YOGA - An introduction:

Yoga conventionally means to "unite" or "join" the various aspects of our personality which were never really divided in the first place. It also means to "yoke" or to engage ourselves in a self-training program. Yoga means, working with each of the levels or aspects of our being individually, and then unifying all of those into their original whole, or Yoga. Yoga is a Sanskrit word coming from the root "yuj" and relates to both the processes or practices referred to as Yoga and also the goal itself, which is also called Yoga. As the goal, the word Yoga means Samadhi, the deep, transcendent realization of the highest truth (as per the commentary on the Yoga sutras of Patanjali, by Vyasa).
Despite many misconceptions, Yoga is a meta-psychological process, not a religion or a system of physical fitness per se. Yoga is an ancient system of personal discipline that integrates physical, psychological, and spiritual practices. However, Yoga practices can be integrated into religious observance and can deepen the religious experience of devotees of any religion. The word Yoga is synonymous with Samadhi, the transcendent, superconscious state of being or God realization, referred to by Jesus as “the peace that passeth all understanding.”
Philosophically, Yoga presents a hypothesis that this transcendent level of consciousness is available to humans and offers a comprehensive base of theory, ethical interaction, and, most important, technique to help us access it. For the most part Yoga is a practical, not speculative, philosphy. The Yoga-Sūtra of Patanjali is the primary textbook, or technical manual, for the field. The definition of the word Yoga depends on the context of usage, and, in English, may refer to four possible meanings:
1. A state of transcendent consciousness—samādhi
2. One of the six branches of formal Indian orthodox philosophy that present pathways to this consciousness
3. An ancient system of spiritual disciplines and practices that are said to lead to this state of consciousness
4. A tradition, or school, of Yoga, that perpetuates those practices
Most popular works on Yoga in English maintain that the term Yoga emerges from the Sanskrit root yuj. They generally select as their definition: “union; to join, restrain, keep under control, as in yoking.” Their contention is that while this is correct in itself, it does not reflect the primary focus of Yoga’s core texts, including the Yoga-Sūtra of Patanjali. Vyāsa, in his commentary on the Yoga-Sūtra, asserts, “Yoga is samādhi.” At its etymological core, and particularly in the context of the Yoga-Sūtra, the word Yoga is a technical term that refers primarily to a transcendent state of consciousness—samādhi—and secondarily to the practices that facilitate this awareness. However, Yoga is something that cannot be defined, because to define is to confine. And Yoga is a way of life. Yoga is life. And Yoga is beyond life. And as the meaning of anything is the experience that it gives, so is it with Yoga.

Yoga Science is one. Just as various specialties in one medical science do not make several medical sciences, so the various specialties within Yoga do not make several yogas. Hatha-yoga, Laya-yoga, Nada-yoga, Mantra-yoga, Kundalini-yoga, and others are only several emphases to harmonize the various levels of human personality in various stages of the practitioner's holistic development. The foundation of all these could be seen within the framework of Raja-yoga, which is Ashtanga-yoga (Yoga of eight limbs) as promulgated by Sage Patanjali.
Of these, Hatha-yoga has become the most popular and practically synonymous with the totality of Yoga, because most individuals identify their self with the body vehicle. However, to make this vehicle the very goal of the journey would be erroneous. This body vehicle is run through the infusion and interaction of subtler forces and essences. The practice of Hatha-yoga is incomplete unless some of these subtler forces and essences such as the mind & prana, are understood, experienced during through practices. And, the moment some of these forces are understood, then the practice of Hatha-yoga unblocks the very channels through which these subtler forces and essences are infused, thus expanding one's awareness. Without this, Hatha-yoga merely becomes another system of physical exercise.
The science of Yoga should remain a method for gaining higher grounds of awareness, without which the exercises themselves would be incomplete and the practitioner would neither gain mastery nor the full benefits of the practice. One of the most authentic text of Hatha-yoga by Svatmarama, the Hathayogapradipika begins thus; "I salute the primeval Lord (Shiva), who taught (Parvati) the Hathayoga-vidya, which is as a stairway for those who wish to attain the lofty Raja-yoga." Just so, the Hathayogapradipika ends with these verses; "Until the prana enters the middle path (of the sushumna stream),until the point (of concentration) becomes firm through the control of prana,until one's vital essence flows naturally and evenly in meditation,Till then all your knowledge (of Hatha) is myth, hypocrisy, and (mere) words." And hence, a careful study of the texts of Hatha-yoga including the one by Svatmarama cannot fail to be impressed by the references to the role the mind and prana plays in the practices, and yet it is rather sad that in present days Hatha-yoga is taught without the subtleties of the practice. It must be understood that the science of Hatha-yoga first appeared as records of physical experiences that occurred naturally to the Yogis when the mind and prana have entered the sushumna stream of Mother Kundalini during the practice of meditation. The yogi's body does habitually and naturally what a beginner in Hatha-yoga is advised to practice as an endeavor. It must be known that even the easiest practices of Hatha-yoga could be elevated to an inner spiritual experience and the subtler essences of the practitioner's personality will suffuse the body with amrita, the immortal energy.

