Vibration Yoga Quotes

Self-care is how you take your power back.

I honor you for every time this year you: got back up vibrated higher shined your light and loved and elevated beyond —the call of duty.

Vibrate higher daily.

Here is, in truth, the whole secret of Yoga, the science of the soul. The active turnings, the strident vibrations, of selfishness, lust and hate are to be stilled by meditation, by letting heart and mind dwell in spiritual life, by lifting up the heart to the strong, silent life above, which rests in the stillness of eternal love, and needs no harsh vibration to convince it of true being.

The whole of the human body is a energy vibration of certain frequencies, the 114 chakras meditation to transcend the memories of the 84 lakh yonis or 8.4 million past lives.

Each asana is like a sound or letter in an alphabet. Every letter in an alphabet produces a unique sound vibration. Each asana vibrates at a specific frequency. When asanas are performed in sequence, beautiful phrases or sutras result, producing a mystical language.

You will always be okay! Money and material things come to you when you dare to trust in life’s ability to take you exactly where you need to go. When we live in fear we create tense vibrations that keep the things we long for at a distance. Worrying is praying for what we don’t want to happen. Focus on what you want, not what you fear!

Whenever human beings consciously change their thought vibrations they can change their life. Mantras are the thought vibrations.

Vibration is the core of the spirit. It is the breath of life.

All this bringing of the mind into a higher state of vibration is included in one word in Yoga — Samadhi.

There is no way to tell if we are the pioneers of a visionary new age, whisking humanity into the high vibrations of an interdimensional love party, or post-modern Don Quixotes attacking techno-industrial windmills with our flimsy, rolled-up yoga mats.

Each tattva represents a more gross or slower vibration than the one before it. The whole universe is thus the same material, Chiti or Consciousness, vibrating at different frequencies.

The whole universe is thus the same material, Chiti or Consciousness, vibrating at different frequencies.

Om is the divine language of God. When repeated in a specific way, it creates vibrations that calm the mind and thoughts and bring one closer to the Almighty.

The best way to explain in modern terms what a deity is, is to understand deity as a unique vortex of energy. Sometimes that energy vortex takes recognizable anthropomorphic form (for instance, in meditation visions). Sometimes that energy is felt through the sound vibrations, called mantra, or through the geometric pictures, called yantras, that map the way that energy looks in “blueprint” form.

Many secular observers and spiritual practitioners alike mistake mystical chanting as a kind of anthropological curiosity or interesting musical diversion from secular mainstream entertainment, sometimes labeling it 'world' or 'folk' music. But uttering or chanting spells, mantras or prayers shouldn't be regarded as a romantic excursion to a distant past, or faraway place, or as an escape from our everyday stresses, for relaxation or entertainment. These sounds are meant to be experienced as the timeless unity of energy currents. The chanting of ancient esoteric sounds enables us to realize we are never separate from the one continuously existing omnipresent vibration of the cosmos.

He begins talking to Himself inside of Himself, playing two parts as the student and the teacher or as Shiva and Shakti. ‘Hmm, why are things like this?’ ‘Well here’s why’. Becoming both, He has a dialogue within Himself. When we turn within we can still hear that rumbling, vibratory monologue. It is the fundamental vibration of the mind within. Whatever is in Shiva is in you, whatever divine powers are in God are in you. To truly get there you have to become unlimited. You have to let go of limitation, you have to let go of ego, you have to let go of ignorance. It is not a trivial process. The Mahartamanjari says: This is the way that the error of ordinary persons who think, ‘I am not the Lord’, is dissipated. This is an error with respect to the Self who shines always as the ‘I’. One repeats to them, ‘You are Shiva, gifted with the free power of Consciousness and activity: this world depends on you as a kingdom on its king. It is in you that the world shines, in you that it resides. It is you as Consciousness that the world has as its basis: from which it arises and into which it is reabsorbed. There is no world here without you. Only your awareness makes the world so for you. Contemplate this until conviction dawns. The Shiva Sutras say that such conviction is realisation of the Self. Shivo’ham. I am Shiva. All this arises and has its being in my awareness!

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.

