Meditation Through Feeling the Body

 

Meditation Through Feeling the Body

Feeling the body is a simple way to disidentify and disengage from the mind and thoughts and to come into conscious attention and awareness, into awareness that we exist and into awareness of the inner silent presence, (which is our true nature, always peaceful, whole, free and blissful).

Most of the day we identify with thoughts, emotions, and sensory experiences. Identification happens mainly through thoughts and also includes the “stealing” of attention by the ego. One of the easiest and most effective ways to disidentify from thoughts, gain control of attention, and become aware of the inner silent presence is to withdraw attention from the mind and turn it toward our body. Through conscious awareness of the body, we become aware of our existence and of the inner silent presence.

The process of disidentifying from thoughts (but also from anything else we are identified with) and coming into awareness of the inner silence is simple and requires no effort. We simply withdraw our attention from the mind and bring it to the body by consciously feeling our body. As we feel our body, we come into contact with the feeling that we exist and with the inner silent presence, which is always present, peaceful, and blissful, but we do not pay attention to it, both out of ignorance and because of the continuous movement of the mind and our identification with the mind and sensory experiences. Through my experience, I have found that, in order for the transfer of attention to where we want it to go to happen easily and effortlessly, small phrases help us, either in the form of an affirmation or in the form of a question. As soon as we think of the phrase, our attention effortlessly goes where we are thinking and we become aware of what we want without any effort.

In this case, I have chosen four phrases which will help us to disidentify from the mind and become conscious of the inner silent presence at the center of our existence.

You can use the process I propose below both for seated Meditation and at any moment during the day to return to awareness of the inner silent presence (self-awareness) and remain in contact with the peace and fullness of our true nature. Practicing this method at home will help us apply it more easily and effectively during the day as well. I remind you that, in order to have results with any method we have decided to apply, we should practice it steadily and systematically until it becomes automatic.

The Practical Application

Say each phrase mentally and feel calmly. Say:

· “I feel the body” and feel the body,

· “I feel that I exist” and feel that you exist,

· “I feel the silence” and feel the silence,

· “I remain in the silence” and remain in the silence as the silence

You can also say the phrases as questions/inquiries.

Ask yourself:

· “Can I feel my body?” And feel your body,

· “Can I feel that I exist?” And feel that you exist,

· “Can I feel the silence?” And feel the silence,

· “Can I remain in the silence?” And remain in the silence as the silence.

With the last phrase, we become aware of the inner silence and remain there without trying any more for it. If our attention moves elsewhere, we say the first phrase again, “Can I feel my body?” and come into contact with the body and continue with the remaining phrases until we once again come into contact with the feeling of existing and the inner silent presence. 

Every time your attention moves away, do the whole process again from the beginning, starting with the first phrase, “Can I feel my body?” or “I feel my body,” and continue with the remaining phrases.

When you are in awareness of the silence and notice that you are tensing up in order to concentrate more on the silence, or you are tensing up in order to remain in contact with the silence, the following question/inquiry will help you relax: 

“What do I need to try in order to experience the silence?” “Is it a matter of effort to experience the silence?” or “Do I need to make an effort to feel the silence within me?”

Remember that the recipe for success is continuous daily practice, steady determination and the will to achieve our goals, self-confidence, patience, perseverance, and endurance in the face of difficulties.

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OM! The most important aspects of the practice - Atman Nityananda

 

The most important aspects of the practice

 1. Do not forget ourselves in the experience (psychological, physical, sensory). Remember to be aware of ourselves, the I am and inner silence.

 2. Remain aware of the 'I am' and the inner silence and witnesses and mindful observers of psychological, physical and sensory perceptions without resisting, judging and identifying with them and also with the sense of I (ego).

 3. Be alert in order to be aware of ego reactions and manifestations as soon as they arise to avoid identification with them and remain in Self-remembrance and not forget ourselves into the experience.

 4. Create small periods of no thinking and deepening and firmly focusing on inner silence and experiencing peace. Gradually increase the duration and frequency of these periods. The ultimate goal is to establish ourselves in the peaceful silent presence.

 5. Distinguish the inner silent space of awareness from thoughts, emotions, desires, impulses physical and energetic perceptions and most importantly from the sense of I and I Am and dwell in the silence.

