---

Ajna Chakra
Swami Nityabodhananda
Swami Nityabodhananda Saraswati
disciple os Swami Satyananda Saraswati

The Bihar School of Yoga, 1973.

 

V

THE YOGA PRACTICES FOR AWAKENING THE AJNA CHAKRA

Among the thousands of meditational techniques in yoga, there are many practices for awakening this important ajna chakra. In all these meditational techniques it is required that one moves his awareness from the outer objective environment to the inner mental awareness. The inner awareness is not different to the outer awareness. It is, in fact, that the mind and senses have been withdrawn or partially withdrawn, from the external environment and what remains is inner awareness. This inner awareness is always there but the mind does not notice the inner events when it is functioning with the outer, objects. In raja yoga terminology, the complete withdrawal of the mind and the senses from the outer objects is called pratyahara (pratyahara).

By simply controlling the mind it is very difficult to withdraw the mind from the senses, but by using some inner form, sound or symbol, the mind will gradually turn inward and the outer awareness will become diminished. When the state of pratyahara is complete the outer awareness has diminished to a point and then disappeared. It is at this stage that the practitioner will not function on the external plane at all. He can be tapped with a stick, his name can be called, a sweet can be placed on his tongue, incense can be burnt, but he will not know about any of these events. This is an advanced stage of pratyahara and beginners will not be able to completely withdraw their awareness. However, this does not prevent them from proceeding with the meditation al practices.

In fact, it is only by doing daily practice with strict regularity that the mind is trained so that, as the months pass by, the inner awareness gradually increases as the outer awareness diminishes. The importance and key of success in the meditational practices does not lie with the individual successful sessions but with regularity. A beginner is advised to select his practices and perform them over a length of time that can be easily repeated day after day. Many beginners start out adventurously by sitting for one hour every morning, but soon the mind becomes tired and the joy of practising yoga turns into a burden and many days are missed. It is far better to do just a 15 minute sitting every morning and night, with meticulous regularity, than a one hour sitting four days a week. It is written in the Upanishads that the state of mind while practising meditation is like the boiling of hot water when the fire is withdrawn even for one minute. It takes a much longer time to boil the water again by replacing the fire. Many gurus who know about the path of meditation say that to miss one practice in the daily routine is to revert right back to the beginning. In this way, months and years of effort can be lost in one day.

Actually, progress in the practices is not at all regular. Some days the mind goes very deep and some days it is so distractted by thoughts and feelings that the aspirant feels like stopping the practices because he thinks he is not suited. This is a misconception, for the success comes to all who persist, but they must cling to their resolve to regularly do the practices with tenacity and zeal. The mind is like all other things in man, every day a little different. The path of meditational practices is like the mountain path; the peaks are so dazzling and illuminating, yet the depressions are so fogged up with the vacillations and vicissitudes of the mind. On some days it is your friend and on other days it will lead you astray. It will tell you tales that will sound so convincing that definitely you will think it right, proper and just to give up the practices. If you are observant you will not have to deny the mind, just watch it like a silent witness, silent in the knowledge that you will continue your practices. However if you are not aware of the nature of the mind you will have to proceed by the strength of resolve to daily continue the practices.

1. Jala Neti (jala nete)

The first practice is a physical one, although its effects are psychic. This is jala neti, a process of passing water from the left nostril to the right and vice versa. The technique is to use a small pot or mug fitted with a spout which functions like a tea-pot. The end of the stem is shaped conically so that it can wedge into a nostril. The water should be slightly salty and warm. The technique is to hold the head on the side with the neck bent slightly forward and then, with the pot in the left hand, slowly pass the water into the left nostril and let it run up the sinuses and then down the right nostril. After about I liter of water has passed, the process is reversed by passing water into the right nostril, and out the left. While the water is passing, one has to be careful to keep the mouth open and to breathe through the mouth, taking special care not to breathe through the nose.

After passing the water, the nose should be gently blown and rapid inhalations and. exhalations should be done through one nostril at a time, until the last drop of water is dried up.