CORE MEDITATION: Breathing This classic meditation can deepen concentration by teaching us to focus on the “in breath” and the “out breath.” Sit comfortably on a cushion or chair and keep your back upright, without straining or overarching. If you can’t sit, then lie on your back on a yoga mat or folded blanket with your arms at your sides. Just be at ease and close your eyes, or gaze gently a few feet in front of you and aim for a state of alert relaxation. Take three or four deep breaths, feeling the air as it enters your nostrils, fills your chest and abdomen, and flows out again. Then let your breathing settle into a natural rhythm, and just feel the breath as it happens, without trying to change it or improve it—all you have to do is feel it. Notice where you sense your breath most intensely. Perhaps it’s at the nostrils, or at the chest or abdomen. Then rest your attention as lightly as a butterfly rests on a flower—only on that area—and become aware of the sensations there. For example, if you’re focusing on the breath at the nostrils, you may experience tingling, vibration, or pulsing, or you may observe that the breath is cooler when it comes in and warmer when it goes out. If you’re focusing on the breath at the abdomen, you may feel movement, pressure, stretching, or release. You don’t need to name these feelings—simply let your attention rest on them, one breath at a time. (Notice how often the word rest comes up in this instruction. This is a very restful practice). You don’t need to make the inhalation deeper or longer or different from the way it is. Just be aware of it, one breath at a time. Whenever you notice your attention has wandered and your mind has jumped to the past or the future, to judgment or speculation, don’t worry about it. Seeing your attention has wandered is the signal to gently let go of whatever has distracted you and return your attention to the feeling of the breath. If you have to let go over and over again, that’s fine—being able to more gracefully start over when we’ve become distracted or disconnected is one of the biggest benefits of meditation practice.

No teacher of RE ever said to me: “Beyond the limited realm of the senses, the shallow pool of the known, is a great untamable ocean, and we don’t have a fucking clue what goes on in there.” What we receive through sight, sound, smell, taste, and touch is all we know. We have tools that can enhance that information, we have theories for things that we suspect lie beyond that information, filtered through an apparatus limited once more to those senses. Those senses are limited; the light range we detect is within a narrow spectrum, between infrared light and ultraviolet light; other species see light that we can’t see. In the auditory realm, we hear but a fraction of the sound vibrations; we don’t hear high-pitched frequencies, like dog whistles, and we don’t hear low frequencies like whale song. The world is awash with colors unseen and abuzz with unheard frequencies. Undetected and disregarded. The wise have always known that these inaccessible realms, these dimensions that cannot be breached by our beautifully blunt senses, hold the very codes to our existence, the invisible, electromagnetic foundations upon which our gross reality clumsily rests. Expressible only through symbol and story, as it can never be known by the innocent mind. The stories are formulas, poems, tools for reflection through which we may access the realm behind the thinking mind, the consciousness beyond knowing and known, the awareness that is not connected to the haphazard data of biography. The awareness that is not prickled and tugged by capricious emotion. The awareness that is aware that it is aware. In meditation I access it; in yoga I feel it; on drugs it hit me like a hammer—at sixteen, staring into a bathroom mirror on LSD, contrary to instruction (“Don’t look in the mirror, Russ, it’ll fuck your head up.” Mental note: “Look in mirror.”). I saw that my face wasn’t my face at all but a face that I lived behind and was welded to by a billion nerves. I looked into my eyes and saw that there was something looking back at me that was not me, not what I’d taken to be me. The unrefined ocean beyond the shallow pool was cascading through the mirror back at me. Nature looking at nature.

Holism goes deeper than the eye can see. Human beings are more than the mortal packaging they inhabit. We are a creation of our consciousness. In fact, in a deeper reality, an energetic pattern of vibration underlies the totality of our being—body, mind, and spirit. From a holistic perspective, matter is energy and energy is matter, so there is no separation between body (matter) and mind (energy). Where attention goes, matter flows, it’s been said. The implication of this philosophy is tremendous: it implies that we can use our consciousness to create our worldview, our mind, and our body—and to heal. We do this by enlisting a consciousness-based health program based on the ancient science of Ayurveda.

Sanskrit, the language of the sutras, is particularly well suited to this heart-centered approach because it is a vibrational language, one in which words resonate through countless layers of meaning.

Mind is a powerful tool. Your life will begin to change if you make conscious efforts to think more creative and positive thoughts.

From the abstractions of the mind, we can manifest our awareness to adjust to the vibration and pulse of the universe

Preparation teaches me that we bend so we do not break, and that gravity is a field, not a force. I am vibration

Bathe deeply in that ocean of sound Vibrating within you, now as always, Resonating softly, Permeating the space of the heart. The ear that is tuned by rapt listening Learns to hear the song of creation. First like a hand bell, Then subtler, like a flute, Subtler still as a stringed instrument, Eventually as the buzz of a bee. Entering this current of sound, The Listening One Forgets the external world, becomes Absorbed into internal sound, Then absorbed in vastness, Like the song of the stars as they shine.

