Meditation and Silence gives the way to Infinite [31/01/2008 2:56 am


Love to Silence leads to Meditation Meditation leads to Further Meditation It leads to Infinite ......

Way to Immortality --Kechari Mudra -In Grphic [31/01/2008 12:33 am]

Devotee do the Meditation and goes toward SAMADHI through it. In Hata Yoga and Dhyan Yoga they Use Tongue as Door Knocker and path maker.

The Parts of HEAD, where the Door of Immortality is placed

How the Khechari Mudra is done by the Devotee, and touch his tongue to its inside nostel bend and tastes and stops leaking of AMRIT. which drops from Bharama Kund

Khcheri Mudra [01/05/2007 3:41 am]

Kechari Mudra is practiced by placing the tongue in the nasal cavity. The gold line symbolizes the nadi going through the center of the tongue. Kechari mudra is achieved by practicing talavya kriya. Students are advised against cutting the frenulum. Kechari can be achieved through dedicated practice of talavya kriya which brings about kechari naturally. Energy radiates through the tongue to stimulate the Ajna center and the 3rd ventricle of the brain. This kriya is taught in the original kriya of Babaji in the Lahiri Mahasaya Lineage. Some organizations omit this kriya, and Nabhi kriya in their instruction of 1st Kriya to their students. However, kechari mudra must be achieved for the higher kriyas taught in the Lahiri Mahasaya Lineage to be effective. Without the practice of talavya kriya or one similar to it, kechari mudra can not be achieved in a natural manner. Some misguided practitioners of kriya yoga feel that kechari mudra is an unnecessary practice. But they are mistaken in their

thinking. Even enlightened masters outside of the kriya yoga lineages have acknowledged that there is a gap between the top of the spine and the medulla oblongata (also known as the alta major center) which connects the spine with the brain. The Tibetan Master DK has stated the following:
"When the fires of matter have passed (united) still further along the etheric spinal channel they contact the fire of manas as it radiates from the throat center. ...................The other fire of matter (the dual fire) is attracted upward, and merges with the fire of mind through a junction effected at the alta major center. This center is situated at the base of the skull, and there is a slight gap between this center and the point at which the fires of matter issue from the spinal channel. Part of the work the man who is developing thought power has to do, is to build a temporary channel in etheric matter to bridge the gap. This channel is the reflection in physical matter of the antahkarana that the Ego has to build in order to bridge the gap between the lower and higher mental, between the causal vehicle on the third subplane of the mental plane, and the manasic permanent atom on the first subplane. This is the work that all advanced thinkers are unconsciously doing now. When the gap is [138] completely bridged, man's body becomes coordinated with the mental body and the fires of mind and of matter are blended." Cosmic Fire, p. 138

The practice of kechari mudra bridges that gap. And it has other functions as well. Some western occultists have also discovered the benefit of kechari mudra. Frater DPAL, a member of a western occult school made the following comment on kechari mudra: "The Kechari Mudra is the "king of all yogic mudras." This is done thusly---Take the tongue and move it up to the roof of the mouth and back until it slips behind the soft palate. Push it further as it slips behind the nasopharynx. If you can accomplish this feat you can close off either nostril with the tongue from the inside!! As you push on up

with the tip of the tongue, you will reach a bone protrusion that is just under the pituitary gland. The force which is rising upward flows off the end of the tongue, like flames under a pot on the stove. It is here that the final connection is made. By exciting the pituitary gland, the pineal gland begins to vibrate, and the two forces are magnetically drawn to unite in the region of the Spiritual eye. This exercise requires some practice as it is not easy, but lights are experienced and a one-ness is felt---Ananda! " Editor Comment on Frater DPAL kechari mudra quote: A couple of points may shed light on the above quote. First, it is important to realize that the physical body consists of two parts, the gross physical body and its underlying energy body called by some the etheric double, vital body or pranamaya kosha. The energy body or pranamaya kosha is the principal and determinative component of the physical body. The gross physical body is an automaton that merely reflects in physical form the changes that have occurred in its energy body (pranamaya kosha). The vital body can be changed by thought. Most readers are familiar with the phrase energy follows thought. It is this principle that makes kriya, chi quong, acupuncture, Reiki, pranic healing, etc. effective. Eventually, when the medical world can measure the energy body, it will revolutionize medicine. The kriya yogi focuses his attention entirely in the pranamaya kosha and its network of channels known as nadis. The nadis are the channels in the energy body through which prana flows. Where 21 of these channels intersect, one of the major 7 chakras are found. Since the 7 glands are physical correspondents to the 7 chakras, when the kriya yogi, focused in the pranamaya kosha stimulates a chakra, the physical gland corresponding to that chakra will automatically be stimulated. In the case of kechari mudra, the energy flowing through the nadi of the tongue is directly stimulating the Ajna chakra and this stimulation is reflected in increased activity of its corresponding gland, the pituitary. The important point that I want to make is that at no time does the kriya yogi focus on the glands of the gross physical