The practice of jala neti is part of the hatha yoga group. This practice massages the nerves around the trikuti and has the effect of stimulating the activity of this centre, which facilitates the practices described later to awaken the ajna chakra. Also, the nasal tracts are thoroughly cleaned, making it easy for the breath to pass freely through the nostrils.

Jala neti is easily done but to ensure success it should be done at least once in the presence of a guru or yoga teacher. All these yoga practices are easy, but for correct techniques and in order to actually feel the individual effect of each instruction it is wiser to learn the practice from an experienced teacher.

2. Asanas for Meditation

PADMASAN (padmasan)

Padma means lotus, the lotus pose. In higher states of meditation one must be able to sit in padmasan or siddhasan. During deep states of meditation the mind loses control of the pineal gland which is the link through which the physical body is controlled. On such occasions padmasan or siddhasan holds the body steady, preventing it from falling. Also, in deep meditation the hands should be placed on the knees.

The technique is performed from a sitting position. The right foot should be placed on the left thigh and the left foot on the right thigh. The hands may be placed:

(a) on the knees, palms downward in gyan mudra (gyan mudra);

(b) on the knees, palms up, index fingers touching the tips of

the thumbs, three fingers stretched downward. This is

known as chin mudra;

(c) on the ankles, three fingers interlocked while the index fingers and thumbs are stretched.

ARDHA PADMASAN (ardha padmasan)

Ardha means half; therefore this asana is the half Iota pose.

In sitting position, place the left foot under the right thigh and the right foot over the left thigh. Keep the back, neck an head straight.

SIDDHASAN (siddhasan)

Siddhi means perfection. A siddha is a sage or a seer. This a favourite pose of advanced yogis and adepts. For beginner it is probably the best asana for meditation because, when done correctly, it regulates the genito-urinary nerve flow and creates an excellent mood for meditation.

The technique is to sit with legs stretched, place one he against the perenium and sole against the opposite thigh. Ben the other leg and place the heel against the pubic bone. The and legs are situated one above the other. Insert the toes of the upper( foot between the thigh and calf of the lower leg. The toes of ti lower foot are to be pulled up between the thigh muscle of the opposite leg. Hands may be placed on the knees or simply over the feet.

SIDDHA-YONI ASAN (siddha-yone asan)

Siddha-yoni asan is the female form of siddhasan. It can t practiced with either leg uppermost, and is best practiced without underwear. It is used in conjunction with gyan mudra.

In sitting position fold your right leg and place the foot sole flat against your upper left thigh. Place the heel inside the labia majora of your vagina. Fold your heft leg and place its foot on top of your right calf and thigh, and pull your right toes u into the space between your left calf and thigh. Make your spin fully erect and straight as though it were planted solidly in the earth at the bottom.

By performing siddhasana or siddha-yoni asana, mool bandha (mul bandha) and vajroli (vajrole) mudra take place. automatically, for in these s the two heels cut off the genital new flow and direct the sexual energy impulses upward.

SUKHASAN (sukhasan)

Sukha means easy. It is an easy, comfortable posture for japa and meditation.

The technique is from the sitting position. Place the right foot under the heft thigh, and the left foot under the right thigh, Place the hands on the knees. Keep head, neck and back straight but relaxed.

One may practice this asana by tying a cloth around the back and the knees. The knees are raised, having a space of ten inches between them. Rest the hands in a comfortable position.

Now we have gone over the basics. If you read these lessons carefully on jala neti and meditative postures and start to practice them, you will find which asana suits you best for meditation and you will be ready to move on to the next lesson.

3. Omkar Chanting

This lesson and the next lesson are to prepare the mind for the more advanced and powerful later practices. It is essential that once you sit for meditation your mind becomes quiet and calm, not thoughtful but only aware of thoughts. The excitement, anger and, emotional feelings are to be subdued, the tensions are to be relaxed and the mind, which is forever seeking and wanting external interests, excitements, works and pleasures, has to be introverted. This psychological state is initiated by omkar (omkar) chanting.

