Mudra Quotes

The mind & body are not separate entities. The gross form of the mind is the body & the subtle form of the body is the mind. The practice of asana integrates & harmonizes the two. Both the body & the mind harbor tensions or knots. Every mental knot has a corresponding physical, muscular knot & vice versa. The aim of asana is to release these knots. Asana release mental tensions by dealing with them on the physical level, acting somato-psychically, through the body to the mind.

Six Mudras are to be practised daily for 10 minutes.They are Jnana,Prithvi,Apana,Prana,Dhyana and ShoonyaVayu-by which health is enhanced and diseases can be prevented.

So real was this vision that I could hear the deity’s sweet voice explain that there is a specific meditation for connecting with the Celestial Wisdom! Witnessing Kuan Yin lie face down on the Oriental Carpet with arms outstretched over Her head, I watched as Her thumb and forefinger formed a triangle It was then that Kuan Yin further explained the significance of this specific meditation's mudra; that it acts similar to a capstone on an obelisk—drawing wisdom to one who has demonstrated intention to be a teacher of wisdom.

trees are always in the mudra of giving.man don't be panic its all for you

Gabriel flashed him the one-fingered Mudra of Contempt.

Yogasanas have often been thought of as a form of exercise. They are not exercises, but techniques which place the physical body in positions that cultivate awareness, relaxation, concentration and meditation. Part of this process is the development of good physical health by stretching, massaging and stimulating the pranic channels and internal organs. When yogasanas are performed, respiration and metabolic rates slow down, the consumption of oxygen and the body temperature drop. During exercise, however, the breath and metabolism speed up, oxygen consumption rises, and the body gets hot. In addition, asanas are designed to have specific effects on the glands and internal organs, and to alter electrochemical activity in the nervous system.

Mala faced her wall of faded cereus blooms. She was content. Oblivious to the dew that drizzled from the mudra, she rocked and dozed lightly. Scent, as though too shy for light, no longer trickled from the blossoms but Mala was not yet ready to leave the yard. Her eyes would flicker open and catch a glimpse of the day that was beginning to split the black sky apart. In that first orange light the flowers hung limp, battered and bruised, each one worn out from the frenzied carnival of moths. (140)

The word “yoga” has become synonymous with physical postures in modern society, which is a narrow view, of course. Nevertheless, the popularity of yoga postures is a good thing. Once practitioners get a taste of the benefits that come from yoga postures, it is natural to look to the broader scope of yoga methods that are available, ultimately leading many to deep meditation, pranayama (breathing techniques), mudras, bandhas, and other practices comprising the multi-limbed tree of yoga.

Then there were the ancient Hindu hand and tongue poses called mudras. A technique called khechari, intended to help boost physical and spiritual health and overcome disease, involves placing the tongue above the soft palate so that it’s pointed toward the nasal cavity. The deep, slow breaths taken during this khechari each take six seconds. Japanese, African, Hawaiian, Native American, Buddhist, Taoist, Christian—these cultures and religions all had somehow developed the same prayer techniques, requiring the same breathing patterns.

Here are pictures of the sources for Daoist mijue "master to disciple" oral teachings, as shown in the manuals used by Daoist masters themselves. The manuals are insufficient for the casual reader to use, the oral koujue explanations given on a personal one-to-one basis are essential. After seeing how Daoists from Longhu Shan,as well as foreign ("american") Dao for $$$ have falsified their use, I am reluctant to share them in full, until a true Qingwei or Zhengyi Grade five and above master ask to see them. The Qingwei (5 thunder-vajra") Daoist seen performing the purification mudra in image #5 below (a mudra shared by Daoists, Tendai Tantric Buddhists in Japan, and Tibetan masters) said when he had seen the manuals shown in pictures 1-4. "Where is the other half of the Thunder-Vajra manual?" Then I knew that it was OK to give it to him! He gave me his address in Jiangxi province; I intend to bring the mijue manual to him on my next trip to China, as Master Zhuang asked me to do, (before his death in 1976, an order given to his maternal great grandfather by the 61st Longhu Shan master, in 1868)! [Saso facebook post, May 7 2015]

