Intuition Yoga Quotes

Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.

The great secret is this: it is not enough to have intuitions; we must act on them; we must live them.

As his mind becomes purer and his emotions come under control, his thoughts become clearer and his instincts truer. As he learns to live more and more in harmony with his higher Self, his body's natural intuition becomes active of itself. The result is that false desires and unnatural instincts which have been imposed upon it by others or by himself will become weaker and weaker and fall away entirely in time. This may happen without any attempt to undergo an elaborate system of self-discipline on his part: yet it will affect his way of living, his diet, his habits. False cravings like the craving for smoking tobacco will vanish of their own accord; false appetites like the appetite for alcoholic liquor or flesh food will likewise vanish; but the more deep-seated the desire, the longer it will take to uproot it--except in the case of some who will hear and answer a heroic call for an abrupt change.

In the end, what I love most about contemporary yoga is its ability to synthesize the everyday with the extraordinary, the practical with the visionary, the mundane with the sacred. I love that yoga can work to release my tense muscles, negative emotions, and psychic detritus at the same time. That it can connect me to my body in ways that create new neural pathways in my brain. That it offers a practical tool for coping with everyday stress, as well as an intuitive opening to the hidden magic of everyday life.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes.10 “Quite apart from the charm of the new and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience and thus satisfies the scientific need for ‘facts’; and, besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga11 also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos…. “Yoga practice...would be ineffectual without the concepts on which Yoga is based. It combines the bodily and the spiritual in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.

Sometimes, even with the most precise intuition, you don’t know what life is going to throw at you. Or you could see it coming and still not be able to stave it off. That is life and part of the cycles of experience. It’s not always going to be easy or fun. But with a sacred outlook, you are training yourself to be a true practitioner of human wisdom and dignity in every moment of your life.

To receive Christ is not accomplished through church membership, nor by outer ritual of acknowledging Jesus as one’s savior but never knowing him in reality by contacting him in meditation. To know Christ signifies to close the eyes, expand the consciousness and so deepen the concentration that through the inner light of soul intuition one partakes of the same consciousness that Jesus had.

Nowadays, to be sure, we are more “comprehensive.” In particular, we pay more attention to the body. It may even be that we go too far. On the other hand, are there not too many intellectuals about who, without knowing it, have put a muzzle on their hearts, and whose “spiritual life” misses those deep intuitions that are of the world of the spirit? All these people–the “brains,” the spiritualists, as well as those who are embarrassed or engrossed by the body–may be taught Yoga (I saw “may,” because they have to give themselves to it) that they cannot become truly themselves unless they accept their nature as men and aim at establishing balance between the parts of man in is; this nature of ours which is at one and the same time an animal body (corpus-anima), thinking soul (animus-mens) and spirit (spiritus-cor). It is a harmony among these “three” that is sought in each of us by the grace of redemption. Christ came in the first place so that this “creature of God” within us, concealed under a human complex, bruised and torn by original sin, should flower and open out in its full beauty and wealth of talent. Any ascetic discipline that works towards this works, in fact, hand in hand with grace, and that is why I have roundly stated that a Yoga that calms the senses, pacifies the soul, and frees certain intuitive or affective powers in us can be of inestimable service to the West. It can make people into true Christians, dynamic and open, by helping them to be men.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9).

Questioner: Is the study of science, psychology, physiology, etc., helpful for attaining Yoga-liberation or for intuitive understanding of the unity of Reality? Ramana Maharshi: Very little. Some theoretical knowledge is needed for Yoga and may be found in books, but practical application is what is needed. Personal example and instruction are the most helpful aids. As for intuitive understanding, a person may laboriously convince himself of the truth to be grasped by intuition, of its function and nature, but the actual intuition is more like feeling and requires practical and personal contact. Mere book learning is not of any great use. After Realisation all intellectual loads are useless burdens and are to be thrown overboard.

Intuition is soul guidance, appearing naturally in man during those instants when his mind is calm. Nearly everyone has had the experience of an inexplicably correct ‘hunch’, or has transferred his thoughts effectively to another person. The human mind, free from the static of restlessness, can perform through its antenna of intuition all the functions of complicated radio mechanisms—sending and receiving thoughts and tuning out undesirable ones. As the power of a radio depends on the amount of electrical current it can utilise, so the human radio is energised according to the power of will possessed by each individual. All thoughts vibrate eternally in the cosmos. By deep concentration, a master is able to detect the thoughts of any mind, living or dead. Thoughts are universally and not individually rooted; a truth cannot be created, but only perceived. The erroneous thoughts of man result from imperfections in his discernment. The goal of yoga science is to calm the mind that without distortion it may mirror the divine vision in the universe.