body, his focus is in the energy body and its chakras. Now, the fact that the pituitary gland is stimulated has vast implications for the rejuvenation of the body. One of the secrets of the Gorakhnath yogi's, who emphasized the importance of the practice of kechari mudra, was kaya siddhi, extreme physical longevity. The pituitary gland is called the "master gland" of the body because it controls the secretion of hormones. These substances have a dramatic and broad range of effects on metabolism, growth and maturation, sexuality and reproduction and other important bodily functions. As we age, we secrete less hormones. In the elderly, human growth human is reduced to trace amounts. Perhaps the Gorakhnath yogi's ability to rejuvenate the body and extend longevity lies in their ability to stimulate the pituitary gland through the practice of kechari mudra. Today, many older people are attempting to rejuvenate the body by taking supplements to stimulate the secretion of human growth hormone or are using human growth hormone replacement therapy. There is also another aspect to kechari mudra. We have been taught as above, so below. If dramatic changes can occur in the physical body as a result of the stimulation of the pituitary gland through kechari mudra, then you can be sure that equally dramatic changes are also occurring in the pranamaya kosha (subtle body) and the circulation of the pranas because the physical body only reflects changes in the subtle body. In fact, one the benefits of practicing kechari mudra is that the mind is quieted and it is easier to concentrate. In short, kechari mudra causes changes in the flow of prana, your consciousness, and your physical body. Through its practice, one may experience the elixir of life, amrita. Listed below are the specific hormones produced by the pituitary: Thyroid Stimulating Hormone (TSH) - As the name implies, TSH stimulates the thyroid gland to release thyroid hormones. Thyroid hormones control basal metabolic rate and play an important role in

growth and maturation. Thyroid hormones affect almost every organ in the body. Growth Hormone (GH) - This is the principal hormone that, among many other functions, regulates growth and metabolism. Adrenocorticotropic Hormone (ACTH) - ACTH triggers the adrenals to release the hormone cortisol. This hormone, in turn, regulates carbohydrate, fat, and protein metabolism. Antidiuretic Hormone (ADH), which increases reabsorbtion of water into the blood by the kidneys and therefore decreases urine production. Luteinizing Hormone (LH) and Follicle Stimulating Hormone (FSH) These hormones control the production of sex hormones (estrogen and testosterone) as well as sperm and egg maturation and release. Melanocyte-Stimulating Hormone (MSH) - Controls darkening of the skin. Oxytocin - Stimulates contractions of the uterus during labor and the ejection of milk during breast-feeding. Prolactin (PRL) - This hormone stimulates secretion of breast milk. Vasopressin - Also called anti-diuretic hormone (ADH)- This hormone serves to allow the water to be reabsorbed by the kidney

TEXT OF Atma Upnishat [18/04/2007 3:39 am] Now Angirah: The Spirit, manifests Itself, in three ways: the self, the inner

Self and the supreme Self. There are the organs - the skin, inner and outer: flesh, hair, the thumb, the fingers, the backbone, the nails, the ankles, the stomach, the navel, the penis, the hip, the thighs, the cheeks, the ears, the brows, the forehead, the hands, the flanks, the head and the eyes; these are born and these die; so they constitute the self. Next this inner self is (indicated by the elements) earth, water, fire, air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory, (marked by) the high pitch and accentlessness, short, long and prolate (vowel sounds), the hearer, smeller, taster, leader, agent and self of knowledge vis-àvis stumbling, shouting, enjoying, dancing, singing and playing on musical instruments. He is the ancient spirit that distinguishes between Nyaya, Mimamsa and the institutes of law and the specific object of listening, smelling and grasping. He is the inner Self. Next the supreme Self, the imperishable, He is to meditated on with (the help of) the Yogic steps, breath control, withdrawal (of sense organs), fixation (of mind), contemplation and concentration, He is to be inferred by the thinkers on the Self as like unto the seed of the Banyan tree or a grain of millet or a hundredth part of a split hair. (Thus) is He won and not known. He is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence. The good named the Atman is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth. Even as the world with its distinctions like affirmation, negation, etc., Brahman alone shines forth. With distinctions like teacher and disciples (also), Brahman alone appears.

From the point of view of truth, pure Brahman alone is. Neither knowledge nor ignorance, neither the world nor aught else (is there). That sets empirical life afoot is the appearance of the world as real. What winds up empirical life is (its) appearance as unreal. What discipline is required to know, ‘this is a pot’, except the adequacy of the means of right knowledge ? Once it is given, the knowledge of the object (supervenes). The ever present Self shines when the means of Its cognition (is present). Neither place nor time nor purity is required. The knowledge ‘I am Devadatta’ depends on nothing else. Similarly, the knowledge ‘I am Brahman’ of the Knower of Brahman (is independent). Just as the whole world by the sun, by the splendour of the Knowledge of Brahman is everything illumined. What can illumine the non-existent, and illusory, non-Self ? That which endows the Vedas, Shastras, Puranas and all other beings with import - that Knower what will illumine ? The child ignores hunger and bodily pain and plays with things. In the same way, the happy Brahman-Knower delights (in himself) without the sense of ‘mine’ and ‘I’. Thus the silent sage, alive and alone, the embodiment of desirelessness, treats the objects of desire. Existing as the Self of all, he is ever content abiding in his Self. Free from all wealth, he rejoices always: though companionless, he is mighty. Though not eating, he is ever content, peerless he looks on all alike: though acting, he does nothing: though partaking of fruit, yet, he is no experiencer thereof. Living in a body, he is still disembodied; though determinate, he is omnipresent; never is this Brahman-Knower, disembodied and ever existent,

