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-à-
vis 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 Brahman-
Knower 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