1997/12/02 12:28
kundalini-l-d Digest V97 #781
kundalini-l-d Digest Volume 97 : Issue 781
Today's Topics:
RE: Urddhvareta/menopause [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
RE: Strengthening the aura [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
RE: Strengthening the aura [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
Re: 2nd chakra--Negative not necessa [ acarre <acarreATnospamconcentric.net> ]
Please! [ "Debora A. Orf" <dorf01ATnospammail.win.or ]
Re: tantric schools (was Urddhavaret [ "Harsh K. Luthar" <hlutharATnospamresearch ]
RE: Heavy Duty Kriyas [ Mike Stickles <msticklesATnospamantalys.co ]
Date: Wed, 3 Dec 1997 00:05:40 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'Blythe'" <merlinATnospampnn.com>
Cc: "'Kundalini-lATnospamexecpc.com'" <Kundalini-lATnospamexecpc.com>
Subject: RE: Urddhvareta/menopause
Message-ID: <01BCFF83.FCF8E560.d.dambiecATnospamstudent.canberra.edu>
-----Original Message-----
From: Blythe [SMTP:merlinATnospampnn.com]
Thanks for expanding on your words, Dieter. It sounds as if drinking enough
water would be important, also, as dehydration would effect the lymphatic
system. Most people don't drink enough water. What's your take on that?
Blythe
[Dd>] Well, I'm glad someone appreciates me (sob, sob).
Yes, water is essential. On a book on yogic health (by Anandamurtiji) it
states: Water is a good medicine for all diseases. To maintain the internal
functions of the body, without hindrance and to maintain the internal
liquid balance, everyone should drink a sufficient quantity of water every
day. A healthy person can consume three or four litres of water a day, a
sick person four or five litres, and a person suffering from skin disease,
five or six litres. These amounts of water help cure a disease to a great
extent.
note: depends on how cold it also (down this part of the world its quite
hot at the moment). Also more watery foods (eg fruit) are also good - and
watermelons get consumed very rapidly down here in summer.
Drinking water is good, but water with a little lemon and a little salt is
still better. Drinking a lot of water at a time is harmful, especially for
heart patients.
note: lemon water as above is very nice. Also, best to drink water in
small amounts throughout the day (and for males not too late at night - can
causes nocturnal emmissions - ahem, ahem take note :))
Below is another valuable practice from this little book.
Everyone may perform the practices below if they wish. (1) Utksepa Mudra:
This Mudra should be practised in bed immediately upon waking. While lying
on the back, one should flex both the arms and legs, bringing them over the
chest, and then return them immediately to the extended position. After
doing this three or four times, sit up in bed and drink a glass of cold
water without allowing the water to touch the teeth. After this you should
expose the navel area to the air, and walk up and down in this way for some
time in the open air.
note: this is brilliant - you see cats usually get up by stretching and
this is a bit similar. I've practised this for years (well at least the
first part) and one feels vital for the whole day.
take care
Date: Tue, 2 Dec 1997 21:42:31 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'Jason S. White'" <zymphtATnospambluewin.ch>,
Blizzard
<dcondreaATnospampcnet.pcnet.ro>
Cc: "oriATnospameskimo.com" <oriATnospameskimo.com>, Kundalini-l
<kundalini-lATnospamexecpc.com>
Subject: RE: Strengthening the aura
Message-ID: <01BCFF83.E428A980.d.dambiecATnospamstudent.canberra.edu>
Jason, it seems that what you and Codrin are saying can be tied together.
I picked this up on the way. Bit complicated but working through it (bit
like a formula really - but you seem to like those :)) - seems to gel.