Omkar is the name given to the mantra Om. Orn is the universal cosmic sound said to represent the trinity of creation preservation and destruction in its three syllables. These are pronounced 'A-U-M'. It is also said to represent the fullness or completeness of Universal Consciousness because, when chanted, it begins at the back of the mouth with the mouth wide open and as the chanting of each Om is performed, the sound gradually progresses to a point at the front of the mouth with the lips closed. There is much that can be discussed about omkar. In fact, volumes have been written on the subject. However, for our purposes in this book, it is sufficient to know that omkar is the most powerful mantra which is suitable for all people. It invariably renders all minds peaceful and, tranquil.

The first technique of chanting is to sit in your meditation asana and draw in the breath until the lungs are comfortably full. Then you chant Orn softly with full awareness of the sound going out. Imagine that the sound and mouth are at the eyebrow centre and it is from the eyebrow centre that the sound is being emitted. The chanting of each Om should be long and continuous. The sound should be steady and of even key. After practice the chanting of each Urn will become very long. This practice can be continued for up to one hour; however for your daily practice 10 to 20 minutes should be sufficient if your mind is quiet.

The second technique not only makes the mind tranquil, but also increases the power of the mind's concentration on the point of ajna.

This is performed by chanting Om in quick time. Each Om should not last for longer than about 1 1/2 seconds, so that in one minute you chant about 40 Om mantras. Each mantra should be directed towards the eyebrow centre as if a spear were being directed towards this point. The Om mantra should be repeated with regularity and an even beat with the precise timing of a clock. The Om mantras should be so continuous that the last sound should almost run into the first sound O of the following mantra, As the practice proceeds the mind will become introvert, and care should be taken to repeat the mantra Om and not get confused with the sound Mo.

This practice is even more powerful when done by a group of enthusiasts. Then the chanting should be in unison.

An alternate site for directing the force of the mantra is the lower point of ajna chakra at the top of the spine, just near the inferior brain. This point can be found by following the special practice described in the text KUNDALINI TANTRA by Paramahansa Satyananda for discovering the ajna chakra through contraction of muladhar.

4. Japa

Japa is the sadhana traditionally followed by many religions. In the Hindu religion, the mantra is given by a guru or is selected on the basis of personality type or astrological forecast, In the system of yoga, the guru gives the mantra to the disciple, The mantra is given by the guru because he knows the science of mantra and its effect on the mind. The function of the mantra is to penetrate the deeper layers of the the mind. The different vibrations each mantra gives by its repetition affects different centres in the brain and thus brings about an awakening of these individual centres.

The immediate benefit of the mantra is to bring peace to the mind by positively modifying the condition of the brain through release of mental tensions). This having been affected, the mind is seated and will not be an obstacle to further and deeper awakening.

(The second aim is to bring about psychic and spiritual awakening, which is done by use of special mantras which are only divulged by the guru at the time when the aspirant is prepared) is the system of tantra where a special mantra, yantra and mandala is used for each chakra. This tantric system of awakening' is so powerful that premature progress can cause much damage. For instance, when the ajna chakra is awakened the mind is open to great amounts of energy so that thoughts become very powerful. To the untrained mind a small troubling thought which cannot be controlled will develop into such vast dimensions that a mental holocaust can result. The psychic realm to which the mind is opened by the awakening of ajna chakra can be menacing with the whole of life laid bare and open. One gains the knowledge of man's thoughts, desires and ideas. This, for the trained mind can be a valuable asset, whilst to the untrained weak mind these desires and feelings can simply make one wrench with the burden of things which he cannot accept.

Until one's guru initiates him with the secret mantras for awakening the ajna, he will have to use the Om mantra. This mantra is universal in that it suits each and every temperament in the personality of man.