Povratak se na grčkom kaže nostos. Algos znači patnja. Nostalgija je, znači, patnja izazvana neostvarenom željom za povratkom. Za to osnovno značenje većina Evropljana može da se posluži rečju grčkog porekla (nostalgia) i drugim izrazima koji svoj koren imaju u njihovom jeziku : anoranya, kažu Španci; saudade, kažu Portugalci. U svakom od jezika, ove reči nose drugačiju semantičku nijansu. Najčešće označavaju samo tugu izazvanu nemogućnošću povratka u domovinu. Tugovanje za domovinom. Tugovanje za zavičajem. To se na engleskom kaže : homesickness. Ili na nemačkom : Heimweh. A na holandskom : heimwee. Ali to je samo prostorno ograničenje jednog sveobuhvatnog značenja. Jedan od najstarijih evropskih jezika, islandski, dobro razlikuje ta dva izraza : soknudur : tugovanje u opštem značenju, heimfra : tugovanje za domovinom. Česi, pored reči nostalgija, pozajmljene iz grčkog, imaju za taj pojam i sopstvenu imenicu, stesk, i njoj odgovarajući glagol; najdirljivija rečenica na češkom glasi : stzska mi se po tobe : tugujem za tobom, ne mogu da podnesem bol zbog našeg rastanka. Na španskom, anoranza nastaje od glagola anorar (tugovati) koji dolazi od katalonskog glagola enjorar, koji je, pak, izveden od latinske reči ignorare. Pod tim semiotičkim osvetljenjem, nostalgija se javlja kao patnja zbog onoga što ne znamo. Ti si daleko i ne znam šta se dešava sa tobom. Moja je domovina daleko i ne znam šta se tamo događa. Neko jezici iamju poteškoća sa nostalgijom : Francuzi mogu jedino da je izraze imenicom grčkog porekla, a nemaju glagol; oni mogu da kažu : je m' ennuie de toi ali reč s' ennuzer je slaba, hladna, u svakom slučaju previše lagana za jedno tako ozbiljno osećanje. Nemci retko koriste reč nostalgija u njenoj grčkoj formi i više vole d akažu : Sensucht : tuga za odsutnim; ali Sehnsucht može da se tiče onoga što se zbilo kao i onoga što se još nije (nova pustolovina) i ne uključuje obavezno ideju nostosa; jer da bi se u reči Sehnsucht uključila ideja povratka, treba dodati neku od odredbi : Sehnsucht nach der Vergangenheit, nach der verloren Kindheit, nach der ersten Liebe (tuga za prošlošću, za izgubljenim detinjstvom, za prvom ljubavi). Odiseja, epopeja koja je rodonačelnik priče o nostalgiji, rođena je u zoru antiučke grčke kulture. naglasimo i to : Odisej, najveća lutalica svih vremena, ujedno je i najveći nostalgičar. Otišao je (bez vidljivog zadovoljstva) u trojanski rat koji je potrajao deset godina. Potom je požurio da se vrati na svoju rodnu Itaku, međutim, svađe bogova produžiše njegovo stradanje najpre na tri godine ispunjene najčudnovatijim događajima, a potom na još narednih sedam kao talac i ljubavnik boginje Kalipso koja ga, zaljubljena, nije puštala da napusti njeno ostrvo. Na kraju petog pevanja Odiseje, on joj kaže : "Stoga se, boginjo gospo, ne srdi na me, ja znadem veoma dobro da se Penelopa mudra i licem i veličinom na oči neznatnija čini; ona je smrtna, a ti si vekovita i vazda mlada; ali i takvu ja je žudim i jednako želim domu svojem da dođem i ugledam povratku danak!" I Homer nastavlja : "Tako Odisej reče, i spusti se mrak, jer sunce se već smiri, a njih oboje uđu u prostranu špilju pa se ležeć jedno kraj drugoga ljubiše slatko.