cheers
dieter
In the centripetal momentum (Prati-saincara) after the Citta comes into
being there ensues gradually the pervasive manifestation of mind. And in
this manifestative flow we find in the unit-body that the crudest sheath or
shell is the Kamamaya Kosa or sub-conscious mind, subtler than this
subconscious is the Atimanas Kosa or supra-mental mind, yet subtler than
this supra-mental mind is the Vijinanamaya Kosa or subliminal mind and the
subtlest of all Kosas is the Hiranyamaya Kosa or causal mind. The crude
receptacle of the unit of Annamaya Kosa (Body), which is the property of
the centrifugal force (Saincara). Kamamaya and Manomaya Kosas are called
crude and subtle minds respectively and the other three Kosas, viz.,
Atimanas, Vijinanamaya and Hiranyamaya are also called causal or astral or
unconscious mind collectively. The witnessing Purusa of the crude mind is
called Prajina, that of the subtle mind is called Taejasa and that of the
unconscious mind is called Vishva. The Saincaric Annamaya Kosa, the crude
receptacle of the living unit is called the crude body. The five Kosas,
from the Kamamaya to Hiranyamaya are called the subtle body, and
Mahattattva and Ahamtattva are called Samanyadeha or supra-causal body,
i.e, the body between Hiranyamaya Kosa and (till merger into) Purusottama.
Like the plantain flower, in the case of these Kosas also
removing their crude parts.
The Cosmic Mind is held in the seven Lokas or Worlds, viz., Bhu (Physical
World), Bhuvah (crude mental world), Svah (subtle mental world), Mahah
(supra-mental world), Janaha (subliminal world), Tapah and Satya.
Purusottama Himself who is the witnessing entity of Cosmic Mahattattva and
Ahamtattva is known as the Satyaloka. He is also called the Causal Cosmic
Body. The cognitive Purusa (Knower) of Brahma's Hiranyamaya Kosa or Causal
Cosmic Mind is called Virata or Vaeshvanara and the Loka concerned is
called Taparloka. The witnessing Purusa of Brahma's Vijinanamaya Kosa or
Subliminal Cosmic Mind is also called Virata or Vaeshvanara and the Loka
concerned goes by the name of Janarloka. The witnessing Purusa of Brahma's
Atimanas Kosa or the Supramental Cosmic Mind is also called Virata or
Vaeshvanara and the Loka concerned is called Maharloka. The collective name
of these three Kosas is called Causal Cosmic Mind or Subtle Cosmic Body.
The Manomaya Kosa of Brahma is called the Subtle Cosmic Mind and its
witnessing Purusa is called Hiranyagarbha. This also falls within the scope
of the Subtle Cosmic Body and the Loka concerned is called Svarloka. The
Kamamaya Kosa of Brahma is called the Crude Cosmic Mind and its witnessing
Purusa is called Iishvara. This may also be called Crude Cosmic Body. As
per degree of expression of subtlety or crudity this Kosa is called
partially Bhuvah or crude mental world and partially Bhurloka or crude
physical world.
In wakefulness all the three minds, viz., conscious, sub-conscious and
unconscious remain active. In dream only the crude or conscious mind
remains asleep and the other two minds remain active. In sleep both
conscious and subconscious minds remain inactive, only the unconscious mind
remains awake and does the work of the other two minds. When there occurs a
vibrational disparity in the psycho parallelism, the unconscious mind also
becomes inactive. This state is called death.
-----Original Message-----
From: Jason S. White [SMTP:zymphtATnospambluewin.ch]
Sent: Sunday, November 30, 1997 11:15 PM
To: Blizzard
Cc: oriATnospameskimo.com; Kundalini-l
Subject: Re: Strengthening the aura
In Siddha Yoga there are only 4 bodies:
Gross, subtle, causal and supracausal.
But I don't think there is anything wrong or any single correct System.
There are infinite ways to look at the same thing. We are infinite
bodied, it is just that there are some major bodies that concern the
seeker.
For example, look at a perfect cube. It has at least 3 major bodies:
1. Looking directly a one flat face it looks like a square.
2. Looking directly at one corner it looks like a pyramid.
3. Looking directly at intersection of 2 faces it looks like a tent.
And there are infinite possibilities between those extremes. To impose
a certain configuration or geometry on the soul is to limit ourselves to
the confines of our imagination.
Jason.
Blizzard wrote:
>
> Hi,
>
> I'm Codrin from Romania. I have some things to say about.
>
> In Yoga tradition are only 5 bodies called KOSHA(cover) in sanskrit
> and all cover Supreme Spirit, ATMAN :
> 1. ANNAMAYA KOSHA physical body
> 2. PRANAMAYA KOSHA subtle,vital body
> 3. MANOMAYA KOSHA body of senses
> 4. VIJNANAMAYA KOSH inteligence, will
> 5. ANANDAMAYA KOSHA happiness
>
> So somewere it's someting wrong!