 6. Separate through attention and discernment the emotions from thoughts as well as mental images, sensory perceptions, the body and the sense of Self. This will help us realize their illusory nature and stop identification with them as well as enter deeper into the silence.

 7. To inquire about thoughts, lower emotions, desires, and impulses to know them in-depth, to understand them and to stop identifying with them and being ruled by them. That is, to stop forgetting ourselves in them, to stop perceiving them as our choice and as ourselves, and to stop deciding and acting under their influence.

 8. Eliminate (reduce the energy) selfish tendencies of all types (defects, desires, lower emotions, etc.) through prayer, the name of God, and other methods.

OM! Desire and attachment - Atman Nityananda

Desire Attachment and Dispassion

Nonattachment is dispassion or indifference to sensual enjoyments.
Fear exists on account of attachment and desire.
Attachment is indicative of the feeling that the objective possession brings happiness.
Attachment is the impure vasana (feeling) of love or hate that is entertained by the mind for the diverse objects of this world.
Never say 'my body', 'my wife', 'my son', 'my house'. Attachment is the root cause for the miseries and sufferings of this world. Discipline the mind carefully. The old habits will creep in destroy them at the very root.
Lead the life of mental nonattachment. This is the master-key to open the realm of Brahmic bliss. Nonattachment is dispassion or indifference to sensual enjoyments.

~  Swami Sivananda

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 Desire and attachment

 Desire and attachment go together, they are facets of the same coin called ego.

 Attachment and desire are interrelated. We cannot become attached to something we do not desire and we cannot desire something to which our mind is not attached.

 Desire

 Desire has as its basis the lack of something, the needs, liking and pleasure. We desire what we lack, what we need and what we like, what gives us pleasure, or what we believe or imagine we need, lack, etc..

 Desire is the impulse that compels us to think and find ways and act to get what we lack, need or like. Most of these things are related to pleasures, happiness, security, power, money, fame, being worthy of oneself, being loved, being accepted, being special and being recognized.

 Types of desire

 

·       Rajasotamasic desires. Desires for pleasures (sex, food, drinks sense pleasures), worldly desires for money, success, possessions, fame and name.

·       Sattvic desires. Desire for knowledge, happiness, sattvic foods, art and activities, for peace, creativity, beauty, harmony, loving and helping others, uniting and cooperating with others

·       Desire (intense longing) for liberation and God-realization

 

The rajasotamasic desires are related with carnal pleasures, selfishness, pride, arrogance, avarice, greed, antagonism, rivalry and see others as a means or obstacle of their realization. Are based on separation, lack, need, unsatisfaction, discontentment, fear, greed, attachment, sensuality, low self-esteem, low self-value. The rajasotamasic desires maintain people attached and identified to their lower aspects of their existence (instinctive, lower vital-mental[intellectual) and to the lower aspects of material experiences. Rajasotamasic desires are the base of egoistic tendencies known as defects, passions and negative emotions.

 

A man has a thousand and one desires. But the central strong desire is the sexual desire. The fundamental desire is the urge for a mate. All hang on this central basic desire. The desire for money, the desire for a son, the desire for property, the desire for houses, the desire for cattle and other desires come later on.

    ~ Swami Sivananda

 

The sattvic desires are related to harmony, joy, happiness, beauty, creativity, love, unity, sharing, inclusiveness, well-being, health and prosperity of all, inner transformation and development. The sattvic desires are mostly related to the higher aspects of our existence and when related to the instincts then are ingrained by the sattvic qualities and thus they are transformed in sattvic experiences.

 

For, example desire for sex when is of rajasotamasic nature then sex is made in a brutal, passionate, animalistic or perverted way and has an attitude of taking of others, of using others for our own satisfaction, and when we give to them something we do it only for receiving back something. While when is of sattvic nature then sex is made in love, caring, sharing, giving and in a higher state as means of meditation, self-transformation and development and offering to God.  

 

However, attachment to sattva is also an impediment for Self-realization and transcend bodily existence. In addition, when we don’t aspire for Self-realization rajas and tamas easily enter in our mind and thus we cannot converse the mind completely sattvic. Hence, we have to suffer from the rajasotamasic qualities which will continue coexist along with the sattvic ones.

 

Since desire is very powerful, we can get rid of rajasotamasic desires through sattvic desires and with a gradual development of desire for liberation or God-realization and finally get rid of sattvic desires with a very intense desire for liberation.   

