the yoga Sadhana
Introduction to the Yoga Sadhana
All of the instructional or philosophic material in this site concerning God as Her or His action or function as various phenomenon in the creation or maintenance of various aspects of Absolute Reality, is basically incomprehensible to the ego consciousness. It is presented here to entice the reader to seek the realization through the experience of the awakened Kundalini, for it is only through Her will these mysteries be revealed.
The Kundalini is the immanent author of your personality and mental consciousness, as you experience yourself as your person, a vectored self that exists within and as your physical being. This experience of self is basically blinded by the Devi Kundalini as to the macro divine processes that are creating your conscious and physical being. Therefore She is the gateway to the realization that will acquaint you with your higher being. This brings us to the Yoga, for it is through the Yoga Sadhana performed with a mental outlook of a sacrificial practice, a viewing or mentality that one is offering ones ego self back to the Kundalini, that will induce Her to reveal her secrets of one’s own reality, allowing one to experience God’s reality within and as ones being.
I can hear someone saying, “ What the heck, Yoga is done all over the country every day and we don’t hear anyone talking about or describing any type of profound Kundalini or spiritual awakening.” That’s true, and there is a reason. They’re not doing yoga. They are only doing what is known as the Yoga Asanas, the body positions that comprise the very bottom of what is known as the rungs or ladder of the yogic sequences. And these Asanas have one primary purpose through their bending and twisting type of performance-affecting the cakras in preparation for Kundalini awakening, and they are never done with that purpose.
In the beginning of this site, I mentioned the Cakra/Nadi/Pranic paradigm, the psychic infrastructure that comprises ones Kundalini Body, through which She created your embryonic self from the beginning of your formation in your mother’s womb, and continues to support and maintain your mental and physical being as She unfolds you as your karma. It is through affecting this structure or ‘body of the Kundalini” as it is properly to be understood as, that if done with the proper mental approaching will hopefully induce Her to free one from the spiritual blinding that She is authored to perform as the Divine Mother.
The exercises in the Yoga Sadhana are comprised of a myriad of techniques, the result of the combination of Hatha, Kriya, and Laya Yogas. These yogas were revealed to the developers of these yogas by the Kundalini Herself, so they are techniques that the Kundalini has authored Herself. Hence, the Yoga Sadhana could well be termed “The Kundalini Yoga Sadhana” as it is from the Kundalini Devi Herself as a means to free the karmic entity She has created, “ us”, from the mental bondage that is literally coming from Her latent being within.
Notes for the Yoga Sadhana
Note for yoga information. The following information is not intended to teach exercises-it is intended to illustrate how the yoga sadhana techniques effect the Kundalini in the cakras, as they are where She resides.
As mentioned in an earlier part of the site, the cakras radiate prana, which containing linguistic impulses comes into the consciousness of the ajna cakra (the mind), in the form of thoughts. This linguistic flow which creates the ego consciousness is held in place what is a certain frequency of the Kundalini known as her dormancy.
The general goal of the Yoga Sadhana is:
(1) The asanas serve to bring the yogin's mental attention to the cakras, thereby awakening them; the asanas also begin to awaken the sushumna nadi. The asanas are not for bodily comfort or flexibility, although they do do this; it is scripturally substantiated that the asanas performance is to awaken the cakras.
(2) Pranayama is a means of controlling and affecting the pranic system to awaken the prana as it exits the cakras, this awakened prana is used by the following two modalities to invert into the cakras
(3) The mudras and bandhas invert this awakened prana into the cakras.
(4) Use the awakened prana to complete awakening of the cakra/ bindu mechanism by inducing an inversion (Nivritti) and subsequent piercing phenomena of the cakra bindu, thereby awakening the Kundalini.
(5) This entire system of the asanas is used to awaken the cakras, the pranayama to awaken the prana, and the mudras and bandhas to invert the prana into the cakras.
These modalities which constitute the yoga sadhana when done in a sustained manner over the months and years is done to awaken the kundalini out of the cakras.
The Yoga System as the Sadhana
In tantric understanding, the actual yoga practice is to be practiced under the auspices of what is known as a Sadhana. The sadhana is the actual yoga routine of exercises that you do, and in Kundalini science is to be considered as a sacrifice of the personal self, a subjective “Puja”, if you will. Therefore your sadhana is your offering of being and self to the Kundalini, and therefore Siva as well, as they are actually one in the same.