>
> >The 10 bodies are:
> > 1st-- Soul body
> > 2nd-- Negative Mind
> > 3rd-- Positive Mind
> > 4th-- Neutral Mind
> > 5th-- Physical body
> > 6th-- Arc line
> > 7th-- Aura
> > 8th-- Pranic body
> > 9th-- Subtle body
> >10th-- ("One-Plus" body) Radiant Body
> >11th embodiment-- The Command Center; the Guru: spiritual excellence
> >
>
> >(Just an aside about protection--I wonder if this is what various
> > protection rituals are in part doing is fortifying the aura...)
>
> Yes, practice diffrent forms of pranayama, all kind. This will
> fortify pranamaya kosha who's reponsable with all vital function
> of physical body and also it's what you see when make a picture of
> your aura. (Kirilian picture).
>
> Hope will help this.
> ***Tip: read traditional yoga book and you will learn from there
> many interesting things.
Date: Tue, 2 Dec 1997 21:32:00 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'Blizzard'" <dcondreaATnospampcnet.pcnet.ro>,
Kundalini-l
<kundalini-lATnospamexecpc.com>
Subject: RE: Strengthening the aura
Message-ID: <01BCFF83.DF6A1000.d.dambiecATnospamstudent.canberra.edu>
Codrin, can't seem to get through to you in Romania, but trying again this
time round - and in case doesn't work pick it up from the K-list (ie the
below discourse). What do you think does this match up with what your
saying/thinking. Some of the kosas might be named a little differently -
but its close. Is it the same way your thinking?
dieter
ps apologies for the formatting.
-----Original Message-----
From: Blizzard [SMTP:dcondreaATnospampcnet.pcnet.ro]
Sent: Saturday, November 29, 1997 3:08 AM
To: oriATnospameskimo.com; Kundalini-l
Subject: Re: Strengthening the aura
Hi,
I'm Codrin from Romania. I have some things to say about.
In Yoga tradition are only 5 bodies called KOSHA(cover) in sanskrit
and all cover Supreme Spirit, ATMAN :
1. ANNAMAYA KOSHA physical body
2. PRANAMAYA KOSHA subtle,vital body
3. MANOMAYA KOSHA body of senses
4. VIJNANAMAYA KOSH inteligence, will
5. ANANDAMAYA KOSHA happiness
So somewere it's someting wrong!
[Dd>] I&I-5.I&I
KOSA
Consciousness is the Supreme subjectivity and all
other mundane subjectivities or objectivities are mere
blendings of the absolute subjectivity. Therefore, the mind
also is not an absolute entity but a transformed state of
the consciousness. For the performance of its actions mind
depends on the motor or sensory organs as its direct agents.
Afferent and efferent nerves, in their turn, act as direct
agent of these organs. The nerves which convey the Tanmatras
from the objects to the mind or activate the object with the
force they acquire from the mental structure and in this way
link up the mind with the external objectivities are the
indirect agents of the mind. Whenever the out going
Tanmatras carrying mental force get reflected, the objects
come within our scope of sensation, perception and
conception. When they get refracted, the objects partially
come within our scope of sensation, etc. When the Tanmatras
are neither reflected nor refracted or when there is little
reflection or refraction, the objects do not come within the
scope of our feeling. The correctness of perception depends
upon a good many factors. The objects transmitting Tanmatras
must be in healthy condition. The gateways of the organs
must be healthy and also the reflecting Tanmatras should be
defectless. Also afferent and efferent nerves and the Citta
should be sufficiently strong and active and last but not
the least factor is that the ego (Ahamtattva) should be
ready to receive them. Any defect or slackness of any of the
above factors results in incorrect perception and hence in
incorrect conception. For example, in case of persons
suffering from Glaucoma watery fluid is deposited in the
optical nerve which causes a dispersion of light inside. As
a result even the white rays transmitted by the objects
appear to be spectrumcolored. So far as the efferent nerves
are concerned, it is primarily upon the activating capacity
of the ego that the process of physical activity depends. On