 ASPECTS OF ATTACHMENT

 The root of attachment is ignorance of our true Self and identification and attachment to the body which has as a main cause desire for sexual pleasure.

 From ignorance and identification with the body originate all other causes which are the lower rajasotamasic ego and the presence of rajas and tamas gunas in the mind, lack of discernment, insecurity, sense of lack, low self-esteem and self-confidence and not feeling worthy or valuable, fear of being alone, desiring pleasure, fame, power, recognition, comforts and happiness, love and security from outside.

 Components of attachment

Attachment consists of various components such as ignorance, interest, importance, liking, craving, a sense of lack, passion, desire, need, identification, and dependence. It also involves false beliefs about the nature of life and things.

To be attached to something means that we think or believe that we cannot do without it, that life has not meaning without it, that we want to experience something again and again (sex, smoke, drink, etc.) and suffer when for some reason we cannot have it or we lose it if already possess it, when we cannot experience it or even when thinking or imagining about not to get it or not experiencing it or to lose it.

Although attachment, consists of various components they can be classified in two main aspects.

 First aspect

 In this respect, attachment means that our mind and heart are attracted to something and that our mind is occupied with thoughts about it, and this includes identification and imagination.

 Our ego looks to the external world for pleasure, happiness, satisfaction, security, prestige, etc. and because of this our mind becomes attached to thoughts related to these objects (persons or anything else).  Thinking about them along with our imagination and our belief that they will give us what we want, desire, need, causes us to want to acquire them.

 Second aspect

 In this aspect we are attached to what we possess (house, car, clothes, pen, phone...), to what we are identified with (e.g. the body, position, job…), to what we relate which also implies identification (parents, children, friend, partner, religion, etc.), to what we lack and need to have (or we imagine we lack or need) and what we want (desire) which are related to pleasure, happiness, security, value, prestige, recognition, fame, power, being appreciated, not being alone.

identification is included in all cases mentioned above, although in some of them is predominant as for example identification with body

Attachment implies an emotional bond with the object of attachment and also dependence on it. That is why attachment is the cause of fear of changing or losing something to which we are attached, as well as anger against the cause of not getting or losing the object of attachment, as well as disappointment, depression, grief, despair of not getting or losing the object of attachment.

In short attachment or being attached consists of:

• ·       Clinging and identifying with something (psychological or external)
• ·       Hold on something and that occupies our attention, thoughts, emotions behavior
• ·       Emotional bond and dependency on something
• ·       Desire to have it, maintain it, not to lose, to experience it again and again
• ·       Being afraid of do not having it, losing it, or will abandon us,
• ·       Believing or imagining that we cannot live without it (strong attachment)

·       Attachment is also related to My-ness (this or that is mine); we attach to the objects we are identified with and are part of our identity (body, spouse, house, country, nationality, etc.).

·       Attachment related to pleasures results to addiction (sex, food, drinks, smoke, drugs, etc.)

 NON-ATTACHMENT

 Non attachment is related:

• ·       To the ability to take a healthy psychological distance and not identify with thoughts, emotions, impulse, desires, beliefs and external things (objects, persons, entities, organizations, situations, experiences),
• ·       To not take or treat our thoughts as reality, not believing in them to be the truth,
• ·       To not being interested, not clinging, not identifying and letting go, of the thoughts and emotions (related to objects, persons, situations, beliefs, opinions)
• ·       To the capacity of letting go an impulse or desire,
• ·       To the capacity of not letting them control or affect our mind and heart,
• ·       To the indifference for pleasures and pleasant experiences, fame, power, money, recognition, prestige,
• ·       To not needing something from the exterior to feel secure, worthy, special, and experience happiness, plenitude and love.
• ·       To not relying or depending and considering pleasures and pleasant experiences, fame, power, money, prestige, recognition, approval, acceptance, etc. as necessary to live in peace, happiness, love, contentment and fulfilment.
• ·       To not needing acceptance, evaluation approval, appreciation, recognition, rewards to feel worthy or valuable and not depending on external things for security, worthiness, happiness, love, freedom, fulfilment. Power.
• ·       To not wanting to experience something over and over again (sex, smoke, drink, etc.) and to stop compulsively thinking and imagining about them over and over again.

Some of these aspects are also related to the nature of dispassion.