Choosing a Path:

The four paths of Yoga as per the Bhagavadgita are Jnana Yoga, Bhakti Yoga, Karma Yoga, and Raja Yoga. These four paths of Yoga are aspects of a whole that is called Yoga. The four paths of Yoga work together, like fingers on a hand. Yoga means the realization in direct experience of the preexisting union between the individual consciousness and the universal consciousness. There are different ways of expressing this, including that Atman is one with Brahman, Jivatman is one with Paramatman, or Shiva and Shakti are one and the same. Each of these ways of saying it come from a different viewing point, while they are not essentially different points of view. They all point in the same general direction of union or Yoga. It has become common to say that this union is merely the union of the physical body and the mind. This allows both teachers and practitioners to dodge the true meaning of Yoga so as to present it as being something other than a spiritual path such as only physical/mental health or fitness. It also allows people to avoid any sense of conflict with limited religious views that have no place for such high direct experience.
The four paths of Yoga: There are four traditional (as per popularly often spoken about) schools of Yoga, and these are: Jnana Yoga, Bhakti Yoga, Karma Yoga, and Raja Yoga. While a Yogi or Yogini may focus exclusively on one of these approaches to Yoga, that is quite uncommon. For the vast majority of practitioners of Yoga, a blending of the four traditional types of Yoga is most appropriate. One follows his or her own predisposition in balancing these different forms of Yoga.
Jnana Yoga: Jnana Yoga is understood as the path of knowledge, wisdom, introspection and contemplation. It involves deep exploration of the nature of our being by systematically exploring and setting aside false identities.
Bhakti Yoga: Bhakti Yoga is understood as the path of devotion, emotion, love, compassion, and service to God and others. All actions are done in the context of remembering and surrendering to the Divine.
Karma Yoga: Karma Yoga is understood as the path of selfless action, service to others, mindfulness, and remembering the levels of our being while fulfilling our actions or karma in the world without expecting anything in return (Nishkaama Karma).
Raja Yoga: Raja Yoga as promulgated by Patanjali and also called Ashtanga Yoga is understood as a comprehensive method that emphasizes meditation, while encompassing the whole of Yoga. It directly deals with the encountering and transcending the mind.
Integration: It is popular these days for teachers and institutions to develop some approach to Yoga that "synthesizes" or "integrates" these four widely known paths of Yoga (along with other component aspects of Yoga). However, that is misleading in that they were never really divided in the first place. It is not a matter of putting together separate units. Rather, they are all a part of one whole which is called Yoga. Virtually all people have a predisposition towards one or more aspects of Yoga, and will naturally want to emphasize those practices.
Other aspects of Yoga: Yoga is traditionally taught orally, rather than organized in books, which naturally are linear in nature, and are clustered into chapters. In oral teachings, there is a natural transition from one to another of the aspects or levels of Yoga, including between the so called four paths of Yoga. Books and organizations are useful, but we need to remember that Yoga is, in fact, a whole which has several aspects and levels. For example, in the text Hatha Yoga Pradipika, Hatha Yoga (often called "physical yoga") is described as also related to Kundalini Yoga (in terms of awakening the kudalini energy). It also explains that the purpose of Hatha Yoga is to train for Raja Yoga. Thus, we can easily see the relationship of Hatha Yoga and Kundalini Yoga as being integral parts or aspects of Raja Yoga, which is one of the traditional four paths of Yoga.
We can't abandon the others: While it is definitely true that we each have predispositions towards one or another of the four paths of Yoga, we cannot really avoid or abandon the others.
Jnana Yoga: While Jnana Yoga deals with knowledge, wisdom, introspection and contemplation, everybody has a mind and at some point will need to examine it, wherein quiet reflection naturally comes.
Bhakti Yoga: All people will experience emotions such as love, compassion, and devotion at points along the journey, regardless of which of the four paths of Yoga is predominant.
Karma Yoga: Nobody can live in a body and the world without performing any actions. Even a renunciate living in a Himalayan cave has to perform some form of actions, and thus, some degree of Karma Yoga is practised.
Raja Yoga: Everybody will become still and quite through all of the other three paths of sadhana or spiritual practices, and will naturally purify their various layers of personality, and meditate, thus touching on Raja Yoga.
Yoga classes: One thing that can lead to some confusion about the four paths of Yoga is the modern "yoga class" which often focuses mostly (if not completely) on physical postures or asanas. By referring to postures classes as "yoga classes" one is left with the false impression that this, unto itself, is the meaning of "Yoga." It is important to understand that asanas (postures) are a small, though surely useful, part of Yoga. It would be far better that such classes be called "postures classes" though that seems now unlikely to happen. In any case, the seeker of the only goal of Yoga will need to discern amongst usages of the word "Yoga" so as to follow the four paths of Yoga.
Choosing a path: Although the four paths of Yoga work together, along with the companion aspects of Yoga, it is extremely useful to be mindful of which of the four paths of Yoga is most in alignment with your own predispositions. By identifying that path, it can be emphasized in life, and the others can be wisely, and lovingly used to support and enhance the chosen path of Yoga. Here at Sri Bindu Yoga Meditation Center we have a slightly wider meaning of the word "integration". As our belief remains that Yoga science is one, we have studied the various teachings and practices of several authentic living schools, systems and traditions (Parampara) of Yoga such as Traditional Hatha-yoga, Raja-yoga, Tibetan Yoga, Buddhist Meditation Tradition, Vajrayana Tantra Tradition, Tao, Sufi Meditations, Kashmir Shaivism, The Sacred Feminine Worship, Samaya Sri Vidya Tantra and so on and so forth, we have found that the practices of all the mentioned schools, systems and traditions have an common basis and culminate with "expansion of consciousness". And this phenomenon is termed in different schools, systems and traditions in different ways, but are essentially the same. Thus we can integrate the practices without any conflicts and derive the full benifit from it. The teachers of traditional schools prescribe a particular practice to the student as per the student's pre-dispositions and personality needs. This way the student on absorbing the teachings and being regular in her/his practice will derive the optimum benefits from the teaching.