this activating (radiating) capacity of man depends his
personality. The more developed is the radiating power; the
more glaring will be his personality. Thus it has been
examined that the function of the mind is to act through the
organs and nerves and thereby either to receive or radiate
the Tanmatras. The portion of mind which deals with Indriyas
(sensory or motor organs) is named Kamamaya Kosa. This
Kamamaya Kosa controls the physical longings of the
microcosm. As regards the Macrocosm the mind is said to be
started at that stage where the sense of subjectivity
(Mahattattva), the subjectivated `I' (Ahamtattva) and the
objectivated `I' (Citta) are all present. Hence in the stage
of Citta we get Mahattattva and Ahamtattva as well. In the
extroversal Saincara process Citta gradually crudifies under
the influence of static Prakrti, till the crude solid is
created. This process of crudification of Citta having a
coordination of Mahattattva and Ahamtattva is divided into
five stages known as five Kosas. According to their relative
density of crudeness developed through the bondage of static
principle, the five Kosas, starting from the initial stage
373 are Hiranmaya Kosa, Vijinanamaya Kosa, Atimanasa Kosa,
Manomaya Kosa and Kamamaya Kosa respectively. The Kamamaya
Kosa is the crudest stage of Citta where it is metamorphosed
into the crudest stuff. With the five manifested fundamental
physical factors (It is physical for the microcosm but
mental for the Macrocosm) the Macrocosmic control over the
five fundamental physical factors means the internal display
of the Macrocosmic Kamamaya Kosa. Nothing is beyond the
scope of cosmic mind, i.e., every thing comes with in that
mental scope and so macrocosmic entity needs no nervous
system and Indriyas for controlling these operations and,
therefore, the cosmic mind at this stage requires no
physical structure as the unit mind does. Manomaya Kosa is
subtler than the Kamamaya Kosa and it has got the capacity
of recollection and contemplation (Smarana and Manana).
Kamamaya Kosa, being the crudest in structure and in case of
microcosm dealing with the external Painca Bhutas is called
the crude mind or Sthula Manah. The Manomaya Kosa is known
as subtle mind or Suksma Manah. The remaining three Kosas
being still more subtle and also being the rudimental stage
of Sthula and Suksma Manah are collectively termed as causal
or astral mind. The psychological nomenclature of conscious,
sub-conscious and unconscious mind for the crude, subtle and
causal minds does not appear to be correct. From the
microcosmic angle of vision Kamamaya Kosa of the macrocosm
is expressed through the five rudimental physical factors
from which the physical body of the microcosm and other
physical objects come into being. The Kamamaya Kosa of the
cosmic is, therefore, the Annamaya Kosa of the unit. Here it
may be pointed out that the Macrocosm in its flow of
imagination creates actualities for the unit mind, whereas
the Kamamaya Kosa of the unit cannot create physical
actualities by its imagination. As already visualized the
Kamamaya Kosa having the function of dealing with the Bhutas
is said to be the crude mind in case of microcosms also. THe
Manomaya performing the function of, recollection and
contemplation is known as subtle mind of the microcosm also.
And in the case of macrocosm the Atimanasa, Vijinanamaya and
Hiranmaya are the causal portion of the microcosm. But the
division of the microcosm into a causal portion is merely a
theoretical proposition. There is no separate existence of
the unit causal mind from cosmic causal mind. In case the
crude and subtle portions of the unit mind suspend their
work by the process of Sadhana or otherwise, the causal
portion of unit mind will not be able to maintain its
separate identity, only the seed of the past action will
remain just to differentiate the microcosm from the
macrocosm. By a process of correct Sadhana, Sadhaka will
feel that there is one causal mind in the universe. There is
no causal difference between microcosm and macrocosm.