Navy Seals Stress Relief Tactics (As printed in O Online Magazine, Sept. 8, 2014) Prep for Battle: Instead of wasting energy by catastrophizing about stressful situations, SEALs spend hours in mental dress rehearsals before springing into action, says Lu Lastra, director of mentorship for Naval Special Warfare and a former SEAL command master chief.  He calls it mental loading and says you can practice it, too.  When your boss calls you into her office, take a few minutes first to run through a handful of likely scenarios and envision yourself navigating each one in the best possible way.  The extra prep can ease anxiety and give you the confidence to react calmly to whatever situation arises. Talk Yourself Up: Positive self-talk is quite possibly the most important skill these warriors learn during their 15-month training, says Lastra.  The most successful SEALs may not have the biggest biceps or the fastest mile, but they know how to turn their negative thoughts around.  Lastra recommends coming up with your own mantra to remind yourself that you’ve got the grit and talent to persevere during tough times. Embrace the Suck: “When the weather is foul and nothing is going right, that’s when I think, now we’re getting someplace!” says Lastra, who encourages recruits to power through the times when they’re freezing, exhausted or discouraged.  Why?  Lastra says, “The, suckiest moments are when most people give up; the resilient ones spot a golden opportunity to surpass their competitors.  It’s one thing to be an excellent athlete when the conditions are perfect,” he says.  “But when the circumstances aren’t so favorable, those who have stronger wills are more likely to rise to victory.” Take a Deep Breath: “Meditation and deep breathing help slow the cognitive process and open us up to our more intuitive thoughts,” says retired SEAL commander Mark Divine, who developed SEALFit, a demanding training program for civilians that incorporates yoga, mindfulness and breathing techniques.  He says some of his fellow SEALs became so tuned-in, they were able to sense the presence of nearby roadside bombs.  Who doesn’t want that kind of Jedi mind power?  A good place to start: Practice what the SEALs call 4 x 4 x 4 breathing.  Inhale deeply for four counts, then exhale for four counts and repeat the cycle for four minutes several times a day.  You’re guaranteed to feel calmer on any battleground. Learn to value yourself, which means to fight for your happiness. ---Ayn Rand

7 “Chitta vritti nirodha” (Yoga Sutras I:2), which may also be translated as “cessation of the modifications of the mind-stuff.” Chitta is a comprehensive term for the thinking principle, which includes the pranic life forces, manas (mind or sense consciousness), ahamkara (egoity), and buddhi (intuitive intelligence). Vritti (literally “whirlpool”) refers to the waves of thought and emotion that ceaselessly arise and subside in man’s consciousness. Nirodha means neutralization, cessation, control. 8 The six orthodox (Vedas-based) systems are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Readers of a scholarly bent will delight in the subtleties and broad scope of these ancient formulations as summarized in English in A History of Indian Philosophy, Vol. I, by Prof. Surendranath Dasgupta (Cambridge Univ. Press). 9 Not to be confused with the “Noble Eightfold Path” of Buddhism, a guide to man’s conduct, as follows: (1) right ideals, (2) right motive, (3) right speech, (4) right action, (5) right means of livelihood, (6) right effort, (7) right remembrance (of the Self), and (8) right realization (samadhi).

Ultimately, no yoga teacher can tell you what you need--not in a pose, not in a diet, not in a lifestyle. They can give you the principles, but it is up to you to use your intuition to find what is right for you. You have to practice your own naturalness, and that is what Baptiste Power Yoga is all about.

Here are a few things yoga nidra can do: Activate the relaxation response and deactivate the stress response (which improves functioning of the sympathetic and parasympathetic nervous systems and the endocrine system). Increase immunity and the ability to fight germs and infections (Kumar 2013a, 82–94) Improve heart functioning by lowering blood pressure and cholesterol (Pandya and Kumar 2007) Decrease pain Improve control of fluctuating blood glucose and symptoms associated with diabetes (Amita et al. 2009) Significantly improve anxiety, depression, and well-being in patients with menstrual irregularities and in those having psychological problems (Rani et al. 2011) Manage pre- and postsurgical conditions (Kumar 2013a, 56) Reduce insomnia and improve sleep: while not intended as a substitute for sleep, one hour of effective yoga nidra practice is equivalent to about four hours of sleep (Kumar 2013a) Increase energy, especially when needed most Reduce worry and enhance clear thinking and problem solving Improve and refresh your outlook Replace mood swings and emotional upsets with greater emotional understanding and stability Develop intuition and increase creativity Improve meditation and enhance its benefits Integrate, heal, and revitalize your body, mind, and spirit Enhance your Self-awareness and ability to experience witness consciousness (defined later in this chapter) Transform thoughts and feelings of separation into a direct experience of wholeness Finally, one of yoga nidra’s prime benefits is that it brings yoga’s essential teachings to life that have been handed down to us over the ages from the Upanishads, Yoga Sutras of Patanjali, Bhagavad Gita, Tantric texts, and others.