The yoga asana practice was developed to get the body in the best physical condition possible, so that the yoga practitioner would be able to sit for many hours comfortably in meditation. In order to reach the higher spiritual vibrations we must be as strong, flexible and open as possible.

Distill it. We’re going to distill their knowledge to get the real truth and the real quality out of it. That goes for Hinduism, Kundalini yoga, tantric, and martial arts. You have to distill all of it to get the real truth. That’s really what I’m offering you. By listening, thinking, feeling, and hearing what I’m saying to you, in the end what’s alive in your mind is going to free you. It’s going to make you an enlightened being. You’re already more enlightened than most human beings. To be sitting here reading this, you’re already a white cell. There are other forms of white cells but what makes you enlightened is consciousness. It’s not about walking through the air. It’s not about the miracles you can do. All that stuff can come with time. What is really important is that you can conceive the Universe. If you can conceive the Universe, you’re already vibrating at a much higher level than everyone else. By understanding the dynamic process of the Universe, you’re already enlightened. I know that’s hard to believe right now, but you’re already alive in more ways that you can ever understand.

The Shiva and Shakti—the masculine and feminine—join within Sahasrara to create brahma-ranhdra, the transcendence of both. Within this chakra, the individual personality dissolves into the essence of the all. This is the chakra of one thousand petals. These petals represent the fifty letters of the Sanskrit alphabet along with their twenty permutations. The magnitude of these vibrations enhances the seventh chakra’s role in governing and coordinating the other chakras. This chakra is unique in many ways. All other chakras feature upward-pointing lotuses. In the Sahasrara, the lotuses point downward, symbolizing freedom from the mundane, and divine rain from its petals. Some yogis actually report that having achieved this chakra, the fontanel (soft spot) atop the head dampens with the “dew of divinity.” FIGURE 5.12 SEVENTH CHAKRA: SAHASRARA The Sahasrara chakra was not considered an in-body chakra in the classical Hindu system. Traditionally, it is pictured as lying atop the head. More contemporary systems establish it in the top of the head. No matter which location you prefer, the idea is the same: it represents a space unto itself. Sahasrara creates the fifth kosha, the anandamaya sheath that doubles as the causal body. After ascending to the Sahasrara, we shift this sheath and become free from the constraints of the physical realm as well as the “wheel of life,” the vehicle that initiates reincarnation. Once released from the causal body, we enter one of the three higher planes, or koshas, beyond the body, the Satyaloka, or “abode of truth.” We also achieve samadhi, or the state of bliss and beingness associated with transcendence. This state is associated with the teachings of Krishna in the Bhagavad-Gita and the eighth branch of Patanjali’s classification of yoga. (See “Patanjali’s Eight-Step Method of Yoga”.) There are many layers of samadhi, the highest involving an identification with the highest states of consciousness, and finally, the individual is absorbed into the all. The Sahasrara is considered beyond most symbolic representations, although the chakra is usually perceived as white. The Sahasrara is considered beyond senses, sense organs, and vital breath. As such, it is often described without a seed syllable, as shown in figure 5.12, although some sources depict it with an OM.

The sound that emerged in his spine was Om, the root in every sound, the word that had vibrated in the act of creation.

All were made of the same substratum, each linked by the same vibrating, intelligent energy, separated by their sense of I

MEANING A mantra is a sound, vibration, or word repeated to focus one’s mind (see here) on one point so as to connect to something higher. SIGNIFICANCE Mantras were originally meant to be chanted in Sanskrit, making them more powerful