With the mantra repetition you should use a rosary or mala (mala). In the yoga system the mala has 108 beads. The number 108, when combined with the mantra, is an auspicious number. The technique is to hold the mala between the third and fourth fingers and the thumb of the right hand and rotate the beads one by one with the rhythm of the mantra. The sumeru (sumaru) bead [terminal bead] should never be crossed.. When you reach the sumeru, turn the mala and reverse the direction of its rotation. The mala can be made from tulsi (tulse) wood, crystal stones, lotus seed or rudraksha (rudraksha) nuts. The mantra is powerful and, when used in conjunction with a mala, the mala becomes charged with its vibration. For this reason it is best to keep the mala in a silk bag when out of use and not to let other people use it because of their different vibrations.

The prerequisite of japa is to sit in a comfortable asana. The eyes can be open and vacant, though in the beginning it is best to close the eyes: From time to time you can change your asana to a more comfortable pose, but not more often than necessary.

The first technique in japa is to repeat the mantra aloud regularly and with precise timing, moving the mala with the rhythm of the mantra. This is called baikhari (bekhare) japa. After months or maybe longer, you can progress to the second step in japa, where the mantra is not chanted aloud but is spoken with sound; that is, the lips are moved as if to sound the mantra but the mantra only reverberates through the mental plane; no ear can hear it. This silent japa of the moving mouth is called upanshu (upanshu) japa.

The third technique of japa is repeating a mantra mentally without movement of the lips. This is called manasic (manasik) japa. Manasic japa is more powerful than baikhari or upanshu. The most powerful process of r repetition. Lust goes on by itself without the conscious willing of the practitioner. This is called ajapa japa.

Firstly baikhari is to be practised by repeating the mantra aloud, continuously. When the breath is exhausted, you should continue mentally together with the rotation of the mala as the breath is being inhaled. Each mantra should move with its own force and vibration toward the brumadhya or to the rear portion of ajna chakra.

As you progress you can leave baikhari and continue the same technique with upanshu and finally with manasic japa.

The practice of japa with awareness on the ajna chakra has a purifying effect on the chakra. The name of this practice is chakra shodhanam (shodhanam). It is a tantric practice in which a certain number of malas are practised on each chakra in turn. The experiences during this practice at ajna chakra can be quite enthralling because of the psychic nature of this ajna chakra. Many psychic adventures can be experienced; for example the whole body (actually the psychic body) can appear to hover over the asana, the weight of the body seemingly reduced to nothing. Often lights appear, or the characteristic white light of ajna. You may see a human eye, maybe your own eye looking at you from the eyebrow centre. The vibrations of the mantra pulse through the chakra and then all over the body up and down the spine and throughout the brain.

Needless to say, ajna shodhanam is a very, important practice in the awakening of this chakra. It is the the precursor to success with the tantric techniques using specialized mantras, yantras and mandalas.

5. Kaya Stairium

Kaya stairium (kaya sthereyam) means body steadiness. This is the first stage in all meditative practices. In order to create a basis for concentration in which the faculties of the mind can be withdrawn from the body, it must be under perfect control. It is very difficult for. even an advanced yogi to control the mind but it is possible, even for a beginner, to control the body; and through control over the steadiness of the physical body and awareness of it the mind automatically becomes relaxed.

The first step of the practice is to sit in your meditation asana: either padmasan, siddhasan or sukhasan. Then you have to make the spine straight and the head erect with the hands on the knees in chin mudra. The eyes should be gently closed and then the mind should systematically relax each muscle and joint in the body. For instance, you could start with the right foot, ankle, calf muscle, thigh, hip; then left foot, up to hip, then stomach, left chest, right chest, left buttock, right buttock, the whole back, the whole spine [keep it straight], the neck, back of the head, crown of the head, forehead, left temple, right temple, left eye, right eye, nose, left cheek, right cheek, upper lip, lower lip and chin.

Then you extend your awareness to the whole of the body so that you can feel or see, with the mind, every part of the body simultaneously. Meanwhile keep repeating in your mind, the whole body, the whole body, again and again until you feel the whole body as one. This stage will take about 2 or 3 minutes.

After you have achieved whole body awareness the next step is to make it steady.