Substructural Yogic Effectors -
What Does What to Effect the Ksetrams/Cakras
The Yoga exercises were and had been practiced in order to accomplish basically one goal: this was to actually bring both psychic and physical attention to various areas of the body that were deemed Ksetrams, physically developed psychic fields. The bodily Ksetrams were developed as a result of the Cakras shaping the evolution of the body. Due to each Ksetram being under the influence of a specific Cakra as a field of that Cakra, hence the word Ksetram(field), effecting the ksetram through a specific yogic modality effects the appropriate cakra, and consequently the prana that that cakra emanated. The physical attention was affected by the actual bodily compression of the asanas and bandhas, and mentally/psychically through various thought directive techniques such as Mudras.
This practice initiated the “pranic inversion” effect of inducing the prana emanating from that cakras Ksetram, back into that cakra. The outward flow of prana that constitutes the average persons mental makeup, has been previously defined as Pravritti, Pravritti Karma. Reversal of this pranic flow back into the cakras is the technical process called Nivritti, an actual pranic function that if sustained begins the awakening of Kundalini process. So to reiterate, pravritti is transformed, reversed, into Nivritti, and sustained Nivritti awakens the Kundalini.
This practice of mental/psychic and physical attention via cognitive attentiveness and physical pressing and/or compressing specific areas of the body, front and back, head and torso, external and internal, has the intent to stimulate the prana of that area. The consequential pressure of psychic and physical attention induces prana to move inward into the cakra bindu centers, which forms a significant basis for of all higher Kundalini affecting yoga’s, be they Natha or Tantric, Hatha, Kriya or Laya Yoga’s.
For example, if one examines the asanas or body positions commonly done in a comprehensive yoga class, when the position is actually done, a certain part of the body is pressed. The forward bend whereas the body is bent over forward until the chest is on the knees and the stomach pressed or squeezed, is a very famous and important asana called paschimottasana. It serves to press the stomach area, which is controlled by a very important cakra, the Manipura. Compression of the stomach in this matter would affect the prana emanating from the Manipura, hopefully awakening this prana and inducing it to revert back into the cakra thus awakening the cakra.
Of course, this example applies to the asanas. As the yogic limbs become more complex as one ascends them, means of affecting the body with its pranically laden Kundalini cakra junctures becomes more complex and sophisticated. With this knowledge in tow, the tantric masters modified the “limb” application, as centuries of yogic practice revealed more precise ways to directly affect the Kundalini. Subsequently, techniques that are not common to the original limb structure, became normal applications.
The Asanas
The asanas begin our look at the Kundalini affecting capacity of the yogic/tantric techniques, through their bodily/ksetrams or cakric field compressional nature, when combined with a strongly applied focused mental attention to the cakra itself.
Although there are dozens of asanas that can be included within the definition of Kundalini/cakra effectors, truthfully in the typical yogins’ sadhana only a dozen or so are mastered. When awakening the Kundalini is the goal of the yogic process, asanas form a limited part of the overall yoga system. The “static ballet” that the typical yoga class of asanas has become, with its exponentially disproportionate emphasis on form and appearance, is far removed from why these techniques were developed by the ancient tantric Rishis originally.
The purpose of asana mastery is twofold: one, to apply consciousness attention w/bodily compression to specific cakra ksetrams. Second, to gain flexibility in order to sit in the established seated meditational asana of either Padmasana or Siddhasana.
The cakras are Kundalini controlled dynamic consciousness producing centers and very real. When the physical compression of the asana is combined with a strong mental attention, the cakra is definitely affected, and this can be distinctly experienced as a physical affect at the cakra’s body ksetram or mental change in ones consciousness, or both.
These few illustrations demonstrate how the positions known as the asanas affect the cakras in the spine, their intended purpose of function, and are only a few examples of what are required asanas.
The first asana is called Paschimottasana. It is done by bending forward as shown so as to compress the stomach area or Ksetram, the Manipura Cakra’s field, so as to affect the Manipura Cakra spinal center. As the Manipura is a major lower body cakra and center of Kundalini, affecting it appropriately through this asana is considered essential in awakening the Kundalini.
The second asana shown is Cakrasana, and is a multi cakra effector done to apply mental attention and bodily pressure to both the spinal locations of the torso cakras as well as their frontal body Ksetrams.
This third asana is known as Bhujangasana, and is done to apply pressure or compression to the cakra bindu points in the back of the body and to the spine directly. When advanced the yogin will perform this asana without arm support, using the spinal erector muscles exclusively. This greatly enhances the affect of cakra stimulation.