We still remain fully engaged in living, including all its ups and downs, but with moment-to-moment awareness, mental clarity, emotional stability, and intuitive wisdom. Even when stressful things are challenging us and need our attention, there is a deep reservoir of inner peace inside that is based on a solid, joyful foundation rather than one built on stress. Persistent practice, patience, detachment, and time are needed to develop this understanding. Yoga nidra gives us the practical means for quieting mental ruckus and opening our heart for this to happen.

Stage 4: Relaxing into Intuition (Vijnana Maya Kosha)

Guided imagery is like intentional daydreaming, but it uses the power of the mind for stress relief, relaxation, healing, behavior change, and sparking intuition. Guided imagery can be experienced in many ways. Some people can visualize and see images. Having an inner sense, impression, or mental concept comes easier to others. Feeling, hearing, and tasting are other ways guided imagery can be experienced. Use whatever comes easiest for you, whether it uses a combination or a single method.

Root chakra: “I am secure, steady, and strong. I am centered.” Sacral chakra: “I experience my feelings and emotions, and express intimacy. I am sensual and creative.” Solar plexus chakra: “I am happy and healthy in body, mind, and soul. I am confident.” Heart chakra: “My heart flows with compassion for myself and others. I am lovable and loving.” Throat chakra: “I communicate clearly, kindly, and listen deeply. I am self-expressive.” Third-eye chakra: “I trust my instincts and insights. I am intuitive.” Crown chakra: “I am connected with the sacred. I am.

Relaxing into Intuition (Vijnana Maya Kosha)

Setting Up Your Body, Mind, and Environment Preparing your body, mind, and space is a critical step on your channeling path. Preparation in each of these areas will support your clear channeling. Channeling in a chaotic place with a toxic body and cluttered mind makes channeling more challenging because the instrument you are using is taxed or strained. Empowering Your Body Empowering your body includes being aware of what you put into your body and how you move it. I invite you to become aware of your body’s milieu if you are not already. What do you eat and drink? What products do you put on your body? Is your body tolerating electronic device exposure, such as from the amount of time you use your phone and computer? Are these empowering your body to function optimally? Use your intuition to be impeccable with what you put into your body. Apply the discerning method I described in chapter 9 to learn about each of these things. For example, ask your body what it needs to nourish it most appropriately before eating or drinking. Expect that you will get an answer. Be still and listen. What is your body telling you? You may find that the answers you receive about what your body needs change day by day and over time. Sometimes your body needs more protein. Sometimes your body needs electrolytes and minerals, which channeling can deplete. You may also notice that your body needs more water when you channel more often. Sometimes you need more nature time with movement. Sometimes you may need to be still and silent. You can do this discernment process for anything you put in or on your body and for how you move your body. It might feel strange to do this at first, but you’ll find that it becomes second nature with practice. You might notice that when you channel, you don’t feel so great the next day. You might feel tired, be sore, or have other unusual physical or mental symptoms. Feeling lousy the next day doesn’t mean that channeling hurt you. Usually, these symptoms are channeling revealing “stuff” you can clear. Channeling can act as a detoxifier. If you experience this, you can support your detoxification pathways. Rest. Drink lots of water. Take an Epsom salt bath. Take more minerals and eat nutrient-rich foods. Gentle movement, stretching, or yoga can support your body. Ask your body what it needs. All these steps to empower your body will strengthen your channeling and your life in general.

Anna-Maya Kosha refers to the physical body of flesh, bones, blood, etc. Prana-Maya Kosha refers to the energetic body of the breath, life force (prana), and chakra energy. It sustains the body and mind. Mano-Maya Kosha refers to the mental body, or the mind, composed of thoughts, perception, concepts, ideas, feelings, emotions, and beliefs. Vijnana-Maya Kosha refers to the wisdom body, higher intellect, the intuitive sense and direct awareness of your whole being, the space from which creativity arises. Ananda-Maya Kosha refers to the bliss body of joy and a profound sense of contentment and fulfillment, experiencing full and complete awareness of the present moment, and experiencing witness consciousness and the art of stepping back with a deeper perspective. Atman refers to the sense of oneself resting beyond the bodymind’s contents (layers) accompanied by the spontaneous inner knowing and realization of the universal Presence and true Self. Atman is not a kosha.