The art and science of Nyasa:

This word, which comes from the root "to place," means placing the tips of the fingers and palm of the right hand on various parts of the body, accompanied by a particular mantra. The nyasa are of various kinds. Jiva-nyasa follows upon bhuta-shuddhi. After the purification of the old, and the formation of the celestial body, the sadhaka proceeds by jiva-nyasa to infuse the body with the life of the Devi (MOTHER DIVINE). Placing his hand on his heart, he says the "so’hang" mantra ("I am That"), thereby identifying himself with the Devi. Then, the sadhaka places the eight Kula-kundalini in their several places. After having thus dissolved the sinful body, made a new Deva body, and infused it with the life of the Devi, he proceeds to matrika-nyasa. Matrika are fifty letters of the Sanskrit alphabet; for as from a mother comes birth, so from matrika, or sound, the world proceeds. Shabda-brahman, the "Sound," "Logos," or "Word," is the Creator of the worlds of name and of form.The bodies of the Devata (also Mantra Purusha) are composed of the fifty matrika. The sadhaka, therefore, first sets mentally (antar-matrika-nyasa) in their several places in the six chakra, and then externally by physical action (Bahiya-matrika-nyasa) the letters of the alphabet which form the different parts of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate matrika for that part. Rishi-nyasa then follows for the attainment of the chatur-varga. The assignment of the mantra is to the head, mouth, heart, anus, the two feet, and all through the body generally.Then follows anga-nyasa and kara-nyasa. These are both forms of shad-anga-nyasa. When shad-anga-nyasa is performed on the body, it is called hridayadi-shad-anga-nyasa; and when done with the five fingers and palms of the hands only, angushthadi-shad-anga-nyasa.The mantras of shadanga-nyasa on the body are used for Kara-nyasa, in which they are assigned to the thumbs, the "threatening" or index fingers, the middle fingers, the fourth, little fingers, and the front and back of the palm.These actions on the body, fingers, and palms also stimulate the nerve centres and nerves therein.
In pitha-nyasa the pitha are established in place of the matrika. The pitha, in their ordinary sense, are Kama-rupa and the other places, a list of which is given in the Yogini-hridaya. For the attainment of that state in which the sadhaka feels that the bhava (nature, disposition) of the Devata has come upon him, nyasa is a great auxiliary. It is, as it were, the wearing of jewels on different parts of the body. The bija of the Devata are the jewels which the sudkaka places on the different parts of his body. By nyasa he places his Abhishta-devata in such parts, and by vyapaka-nyasa he spreads Its presence throughout himself. He becomes permeated by it losing himself in the divine Self.
Nyasa is also of use in effecting the proper distribution of the shaktis of the human frame in their proper positions so as to avoid the production of discord and distraction in worship. Nyasa as well as Asana are necessary for the production of the desired state of mind and of chitta-shuddhi (its purification). Transformation of thought is Transformation of being. This is the essential principle and rational basis of all this and similar Tantrik sadhana.
Nyasa is a powerful and important practice taught for advanced aspirants seeking to attain the special favors and support of the Devi in attaining the goal of her/his sadhana. Nyasa is the method of invoking the forces of Divinity in the body-mindfield of the aspirant thus making the aspirant's body-mindfield a walking Mantra Purusha. This also helps shield from negative energy vibrations and acts as a "kavacha" or a shield of Divine Protection and Preservation.