affected by the pleasant and the unpleasant or by the good and the evil. Because it appears to be encompassed by Rahu (the darkness), the unencompassed sun is said to be encompassed by deluded men, not knowing the truth. Similarly, deluded folk behold the best of Brahman-Knowers, liberated from the bondage of body, etc., as though he is embodied, since he appears to have a body. The body of the liberated one remains like the shed Slough of the snake. Moved a little, hither and thither, by the vital breath, (that body) is borne like a piece of timber, up and down, by the flood waters. By fate is the body borne into contexts of experiences at appropriate times. (On the contrary) he who, giving up all migrations, both knowledge and unknowable, stays as the pure unqualified Self, is himself the manifest Shiva. He is the best of all Brahman-Knowers. In life itself the foremost BrahmanKnower is the ever free, he has accomplished his End. All adjuncts having perished, being Brahman he is assimilated to the non-dual Brahman, like a man who, with (appropriate) apparels, is an actor and without them (resumes his natural state), In the same way the best of Brahman-Knowers is always Brahman alone and none else. Just as space becomes space itself when the (enclosing) pot perishes, so, when particular cognitions are dissolved, the Brahman-Knower himself becomes nothing but Brahman, as milk poured into milk, oil into oil, and water into water become (milk, oil and water). Just as, combined, they become one, so does the Atman-knowing sage in the Atman. Thus disembodied liberation is the infinite status of Being. Having won the status of Brahman, no longer is the Yogin reborn, for his ignorance-born bodies have all been consumed by the experimental knowledge

of Being as the Self. Because that Yogin has become Brahman, how can Brahman be reborn ? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope. Bondage and liberation may be described as real and unreal and as due to the nescience (concealment of truth). Brahman suffers from no concealment whatsoever. It is uncovered, there being nothing other than It (to cover It). The ideas, ‘it is’ and ‘it is not’, as regards Reality, are only ideas in the intellect. They do not pertain to the eternal Reality. So bondage and liberation are set up by Maya and do not pertain to the Self. In the supreme Truth as in the sky, impartite, inactive, quiescent, flawless, unstained and non-dual where is room for (mental) construction ? Neither suppression nor generation, neither the bond nor the striving: neither the liberty seeking nor the liberated - this is the metaphysical truth.

Quotes [09/11/2006 3:40 am] Living with death * "Even at our birth, death does but stand aside a little. And every day he looks towards us and muses somewhat to himself whether that day or the next he will draw nigh." --Robert Bolt * "If being a kid is about learning how to live, then being a grown-up is about learning how to die." - Christine, narration, Part 1, Chapter 5, by Stephen King

* "If you were going to die soon and had only one phone call to make, who would you call and what would you say? And why are you waiting? --Stephen Levine, poet, author * "It is the unknown we fear when we look upon death and darkness." -Albus Dumbledore

* "So many people tiptoe through life, so carefully, to arrive, safely, at death." -- Jermaine Evans * "Understand Death? Sure. That was when the monsters got you." Mark Petrie, Salem's Lot, p139, by Stephen King * "I'm not scared of dying, I just don't want to" - Come Undone - Robbie Williams * Death is not the opposite of life; it exists as a part of them.

* "Death is not extinguishing the light; it is putting out the lamp because dawn has come." --Rabindranath Tagore * "Death is for the living and not for the dead." --Floyd McClure in Gates of Heaven * "Death row is a state of mind." --Doris Ann Foster * On the plus side, death is one of the few things that can be done just as easily lying down. ~ Woody Allen * All things end, sooner or later, all that we can change is the manner of it. ~ Ross Mulders

* Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion. --Albert Einstein * "We do not mourn the loss of those who die fufilling their destinies" -Forestmaster from the Dragonlance Saga * "Life is but a passing dream, but the death that follows is eternal" -Seymour Guado from Final Fantasy X [1] * It’s not that I’m afraid of death...I’m just afraid of the pain that usully accompanies it. - Unknown * (About Leoben) "He's not afraid of dying. He's just afraid that his soul won't make it to God" ~ Starbuck (Battlestar Galactica) * "Ultimately, we're all dead men. Sadly we cannot chose how. But, we can decide how we meet that end in order that we are remembered as men." ~ Proximo (Gladiator) * "He who dies a thousand deaths meets the final hour with the calmness of one who approaches a well remembered door." ~Heywood Brown * "Death is its own reward" ~WarCraft 3 * "The first day after a death, the new absence * "Eat healthy, excercise daily, you still die" ~ unknown * "To live is to die" ~ Cliff Burton

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