Once we can stop being so attached to our thoughts, emotions and impulses, we experience a quietude, inner peace and a sense of joyful well-being.

 Non-attachment and actions

 Non-attachment is also being engaged in actions without being attached to the action itself and without expectations or the attachment to particular outcomes. This can be achieved by dedicating action and results to God or life, by being indifferent to pleasure, recognition, or whatever ego wants from the world.

 When we begin to flow with life as it unfolds (which also implies surrender to life and acceptance) without attachment to experiences, people, objects, actions and their results and to our thoughts, beliefs, opinions and emotions, then detachment has reached a high degree.

 Non-attachment goes hand in hand with dispassion and, of course, with the calmness of mind and heart and the firm and deep Self-awareness (consciously resting in the silent peace of inner Consciousness) that allows us to live fully, in love, peace, freedom, fullness and beauty without dependence and identification with people, things, thoughts and emotions. Non-attachment and detachment are fully developed when the ego is completely uprooted and we identify completely with Consciousness. This is the state of self-realization in which we effortlessly and uninterruptedly experience the peace, freedom and bliss of our divine essence.

 Thus, non-attachment, at the deepest level, has to do with the return to our essence or our true Self, through the dissolution of the limitations of our mind and its independence from external things, persons and situations.

Healthy and Unhealthy Non-attachment

Some distinguish Non attachment from Detachment. I consider these terms as equal, nevertheless, I classify them to healthy conscious detachment or Non attachment and the unhealthy detachment or the detachment mechanism to cope with painful emotions.

Unhealthy Non-attachment or Detachment

Detachment or non-attachment is not being disconnected from our emotions, being emotionally cold or not feeling anything (e.g., feel absolutely nothing, when your true love dies), not being empathetic, not being affectionate or not caring about others. Insensitiveness is a characteristic of a tamasic mind or can happen because of unconscious repression or suppression.

Detachment is not stopping feeling our emotions by forcibly repressing emotions for fear of experiencing painful emotions or feeling unworthy and dirty when some negative thoughts, desire or emotion arises in us, or by an unconscious repression of emotions as a defence mechanism that protects us from feeling emotions that are too painful and hurtful.

Healthy Non-attachment or Detachment

Detachment and thoughts

To detach from thoughts is to take a step back, to stop identifying with them or getting lost in them and to observe them consciously. To detach from emotions is to step back and remain a silent witness without getting involved in them.

In reality, when we pay full attention to thoughts or when we withdraw our attention and focus it on the silence beyond thoughts, then the flow of thoughts stops. However, when thoughts are emotionally charged it is difficult to detach (stop identifying) from thoughts or to stop the flow of thoughts, because emotions want to express themselves strongly and for that they need to use thoughts and imagination.

Detachment means not identifying with thoughts, not being interested in thoughts and their context, not being seduced by thoughts, not taking them as true, as a reality or as real.

Detachment and emotions

To detach from emotions is to step back and consciously observe them without completely identifying with them. To observe does not mean to disconnect from them, but to feel them attentively without identifying and losing oneself in them, and with the intention of becoming familiar with them and knowing them fully. To detach oneself from emotions is to take a step back and remain a silent witness without getting involved in them.

Detachment means not to identify with emotions, not to be interested in emotions, not to be seduced by emotions, not to take them as ourselves, as a reality.

Detachment and sensory objects

To detach ourselves from objects and sensory experiences we must be attentive and remain aware of the inner silence. Furthermore, we should be careful not to allow our attention to be totally diverted to the outside and lose contact with the inner silence and be watchful of the mind to prevent it from thinking uncontrollably about them. Because through thinking, attachment and desire are strengthened and the inner Self is forgotten.

Detachment means not identifying with objects and sensory experiences, not being interested in them, not being seduced by them, not considering them important and necessary for our happiness, fulfilment and well-being.

Detachment and pleasures (sex, food, drinks, smoke, gambling, etc.)