Daoist Ordination – Receiving a valid “Lu” 收录 Register Since returning to the US, and living in Los Angeles, many (ie, truly many) people have come to visit my office and library, asking about Daoist "Lu" 录registers, and whether or not they can be purchased from self declared “Daoist Masters” in the United States. The Daoist Lu register and ordination ritual can only be transmitted in Chinese, after 10+ years of study with a master, learning how to chant Zhengyi or Quanzhen music and liturgy, including the Daoist drum, flute, stringed instruments, and mudra, mantra, and visualization of spirits, where they are stored in the body, how they are summoned forth, for which one must be able to use Tang dynasty pronunciation of classical Chinese texts, ie “Tang wen” 唐文, to be effective and truly transmitted. Daoist meditation and ritual 金录醮，黄录斋 must all be a part of one's daily practice before going to Mt Longhu Shan and passing the test, which qualifies a person for one of the 9 grades of ordination (九品) the lowest of which is 9, highest is 1; grades 6 and above are never taught at Longhu Shan, only recognized in a "test", and awarded an appropriate grade ie rank, or title. Orthodox Longhu Shan Daoists may only pass on this knowledge to one offspring, and one chosen disciple, once in a lifetime, after which they must "pass on" (die) or be "wafted to heaven." Longmen Quanzhen Daoists, on the other hand, allow their knowledge to be transmitted and practiced, in classical Chinese, after living in a monastery and daily practice as a monk or nun. “Dao for $$$” low ranking Daoists at Longhu Shan accept money from foreign (mostly USA) commercial groups, and award illegitimate "licenses" for a large fee. Many (ie truly many) who have suffered from the huge price, and wrongful giving of "documents" have asked me this question, and shown me the documents they received. In all such cases, it is best to observe the warning of Confucius, "respect demonic spirits but keep a distance" 敬鬼神而遠之. One can study from holy nuns at Qingcheng shan, and Wudangshan, but it is best to keep safely away from “for profit” people who ask fees for going to Longhu Shan and receiving poorly translated English documents. It is a rule of Daoism, Laozi Ch 67, to respect all, with compassion, and never put oneself above others. The reason why so many Daoist and Buddhist masters do not come to the US is because of this commercial ie “for profit” instead of spiritual use, made from Daoist practices which must never be sold, or money taken for teaching / practicing, in which case true spiritual systems become ineffective. The ordination manual itself states the strict rule that the highly secret talisman, drawn with the tongue on the hard palate of the true Daoist, must never be drawn out in visible writing, or shown to anyone. Many of the phony Longhu Shan documents shown to me break this rule, and are therefore ineffective as well as law breaking. Respectfully submitted, 敬上 3-28-2015

palm

Mudra izreka mudrost je potkresanih krila bačena gomili.

Because Shingon is Vajrayana, the main meditation practice involves working with visualizations, mantras, and mudra gestures. You replace your self-image with that of an archetype, you replace your usual mental talk with the mantra of that archetype, and you take on the physical and emotional body experience of that archetype through making mudras—ritual hand gestures. If your concentration is good enough, your identity briefly shifts. You become that archetype.

Seems to me you could use a little Anjali Mudra.

We may overindulge at times, but we then control ourselves and go back to a more moderate diet. There is a mudra that illustrates this situation quite well: “If the animal leaves the flock, I take it back to the flock. If it leaves again, I take it back again.” Spiritual

Just as a hug is the only way to express yourself when words are inadequate,mudras, or gestures, convey profound spiritual experiences that cannot adequately be expressed verbally. The most powerful,universal and healing mudra is a smile. When we overflow with joy, we cannot help but smile spontaneously. And when we are mired in doubt, fear, anxiety, and depression, a smile creates a map in the mind that leads us home to that joy that is hidden in even the darkest moments of our life. It is one thing to know that joy is possible in any moment—in any situation. It is another skill entirely to know when to find that joy when your world is crumbling around you. The map is with you always—just smile!

Mudras are broadly classified into two types; #1(असंयुक्त)Asanyunkt Mudra – Mudra performed on each hand individually, e.g. Dnyanmudra. #2 (संयुक्त) Sanyukt Mudra – Mudra performed by using both the hands, e.g. Dhenumudra

Now understand this, the command and control center of all these five elements lies in our fingers. So literally, our health lies at our fingertips.

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Name: Ogras Azh’Rezak Level: 75 Class: [F-Rare] Shadowblade Race: [E] Demon Alignment: [Earth] Port Atwood Manual: [F] Grey World Mudra [14%] Titles: Demon Slayer I, Adventurer, Giantsbane, Disciple of David, Overpowered, Full of Class, Rarified Being, Tower of Eternity – 3rd floor, Betrayer, One Against Many, Butcher, Chosen of Dao, Invasion Breaker, The First Step, Beastmaster Limited Titles: Astral Pond – 20m Dao: Fragment of the Umbra – Early, Seed of Mirage – Middle Companion: [F] Ka’Zur Planeswalker Strength: 272 [Increase: 8%. Efficiency: 100%] Dexterity: 541 [Increase: 23%. Efficiency: 105%] Endurance: 148 [Increase: 8%. Efficiency: 100%] Vitality: 99 [Increase: 8%. Efficiency: 100%] Intelligence: 108 [Increase: 13%. Efficiency: 100%] Wisdom: 69 [Increase: 8%. Efficiency: 100%] Luck: 49 [Increase: 8%. Efficiency: 100%] Free Points: 0 Nexus Coins: [F] 480,687,176