Similarly, by the subtleness of projection, subtle and crude
portions of unit mind can connect themselves with the subtle
and crude portions of the cosmic mind. The way to achieve
this subtleness of projection is the process of Yogic
Sadhana. The entire body (here body does not mean any crude
physical structure) of the macrocosm can similarly be
divided into three parts - crude, subtle and astral or
causal. The physical world being within the psychic scope of
macrocosm, it cannot have any crude or physical body in the
sense of microcosm has, yet because of the inclusion of the
five Bhutas within its mind, the Kamamaya Kosa of macrocosm
is often termed as the crude body of the Paramatman. The
remaining portions of the macrocosmic Kosas are the subtle
body or the Suksma Deha of the Paramatman. Ahamtattva and
Mahattattva of the Paramatman are known as its astral or
causal body. The concept of causal body is a philosophic
proposition, because philosophy says that the moment Nucleus
Purusottama appeared to have been influenced by His immanent
sentient principle - the seed of creation got an expression
and His bodies and Lokas created. Similarly the Annamaya
Kosa of the unit is its crude body (Sthula Deha). The
Kamamaya, the Manomaya, Atimanasa, Vijinanamaya and
Hiranyamaya Kosas constitute the subtle body of the unit.
Above the scope of Hiranmaya and till the merger into the
Purusottama the unit certainly possesses a body but that
body cannot be termed as causal. It, being the last phase is
known as Samanya Deha. By its very nature if the mind is to
possess the objectivity it must also have a witnessing
entity. The witnessing entity is the summum bonum of the
mind. Philosophy has give different names to the witnessing
entity according to the differences in the nature of the
objective mind. But this does not mean that the same
Purusottama is not acting as the witnessing entity at
different stages of the mind. It is He who reflects Himself
as the witnessing counterpart by functional difference due
to the changing mental status. At different stages different
names have been adopted for that singular entity. The
Purusottama witnessing the causal cosmic mind, subtle cosmic
mind and crude cosmic mind has been called Virata or
Vaeshvanara, Hiranyagarbha and Iishvara respectively.
Similarly the Purusottama witnessing the microcosm at the
causal, subtle and crude stages is termed as Vishva, Taejasa
and Prajina respectively. The cosmic entity extends in
different Lokas wherein the different Kosas and the unit
minds dwell. The term Loka refers only the macrocosm and not
to the unit. The Kamamaya Kosa of the cosmic (where material
structure has taken form) is called Bhurloka (Physical
world). Where it has just begun taking form but has actually
not been converted into the same it is called Bhuvarloka or
crude mental world. The levels of Manomaya, Atimanasa,
Vijinanamaya and Hiranmaya Kosas are known as Svarloka or
subtle mental world, Maharloka or supra-mental world,
Janarloka or subliminal world and Tapahloka respectively.
Above that since the causal body is conceived to be in
existence from philosophic point of view its status is
termed as Satyaloka. The above Kosas, different stages of
mind, witnessing entity and the Lokas are tabulated in the
next page.
Macro cosm Kosa Mind Witnessing Entity Deha Loka
Mahattattva Purusottama Causal Satya Ahamtattva Citta
1. Hiranyamaya Causal Virata or Vaeshvanara Subtle Tapah 2.
Vijinanamaya " " " Janah 3. Atimanasa Causal " " Manah 4.
Manomaya Subtle Hiranyagarbha " Svar 5. Kamamaya Crude
Iishvar Crude Bhuvah or Bhuh 33
Microcosm Kosa Mind Witnessing Entity Body
1. Annamaya Crude 2. Kamamaya Crude Prajina Subtle 3.
Manomaya Subtle Taejasa " 4. Atimanasa Causal Vishva " 5.
Vijinanamaya " " " 6. Hiranyamaya " " " Mahattattva
Ahamtattva 7. Above Hiranmaya Purusottama Samanya Deha
Date: Tue, 02 Dec 1997 09:19:32 -0500
From: acarre <acarreATnospamconcentric.net>
To: Kirk Anderson <d242kaosATnospamgte.net>,
"Mailing list (Kundalini)" <kundalini-lATnospamexecpc.com>
Subject: Re: 2nd chakra--Negative not necessarily bad
Message-ID: <348418F2.9D801F57ATnospamconcentric.net>
Kirk Anderson wrote:
> Exactly! How very very bizarre! I have had the same experience all my
> life.
> I had wondered if maybe this idea of being a "mirror" was not simply a
>
> rationalisation I had produced, to put a positive spin on my own
> inconsideration, etc. But, like you said, immediately as physical
> proximity
> is gone, so are the emotions!
A very nice gift you have, helps one seek deeper and faster into the
silence of the presence, and yet and feel on the world as it truly is.