HOW STOP BEING ATTACHED  

 How to Stop Being Attached to Thoughts, beliefs, opinions, emotions, Feelings, People, and Circumstances

•  Stop being important or being interesting to you all of them
• Stop considering pleasures, relations and money, fame power, recognition more important than peace, freedom, love and truth
•  Stop depending and looking for happiness, security, love, fulfilment on things alien to ourselves
• Practice allowing and letting go and giving what you are attached to.
• Acceptance and surrender
• Let go of the “shoulds” and “musts
• Make friends with uncertainty
• Learn to observe our thoughts and feelings
• Develop self and Self-awareness Connect with Atman
• Increasing sattva by sattvic living, sattvic relations and spiritual practices.
• Eliminating egoic tendnecies
• Inquiry

  

Dispassion and Detachment

 

Dispassion

 

Dispassion is a means to maintain ataraxia, equanimity and serenity of mind and heart. Dispassion means to remain indifferent to sensory objects and not reacting emotionally and mentally to what is happening. When seeing pleasant objects not to be attracted to them and not to desire them, and when seeing unpleasant things not to react with aversion and thus to remain in ataraxia, equanimity and serenity.

 

Dispassion is achieved through purity of mind and heart, the predominance of the sattva quality, great weakening or eradication of egoic tendencies (lust, greed, pride, jealousy, gluttony, anger, hatred, guilt, etc.), discrimination, non-attachment, indifference or not desiring sense objects and experiences, devotion and surrender to the Atman, Truth or God. 

 

Because of dispassion, our mind is not interested in sensory objects and experiences, does not think and plan on how to achieve this or that, or how to experience pleasure, satisfaction, happiness, security, superiority, etc., does not react to sensory impressions and does not identify with them. Hence, remains equanimous, serene, introverted, clear, one-pointed and steadily focused in the peaceful silence of Consciousness within us. 

Detachment

 

Depending on one's definition of the terms detachment and dispassion and one's view of them, some consider them to be equal. For me, in my experience and understanding, detachment and dispassion share certain common elements, but they are still a bit different.

 

That is to say, detachment means primarily not identifying with and not fully engaging with sensory impressions and experiences and not identifying with and not engaging with vital, mental and emotional expressions and processes, ςwhich implies diminishing emotional dependence and bond towards them. To the extent that we have developed detachment, we are able to remain aware of inner silence and attentively observe sensory impressions and psychological expressions without identifying with them and keep our mind calm, unanimous, serene and attentive.

 

Detachment, like dispassion, helps us to avoid identification with sense objects and happenings and reacting to them and, when there is a reaction, to avoid identification with psychological reactions (thoughts, emotions, impulses and everything that manifests in our psychology) and to remain a silent witness to them.

OM! The Divine Mother -Shakti and the awakening of kundalini

The Divine Mother -Shakti  \ The active aspect of Brahman

and the awakening of kundalini

Brahman (Shiva or Atman or God, or Spirit etc.) and Shakti are not two. They are the static and the dynamic aspects of one and the same principle.

"The power or active aspect of the immanent God is Shakti. Shiva (Brahman, God etc.) is the unchanging consciousness. Shakti is His changing Power which appears as mind and matter. She runs this world-show. She maintains the sportive play or Lila of the Lord. She is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother (the Divine Mother)."

~ Swami Sivananda

"It is this cosmic energy, this Para Shakti, that manifests as the incredible energy of the sun, the energy of the planets and, the incredible speed at which they whirl in their own orbits. It is this cosmic energy which manifests as the power of gravity, as the power of the sun’s radiance, as the power of all these great planets and heavenly bodies, as the power of the wind and other elements. Shakti controls the entire manifestation, just as electricity allows all appliances to work."

~ Swami Chitananda

"The Divine Mother is everywhere triple. She is endowed with the three Gunas, viz., Sattva, Rajas and Tamas. She manifests Herself as Will (Ichha Shakti), Action (Kriya Shakti) and Knowledge (Jnana Sakti). She is Brahma-Shakti (Sarasvati) in conjunction with Brahma, Vishnu-Shakti (Lakshmi) in conjunction with Vishnu and Shhiva-Sakti (Gauri) in conjunction with Shiva. Hence She is called Tripurasundari. The Chaitanya (consciousness) that is associated with the Sattva Guna is Vishnu. The Chaitanya that is associated with Rajoguna is Brahma and the Chaitanya associated with Tamoguna is Siva. 

The one Ishvara (Chaitanya associated with Shakti or Maya; the reflection of Brahman in Maya is Ishvara.) has become three according to the functions of creations, preservation and destruction. The Chaitanya (consciousness) is the same."

~ Swami Sivananda

The Shakti is neither female nor male. She is everything, male, female and neutral and beyond these aspects also. Shakti is considered as female in relation with Brahman which of course is not neither male nor female; Brahman or the absolute Truth is beyond any description.