Brahma Yoga activates the vitality that thrives through the flow of energy, asanas, movement, mantras, and mudras. It reminds and awakens in each of us the yogic quest of enlightenment that leads to bliss, balance, creativity, love, acceptance, and freedom.

When even for a moment you sit upright in samadhi expressing the buddha mudra [form] in the three activities [body, speech, and thought], the whole world of phenomena becomes the buddha mudra and the entire sky turns into enlightenment. At this moment, all things actualize true awakening; myriad objects partake of the buddha body; and sitting upright, a glorious one under the bodhi tree, you immediately leap beyond the boundary of awakening. Then you turn the unsurpassably great dharma wheel, and expound the profound wisdom, ultimate and unconditioned.

You need to continually improve your practice until no more practice is necessary, and you've reached a "no-practice-beingness" level. Improving your practice doesn't mean switching it up. It can be as simple as doing the same practice but with better concentration and surrender, or increasing the amount of time you're practicing, switching up the focal point to something more powerful, or adding a new component like a mudra or a bandha.

Most healing systems incorporate the use of mudras, which are hand positions or gestures seen as sacred and meaningful in Far Eastern and Asian belief systems.

Mudras help aid concentration and are also useful for directing energy, in certain situations.

This Mudra should be practiced frequently and for longer durations by anyone who is facing any kind of psychological disorders.

Thumb – Fire element. Index finger – Air element. Middle finger – Space/Vacuum element. Third finger – Earth element. Small finger – Water element.   Mode I- Balancing the Element: when the tip of a finger is touched to the tip of the thumb and pressed slightly, it results in regulating the level of the element associated with that finger in harmony with the other elements. e.g.

When the five fingers are touched and pressed in a peculiar way to form a Mudra, it affects the levels of the five elements in our body, thus balancing those elements and inducing good health.

Energy can neither be created nor can it be destroyed, it only changes from one form to another.

The 10th breath – in-breath: Heart: Trust Mind: The Prana sphere is now reaching its full capacity and strength while changing its frequency/colour from blue to golden. The sphere becomes a Golden Sphere by the energy of the Sun Mudra:  Same as before Breathing: Yogi breath 7 seconds slow in-breath through the nose The 10th breath – out-breath: Heart: Trust Mind: See how the Prana sphere now quickly expands at the same pace as the out-breath and how quickly it grows to become a Golden Sphere surrounding you completely. Mudra:  Same as before Breathing: Powerful out-breath The following breathing helps to stabilise the Prana tube and sphere.

The 9th breath – in-breath: Heart: Beauty Mind:  See how the Prana sphere increases in energy and strength Mudra: Same as before Breathing: Yogi breath 7 seconds slow in-breath through the nose The 9th breath – out-breath: Heart: Beauty Mind:  See how the Prana sphere increases to full energy and strength Mudra: Same as before Breathing: Yogi breath 7 seconds slow out-breath through the nose Now we are at the next step of the light body. The time has come to form the Golden Sphere. The Sphere

The last three breaths will activate your Merkaba. I will first of all describe the process in words and then with clear instructions. Please note – It is the same Mudra as in breath 14. Therefore, I will not repeat it in the following exercises. The 15th breath The 15th breath will start rotating your Merkaba in the correct way. You will soon understand that there are three Tetrahedron stars surrounding you. They are exactly the same size but have different energies. The first Tetrahedron star which is closest to your body is connected to your physical body. This star will remain stationary the whole time. The middle Tetrahedron star is masculine and shall be rotated to the left. The outer Tetrahedron star is feminine and shall be rotated to the right.