Shakti Kundalini:

"There is only one energy (Shakti) that keeps taking on new shapes and forms. Each time the energy takes on a new form, we give it a new name."
One energy with many names and forms: There is one energy that keeps taking on new shapes and forms. In Tantra the name of that energy is Shakti, which is the manifesting, or the sacred feminine force that is actually one and the same with its only apparent companion Shiva, the latent, or masculine. Each time the energy takes on a new form, we give it a new name. Shakti becomes Kundalini Shakti, or simply Kundalini. Kundalini becomes the energy of Prana, which flows in patterns or channels called Nadis, and concentrates itself by forming intersections known as Chakras. The subtle energies condense and become known as earth, water, fire, air, and space, forming our experience of the gross world. Kundalini Awakening is the awakening of the primal energy or Shakti in its true form.
Seek to experience that one energy: To know, in direct experience, that unchanging truth, the one energy that is the substratum of all of the names and forms, is one of the ways of describing the universal goal of spiritual life. It is the experience of the union of Shakti and Shiva, creation and its ground, feminine and masculine, even though they were never actually divided in the first place. It is like wetness that is never separate from water, sweetness that is never separate from sugar, and warmth that is never separate from sunlight.
We also rename the energy of consciousness: In a similar way, there is one energy (Shakti) in the universe that also keeps changing its form. Each time that that energy changes form, we give it a new name. Following is a description of how this works. In reflecting on this, it is important to keep in mind that some schools, teachers, or lineages use the various terminologies somewhat differently from one another, though the principles might be essentially the same. It is the process that we want to clearly understand, so that we may journey through these levels to their source.
Shakti: The universal energy of consciousness is called Shakti.
Kundalini-Shakti: The word kunda means a bowl in which fire is burned. Thus, when Shakti resides in a bowl called kunda at the base of the spine, it is called Kundalini-Shakti.
Kundalini: Then, in our common language, the word Shakti is dropped away, and the energy in the bowl is simply called Kundalini.
Prana: A small unit of the energy called Kundalini radiates off of its subtle mass, like steam rising from a bowl of boiling water. That radiating energy is called Prana. Again, once it changes form slightly, it gets a new name. Just like the water turning to steam, while still remaining water, the Kundalini, which is still Shakti, "becomes" Prana.
Nadis: That Prana tends to flow in certain patterns, or lines, like the steam rising in more or less predictable channels. These lines, patterns, or channels are called Nadis. Once again, a new name is introduced.
Chakras, marmas: The thousands of Nadis, with their Prana (that is really both a small amount of Kundalini, and still Shakti), crisscross here and there like minor or major highway intersections. Those major highway intersections are called Chakras (minor intersections are Marmas or Marmashtanas). It is because of this crossing pattern, like highway intersections, or spokes on a wheel, that the word chakra is used, which literally translates as wheel.
Vayus: From there the Chakras, with their different shapes and styles of intersection, cause five basic flows of energy called Vayus based on their specific functions.
Bhutas, tattvas: These take on the qualities of earth, water, fire, air, and space, which are called Tanmatras and Bhutas at their subtle and gross levels.
Indriyas: Also from the subtle energy emerge the five Jnanendriyas or cognitive senses of smelling, tasting, seeing, touching, and hearing, as well as the Karmendriyas or instruments of action of eliminating, replicating, moving, holding, and communicating.
Brain, body, breath: Collectively these manifest as the various aspects of our physical brain, body, and breath. Still, they are none other than the Shakti, Kundalini-Shakti, Kundalini, and Prana flowing in Nadis, which they were all along.
There is only one energy: One of the major insights of Tantra and Yoga, possibly the key to the whole science of Tantra, is that there is only one energy in the whole of the universe, and our task is to know that, in direct experience.
Experiencing that one energy: With Kundalini Awakening, the full force of the dormant Kundalini comes forth from its dormant state. To awaken the Kundalini and allow it to rise through the levels of manifestation, returning to its source, is the ultimate Realization of the Absolute, which is both mother and father aspects of reality, Shakti and Shiva. Through self effort in Tantra and Yoga, and the bestowing of grace, or Shaktipat, the sincere aspirant experiences this Truth.This site is devoted to presenting the ancient Self-Realization path of the authentic living Traditions of the world in simple, understandable and beneficial ways, while not compromising quality or depth. The goal of our sadhana or practices is the highest Joy that comes from the Realization in direct experience of the center of consciousness, the Self, the Atman or Purusha, which is one and the same with the Absolute Reality. This Self-Realization comes through practice of any of the various Paths. We employ the classical approaches of Raja-Yoga, using Jnana, Karma, and Bhakti Yoga, as well as it's various aspects Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, Tao, and Tantra Yoga. Meditation, contemplation, mantra and prayer finally converge into a unified force directed towards the final stage, piercing the pearl of wisdom called bindu, leading to the Absolute.