"Any power that we see in this universe is the power of this great cosmic force and it is this same power that animates all living beings, trees, plants, insects, birds, bees, reptiles, fish and animals. It is the power of the lion, it is the power of the elephant and it is the power of the brilliant intellect or genius of a Faraday, a Raman or an Einstein.

"This self-same power abides in us and animates our entire body mechanism. Our lives depend entirely upon Shakti, which grants us vitality, feeling and consciousness or awareness, through which we operate on all levels and can set in motion both our outer actions and inner sadhana (spiritual practice). 

"The body is Shakti. The mind is Shakti. The needs of the body are the needs of Shakti. The shakti is the power that digests our food, that makes our heart pump blood, that makes our lungs breathe, that makes our muscles and joints work, that makes our tongue talk and ear hear. 

~ Swami Chitananda

"The Shakti rules over the processes of birth and death and the unfoldment karma. She provides our souls with the bodies and minds and the worlds in which to experience life. All that we eat, breathe, perceive, feel or know consists of some portion of her energy and an aspect of Her dynamic processes that surround us on every side. All that we seek to acquire for sustenance, happiness, knowledge or growth is part of Her and comes from Her."

 ~ David Frawley

The sexual aspect of Shakti

The sexual energy is the most fundamental expression of cosmic energy, because through it the entire universe is born and exists.

In our bodies its main functions is the reproduction of the species and the experience of pleasure, but it is even more important in spiritual development.

Sexual energy is the deepest reservoir of our energy. In the sexual fluids (semen and vaginal fluids) are stored the more subtle and fine energies (Tejas and Ojas) which are very important for maintaining good health, mental and emotional balance and harmony and achieve a high level of consiousness .

Sexual energy has also a higher potential which causes the awakening of Shakti-kundalini which in its turn awake the superior capabilities of the seven chakras and mind (clairvoyance, clairaudience, cosmic consciousness etc.).

"It is this very power that is also present as the sex energy in us. Therefore, the sex energy is nothing but the presence of the Divine Mother in all human beings."

"So, the sexual energy is part of the one indivisible great cosmic power present in the human individual. In its gross biological aspect, it is called the sexual energy. In its subtler aspect, it is the energy of discrimination, the power of the intellect to analyze and enquire and ratiocinate. In a still subtler aspect, in its psychic aspect, it is the power of the Shakti Kundalini. And in its supreme aspect, it is nothing but Atma-Shakti. Because Brahman and Shakti are not two. They are the static and the dynamic aspects of one and the same principle."

~ Swami Chitananda

Shakti and spirituality

"Even to seek Brahman, to seek what is beyond Shakti (Shiva, Brahman etc.), we must work with Shakti. Shakti provides us the power of meditation and the discriminating insight through which we can transcend time and space. This means that the best means for both spiritual realization and for gaining all the other goals of life is to worship Shakti, to work with and for the Goddess (Divine Mother). There is no other way as effective, if there is any other way at all. If the Brahman is the goal, the Shakti is both the path and the power to traverse it. We can awaken and follow her current to Brahman, or remain asleep and get caught in her outside streams that move in different directions."

 ~ David Frawley

The worship and devotion of Divine Mother can be included in all spiritual paths and can be a part of the sadhana of everyone who wants to realize the Truth.  But there are paths like Shaktaism that are dedicated in the worship of the Divine Mother and have spesific practices for the awakening of Shakti-kundalini.  

Worship and devotion can be done by rituals, prayers, singing praises and kirtan, reading sacred texts about the Divine mother, repetion of mantras, by the sexual Maithuna and finally by recognising every person and action as a manifestation of the Shakti, by seeing  the Divine Mother in everything.

Shakti-Kundalini yoga sadhana

Shaktaism is an ancient path of India in which the devotees adore the Divine Mother and with specific practices aim to the unfolding and awakening of Shakti-Kundalini. 

"Shaktaism helps the aspirant to arouse the Kundalini and unite Her with Lord Shiva (pure Consciousness) and to enjoy the supreme bliss or Nirvikalpa Samadhi. A Shakta (devotee of Shakti) does Sadhana which helps the union of Shiva and Shakti through the awakening of the forces within the body. He becomes a Siddha (perfect) in the Sadhana when he is able to awaken Kundalini and pierce the six Chakras. The mode of Sadhana depends upon the tendencies and capacities of the Sadhaka. One should become perfectly desireless and should be full of Vairagya before he attempts to awaken Kundalini.