Recognize that one’s true nature is eternal and begin paying attention to all the signs, symbols, and intuitions that lead you.

Recognize that one’s true nature is eternal and begin paying attention to all the signs, symbols, and intuitions that lead you

When I listen to my intuition, my being can be more spontaneous and natural and effortlessly flow

Many complain that they are unable in meditation successfully to bring their active thoughts to an end. In the ancient Indian art of yoga, this cessation—called nirvikalpa samadhi in Sanskrit—is placed as the highest stage to be reached by the practitioner. This situation must be viewed from two separate and distinct standpoints: from that of yoga and from that of philosophy. Would-be philosophers seek to become established in that insight into Reality which is called Truth. Intuitive feeling is a higher manifestation of man’s faculties. So long as the feeling itself remains unobstructed by illusions, and—after incessant reflection, inquiry, study, remembrance, reverence, aspiration, training of thought, and purification—a man finds the insight dawning in his mind, he may not need to practise meditation. He may do so and he will feel the satisfaction and tranquillity which comes from it. Those who become sufficiently proficient in yoga, even if they achieve the complete cessation of thoughts, should still take up the pursuit of understanding and insight. If they are content with their attainment, they can remain for years enjoying the bliss, the tranquillity, the peace of a meditational state; but this does not mean knowledge in its fullest meaning. (20

Sadhaka : Should not we have the desire to practise the yoga? Sri Aurobindo : N o . Sadhaka : Then h o w c a n we practise t h e yoga? Sri Aurobindo : You must have the wi l l fo r i t : will and desire are two distinct thing s . You have t o distinguish between true and false movements in the nature and give your consent t o the true ones. Sadhaka : We must use our Buddhi-intellect- for distinguishing the true from the false. Sri Aurobindo : It i s not b y Buddhi or understanding that you per­ ceive these things,- it is b y an inner perception or vision . It is not the intellect but something higher that sees. I t is the Higher Mind in which that inner perception, intuition etc. take

The greatest technique for becoming intuitive is to stop and feel.

There is a big, beautiful purpose to your life, and in my experience, logic, and science are not the keys to finding it. When we ignore intuition for whatever reasons, we are neglecting our soulful purpose. We sabotage any chances we have to feel the calming contentment that comes from walking our own unique path. We dismiss all the abundant possibilities we have to create a life that will lead to us feeling absolutely alive in each moment.

Meditation has nothing to do with contemplation of eternal questions, or of one’s own folly, or even of one’s navel, although a clearer view on all of these enigmas may result. It has nothing to do with thought of any kind—with anything at all, in fact, but intuiting the true nature of existence, which is why it has appeared, in one form or another, in almost every culture known to man. The entranced Bushman staring into fire, the Eskimo using a sharp rock to draw an ever-deepening circle into the flat surface of a stone achieves the same obliteration of the ego (and the same power) as the dervish or the Pueblo sacred dancer. Among Hindus and Buddhists, realization is attained through inner stillness, usually achieved through the samadhi state of sitting yoga.4 In Tantric practice, the student may displace the ego by filling his whole being with the real or imagined object of his concentration; in Zen, one seeks to empty out the mind, to return it to the clear, pure stillness of a seashell or a flower petal. When body and mind are one, then the whole thing, scoured clean of intellect, emotions, and the senses, may be laid open to the experience that individual existence, ego, the “reality” of matter and phenomena are no more than fleeting and illusory arrangements of molecules. The weary self of masks and screens, defences, preconceptions, and opinions that, propped up by ideas and words, imagines itself to be some sort of entity (in a society of like entities) may suddenly fall away, dissolve into formless flux where concepts such as “death” and “life”, “time” and “space”, “past” and “future” have no meaning. There is only a pearly radiance of Emptiness, the Uncreated, without beginning, therefore without end.5 Like the round bottomed Bodhidharma doll, returning to its centre, meditation represents the foundation of the universe to which all returns, as in the stillness of the dead of night, the stillness between tides and winds, the stillness of the instant before Creation. In this “void”, this dynamic state of rest, without impediments, lies ultimate reality, and here one’s own true nature is reborn, in a return from what Buddhists speak of as “great death”. This is the Truth of which Milarepa speaks.

