of the series. This point can be massaged with Narayana tailam, an Ayurvedic product, as the carrier oil mixed with a few drops of Eucalyptus oil. This point can also be exposed to early morning sun light and entry of cosmic energy into the body can be easily realized. While massaging, no pressure should be applied in this area.
Yes, our nyāsa is directly related to these marma points.
Your understanding is correct.
4a) For automatic entry into citriṇi, Śaktipāta is necessary. If no Śaktipāta is available, we have to use our consciousness, breath along with prāṇāyāma-s, āsana-s, bandha-s and mudrā-s are to be used. Under any circumstances, force should not be used.
4b) This is explained in 4a above.
The fist visible signs are sheen in the body, lack of lethargy, disinterest in material things, etc. There are number of such symptoms, which I will try to explain in future posts.
I am thankful to you for these questions. Such questions will help all of us to gain more and more knowledge.
March 24, 2017 06:59 PM
Sir, Namaste. When we sit for meditation, how many minutes or hours should we continuously practice for, in each of the stages mentioned above in the table?
March 24, 2017 07:06 PM
Once you reach the next stage, previous stage need not be practiced.