"In this path the aspirant adores the Shakti and practices, Dhyana, Bhava, Japa, pranayamas and Shakti-Mantra in order to awaken the Shakti-kundalini. Devotion, celibacy, renunciation, dispassion and purity of mind are necessary for the awakening of kundalini."

~ Swami Sivananda

There are other paths like the Tao and the Gnosis movement of Samael Aun Weor which although they give practices for celibates  for the transformation of sexual energy they suggest the sexual Maithuna as the main practice for the awakening of kundalini. However, in these paths are also essential the purity of mind, the dispassion, concentration and meditation for the awakening of kundalini. 

Sexual Maithuna is the adoration of Shakti through the sexual union of male and female without orgasm in order to transform the sexual energy and awaken the Kundalini. Shakti kundalini is the serpent power, that has 3 coils with face downwards, in the Muladhara Chakra, at the base of the spine.  By concentration, imagination, pranayama, bandhas and mantras the aspirants lead the sexual energy through the spine (the subtle nadis of ida, pigala and susumna). When kundalini awakens, awaken also the latent superior powers of the six chakras and the yogi aquires siddhis (clairvoyance, clairaudience, cosmic consciousness etc.).

However  Maithuna is not easy to practice in this age and paths like Advaita suggest celibacy. 

Swami Sivananda used to say: “Brahmacharya is the basis of immortality.”

Sri Swami Sivananda

Sri Swami Sivananda who himself followed celibacy, suggests celibacy, and considers as more important requisites or qualifications for the awakening of Kundalini, as well as for self-realization, the purity of mind (a mind free from desire, anger, greed, fear, jealousy and rajas and tamas gunas), the devotion, the discrimination, the dispassion, the absence of Iness and mineness, the faith and concentration. He claims that Kundalini can be awakened by various ways :

 "Kundalini can be awakened by various methods such as Japa, devotion, Vichara (enquiry of “Who am I”), Asana, Kumbhaka, Bandhas, Mudras, and above all by the Grace of the Guru."

Sivananda, Paramahansa Ramakrishna and Amritanadamayi (Amma) are great sages that demostrate that Kundalini can be awakened by celibacy despite the fact that devotees of Tantra and Samael Aun Weor (the founder of Gnosis) insist that the sexual Maithuna is necessary for the awakening of kundalini.

"When Kundalini is awakened, reaches the top of the head after piercing one Chakra after another and finally unites with Lord Shiva and enjoys the Highest Bliss. Now the Yogi attains super conscious state and becomes a full-blown Jnani. He drinks the Nectar of Immortality. Illustration shows the ascent of the Kundalini to the top of the head and its union with Lord Siva.

"When Kundalini sleeps, man is awake to the world. He has objective consciousness. When She awakes, he sleeps. He loses all consciousness of the world and becomes one with the Lord. In Samadhi, the body is maintained by the nectar which flows from the union of Shiva and Shakti in the Sahasrara. 

"Mother Kundalini-Shakti unites with Lord Shiva in the Sahasrara during Nirvikalpa Samadhi. This is real Maithuna or blissful union. This is due to Divya-Bhava (divine disposition).ª

"No one can free himself from the thralldom of mind and matter without Mother’s grace. The fetters of Maya are too hard to break. If you worship Her as the great Mother, you can very easily go beyond Prakriti through Her benign grace and blessings. She will remove all obstacles in the path, lead you safely into the illimitable domain of eternal bliss, and make you absolutely free."
~ Swami Sivananda

Online Course - Inner transformation & Awakening of Consciousness

Online Course

Inner transformation & Awakening of Consciousness

The most comprehensive online Course
on Spiritual life and practice

In this comprehensive course, you will receive in-depth guidance and instructions about essential subjects of Spirituality, Non-duality, Self-knowledge, and various spiritual practices.

You will acquire knowledge, instructions and practices for Self-awareness, Mindfulness, Self-observation, Non-identification, Self-enquiry, Meditation and spiritual practices and abilities, inner purification, transformation and development, and the dissolution of the egoic tendencies.