TANTRA - An introduction:

Tantra is a holistic approach to the study of the universe from the point of view of the individual: the study of the macrocosm through the study of the microcosm. Tantra draws on all the sciences - astronomy, astrology, numerology, physiognomy, physics, chemistry, alchemy, Ayurveda (the traditional medicine of India), psychology, mathematics, geometry, and so on - to provide a practical means of realizing the highest ideals of philosophy in daily life. Instead of separating and categorizing the different areas of human knowledge, Tantra draws them together. Tantra studies the tree of life itself instead of limiting itself to any single branch of the tree. This tree is a microcosm, a great organization of diverse elements linked together by a unifying law (dharma) that is inherent in their very nature. Tantra seeks to understand this law. The aim of Tantra is to expand awareness in all states of consciousness, whether waking state, dream state or sleep state. To accomplish this we need a kind of "deprogramming" and "reprogramming" of our human computer. Our birth in a particular place and time gives us our primary programming, influenced by heredity and environment. If we are content with the results and live our lives without too many problems, then we will see no need for change. But when we experience great difficulties in life or begin to seek something beyond our limited "program" then we need a way to alter it. Tantra provides the methodology and the tools for this work. Tantra teaches us to identify the various factors that influence our thoughts and feelings and to transcend the obstacles to our evolution arising from ignorance, intolerance, attachment to our animal nature, and selfishness. By refining our thoughts and feelings by means of these Tantra practices, we learn to create peace, harmony, and order within ourselves and the external world. Tantra thus promotes a one-pointedness and centeredness that help us to free the consciousness from limitations. The universe is a product of two opposites: the static principle (rest, shaktiman, powerholder, Shiva) and the dynamic principle (movement, energy, power, creativity, Shakti). The external part of everything is the creative aspect, and inside every dynamic creation is the static aspect. The play of Shakti has no beginning or end. Although it is restless, the energy moves in an orderly cycle, alternating periods of motion and rest. Energy undergoes many changes, gets distorted and then it reorganizes itself during the period of rest. Thus a continuous process of creation, preservation and destruction, reorganization and re-creation goes on forever. Tantra believes that as long as the phenomenal world exists, it is the Universal Mother who is the creator, preserver and destroyer. Thus in Tantra she should be worshipped as an aspect of the Divine. The motivating force behind this eternal play of the illusory world of phenomena is the power of desire (ichcha-shakti). This desire is present in the one who is without attributes, the nameless and formless aspect of the divine (Brahman). Tantra accepts desire as the prime motivating force of the universe, so it does not ask its' aspirants to renounce desire. Many other spiritual sciences advise the avoidance of desire, which they claim leads to bondage and is an obstacle to achieving higher consciousness. They try to overcome desire through ascetism. Yet one is left with the paradox that to achieve desirelessness, one must have a strong desire to be without desire. Tantra asserts that desires are natural and that as long as we are embodied, we will have them. Our sense organs serve as windows through which desires enter. The constant presence of desire arouses a yearning and love for the desired object. Most desires center on the physical body and its comforts. People become slaves to their instincts, which constitute the lower part of the personality and fall prey to agitation, loneliness, anxiety, dissatisfaction, selfishness and misery. Tantra offers practical tools for reprogramming the mind and our desires. By means of physical and ritual cleaning, breathing exercises (pranayama), contemplation, visualization (of yantras and deities), repetition of a mantra (mantra japa), Tantra helps to unfold our divine nature.