Faith is knowing through intuitive perception, which occurs when you are in direct contact with reality.

Practise mindfulness and learn how to 'open up' to intuition. This part of the program includes a 45-minute yoga and 20-minute meditation component

An evolutionary/revolutionary turning point, or quantum jump, seems imminent (i.e., will probably occur before the year 2000) because scientific study of immunological/neuropeptide feedbacks, neurochemistry, Ericksonian and post-Ericksonian hypnosis and Neurolinguistic Programming (NLP) seems likely to produce a "scientific yoga" or, as I elsewhere call it, a HEAD Revolution — Hedonic Engineering And Development. The neurosomatic healings and neurosomatic "highs" (yogic or chemical ecstasies) found intuitively or accidentally in the past will then give way to a precise technology of staying High and living Well.

Non meditative minds have instinctive behaviour Meditative minds have intuitive behaviour Meditate! Be your own saviour Meditation maximised... miracles #mickeymized!

Intuitive intelligence is knowing though direct inner perceptions or direct knowing. It doesn’t require study. The disciple just simply knows. There are usually no inner images or visions. Intuitive intelligence utilizes the crown chakra.

Using intuitive intelligence alone is not enough. The concept or ideas that have been internally gathered by intuitive intelligence must still be analyzed, scrutinized and validated by using mental intelligence and actual experimentation.

When I reflect on the olden days, and on how my work in psychology and philosophy has evolved over the last 30 years, I recognize that I took a path that was mostly self-directed and not very orthodox. I stepped away from academia. I gave up a secure teaching position. I followed my intuition, and I took the road less traveled. I blended psychology with spirituality. I studied mysticism and physics. I practiced yoga philosophy and wrote poetry. Along the way I became a teacher of inquiry, and

In addition to the breathing meditation, here are some clearing techniques that are very effective. Find a few that work for you and do them with diligence. Wash your hands after your Reiki session and imagine that whatever you picked up is washing down the drain. Imagine you’re soaking your hands in a bucket of cool water. (This is very good right after a Reiki session if you can’t get the heat out of your hands.) Imagine that you’re breathing healthy, healing energy up from the ground and blowing the stale energy out through the top of your head or out of your mouth on the exhale. Imagine that a golden hoop goes over your head and down to your toes. Visualize that everywhere it touches, it takes negative energy out and replaces it with light. When it touches the ground, let the ground reabsorb it. (You can also go from the ground up to the sky.) Take a bath with sea salt or Epsom salts. Lavender and rosemary are good herbs to clear energy. You can add them right to your bathwater. Take a shower and imagine that the water is also clearing any negative energy with it. Smudge yourself by burning sage or incense. Clear your Reiki space often using this method. You can also use sage spray. I use sage spray on each client, the room, and myself at the end of a Reiki session. Kneel on the ground and then slowly lower your forehead to the ground in “child’s pose” from yoga. (This is great for emptying out the heart and clearing the third eye.) Spend time in nature. Fresh air and sunlight are highly beneficial. It’s best if you can get into the woods. Exercise—any kind is good. Breathing and sweating are great ways to clear yourself. Sit in a sauna or steam room. Meditate and engage in other spiritual practices. Give or receive some Reiki!

Do them often, and you will reap the benefit of being as grounded as possible. Take your shoes off and rub your feet on the ground. Be barefoot on the ground outside as often as you can be. Lie with your back on the ground and breathe deeply. Feel where your spine contacts the ground. Breathe yourself into your spine by concentrating on your backbone as you breathe in. Rub the palms of your hands and the soles of your feet together. Be in nature and in contact with the earth as much as possible. Go for a walk in the woods and sit under a tree. (Or hug one!) Sit on a rock or in the grass. Eat something fresh or drink spring water. Do something ordinary: have a cup of tea, do some yard work, sweep the floor, and so forth. Walk briskly, stretch, or do some yoga. Exercise always brings us back into our bodies. Try a grounding/earthing mat. I have one under my desk when I am on the computer and one under my Reiki table for healings.