In the meetings you can ask questions to clarify your doubts and you will also receive guidelines to help overcome difficulties and obstacles.

ONLINE COURSE WILL BE HELD ON SUBSTACK 

ATMAN'S SUBSTACK

What is Meditation? Video - Atman NItyananda

 Podcast - 4. Meditation and Self-enquiry - Atman NItyananda

Om! Connection with the silence of Being by Atman Nityananda

Connection with the silence of Being

Inner peace and silence are our natural state, but when we lose contact with them, the mind becomes extroverted, turning outward toward distractions and agitation. This disconnection gives rise to restlessness, thoughts, and emotions. However, the mind’s turbulence can subside, and its natural stillness can return when we consciously reconnect with the silence and peace within.

The methods we can use to restore a deep and complete connection with the inner silence are as follows:

1. Questioning Thoughts or Emotions: When thoughts or emotions arise, we can inquire into their source. For example, ask, “To whom have these thoughts arisen?” The answer is “To me.” Then, question further, “What is the source of the ‘me’?” This helps in tracing the origin of our sense of self and reconnecting with inner silence.

2. Focusing on the Sense of ‘Me‘: We can also direct our full attention to the sense of ‘me’ or ‘I.’ In this method, we first use the approach of questioning, but instead of seeking the inner source of ‘me’ or ‘I,’ we focus completely on the sense of ‘me’ itself. We can facilitate the concentration on the sense of ‘me’ by asking these questions: “Can I feel completely this sense of ‘me’?” or “Can I be fully aware of this sense of ‘me’?” By deeply concentrating on this sense of ‘me’, we align ourselves with the inner silence.

Meditation differs according to the degree of advancement of the seeker. If one is fit for it, one might directly hold on to the thinker, and the thinker will automatically sink into its source, namely, pure consciousness (the silent space of consciousness).

Ramana Maharshi

3. Another way to connect with inner silence and deepen it is to focus our awareness fully on the sense of “I am” or “I exist.” To make our attention and mind effortlessly focus on this sense of “I am,” we can use questions like, “Can I fully feel that I am?” “Can I be fully aware that I am?” and “Can I fully attend to the sense of ‘I am’?” By gently being aware of this sense of “I am” or “I exist,” we gradually get in touch with the background of the “I am,” the silent, empty space of consciousness.

4. Inquiring About Connection: Another method is to ask, “Can I connect with the inner silence?” After asking this once or twice, we simply turn our attention within and focus on the inner silence.

Every time our attention strays away from the sense of “I am” or the inner silence, we can use one of the above methods to reconnect with the inner silence. If we use the inquiry method, we ask, “To whom does this thought arise?” The answer is, “To me.” We then connect with the “me” and ask, “What is the source of ‘me’?” If we use the sense of “I am” method, whenever our attention strays, we can ask, “Can I feel the sense of ‘I am’?” “Can I feel that I am?” or “Can I feel that I exist?”. Our focus of attention thus returns to the Sense “I Am”, and we remain gently there, deepening in this Sense “I Am”. Through it, we connect with the silence within.

5. Another way to connect with inner silence is to mentally repeat the mantra “Om.” Repeat the mantra slowly, prolonging each sound, (Ooooommmmmm..) and focus initially on the sound itself and then on how it fades away. After the sound has completely subsided, remain fully aware of the silence that follows. Then, repeat the mantra again in the same prolonged manner, focusing first on the sound and how it gradually fades out. Finally, direct your attention to the silence that remains after the sound has completely vanished, maintaining awareness of this silence. When the mind becomes deeply quiet, we can cease repeating the mantra and focus solely on the silence. If the mind starts to wander or generate thoughts, we use the mantra to regain control and return to inner silence. Each time our mind strays, we repeat the mantra “Om” in a prolonged manner to refocus and reconnect with the inner silence.

How capable we are of maintaining a complete connection with the inner silence and avoiding the extroversion of the mind—thus preventing the loss of contact with it—or, when we do lose contact, how easily we can regain it, depends on the purity of our mind, the extent of our practice and on how much we have developed various capacities such as dispassion, discernment, concentration, devotion, and the desire for truth and liberation.

The ‘secret’ to a plentiful life, a life of harmony, happiness and contentment is to have a sattvic mind free from desires and ego and to live in every moment in conscious contact with our true Self (Consciousness).

🌺 Peace, Love, Harmony