First check your position, ensuring that the spine is absolutely straight, the head is erect, the body is relaxed. Say to yourself, "for the next 5 minutes, I will be steady, I will be still, I will not move a muscle or a limb." Do not allow any unconscious movements of the fingers or toes and, no matter how strong the urge is to move or adjust your position, relieve a small pain or scratch an itchy portion of skin, you have to say, "No! I will not move until this sitting is over."

Often with beginners, the body starts to twitch, vibrate, or shake. In this case you have to apply your will power and keep saying: "I will be steady, I will be still, no shaking, no movement at all." You have to sit like a statue, absolutely calm, absolutely quiet, absolutely still like a rock. This is the idea you have to imprint on your mind in order to be successful.

Having gained initial control over the body, you continue with the practice until a change comes. The body will appear to change so that it all seems to be within the mind. The weight of the body apparently decreases and you might feel as if you are not sitting heavily on the floor as before, but that you are floating serveral inches above it. The body begins to get a stiffness and stillness so that even if you want to move, the reaction is not coordinated. This is called psychic stiffening of the body and this stage of stiffening is necessary for more advanced practices.

If you can do this practice for half an hour daily you will progress very fast. In the beginning you should start in a very disciplined manner for about 5 minutes and gradually increase the length of the sitting. It is very easy to adjust the length of the sitting by using an alarm clock or similar device. The performance of kaya stairium is a sadhana in itself and if practised for three or three and a half hours, with perfect control over the body, it will culminate in samadhi, the goal of yoga. However, in this context we are interested in the quick achievement of psychic stiffening which is the basis for the next lesson.

6. Tratak

Now that you have achieved the ability of psychic stiffening, you are ready to take up the practice of tratak (tratak).

Tratak is the first of the practices in the series which requires concentration and develops the concentration. The power or shakti of the mind is great, but through so many desires and energy wasting pastimes the energy of the mind is dissipated into a thousand directions. If we can consolidate this widely spread mental shakti and apply it to one purpose, either spiritual or worldly, we cannot miss success.

In order to concentrate on an object, either internal or external, the mind must either be under control so that distractions are kept away or the mind should enjoy or get some feeling of bliss or comfort by concentrating on the object. To do this the object has to be selected on the basis of the individual. Some people can get bliss and good concentration by becoming aware of the picture of their guru, the form of the mantra Om, a flower, a rising sun, the moon in an open sky or the flame of a candle.

Of all these, the candle flame is the most convenient and practical object to take up for beginners.

Tratak is the best practice of concentration on an outer object in the beginning because it is easier for the untrained mind. The mind has the habit of attaching itself to outside objects, whereas when we close our eyes to concentrate on an inner symbol or point the mind constantly wavers. The mind, when operating through the medium of the senses, actually loses energy and when concentrating on an inner object, withdrawn from the senses, gains energy. This process of gaining energy always requires some sort of effort of will. However, on the outer object, the mind can happily dwell on the object for it is as natural for the mind to do this as it is for rivers to flow from the mountains to the sea.

The candle flame is a very fine object to begin with because of its fine shape and colour. There is a natural attraction for the flame, and all people can enjoy its beauty, radiance and aura.

The place to practice tratak is in a dark room. The doors and windows should be closed and the curtains drawn so that except for the solitary light of the candle the room is completely dark. There should be no wind or draft so that the candle flame will be perfectly steady.

You should sit. in a meditation asana and place the candle directly in front of the nose so it is not higher than eyebrow centre nor lower than the chin. The candle should be about two feet from the eyes or at a distance at which the eyes can focus on the candle comfortably without strain. The distance will vary according to the individual eyesight.

Then, you close your eyes and practice kaya stairium until the whole body has reached the point of psychic stiffening. At this point, and not before, you can open your eyes and focus them on the candle flame. Concentrate on one point in the flame, just above the wick, where the colour changes, at the one point where the tinge of colour of the flame is different, maybe red or blue or bright yellow Gaze at the point with full attention until tears roll down or for about 3 minutes. The body must not move, nor should the eyes. It is possible to blink the eyelids from time to time but the eyes should not move.