The final asana is Sarvagasana and is done to affect the Vishuddhi Cakra in the spine at the back of the neck, done by compressing the throat area Ksetram of the cakra.
Pranayama
Pranayama is the next limb or stage, its mastery being critically intrinsic for successful Kundalini awakening or any real spiritual proficiency in yoga or meditation. Pranayama is initially performed through breath manipulation, although its higher levels are done with thought only. To a very large degree, pranayama is the core of approaching Kundalini awakening. Although there are several pranayama techniques, the primary one is known as Nadi Shodhan, “pranic purification” by definition. It is done by exhaling completely, inhaling through either the left or right nostril, holding the breath for a given time, then exhaling through the opposite nostril, and then after exhalation holding the breath out.
This is all done with a count/ratio sequence; for example a ratio of 1/4/4/2 with a count of 10:40 would involve inhaling for a count of 10, holding the breath in for a count of 40, exhaling for a count of 40, and then holding the breath out of the lungs for a count of 20. This would be done in sequence for ten to fifteen times. This practice is really very amazing as it grants one an awareness of prana that you can feel, as well as an awareness of the role prana has in manifesting consciousness and its connection with the breath.
Although Nadi Shodhan is known for its alternate breath sequencing, its true effector is the breath holding, especially the holding of the breath out of the lungs without breathing at all. It is said that in being able to hold the breath out for a sustained period or count is a guaranteed way to affect and awaken the Kundalini. This is because the prana at the lung diaphragm level, which would be the ksetram of the Manipura Cakra, the acclaimed “seat” of the Kundalini, is definitely inverted back into the cakra if one is not breathing for a prolonged period of time. Hence, extreme counts of Nadi Shodhan are sought after by astute Kundalini yogins desperately seeking Her divine appearance. Ratios of 2/8 with counts as high as 20/160 are not uncommon in advanced tantrics. This is not mystic legend-I myself have done this very sequencing, holding the breath out for a count of 160. But, my Kundalini was already awakened, and ceasing breathing was a natural consequence of various Samadhi states I had long encountered. Nevertheless, despite the seeming impossibility of various yogic technique attainment, if you’re steadfast and diligent, the Devi Herself will grant you success. Unfortunately, pranayama in any form is rarely practiced or mentioned in most contemporary yoga venues. In fact, it is held with fear and suspicion by many neophyte so-called American yoga doers. This is a good example of how far true yoga is from what is practiced and considered yoga. If fear of the overall outcome of a discipline relegates how much of the beginning stages of that practice should be done, then what kind of an approach is that to have in things overall, or in karmic life overall? Not to mention that Kundalini proficiency grants one the most sublime awareness and life affirming experience of living and reality. So to be afraid of eternal life while alive is an absurdity that should not exist.
The Bandhas
The word Bandha means to lock or bind, and in this case means to lock or bind the Kundalini prana emanating from a given cakra or group of cakras. Bandhas take cakra affecting through bodily compression a major step further beyond the asanas, but are generally performed with one or more specific asanas. Although there are hundreds of asanas, there are only three bandhas considered necessary to master in order to stimulate and awaken the Kundalini.
Initially the bandhas are mastered individually, but their synergism is more obvious with greatest effect achieved when done as a unit.
The three primary Bandhas are:
(One) Mula Bandha, the “root Lock”, performed by tensioning the perineum muscles in a male, and the cervix in a female. Strongly stimulates Muladhara Cakra.
(Two) Uddiyana Bandha, the stomach diaphragm lock, performed by exhaling and then sucking in the stomach diaphragm. Strongly stimulates Manipura Cakra.
(Three) Jalandhara Bandha, the throat lock, performed by raising the upper ribcage torso and then lowering the neck/head area to tightly compress the head/neck against the upper ribcage. Strongly stimulates Vishuddhi Cakra.
As mentioned, these bandhas are mastered individually, but the typical recourse of performed function is for them to be done as a unit. It is then that their greatest affect is observed and achieved. In fact, the combined application of these Bandhas is so common that there is a name for them done as a unit, which is “Maha Bandha, The Great Bandha”. Maha Bandha is the combined application of all three of these Bandhas, Jalandhara, Uddiyana, and Mula, all done together. Amazingly, when these bandhas are mastered and done as a unit, to feel them work and pull together is remarkable. It becomes so obvious of the transcendental source of these yogic exercises, as they seem to work without your direction. In essence, the whole sadhana is like that, a natural sequencing that takes on a life of its own.