The 8th breath – in-breath: Heart: Truth Mind:  See how the Prana sphere continues to grow Mudra:  Same as before Breathing: Yogi breath 7 seconds slow in-breath through the nose The 8th breath – out-breath: Heart: Truth Mind:  See how the Prana sphere expands and expands. At full exhalation it will reach maximum size and is then about 40 cm large. Mudra: Same as before Breathing: Yogi breath 7 seconds slow out-breath through the nose

You can now relax and detach from the visualisation. Continue to breathe in and out slowly – 7 seconds – through the nose (Yogi breathing) Keep the same Mudra The only difference between these breaths is the feeling in your Heart. Breath 11, both in and out Heart: Harmony Breath 12, both in and out Heart: Peace Breath 13, both in and out Heart: Reverence for God After the 13th breath the Golden Sphere is now stabilised and you now have two clear spheres, the inner and the outer. I enclose a summary of breaths 7 – 13 in the end of this book to make it easier for you to follow it when you are practising. There is no problem with you reading while you are doing the exercise.  Your body will soon be assisting you to remember all parts of the activation. Exercise Continue to anchor your Heart meditation.  It is good to start each day with this meditation. Do the meditation to find The Room under the Stars at least once a week, about 15-20 minutes each time. Practice the first 6 breathing practices in your Merkaba Practice the following 7-13 breaths in your Merkaba until you understand them.

This is one of the most important breaths. You are now going to anchor your Prana sphere into your Heart. The 14th breath – in-breath: Heart: Love Mind:  Move the Prana meeting point and your inner Prana Sphere from the Navel chakra up to the Heart chakra Mudra and body: This applies to the rest of the Merkaba meditation Women: Palms of the hands facing upwards. Right hand is placed over the left hand, the thumbs touch each other slightly Men: Palms of the hands facing upwards. Left hand is placed over the right hand, the thumbs touch each other slightly Breathing: Yogi breath 7 seconds slow in-breath through the nose ​ The 14th breath – out-breath: Heart: Love Mind:  During the out-breath you will anchor your Prana Sphere and meeting point in your Heart chakra Mudra:  Same as before Breathing: Yogi breath 7 seconds slow out-breath through your nose The 14th breath changes your whole energy field. You will find it easier to reach your Heart and live with love in a balanced way. When you have anchored your Prana flow in your Heart chakra you will also find it easier to reach the Fourth Dimension.

MEANING Mudras are symbolic hand, body, or face gestures meant to guide the seeker into bliss and joy. SIGNIFICANCE The symbolism behind the mudra is more important than the physical gesture. They are handy tools on your path toward Yoga.

Yog is the journey, leading to the destination called Nirvaan.

In yantra yoga (the Buddhist Tibetan variation of hatha yoga), nauli is mentioned not as a shatkarma practice for balancing doshas, but rather as a mudra with the purpose of directing prana into the sushumna channel.

The hands are held in what is called the Cosmic Concentration Mudra. Mudra is a Sanskrit word that means “circle,” “ring,” or “seal.

The dawning of this vision of the interdependence of the whole body opens upon a greater vision of the interdependence of your body with all animate and inanimate beings throughout the universe. Just as the whole body brings forth the mudra and the mudra brings forth the whole body, the body brings forth the whole universe and the whole universe brings forth the body. When you practice upright sitting with this mudra, you’ve got the whole world in your hands. Thus it is called the Cosmic Concentration Mudra.

FEDRU I ovo još hoću da znaš, dragi moj Fedre: živeli smo U vremenima sasvim očajnim. Od tragedije Pravili smo komediju, od komedije tragediju; A ono pravo: ozbiljnost, mera, mudra uzvišenost, Uzvišena mudrost, uvek nam je izmicalo. Bili smo Negde na ničijoj zemlji, ni mi sami, Ni neko drugi; uvek tek za korak-dva udaljeni Od onog što jesmo, onog što je trebalo biti. O dragi moj Fedre, dok budeš šetao Sa vrlim dušama, po ostrvu blaženih, Spomeni ponekad i naše ime: Neka se njegov zvuk rasprostre zvonkim vazduhom, Neka bar pođe ka nebu koje nikad ne dostiže, Neka nam se bar u vašem razgovoru duše odmore.

According to Modern physicists, the world has emerged from nothing and goes back into nothing. Meanwhile, in the physical state everything is in the state of motion, and energy also flows in a similar pattern to the world. Shiva's dancing form is the representation of that cosmic motion of the matter and energy which is divine in primary existence. It is the mystical part of that nothingness, which is governing the cosmos and Lord Shiva is that nothingness. Shiva's dance is the dance of every subatomic particle which plays its role in the process of creation, preservation, and destruction, which is in a particular dancing mudra.