Love
Antoine
Date: Tue, 2 Dec 1997 08:38:14 -0600 (CST)
From: "Debora A. Orf" <dorf01ATnospammail.win.org>
To: anandajyoti <anandajyotiATnospamgeocities.com>
cc: morganaATnospambest.com, kundalini-lATnospamexecpc.com, kundalini-lATnospamlists.execpc.com
Subject: Please!
Message-ID: <Pine.GSO.3.96.971202083604.13170L-100000ATnospamwinc0>
Content-Type: TEXT/PLAIN; charset=US-ASCII
Please friends,
On most email lists it is considered very polite to snip out long messages
when replying. Its pretty dissapointing to read a long post that is
mostly quoted material from another person with a short reply at the
bottom.
Why not just send the short reply?
an idea,
--dao
Date: Tue, 02 Dec 1997 14:29:46 -0500
From: "Harsh K. Luthar" <hlutharATnospamresearch1.bryant.edu>
To: Kurt Keutzer <keutzerATnospamsynopsys.com>
CC: "Harsh K. Luthar" <hlutharATnospambryant.edu>, kundalini-lATnospamlists.execpc.com
Subject: Re: tantric schools (was Urddhavareta)
Message-ID: <348461AA.119EATnospamacad.bryant.edu>
Kurt: I hope the following helps.
In the Yogic and Tantric cultures The Samaya School is known as the
"Right Handed Path" while the Kaula School is referred to as the "Left
handed path." The practices associated with the two paths are
historically established and tend to differ.
Book knowledge may be useful and does not preclude an interest in
practice. Practice is, however, more important in understanding the
subtle truths of the Mind and the Kundalini Shakti.
When the Kundalini is awakened (and it may be awakened by a single
method or a combination of methods) it seems to shoot up with a huge
force due to blockages in the Sushmana. If conduct with regards to
sensuality, food and sleep is regulated, all the granthis are broken in
due time. The flow of Kundalini then becomes smooth. Different Samadhis
and Superconscious states are normal at this stage. The experience of
such states makes one aware of different aspects of life (celestial and
otherwise) but does not resolve the fundamental mystery of existence. In
higher stages Kundalini Yoga merges with Jnana Yoga and leads to
enlightenment.
To associate Kevala Nirvikalpa Samadhi with the breaking of Granthis is
considered an error in Jnana Yoga. Breaking of the granthis is a
necessary but not a sufficient condition for Kevala Nirvikalpa Samadhi.
Kevala Nirvikalpa Samadhi is not an achievement or an attainment but
simply a Recognition of who you really are. After I opened my eyes from
that Samadhi, I simply thought, "Of course, It is only ME! What did I
expect?" And I got up and went about my normal routine.
In my paper, I have addressed the issue of a partially awakened
Kundalini which may be helpful for understanding the phenomena in its
totality. This is a highly complex topic to explain because people
experience different aspects of the Kundalini depending on their latent
physical and psychological tendencies and past practices. Hence the
confusion in this field is wholly justified as genuine authorities tend
to differ from each other. Therefore, it follows that one should
practice until One Sees One Self with One's own Self.
I do not know how I can be more detailed than this on e-mail. In the
future I will publish in depth the nature of my experiences and perhaps
that will be helpful to some.
Harsh
Kurt Keutzer wrote:
>
> At 09:25 PM 12/1/97 -0500, Harsh K. Luthar wrote:
> >The differences in approach and practice between the Samaya and Kaula
> >schools is well known and is historically established. I simply stated
> >that difference which has been amply noted by others.
>
> And I questioned the difference that you made and kindly asked you to tell
> me on what basis were you making your assertions. If you do not wish to do
> this then we should not further trouble this listserver with our email on
> the topic.
>
> Still, I hold that
> >great saints may arise on any path. So again you are quite right. I
> >recognize the difference but do not make distinctions.
> >
> >There are many good books on the topic (although not in the popular
> >literature). I mentioned "The Tantric Tradition" by Swami Agehananda
> >Bharati in my paper on the web. However, it is a scholarly work and only
> >useful for those who are already quite advanced in their knowledge.