Then, the eyes are closed and you should become aware of the inner image remaining. It is a small seed-shaped light, maybe yellow, green or red. Maybe, in the first practices, if there is tension the seed of light will not appear; however, with persistence it will come into the inner view. You should maintain constant steadiness, of the body and maintain constant awareness of the seed.

After a short time the seed will move up into chidakash (chedakash), maybe directly up or at an angle. However it moves you should follow its movement until it disappears out of sight. Sometime after the first disappearance of the seed it will reappear at the eyebrow centre and repeat its movements upwards or sideways.

You should continue your internal seed awareness until it ceases to reappear, at which time you should open the eyes and start the practice again. This is one round of tratak.

Between each round of tratak you can adjust your position if you need but stillness and steadiness of the body must be maintained.

This practice of outer tratak is excellent for preparing for inner tratak and meditation on ajna chakra. By the practice of tratak the eyesight is strengthened, the mind is calmed and the faculty of visualization is aided.

Now you have reached a new point in your practices where you are required to control the psychic realm which hitherto has just been an experience.

In the next state of tratak you have to observe the seed of light very carefully, and as soon as it starts to move you should stop it and keep it in the eyebrow centre. This advanced technique requires will power, for it is only by willing that you can hold the seed steady.

In the final practice of outer tratak, when you finish your round, you close the eyes and visualize the candle burning; that is to say the flame, the wick, the candle and the stand on which the candle rests. You should not just imagine it but actually try to see or visualize the whole thing standing in front of you.

To be able to achieve clear visualization of an outer object indicates an advanced ability in concentration, and if you cannot, then you should persist and continue with your efforts. Soon you will be able to achieve that amount of relaxation of tensions to enable you to move further ahead in the realms of different visualizations.

This outer tratak, called in Sanskrit bahiranga (bahiranga) tratak, is a necessary precursor of the next practice, antar (antar) tratak or inner tratak.

6. Antar Tratak

Now we come to the first fully psychic practice where we become aware of not an outer object but an inner object or point.

This practice requires peace of mind and steadiness of the body.

You will first have to practice kaya stairium up to the point of psychic stiffening when the whole body feels like a rock or statue, then you become aware of the breath in the throat; just be constantly aware of the psychic breath flowing in the out.

This is psychic breathing which is a powerful tool for pacifying the mind. Each breath should be perfectly natural, sometimes a little longer, sometimes a little shorter but anyway, you simply have to watch it or feel it going in and out. As you inhale the psychic breath moves up the trunk, and as you exhale it moves down. If you can relax more of the tensions the breath speed will slow down until it is hardly moving, and all you feel is subtle breath drifting through the throat area.

When you have followed the breath for about 15 minutes you can move your awareness to the eyebrow centre and become aware of a tiny star. You will have to visualize the star and keep it in constant view. Maybe, in the beginning, it will only flash for an instant, but that is enough for the beginning and from there you will develop the faculty of visualization.

7. Shambhavi Mudra

Shambhavi (shambhave) is sometimes called brumadhya drishti (drishte). Shambhavi was a princess who practiced this mudra for Siva, her beloved lord. In the trinity Siva is the destroyer of created things and also the destroyer of the obstacles that prevent man from progressing mentally, morally and spiritually.

Shambhavi mudra should be practiced in a meditative asana. The spine and head should be erect. First look at one point directly ahead of you. Then, without moving your head, look up as high as possible and concentrate, with eyes open, on the point between the eyebrows.

As an aid in centering the eyes on the eyebrow centre the thumb should be held in front of the nose with the arm stretched. The eyes should be focussed on the thumb, which should be progressively raised until the eyes cannot follow its movement any further. It is at this point that the eyes are focussed on the eyebrow centre.

This practice can be continued for as long as possible or until the strain is felt in the muscles of eyes. Then the eyes should be relaxed and after a short time, keeping the the body still and the eyes gently closed, the shambhavi mudra should be repeated. Repeat this technique ten times.