Vous avez innové de même les "Cinq Mudras", ou système de cinq gestes accomplis au début de la séance d'invocation pour actualiser les cinq idées fondamentales de l'invocation: il y a là-dedans quelque chose qui tient de l'anjâlî hindou, quelque chose des gestes pontificaux du catholicisme, quant au reste, franchement il tient plutôt du mimodrame ! La théorie actuelle relative à des rites-cérémonies est que vous ne les "accordez" qu'à certains de vos disciples, surtout parmi ceux de vos amis personnels, qui veulent profiter de votre "barakah personnelle". En 1946/47 ils avaient été plus ou moins généralisés et on faisait les Mudras même en commun; ensuite la pratique en est restée privée; maintenant ils sont réservés à une "élite" à l'intérieur de la tarîqah; et s'il en est ainsi, c'est qu'ils ont dans votre opinion une valeur exceptionnelle. Parlant des "Trois Objets" et des "Cinq Mudras" Sheikh Abdu-l-Wâhid les qualifie de "fantaisies qui n'ont rien à voir avec le symbolisme traditionnel". A part la vanité de ces choses en elles-mêmes, ce qui me semble devoir être relevé, en raison de l'esprit syncrétiste et universaliste dont elles procèdent, c'est leur fonction dissolvante par rapport aux caractères proprement islamique de la tarîqah. L'apparition de ces choses dans la tarîqah a malheureusement une explication d'un autre ordre; c'est l'absence de connaissances techniques proprement islamiques. Or, de votre part, cela est plus grave que tout autre chose. (Lettre de M.Vâlsan à F.Schuon, novembre 1950)

Quand à cela vous répondez que les "Cinq Mudras" et les "Trois Objets" sont institués pour véhiculer votre "barakah personnelle", on peut se demander pourquoi cette barakah ne peut être véhiculée par des moyens de forme islamique, puisque vous êtes musulman et que vos disciples qui les utilisent le sont également ? Si d'après les caractères du véhicule on peut inférer de la nature de l'influence véhiculée, ne pourrait-on pas penser que cette "barakah" n'est pas en réalité islamique ? Mais puisque le rite qui véhicule ou actualise cette barakah est visiblement "syncrétiste", s'agit-il toujours bien d'une influence d'origine spirituelle plutôt que d'une "influence psychique" ? Dans ce dernier cas qu'elle en est la fonction au point de vue initiatique ? Plus précisément quel rôle crée-t-elle par rapport à l'influence spirituelle de la silsilah ? Puisqu'elles ne peuvent en réalité être divergentes, laquelle l'emportera ? Il faut espérer que ce sera tout de même celle de la silsilah... C'est d'ailleurs ce qui semble résulter d'après le fait que vos amis s'appliquent vraiment à réduire l'importance de ces "moyens" en disant qu'ils n'ont jamais eu une application répandue dans la tarîqah, et qu'on ne peut pas en faire une objection fondamentale. Mais dans ce cas tient-on toujours à attribuer à ces rites une vertu véritablement initiatique et à l'influence véhiculée le nom de "barakah" ? Il faut tout de même qu'on sache exactement ce qu'on veut soutenir: s'il s'agit de choses valables et authentiques qu'on ait le courage de les expliquer et de les légitimer; par contre si l'on veut en diminuer la gravité qu'on reconnaisse carrément qu'il s'agit de choses sans importance intrinsèque. Mais dans ce dernier cas la première question qui se pose est celle concernant la nature des "inspirations" dont ces inventions procèdent. A mon avis celle-ci est déjà trahie par le "syncrétisme" des rites en cause. (Lettre de M.Vâlsan à F.Schuon, novembre 1950)