They went at it. Their mouths a frantic, searching quest. As though they were trying to make up for thirty years of longing in this one kiss. He bit her lower lip and she raked her nails down his back. They tumbled to the bed, and his body was finally, deliciously covering hers. She arched. He surged. They rocked. She dug her nails into the base of his back. His hand came up to cup her breast, his thumb stroking over the nipple. She cried out, and he caught the sound with his lips. He ripped away from her, slid down her body, and captured her nipple with his lips, while his free hand snaked down into her yoga pants. He licked at the hard bud. Sucked. Her hips arched off the bed as he tugged harder and harder. When his teeth scraped over her oversensitive flesh, she keened and she couldn't stop the words from falling from her lips. "Jack. God. Jack. Yes. More." He groaned, the sound vibrating over her skin. He pulled her deeper into his mouth. His fingers slid down her waistband and into her panties. Her legs parted. His fingers brushed her clit. She bowed off the bed. He circled the bundle of nerves and lifted his head. "So damn wet." She could feel how wet she was, how slippery. "More." He pushed one long finger inside her, and kissed her, brushing his mouth over her lips. "You feel like heaven." She arched into his touch as his thumb relentlessly circled her clit. Around and around. Over and over. Until she thought she'd go mad with sheer need. "Jack. Please." He plunged two fingers inside her, hooking on a spot so good she lost focus. "Please what, Chlo?" His voice, oh God, his voice. Achingly familiar and yet strange all at once. He swiped over her flesh and she keened again as her body tightened. "Stop." Her head rolled back. "I'm going to come." He increased his pressure and whispered against the shell of her ear, "Then come.

Everything that we are, is the result of habit. That gives us consolation, because if it is only habit, we can make and unmake it at any time. The samshara is left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and as per as some particular wave prevails one takes that tone. If good prevail one becomes good, if wickedness takes over, one becomes wicked, if joyfulness, one becomes happy. The only remedy for bad habits is counter habits.

In the third chapter of this “Song of the Lord,” Krishna instructs Arjuna—and us—in what is called “skillful action.” Krishna argues that activity is an inseparable attribute of finite existence. Nothing that exists in the realm of Nature is, in the last analysis, inactive. The cosmos (prakriti), which is composed of three types of primary qualities (guna), is a perpetual motion machine. If it ceased to move even for a moment, the cosmos would collapse. This view coincides with the findings of modern physics, which has revealed to us a universe that is continually vibrating. Therefore, concludes Krishna, it does not make much sense to want to abstain from action. Mere inactivity is not the answer to our existential problems. It is fine to renounce the world and dedicate one’s life to contemplating the Divine, providing one can really do it. But few people have the necessary stamina for the rigors of such a solitary lifestyle. Besides, argues Krishna, there is a better way to Self-realization (or God-realization) than renunciation. And that is to continue to be active but to act free from egoic attachment. In this way, the continuation of human life is ensured, while at the same time it is being transformed by one’s self-transcending disposition. Krishna’s activist gospel, then, does not ask us to carry on as usual. True, the karma-yogin continues to get up in the morning, use the bathroom, eat breakfast, go to work, interact with people during the day, return home, eat dinner, spend time with the family, read, listen to music, make love, and sleep. But he endeavors, by degrees, to do all this with a subtle yet significant difference: All of these actions are engaged in the spirit of self-surrender. In other words, they are all opportunities to go beyond mere egoic preferences and fixations and to cultivate instead quiet awareness and communion with the Divine. An important aspect of the practice of Karma-Yoga is the nonneurotic disinterest in what Krishna calls the “fruit” (phala) of one’s actions. Ordinarily, our actions are governed by so-called ulterior motives—those mostly hidden expectations that would see us rewarded for our deeds. For instance, by putting in an extra hour at work, we secretly, or otherwise, hope to impress the boss. By taking our children to sporting events on Saturdays, we hope for them to share our own excitement, or by sending them to medical school, we seek to live out our own dreams through their lives. By helping an elderly or blind person cross the street, we expect, below the threshold of our conscious mind, to be thanked and thus receive an emotional boost. Or, more subtly, we may do things out of a sense of duty, but without heart. In that case, our actions remain as self-involved as ever. Grim determination is no substitute for the spirit of self-transcendence.

Other research establishes the ability of one person to affect another through these fields. For instance, studies at the Institute of HeartMath in California have shown that one person’s electrocardiograph (heart) signal can be registered in another person’s electroencephalogram (EEG, measuring brain activity) and elsewhere on the other person’s body. An individual’s cardiac signal can also be registered in another’s EEG recording when two people sit quietly opposite one another.89 This interconnectivity of fields and intention is a marriage of subtle energy theory and quantum physics. As Dr. Benor pointed out, Albert Einstein has already proven that matter and energy are interchangeable. For centuries, healers have been reporting the existence of interpenetrating, subtle energy fields around the physical body. Hierarchical in organization (and vibration), these fields affect every aspect of the human being.90 Studies show that healing states invoke at least the subtle biomagnetic fields. For example, one study employed a magnetometer to quantify biomagnetic fields coming from the hands of meditators and yoga and Qigong practitioners. These fields were a thousand times stronger than the strongest human biomagnetic field and were located in the same range as those being used in medical research labs for speeding the healing of biological tissues—even wounds that had not healed in forty years.91 Yet another study involving a superconducting quantum interference device (SQUID) showcased large frequency-pulsing biomagnetic fields emanating from the hands of therapeutic touch professionals during treatments