Shambhavi mudra is beneficial in directing the mind to the brumadhya centre and it awakens the mind's natural ability to concentrate while directing the mental, psychic and pranic forces to this point. Shambhavi mudra is a necessary precursor of later practices designed to awaken ajna. Shambhavi mudra should be combined with khechari mudra.

8. Khechari Mudra

Khe (khe) means in the sky. Charya (charya) means one who moves. This practice is given because it enhances the effectiveness of shambavi mudra. The name of this practice is such because it produces a state of mind in which the astral body, the body of feelings, becomes detached from the physical body. The consciousness dwells in akasha (akasha), the space between the astral and physical worlds. This practice should only be attempted in close relationship with a guru.

The method is to roll the tongue back against the upper palate whilst sitting in comfortable position. Keep the teeth closed. In full khechari mudra hatha yogis roll the tongue back and up into the space between the eyebrows, but for this simpler practice it is sufficient that the tongue is rolled back so that the tip is embedded into the soft palate behind the bony structure in the roof of the mouth.

When the tongue reaches the upper passage of the nose a sweet liquid, produced by the salivary glands, is tasted. He who masters this technique is able to practice kumbhak (kumbhak, retention of breath) for as long as he wishes. Yogis, who have themselves buried alive for days and even weeks, utilize khechari mudra to sustain themselves. This mudra activates the "nectar glands" which are related to the ajna chakra. Khechari mudra aids in the elimination of piles, awakens the kundalini shakti and preserves the vital energies.

In khechari mudra the jaw muscles may get tired after some time. When this point is reached the tongue should be relaxed, the excess saliva swallowed, and after a short time khechari reapplied.

Both these practices, shambhavi and khechari, should be combined by first sitting in your meditation asana, then performing khechari mudra followed by shambhavi mudra. In order to release them, first remove shambhavi mudra and then khechari mudra.

9. Anulom Vilom

The meaning of this Sanskrit term is up-down. In this practice the up and down movement of the breath is followed by the awareness.

First you have to practice psychic stiffening or kaya stairium. Once you have reached this point of consciousness you can start awareness of breath in the nostrils. First feel the breath moving in and out of the left nostril, then the right nostril. Then be aware of breath as it flows in and out both nostrils together. Once: you have become established with the breath awareness in the nostrils you begin the control.

The technique is to control mentally the breath flow in each individual nostril. You must consciously inhale through the left and exhale through the right nostril, then inhale in the right and exhale through the left. This is one round. Like this, you should do four rounds and then breathe in and out both nostrils simultaneously. This is the fifth round. In this manner you have to continue, while counting from 100 to zero by rounds, i.e.

100- inhale left nostril - exhale right nostril - inhale right nostril - exhale left nostril

99- repeat, 98-repeat, 97-repeat

95- inhale both nostrils - exhale both nostrils.

You have to maintain accuracy in the counting and, if you make an error, you should start again.

For the awakening of ajna chakra there is one important additional point in the technique. When you breathe in the whole consciousness should move with the breath from the end of the nose up to the eyebrow centre, and when you breathe out the whole consciousness should flow out from the eyebrow centre to the end of the nose together with the breath.

It is very important to keep count of the breath, because anulom vilom, without keeping count, is so powerful that your awareness may simply be swallowed up by the unconscious sphere, and it is the aim of this practice to stimulate the ajna chakra on the psychic or subconscious level only. Also, in the unconscious sphere you will only be aware of the vast store of. impressions in the unconscious mind and you will completely lose awareness of the practice. Awareness of the practice is essential for the development of mind control and concentration on ajna.,

10. Maha Mudra

Maha mudra is a technique described in detail in the tantric texts. When it is practiced the energy of the breath is directed towards the ajna chakra in the eyebrow centre.

The technique is to sit in siddhasan or, padmasan with hands resting on the knees. Then breathe in and imagine or feel the breath filling the stomach and chest from the navel upwards. When capacity has been reached perform jalandhar (jalandhar) and wool bandha.

Jalandhar bandha is performed by making the. arms straight and raising the shoulders or, rather by pushing up the shoulders with the straightened arms. Then the head is bent forward until the chin touches the chest.