In the months and years following my participation in the completion of Oracle of Compassion: the Living Word of Kuan Yin, I did, in accordance with the deity’s former declaration—that she would continue sending important dreams, experience many dreams and visitations from Kuan Yin. It was after completing the transcription of some of the Kuan Yin quotes that I fell into a deep slumber. Just before awakening, I dreamt of Kuan Yin standing in my living room directly in front of the marble-tiled fireplace wherein Lena Lees and I would hold prayer circles. So real was this vision that I could hear the deity’s sweet voice explain that there is a specific meditation for connecting with the Celestial Wisdom! Witnessing Kuan Yin lie face down on the Oriental Carpet with arms outstretched over Her head, I watched as Her thumb and forefinger formed a triangle—the dhyana mudra specifically designated to Kannon called the dhyana mudra displayed by the fourth Dhyani Buddha Amitabha, also known as Amitayus Kuan Yin. It was then that Kuan Yin further explained the significance of this specific mudra; that it acts similar to a capstone on an obelisk—drawing wisdom to one who has demonstrated intention to be a teacher of wisdom. Aware that Kuan Yin was pointed in a northward direction, I surmised this particular alignment was also a significant aspect of the meditation—that this specific positioning was most ideal for receiving answers for prayers directed to the Her. Later in the dream, it was confirmed that each person attracts from the universe, realities that are aligned with their specific beliefs and values.

hand on the heavy brass handle to the classroom. Etched with a Greek key design worn down from the grip of generations of students, the knob dwarfed my small, almost childlike hand. I paused. Turn the knob and push the door open, I told myself. You can do this. Crossing this threshold is nothing new. You have passed over the supposedly insurmountable divide between male and female in countless classrooms before. And always succeeded. Still, I hesitated. I knew all too well that, while the first step is the hardest, the second isn’t much easier. In that moment, little more than a breath, I could almost hear Papa urging me on. “Be bold,” Papa would whisper in our native, little-used Serbian tongue. “You are a mudra glava. A wise one. In your heart beats the blood of bandits, our brigand Slavic ancestors who used any means to get their due. Go get your due, Mitza. Go get your due.” I could never disappoint him. I twisted the knob and swung the door wide open. Six faces stared back at me: five dark-suited students and one black-robed professor. Shock and some disdain registered on their pale faces. Nothing—not even

Try to imagine living your life as a big bird of prey (and not as a poor little mouse). You sail elegantly and lightly through the air and see the landscape (your life) from a certain distance. You see the mountains (your challenges) for what they are (not too high and not too low), and you also see the best way to overcome them. You have the clear sight of a bird of prey and can differentiate between what is significant and what is unimportant. You don't strive to get more or less than you need, and therefore live in contentment and harmony with your surrounding world.

Meditation on the “seal,” that is, the “immobilization” of all dependent things, is for the purpose of liberation from the cycle of existence. The notion of “empti- ness” (Tibetan: stong pa nid) is central to Vajrayana Buddhism (as indeed it is to many schools of Buddhist thought) and is derived from Nagarjuna’s teaching that the essential nature of all dharmas (phenomenal existents) is sunyata, void or empty. As Tibetan scholar Herbert V. Guenther translates the term, sunyata or stong pa nid means “no-thing-ness,” all existents being inherently insubstantial.⁴⁵ The sense of “seal” (mudra) in Gyatso’s commentary is clearly the sense of being sealed in to this state of inherent “no-thing-ness.

Even the most austere of mystical regimens followed by Zen sects use at least one essential physical mudra: that of zazen (Chinese qing zuo) or “quiet sitting,” the actual structure*44 of which is also used in Vedic yoga where the posture is called vajrasana, or “diamond-thunderbolt posture.

The scholar and Buddhist teacher Chö- gyam Trungpa explains that all Vajrayana practices accept the body as the “basic being” that is “highly workable and full of all kinds of potentialities”⁴⁸ and that the mudra of mahamudra does not indicate a “symbol” (a sign, writing) as such, but a certain ontological level of realization.

Yogic gestures or Mudras create very subtle ripples in your body. You can't feel them if there is already a storm going on in your body-mind.