Continuing, once prana has been awakened and bandha application is an integral aspect of the sadhana, it is rare for the yogin to do these bandhas individually; hence, Maha Bandha is what is typically performed.
Although in the basic “new age” cakra book, where cakras are viewed as individual consciousness effectors and therefore typically studied individually, they are all modulated as the Kundalini body as a multi functioning unit. No one cakra is performing at a higher precedence than any other. They all work together in the manufacture of a given persons consciousness.
This is not to say that certain cakras are not performing in specific dominating functions by which they modulate a controlling dominance over other cakras, (the Manipura Cakra is a good example of this) or don’t exert a greater influence in a given persons’ life, depending on their karma(the Svadhisthana Cakra is a good example of this).
But basically the cakras perform as a unit and are best affected as such by yogic exercises. Hence, when techniques such as the bandhas are applied in a combined unison, the cakra effecting is associatively enhanced.
Siddhasana and Janu Sirhasana
Two asanas are suggested by most Swamis and/or tantric teachers to either ease or enhance bandhas performance, and they are both seated asanas. One is the primary seated asana for most serious Kundalini aspirants known as the Siddhasana, which is illustrated below. The second is the one leg retracted, one leg forward asana known as the Janu Sirhasana, which is not shown. Again, the intent of this text is to illustrate how the described techniques effectively awaken the Kundalini, and not to necessarily describe the myriad of yogic exercises available to the student. One can refer to the yogic/tantric textbooks of the Satyananda Yoga of the Bihar School of Yoga for further reference on these techniques and their sadhana application.
With this said, the key to bandha mastery and thereby their co-relative Kundalini affecting is based on the extent to which the greatest contraction/compression affect of the bandha is accomplished. The overall goal here is to affect ones consciousness through awakening the Kundalini, and not to look gracious or athletic by performing the yogic technique in a perfected physical manner of form. In essence, mastery of the bandhas depends on how they stimulate the Kundalini prana of the cakras involved, and not how it looks when they are done.
This first illustration to the left indicates the primary cakras that are affected with bandha mastery.
This first illustration to the left indicates the primary cakras that are affected with bandha mastery.
The red dot in the figure at the neck indicates the location of Vishuddhi Cakra. Hence, the Vishuddhi Cakra and its corresponding Kundalini prana is awakened with the downward compression of Jalandhara Bandha.
The red dot in the abdomen of the figure indicates the location of Manipura Cakra. Uddiyana Bandha affects this cakra by first exhaling out, then the sucking in of the diaphragm using a loosening of the abdominal muscles. Although seemingly difficult to do, it is easily performed once mastered, and very effective.
The lowest of the red dots indicates the location of the Muladhara Cakra. Mula Bandha is performed by the simple flexing of the perineum muscle in the male, and the flexing of the cervix in the female.
The second figure, at the right, illustrates “Maha Bandha” being done in Siddhasana. Here, the yogin is performing all three bandhas simultaneously while seated in this integral seated asana. The head down is Jalandhara Bandha, the collapsed diaphragm is Uddiyana Bandha, which almost without fail pulls up the perineum muscle in Mula Bandha. With the intense upward abdominal pulling of the accomplishment of Uddiyana Bandha, Mula Bandha typically flexes as well. Consequently, the Kundalini prana of the three cakras of Vishuddhi, Manipura, and Muladhara, is stimulated as one simultaneous affect.
The third and final illustration to the left gives a good side torso indication of the compressional affects of the three bandhas and their corresponding cakra/ksetrams locations. These exercises have not been arbitrarily created; they comprise a divine science said to have descended from Siva Himself via the Kundalini.
Mudras
Mudras are cakra effecting techniques that go another step deeper than the bandhas. As the bandhas are specific to the affecting of certain torso/bodily cakra ksetrams and therefore the cakra itself, mudras are specific to affecting various ksetrams modalities, generally involving the higher cakras in the neck and head areas. To the left are two well known and frequently applied mudras.
The first picture illustrates Sambhavi Mudra, or the Mudra of Kundalini as Siva’s escort. This mudra is performed by looking up into one’s forehead, slightly crossing the eyes so as to attempt to look at the area of the third eye, or the ksetram or outer field of the Ajna Cakra. Despite myth and legend surrounding this technique, one does not try to see or look at the third eye. Instead, the muscular tension used to accomplish the exercise in and of itself activates the Ajna ksetram over time.