Moot bandha acts on the muladhar chakra. Muladhar is in the perenium between the sexual organs and the anus. To perform mool bandha you have to contract this area, though actually it is a psychic contraction. To initiate this psychic contraction, however, the physical contraction must be performed. This is done by contracting the anus gently and contracting a little further along the muscle which leads to the urinary system.

So, you will have to inhale, draw the breath up from the navel, then perform jalandhar bandha and moot bandha. Then, you move your awareness to the trikuti point and feel the psychic pressure created at this point. Continue this for as long as you can comfortably retain the breath, with constant awareness of the trikuti point. In your mind you can keep repeating "trikuti, trikuti, trikuti," until your retention cannot be maintained. At this time release jalandhar bandha making the head straight, and breathe out feeling as if the breath was going down to the navel.

There is a precaution. People who are suffering from heart disease or epilepsy should not do this practice.

11. Trikuti Nadi Shodhanam

In the trikuti, there is a pulsating nadi on the rhythm of which OM is felt pulsating.

First, we have to sit very comfortably in kaya stairium with complete body awareness and immobility. This should be done for a longer period of time than it normally takes just to reach the point of stiffening.

Then, move the consciousness to the trikuti point and there try to feel the pulsating nadi of trikuti. If you do not have success you will have to persist until you find the beating nadi. If you still cannot find it then move the consciousness back a little in a straight line to a point approximately between the ears and search for it again. If still there is no success you will have to use your imagination and mentally start the pulsating of a nadi. It is like the steady simple beating of a small drum in trikuti.

When you have become fully established with the beating, feel the mantra Om with the rhythm of the pulsating nadi and continue the awareness of pulsation and mantra for at least 15 minutes. Then, without moving or changing the asana, you proceed on to the next practice directly.

12. Guru Chakra Bheda

With guru chakra bheda the force of the mantra is coupled with the force of the psychic breath so that the mantra pierces its way into the chakra.

From the previous practice of trikuti nadi shodhanam, as the breath is inhaled your awareness travels from the trikuti point to the rear centre of ajna at the top of the spine. The breath is then exhaled as your awareness returns to trikuti. The breath for this practice should be short and gentle.

Once you have established the movement of the psychic breath, backward to the spinal top and forward, to the eyebrow centre, you can add the mantra Om with the rhythm of the breath, so that the outgoing forward moving breath together with the mantra breaks into the trikuti centre.

This practice involves a psychic breathing passage, this being different to the path of the gross breath. The gross breath moves through the physical respiratory system and the psychic breath moves in harmony with the gross breath, there being many paths for the psychic breath in the body. In the beginning you have to move the psychic breath with your imagination, but as you gain experience you will gradually discover its natural flow, that is in the beginning, the psychic breath is just imagination but after some practice it becomes a real experience.

You should feel the Om mantra going backward and forward. You should try to make the experience deeper, even though this will come by itself.

13. Ajapa Japa

Ajapa japa is a practice which must be taught by a teacher or a guru in order to get good results. It has been exhaustively treated in books by my guru Paramahansa Satyananda Saraswati, MECHANICS OF MEDITATION and DYNAMICS OF YOGA.

For the awakening of ajna chakra the tongue is placed in khechari mudra and ujjayi (ujay) pranayama is performed, so that the mantra So Ham is in harmony with the natural breath; So for the ingoing breath and Ham for the outgoing breath. The psychic path of the breath is in the spinal column between muladhar and ajna. So, for the inhaled breath, moves from muladhar to ajna and Ham, for the exhaled breath, moves from ajna to muladhar.

14. Meditation on Trikuti

This is the last and most powerful practice for awakening ajna chakra. Though this method is simple the mind must be preared for meditation.

The first step is to sit in kaya stairium until stiffness is reached. Then the awareness is moved to the trikuti and there it remains with constant awareness without moving away. From this point you can transcend the body and dive deep into ajna, deep into the psychic lands of multi-coloured, multi-variable vibrational experiences.