Chakras and Hand Mudras Hand mudras help to strengthen your chakras, thereby strengthening your various physical, mental and spiritual aspects. Practice the mudras you select for fifteen minutes each time three times a day. Take your attention to your goal and relax while doing the mudra. You can find instructions for four mudras in this segment, all of which you can choose from. At first, the mudras may seem to be difficult; they will become easier over time. It's a sign of prana and energy working well on your body as they become more comfortable. Earth Mudra It is essential to connect with Mother Earth. Walking out every day for at least ten minutes will regenerate and reset you, or even if you go out for five minutes and take good, deep breaths, you will create space in your body and mind. If the weather is warm enough and in your bare feet you can stand outside, you will connect directly to the grounding energy of the earth. In your yoga practice, during meditation, and with hand mudras, you can also connect to the earth element with visualizations: • Hold the right hand to face the palm. • Touch the ring finger to the tip of the thumb. • Straighten the fingers to the right. •       Feel the energy that lifts your arms and makes you ground. (If you can't feel it, it's all right. Visualize it. You'll eventually feel something, if not today, another day.) • Do the same mudra with your left hand after fifteen minutes. If you can do this comfortably with both sides, go ahead. Alternatively, if you have trouble straightening your digits for the mudra's full expression, use the other hand to hold out your palms. Alternatively, use some sort of brace to keep your fingers straight. And notice what you feel as you hold the mudra physically and psychologically. You may feel the tingling or heat of the energy. Even if there's nothing you hear, it's all right. Energy is on the move. As long as you're breathing, you're going through life-force energy. The earth mudra brings energy to your Root Chakra in particular. Practice this mudra to help strengthen your Root Chakra if you have any symptoms of a deficient Root Chakra, such as insecurity about your worth, home life, and safety. You also need to be connected to the earth in order to bring your ideas into physical reality. Do this mudra to help you come to life and make your dreams come alive.

Prana Mudra The prana mudra is designed to help bring life force into the body and is connected to the Root Chakra like the earth mudra. Such energizing solutions for the Root Chakra are important because if the root is not healthy, none of the other chakras will function in good health. • Take both hands to face the palms. •       Curl each hand's ring finger and pink finger to touch the thumb tip of the same hand. • Keep the middle fingers and the pointer straight. • Perform this three times a day for fifteen minutes While you perform mudras, remember to breathe. Sometimes you'll focus on getting things right when you try a new pose, and you may hold your breath. Return your breath attention. Pause before moving on to your next appointment or activity after releasing the mudra to notice any effects. Over time, notice if your hands are more flexible, if the mudra has become effortless. As your hands ' flexibility increases, it reflects growing openness in your body and nature, allowing energy to flow more freely. Apana Mudra You must remove what you no longer want to bring with you as you clear your chakras: mentally, spiritually, and energetically. How much are you willing to release? You release when you breathe out, when you sweat, and when you go to the bathroom. These are indicators of how the body removes waste that you no longer want or need, including thoughts, food and energy. This phase can be supported by a hand mudra, the apana mudra: • Hold out your hands to face the palms. •       Curl each hand's ring finger and middle finger to meet the thumb of the same hand. • Hold this posture for 15 minutes, 3 times a day Use this mudra to help you get rid of toxicity and make room for new beginnings, new ideas and new projects. Imagine the purifying effects of prana entering your system with each inhalation. Know you're expelling what you don't need any more with each exhalation. This mudra is helpful together for all the chakras. It corresponds to disease or disease when any chakra is imbalanced. The apana mudra supports the proper functioning of all your energy centers by helping with physical, psychological, and energetic elimination of toxicity.

Hakini Mudra The Hakini mudra, named after the god Hakini, will help you to concentrate, and you will also remember something that you forgot. It is connected to the Chakra of the Third-Eye, where your intuition and imagination reside. • Keep your hands facing each other, but not touching each other. •       Bring your right hand fingertips to touch your left fingertips, pink to pink, ring finger to ring finger, etc. • Place your tongue on the roof of your mouth in the inhalation. • Allow the tongue to relax on the exhale. • Do this multiple times. Take a break. Notice if you remember what you have forgotten temporarily this mudra can be used in the moment you forget something. Use it to enhance your memory in general as well. This mudra is said to balance the brain's hemispheres, creating a sense of calmness and opening you to clear thinking, intuition, and wisdom.

The process of giving is an essential aspect of reaching the advanced stages of kundalini unfoldment and continuing progress on the path of yoga. The more we are able to give, the more we are able to receive in terms of our own spiritual evolution.

I realize that wherever I am, I arrived. Lessons from the Mat How to Know if You are Not a Yogi (yet)  You think your practice is better than the person next to you.   You think you rpractice is worse than the person next to you.   Your clothes are super cute, but you are kind of mean.   You make the finger Mudra of connecting Pointer to Thumb Man on every pose. Meanwhile your back is killing you.   You are still whining over stupid shit. Come on, really? Is it ever going to end?   You see what’s wrong with everything, and everyone.   And lastly, if you think you are a yogi, then you may not be. But if you think are never going to learn it all, then you probably are a yogi. Welcome to the path!