Sufi mystic and musician Hazrat Inayat Khan once said, “Someday music will be the means of expressing universal religion. Time is wanted for this, but there will come a day when music and its philosophy will become the religion of humanity.” Khan continued, “The knower of the mystery of sound knows the mystery of the whole universe.” The nature of reality is vibration. Mantra is a Sanskrit word composed of two other Sanskrit words, man, meaning “mind” and tra, meaning “to cross over.” Therefore, mantra is “mind protection,” allowing us to free ourselves from the habitual, unconscious patterns of the thinking mind. When the mind is at peace, then yoga can begin. Sacred music assists in the healing and uplifting of the soul.

According to an esoteric explanation, the Sanskrit term mantra signifies “that which protects (trāna) the mind (manas). Specifically, mantra is a sound (letter, syllable, word, or phrase) that is charged with transformative power, such as the letter a, the sacred syllable om, the word hamsa, or the phrase om mani padme hūm. Thus a mantra could be explained as a potentized sound by which specific effects in consciousness can be produced. Most high-minded practitioners are reluctant to use mantras for anything other than the greatest human goal (purusha-artha, written purushārtha), which is liberation. In Tantric rituals, mantras are used to purify the altar, one’s seat, implements such as vessels and offering spoons, or the offerings themselves (e.g., flowers, water, food), or to invoke deities, protectors, and so on. Yet, the science of sacred sound (mantra-shāstra) has since ancient times been widely put to secular use as well. In this case, mantras assume the character of magical spells rather than sacred vibrations in the service of self-transformation and self-transcendence. The serpent energy hidden in the body is associated with the Sanskrit alphabet constituted of fifty basic letters, or sound vibrations, which go into the making of mantras. In contrast to ordinary words, however, mantras most often do not have a particular meaning, and their potency is tapped into through frequent repetition, whether mentally, whispered, or aloud. It is not commonly understood that for a sound to be a mantra, it must have been given in the context of initiation (dīkshā), whether formally or informally. Only then does the mantra have truly transformative power. For a mantra to become “active” or “awakened,” it must be recited at least 100,000 times. A mantra lacking in “consciousness” is just like any other sound. As the Kula-Arnava-Tantra (15.61–64) states: Mantras without consciousness are said to be mere letters. They yield no result even after a trillion recitations. The state that manifests promptly when the mantra is recited [with “consciousness”], that result is not [to be gained] from a hundred, a thousand, a hundred thousand, or ten million recitations. O Kuleshvarī, the knots at the heart and throat are pierced, all the limbs are invigorated, tears of joy, gooseflesh, bodily ecstasy, and tremulous speech suddenly occur for sure . . . . . . when a mantra endowed with consciousness is uttered even once. Where such signs are seen, that [mantra] is said to be according to tradition. Mantras of concentrated potency are known as “seed syllables” (bīja). Om is the original seed syllable, the source of all others. The Mantra-Yoga-Samhitā (71) calls it the “best of all mantras,” adding that all other mantras receive their power from it. Thus om is prefixed or sometimes also suffixed to numerous mantras, such as om namah shivāya

Same way, the words you generate, the pure vibration, is the natha in you.How you convert that natha into shabda and shabda into language, how you use those words on yourself and on others and how others use the words on you and how you cognise / cherish / consume them and decide to get impacted by the words others use on you - the whole thing should be with absolute life positivity.

If you’re scientifically oriented, you can deconstruct the power of words by remembering the physics of sound. Words are just longitudinal (compression and rarefaction) waves that strike your ear, that cause your eardrum to vibrate, that transmit electro-chemical impulses to the auditory parts of your brain, that are mixed with signals from other parts of your brain, that you impute meaning upon. They’re just vibrations. “Good” or “bad” are not intrinsic to longitudinal waves but are qualities we impose upon them.