>
> It's an interesting work by a more interesting character - Swami turned
> anthropologist and college professor. He was involved with the Tibet
> Society for a number of years and through friends there I understand that
> he had more direct experience of the tantra tradition than he alludes to in
> his books. Personally, I would prefer either works within the traditions
> (e.g. Saundaryalahari or Kularnava Tantra) or works by contemporary
> scholars such as Brooks or Muller-Ortega.
>
> >
> >Book knowledge is useful but Yoga and Tantra demands practical
> >experience. For that one has to get the proper instruction, regulate
> >one's conduct and meditate on the energy centers. Hatha Yoga, pranayama
> >and mantra meditation play a key role in Tantra for awakening the
> >Kundalini energy and leading her upwards.
>
> There are a variety of means for awakening kundalini and I have tried to
> detail most of them in the FAQ's which are available from the gateway
> website. I would enjoy your comments on the FAQ's as I am always interested
> in broadening my knowledge. I believe that any one of:
> mantra yoga
> hatha yoga (which subsumes pranayama) or
> laya yoga
> would be adequate to awaken kundalini and I do not feel that they need to
> be practiced together to initiate the awakening. There is a tradition in
> Siddha Mahayoga that these are different phases of the kundalini awakening
> - but in that tradition there is no volitional attempt to engage in these
> practices.
>
> But I'm curious as to why you bring this up at this time. I've never quite
> understood the tendency to transition any ``academic'' discussion with the
> conclusion that practice and experience is what is really important. This
> is my turn to ``whole-heartedly agree'' but did you think I would do
> otherwise? Does an interest in scholarship in kundalini preclude an
> interest in practice?
>
> Mangalam
> Kurt
>
> PS Since in your writings you note that you have achieved kevalya
> nirvikalpa samadhi I wonder if you could clarify something for me. Did this
> realization occur with the penetration of the vishnu grantha or the rudra
> grantha? I would very much like to be enlightened on this matter.
Date: Tue, 2 Dec 1997 14:08:35 -0500
From: Mike Stickles <msticklesATnospamantalys.com>
To: Teresa <TGarlandATnospamVIPMail.com>, kundalini-lATnospamexecpc.com
Subject: RE: Heavy Duty Kriyas
Message-ID: <B982B2DC7C0ED111804600805F850AB217D808ATnospamEX-DENVER-U1>
Content-Type: text/plain
Hmm, not sure. How long do these last? What do they
feel like? What parts of the body are affected? I've had
some experiences with uncontrolled violent body
motions but I don't know if it's similar to what you are
referring to - I've never heard the term "kriyas" before.
Mine start with a strange feeling in my spine, usually
from base to neck, occasionally from shoulders to
neck. It grows quickly, peaking in a second or two,
and I cannot help but shake violently. The feeling is
similar to the feeling you get when a limb that has
"fallen asleep" awakens and is in the "pins-and-needles"
stage, but more intense and "compressed" in time.
The "shaking" part of the episode usually takes only a
fraction of a second, but the whole experience repeats at
intervals of 5 seconds to several minutes, with between
three and twenty occurences before it stops (numbers
are estimates - I never actually counted them). It is quite
infrequent - less than twenty times per year. I have
not seen that it correlates with any environmental
condition (i.e., I'm not cold), nor am I aware of any
special spiritual or psychological state in myself at
those times.
I've had these for around 17 years or more. I'd never
thought much about them (except for the kind of strange
looks I get), since they are quick, not painful, and not
debilitating - my hands are unaffected, I get about a
second's warning before the shaking, and I can retain
my balance - so I have had no mishaps even when the
episodes have occured while driving a car, operating
power tools, or rock climbing.
- Mike Stickles
> -----Original Message-----
> From: Teresa [SMTP:TGarlandATnospamVIPMail.com]
> Sent: Wednesday, November 26, 1997 12:23 PM
> To: K List
> Subject: Heavy Duty Kriyas
>
> Have any of you gone through heavy-duty kriyas? I'm talking about the
> kind in which the body moves "violently" fast doing repetitive motions
> or such for periods of time. If you have, I'd like to exchange notes
> with you. I've been going through these (and milder) versions of
> kriyas
>
> for 2 months. They have made a huge impact on my practice and on my
> life.
> Teresa
>
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