The second illustration is known as Nasikagra Drishti Mudra, or “the nose gazing mudra”. It is done by attempting a meditative prose of looking down the angle of the bridge of the nose. Notice I said “angle”. In this technique you don’t look at the nose or its tip, as is frequently stated; you simply look down the angle of the nose bridge. This effort stimulates the Muladhara Cakra at the base of the spine, and therefore the Kundalini, because of the Ida and Pingala Nadis confluence at the nose.
Goraksha, one of the founding fathers of the tantric sect of the Nathas, heralded this mudra as being the number one Kundalini effector. Although most yogins accept this view, they still employ many other wide ranging Kundalini awakening exercises.
Both of these mudras are very effective. These are only two of many.
Other Essential “Head” Mudras
The two mudras illustrated here are only two of several. Two others that are considered essential for Kundalini awakening proficiency and not shown here are Khechari and Yoni Mudras. There is also another sub-set of mudras known as hand mudras not shown here, and as the name implies are finger shaping techniques done with ones hands. I have done some hand mudras but personally find the level of affecting ones pranic consciousness as intended by these movements limited. The “head mudras”, on the other hand, are very effective, and can be a literal sadhana in and of themselves so profound is their effect.
Khechari and Yoni Mudras
Yogic aspirants who are serious about the experience of divine realization proclaimed by yoga’s ancient heritage and are considering the Kundalini as the means to gain this experience, commonly view Kundalini awakening as the end all be all of yoga’s entire climax. In fact, the opposite is true-your yogic quest has only begun when the Kundalini Devi awakens. And it is here when one discovers the true efficacy of the yogic/tantric techniques, especially the Mudras.
After the Kundalini has awakened, the Kundalini pranic energy that has been previously unknown and quiet to the person, “Her dormancy”, has now been unleashed, and as a common consequence can be experienced surging through the aspirant, instantly available for directing to and through the various cakra and bindu centers the Kundalini seeks on Her own to return to, re-access, and re-enter.
The “head mudras” as I call them, directly access the bindu centers of the higher cakras, which are higher consciousness centers due to their proximity to Siva Caitanyatma, their source. The living connectivity the now awakened Kundalini prana has with these cakra and bindu components, is dramatically enhanced, and can be directly experienced as profound transcendental states potentially accessible at will. My experience has been that the performance of all the higher mudras, especially Khechari and Yoni Mudras yield this experience.
Khechari Mudra is named for “Akasa”, the transcendental energy Siva uses to create space, and literally means “flying up”. Although you might not fly up if and when you master it, you definitely will experience glimpses of the divine state inherent to Sahasrara Cakra. Khechari is done to affect the Lalana Cakra, a minor cakra that plays a pivotal role in bridging the lower cakras through Sushumna Nadi to the higher ones and their bindus in the head.
Lalana Cakra is located in the nasal orifice at the top and back of the upper throat, above Vishuddhi. Hence, accessing it connects Vishuddhi with Ajna and the cakras above it. The nasal orifice is the opening at the back of the top of the throat. In an ordinary person this is where sinus drainage down into the throat can occur. To perfect Khechari Mudra, the yogin seeks to literally insert their tongue into this opening, thereby actually pressing the Lalana Cakra with the tongues tip. It takes years to master, although with myself it was a strange occurrence.
After the Kundalini awakened, the struggle to master and complete some of the more difficult supplementary exercises of my developing sadhana that I had not been able to previously perform eased dramatically. Hence, I discovered that I could do what had before been impossible to do. Khechari Mudra was one of these techniques.
What you read here is a true Kundalini story.
I had been struggling to curl my tongue up just enough to press the underside of the tongue against the roof of my mouth for months, to begin to attempt the mudra. This is how the exercise is instructed to begin to practice. You begin to lengthen the tongue by curling it upside down against the roof of the mouth. After months and years of this, the tongue lengthens and can access the back of the mouth where the nasal orifice is, the above mentioned opening. I could barely achieve this feat, let alone reach the back of the throat.