Keep beginning, re-creating every day, and the rest will fall into place

Some teachers refuse to call themselves teachers, because they feel they have nothing to teach; their teaching consists in their merely being present. And so on. Psychologist Guy Claxton, a former disciple of Bhagwan Rajneesh, has found the image of the guru as teacher somewhat misleading. He offers these comments: The most helpful metaphor is . . . that of a physician or therapist: enlightened Masters are, we might say, the Ultimate Therapists, for they focus their benign attention not on problems but on the very root from which the problems spring, the problem-sufferer and solver himself. The Master deploys his therapeutic tricks to one end: that of the exposure and dissolution of the fallacious self. His art is a subtle one because the illusions cannot be excised with a scalpel, dispersed with massage, or quelled with drugs. He has to work at one remove by knocking away familiar props and habits, and sustaining the seeker’s courage and resolve through the fall. Only thus can the organism cure itself. His techniques resemble those of the demolition expert, setting strategically placed charges to blow up the established super-structure of the ego, so that the ground may be exposed. Yet he has to work on each case individually, dismantling and challenging in the right sequence and at the right speed, using whatever the patient brings as his raw material for the work of the moment.1 Claxton mentions other guises, “metaphors,” that the guru assumes to deal with the disciple: guide, sergeant-major, cartographer, con man, fisherman, sophist, and magician. The multiple functions and roles of the authentic adept have two primary purposes. The first is to penetrate and eventually dissolve the egoic armor of the disciple, to “kill” the phenomenon that calls itself “disciple.” The second major function of the guru is to act as a transmitter of Reality by magnifying the disciple’s intuition of his or her true identity. Both objectives are the intent of all spiritual teachers. However, only fully enlightened adepts combine in themselves what the Mahāyāna Buddhist scriptures call the wisdom (prajnā) and the compassion (karunā) necessary to rouse others from the slumber of the unenlightened state. In the ancient Rig-Veda (10.32.7) of the Hindus, the guru is likened to a person familiar with a particular terrain who undertakes to guide a foreign traveler. Teachers who have yet to realize full enlightenment can guide others only part of the way. But the accomplished adept, who is known in India as a siddha, is able to illumine the entire path for the seeker. Such fully enlightened adepts are a rarity. Whether or not they feel called to teach others, their mere presence in the world is traditionally held to have an impact on everything. All enlightened masters, or realizers, are thought and felt to radiate the numinous. They are focal points of the sacred. They broadcast Reality. Because they are, in consciousness, one with the ultimate Reality, they cannot help but irradiate their environment with the light of that Reality.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

What can we do to become happy? The short answer is: nothing! In fact, the more actively we seek out happiness, the less likely we are to find it. The reason for this is that all forms of seeking pertain to the finite, egoic consciousness (our everyday identity), whereas true, permanent happiness is the unconditional Reality itself, which transcends the ego. So—all we can hope to accomplish through our search for happiness is pleasurable experiences, and we already know that they do not last. When I say we can do nothing to become happy, this is only half the truth. It would be unfortunate if happiness were to elude us forever. But, happily, it does not. It is accessible to us: We must simply be happy in every moment. I learned this secret from one of my teachers, and I do not think I would ever have discovered it on my own. It sounds so simple and even paradoxical. Yet it is really profound wisdom. We cannot become happy; we can always only be happy. Most people have experienced moments of joy or delight at one time or another in their lives. That means we know what happiness feels like . . . what we experience when our whole body radiates with joyous energy and we feel like embracing everyone and everything. In those precious moments, we are in touch with something more real than our ordinary self or the world that our ordinary self experiences. Our ego is temporarily suspended, and our consciousness and energy are stepped up manifold. There is simply an overwhelming feeling of happiness, of blissfulness, which has the quality of love. We can always remember, with our whole body, those occasions of extraordinary joy. Whenever we center ourselves, whenever we are fully present as the whole body, we get in touch with the larger Reality in which we are immersed. And that larger Reality is neither depressed nor problematical. Then our energy starts to flow more freely, and we feel a deep sense of security, intuiting that our true identity is untouched by any conflict or pain. To remember to be present as the body is a skill that can be learned. To be presently happy rather than to seek to become happy is an open option for all of us—in every single moment. We can either lose ourselves in fear, anger, sorrow, lust, jealousy, pride, self-complacency, and all the other diverse egoic states, or we can feel through to the great pool of bliss that lies beyond them. Happiness is our birthright. But we must claim it.

Well aware that few people outside the specialized field of ancient Indian studies will know of the Yoga Sutras, and who will blink to see Sanskrit terms like “siddhi” and “samyama,” he travels adeptly between common experience (especially psi experiences of clairvoyance and subtle intuition) and the arcane of mysticism. The goal is to persuade the reader, not against his (or her) will but with willing cooperation. “Remember when X happened to you? Well, the same thing was known to the seers of yoga and has been shown to be valid in the laboratory.