One day when attempting the technique only days after the Kundalini had awakened, when I began to try to curl my tongue upward to thereby place the tongues underside against it, it easily curled upwards. Not only that, but it also readily accessed the back and top of the mouth and accordingly easily entered the nasal orifice opening, a very surprising development after months and years of struggling to simply access this area of the mouth. After a few minutes of getting used to this new phenomena and literally feeling around in this opening my tongue now had access to, I felt a pad of tissue that I pressed with my tongue. When this happened I felt it distinctly at the opening in the top of my skull, the “Brahmarandra”. I had been successful in accessing the Lalana Cakra. So as I pressed the tissue pad in the nasal opening with my tongues tip, I could definitely distinctively feel a corresponding pressure at the top of the skull, a very strange occurrence.
Yoni Mudra is much more easily performed. Yoni means “womb” and Yoni Mudra means the mudra that creates the experience of the womb, in this case that womb is in the head or mind. It is done by pressing shut the eyes, ears, and nasal openings so as to create a quiet zone in the head. This quiet zone absent of light and sound creates a mental environment for Kundalini prana mobility in Ajna Cakra and its bindu. I have found that one needs not to depress all of the sense openings in order to experience success in the Mudra. Depending on the degree of Kundalini awakening, just depressing the nostrils or other sites on the head can produce a pretty extreme altered state, believe it or not. And this holds true with much of the body. With the Kundalini in Her awakened mode, the ancient tantric’s stance of the divinity of the body begins to become more and more apparent. Just touching various sites on the body and head can elicit a change in consciousness. Therefore not only do the cakras and their bindu centers become increasingly sensitive to ones physical and mental attention, the entire body does as well.
A Primary Lower Body Mudra-
Vajroli Mudra
Despite the inference that all Mudras are only applied to the head locations, there is a primary mudra that is done involving the lower body. It is called Vajroli Mudra, or the “lightening or vajra mudra”. It is a mudra done to reverse and therefore sublimate the sexual pranic karmas of the Svadhisthana Cakra, hence it affecting is for the Svadhisthana.
It is very easily done, but not so easy to perfect because of the typical density of the Svadhisthana karmas. It is performed by sitting in the one leg out, one leg folded in, pose of Janu Sirhasana. One then exhales and while performing Uddiyana Bandha the sexual organ of the person is flexed to the best of one’s capacity. If one is a male, the penis is flexed with a muscular attempt to draw it into the body. If one is a female, then the cervix within the vagina is flexed to the best of her ability. As one would gather, there would not be a lot of muscular action with either one of these movements. But, when combined with all of the other techniques of the overall Sadhana, with prana having been awakened, then one will eventually sense or feel a pranic withdrawal sensation at these two sexual sites of the person. With sexual abstinence being a primary pre-requisite for Kundalini arousal, sublimating into the reversal mode of pranic inversion the sexual pranas of Svadhisthana and its associated centers, the use and perfection of this mudra is of paramount importance in order to set the stage for Kundalini awakening.
Trataka
Trataka- this pranic consolidating practice has as its focus affecting the Ajna cakra exclusively. As Ajna is the cakra that both serves as a correlate conduit for all of the lower cakras, when it is affected in the least, all of the lower cakras are affected/stimulated as well.
It is performed by consolidating the vision into a focused point for a prolonged period of time. The point of focus can be a dot placed at a distance of a foot or more, a candle flame, but I think a dot is better. The vision is strongly held –focused-on this point without wavering, and after several days or weeks after an hour or so every day, an unmistakable phenomenon will begin. You will be able to feel a flow of energy moving from the front of your head to the back. This is prana flowing through the Maha Nadi, which runs through the Ajna Cakra. If held for a prolonged time over months, another phenomenon will start. This flow will begin to initiate a sense of spacial consciousness. This experience of spatial consciousness is the beginning of Meditation, “Dhyana”. This Dhyana flow along with the flow of prana into all of the cakras induced by all of the above sadhana techniques awakens the Kundalini.
Dhyana
Dhyana-this term for meditation asserts with obviousness its importance. When Dhyana manifests, the pranic field of the Ajna is moving into the cakra’s bindu. The stilling of the pranic fields of Ida and Pingala that constitute the outward fluctual pranic radiance of the Ajna cakra is a major step in spiritual efficacy leading to Kundalini awakening. When Dhyana is achieved, one can rest assured that they are on the right path to continue on to Kundalini realization. Dhyana, “meditation”, is not trying to empty the mind with eyes closed”, or just dreamingly drift around in ones head or whatever. It is a specific event involving prana, and the moving of this prana into the Ajna Cakra bindu, the result of the “flowing” action. Once, experienced, its affect is unmistakable.