Kundalini is the yoga of awareness, which focuses on enhancing one’s intuition and strengthening the energy field. Kundalini aims to draw forth the creative potential of an individual to have strong values, be truthful, and focus on compassion and consciousness.

The keynote of the new yoga will be synthesis: its objective will be conscious development of the intuitive faculty. This development will fall into two categories: first, the development of the intuition and of true spiritual perception, and secondly, the trained utilization of the mind as an interpreting agent.” Treatise on White Magic, pg. 429

One of the most valuable forms of yoga is the yoga of constant remembrance. Its subject may be a mystical experience, intuition, or idea. In essence it is really an endeavour to insert the transcendental atmosphere into the mundane life. The method of this exercise is to maintain uninterruptedly and unbrokenly the remembrance of the soul's nearness, the soul's reality, the soul's transcendence. The goal of this exercise is to become wholly possessed by the soul itself. This constant remembrance of the higher self becomes in time like a kind of holy communion […] "Be with IT" is the best advice for those who can understand it.

Kundalini is a primitive spirit, a creative force that typically resides in a dormant state within our bodies. We realize our innate power and completeness upon awakening. We know there is everything within us that we need to be happy and fulfilled. Kundalini is not a physical reality but a perceptible reality. Once we have been awakened, we are shedding our old tendencies, and negativity like a snake sheds off its old skin. The kundalini is said to empower us with Shakti — that Divine Mother's primordial energy. Charged with this feminine creative force, we get filled with the vigor, enthusiasm, willpower, and self-confidence that we need to shake off negative memories and emotions hidden deep within our subconscious mind. Our mind is getting dormant. Issues and issues that had once held our focus now seem insignificant. Such a mind-state automatically produces intuitive wisdom.  Released from the endless chain of uncertainty and misunderstanding, insight is our guardian and guide.  The strength of discernment is unfailing. The reason kundalini awakening is such a remarkable aspect of spiritual awakening is that it is not based on complex theological arguments or religious norms that are culturally defined. Instead, Kundalini concentrates on the divine's immediate, ultimate experience within us. And regardless of your particular religious background and values, we can all use kundalini yoga to assist in our spiritual evolution. Most ancient myths allude to the meaning of kundalini. Tiresias narrative is a prime example. If Tiresias–the ancient Greek seer discovered two copulating snakes, he would stick his staff between them to distinguish them. He was immediately turned into a woman and remained like that for seven years until he was able to repeat his action and turn back into a male. In this novel, the force of change, powerful enough to completely reverse both male and female physical polarities, emerges from the fusion of the two serpents, passed on by the ring. Tiresias staff was later passed on to Hermes along with serpents. Several medical organizations use the ancient Greek icon of Hermes, the Greek god and messenger of all gods, called “Karykeion.” In occult Hermetic philosophy, Hermes Caduceus represents the masculine's potential as a central phallic rod surrounded by two coupling serpents ' writhing, woven Shakti energies. The rod also represents the spine (sushumna), while the serpents perform metaphysical currents (pranas) along the inda and pingala channels from the chakra at the base of the spine to the pineal gland in a double helix pattern.

The Triple Transformation The Indian seer explains three consecutive stages of this transformation for those who follow the journey of personal transformation (i.e. yoga), Sri Aurobindo, the intellectual, the spiritual, and the supramental. One passes from the outer surface consciousness to the inner consciousness in the first step of the Triple Transformation; the mental subconscious, the subliminal beyond, until one meets the real spirit, that is, the true psychic consciousness. At the spiritual one has separated from the ego-consciousness, one is able to understand and control the limits of one's physical, essential, and emotional nature, and one is brought into contact with celestial, fundamental powers and realities. This is the Transformation of the Psychic. At a further point one grows further in one's being towards other realms of consciousness, like Further Consciousness, Illuminated Thought, and Intuitive Mind. It is an access to the world above, an ascent to the upper of one's lower consciousness and the descent to the bottom of the latter. This is the transformation of the Spirit, beyond the Psychic Transformation. Beyond that there is still the Supramental transition, where one rises to the level of the Supermind, for a radical transformation of the being out of the confusion that is the basis of our being, and into a modern working that transcends the emotional, essential, and physical dimensions. One could be the Supramental Being. These three types are the Triple Transformation which would happen in succession. When one opens up to the Supramental Consciousness, that is, the Force, one lives, one experiences all its advantages. It can change nature, cause falsehoods to evaporate, generate information where misinformation resides, correct problems, give the full truth and awareness, expose solutions that simultaneously provide harmony for multiple parties, require infinite possibilities, possibilities that can transcend space and time, etc.

Miracle stories also persist within the modern materialistic worldview because, as David Weddle writes in Miracles: Wonder and Meaning in World Religions, they “challenge established views of what is possible and impossible, and in so doing shatter the modern illusion that scientific constructions of reality are absolute” (page 123).79 In other words, miracles let us enjoy our technological gadgets and scientific marvels, but they also provide room for the intuitive sense that the real mysteries of the universe, those nagging existential questions about meaning and purpose, have yet to be touched upon by science.

Two things must happen to partake in this mindset of non-judging so that we can start dealing with stress better and gain greater well-being. Don't get angry at the little weirdo doing its thing. Be like, "whatever I don’t mind." Continue to bring your attention back to the song that you play. Feel the sound vibration. When you meditate, all kinds of thoughts and experiences will come up. Patience: understanding that growth happens in its own time. The mantra therapy session will clear your head and make you happier and brighter and relaxed and free of anxieties–these results are pretty instant. Yet, the meditation's long-term objectives including self-realization, liberation from fate, jumping out of the reincarnation loop... those don't happen overnight. We have a lot of karmic baggage from who knows how many lifetimes of gazillions. Don't overemphasize development. Be rest assured it will happen. Beginner’s mind: a mind that is willing to see everything as it is for the first time. The cornerstone of mindfulness practice lets us catch the "extraordinariness of the ordinary" of our perceptions of the present-moment.  This mentality encourages us to "be able to see everything as if it were the first time" Critical for practicing and participating in organized meditation practices, such as body scan, yoga, meditation, this sort of open-mindedness to new experiences "helps us to be receptive to new ideas and keeps us from getting stuck in the rut of our own wisdom, which often thinks it knows more than it does." They have no assumptions resulting from past experiences with the mind of the beginner.  This reminds us that every single moment, by definition, has unique possibilities.  The subconscious of the novice is working as de-clutterer.  With it, we can see, witness, hear, and learn of our universe's beings, places, and stuff, as they really are and in the moment.  Our ideas, feelings and desires no longer filter or place a curtain on our everyday lives. Trust – No Imitations, Live Own Life, and Honor Own Feelings, Intuitions, Wisdom, and Goodness An integral part of the training and practice of mindfulness includes the development of a simple trust in yourself and emotions.  Guidance comes from within you— your own instincts, your own strength.  The foundation involves looking inward rather than outward.  Your mindset here indicates that you value your own fundamental intelligence and goodness.  Your thoughts are honored.  An analogy here may be linked to backing off a stretch during yoga practice.  The mindfulness ethic "accentuates being your own human and knowing what it means to be yourself" Being your own individual means you are not mimicking someone else.

Think of the labyrinth’s journey as having the following parts for a complete experience. To start, an intention is set with an open mind and heart. The walk inward to the center is dedicated to shedding whatever is unnecessary. While inside, the center’s mysterious and intuitive qualities can create the opportunity to receive whatever insights are ready to be revealed. Returning after being in the center (centered) is the next step. This is a time for further reflection and for taking the revitalizing gifts discovered along the way back into your life. The possibilities are endless and might include healing, self-understanding, and clarity. Upon returning, feelings of renewal and revitalization are often felt.

This is a gradual process and takes time and patience. With dedicated practice, peace and happiness can become our baseline. The more our skills and abilities develop through practice, the more likely we will respond mindfully—aware of our thoughts, sensing our feelings and emotions, and receptive to our intuitive wisdom. This perspective enables us to take appropriate action, solve problems, and reduce stress.

divine illumination, divine sound, and divine vibration are experienced in the body of a devotee soon after the practice of this scientific Kriya Yoga. This is the experience of awakening super-consciousness — the intuitional state of meditation.

instinct, reason, and intuition are the three instruments of knowledge. Instinct belongs to the animals, reason to human beings, and inspiration or intuition to the Godman.

Yoganandaji says that in intuition we are in tune with Reality, with the world of bliss, with the unity in diversity, with the inner laws governing the spiritual world, with God.

By pranayama he is able to control the heartbeat and pulse, as well as the life force and the mind. By pratyahara he withdraws the mind from the physical world and his sense organs. This is the beginning of the real practice of Kriya Yoga. The practice of dharana enables him to concentrate the withdrawn mind upon one point. In dhyana this concentration becomes unbroken and he intuitively gains a conception of God. Ultimately, complete union with God is achieved in samadhi.