Individual experiences of the Kundalini process vary greatly, but the fundamental signs of the rising Kundalini that a person may experience include: • Feeling different, not fitting in • A deep dissatisfaction or a yearning for inner development • Inner sensations of light, sound, current, or heat • A heightened inner or outer awareness; increased sensitivity • Feelings of energy flowing or vibrating within • Special abilities, capacities, and talents • Non-ordinary phenomena; altered states • Spontaneous bodily movements or breathing patterns • Emotional fluctuations; psychological issues coming forward • Atypical sensations or sensitivities • An interest in spiritual growth or in metaphysics or the esoteric • Compassion and a desire to help others • A sense that something non-ordinary, transformative, or holy is happening within • Personal development, and optimally, spiritual transformation and realization CHAPTER 2 BENEFITS OF ASCENSION KUNDALINI And once the latent spirit is awoken, it bolts up the spine, creating other important changes. Maybe the most important of these is the opening of the chakras, the centers of energy that govern our energetic body. All seven must be open so that the Kundalini can rise. There are many people who have devoted their entire life to awakening their Kundalini through meditation practice and spiritual study. Everything takes so much time, really. If you are one who is attuned to the universal energy, the cycle of awakening Kundalini will be easier for you, rather than random. So, what are the rewards of awakening the Kundalini? • Increased intelligence and IQ capacity As you begin your awakening process, your mind becomes clearer, and your mental capacity deepens and enriches in potential. You will be able to multitask and plan more than ever before, and you may even see that your IQ number is actually increasing as your kundalini travels within. It will touch your third eye and crown chakra as shakti energy spins and moves through your chakras, opening these mental capacities as effortlessly as it acts on your heart and healing. • Greater sense of peace, bliss, and tranquility One of kundalini awakening's most commonly experienced benefits includes an increased sense of peace, bliss, tranquility, and confidence in the universe that you are exactly where you should be. Chalk it up to meditation or yoga or even being in nature, but it is also true that when your kundalini awakening begins and becomes sustained, you can find a deep and lasting peace even in moments beyond nature or meditation. You will begin to notice how that equilibrium remains in an inner space that you always and everywhere bring with you.

From one test session to the next, the interference patterns tended to differ because of slight variations in ambient temperature and vibration. So for the sake of simplicity I based the formal statistical analysis not on a change in the precise shape of the interference pattern, but rather on a decrease in the average illumination level over the entire camera image during the concentration or “mental blocking” condition as compared to the relaxed or “mental passing” condition. To test the design and analytical procedures for possible problems, I also included control runs to allow the system to record interference patterns automatically without anyone being present in the laboratory or paying attention to the interferometer. Data from those control sessions were analyzed in the same way as in the experimental sessions. Results I was fortunate to recruit five meditators, four of whom had many decades of daily meditative practice. Those five contributed nine test sessions. Five other individuals with no meditation experience, or less than two years of practice, contributed nine additional sessions. I referred to the latter group as nonmeditators. I predicted an overall negative score for each experimental session (illustrated by the idealized negative curve shown in Figure 15). The combined results were in fact significantly negative, with odds against chance of 500 to 1. The identical analysis across all the control sessions resulted in odds against chance of close to 1 to 1, indicating that the experimental results were not due to procedural or analytical biases. Figure 16 shows the cumulative score (in terms of standard normal deviates, or z-scores) for the nine sessions contributed by experienced meditators and nine other sessions involving nonmeditators. The experienced meditators resulted in a combined odds against chance of 107,000 to 1, and the nonmeditators obtained results close to chance expectation. This supported my conjecture that meditators would be better at this task than nonmeditators. Figure 16. Experienced meditators (more than two years of daily practice) obtained combined odds against chance of 107,000 to 1. Nonmeditators obtained results close to chance.

Basically each religion has certain practices that form the essence of vedic dharma. Yegyes, literally meaning ‘to offer’, forms the backbone of the vedic absolute knowledge. Traditionally, a ritualistic fire ceremony in which various herbs, clarified butter (ghee), specific wood, etc. are offered to the fire with predetermined mantras (charged with vibrations) chanted by predetermined people (priests, host, pandits etc.) with a resolve or sankalpa, a Yegyes has far-reaching effects that encompass physical, soul, social, spiritual and ecological spheres, causing purification at all these levels. A devout householder is supposed to perform five Yegyes on daily basis> 1. Brahma Egyes = Daily jap, daily meditation, daily yoga, offering into the interior fires of prana, mind, intellect and consciousness 2. Deva-Egyes = Worship offering to the Divinities, God, the Sun, Devi and Devtas through fire in the Vedic times, through watering and Pooja, flowers, fruits rituals. 3. Pitr-Egyes = Offerings to ancestors, manes, and daily worshipful service to one’s living parents and elders 4. Atithi-Egyes = Worship offering to guests the word Atithi means one who comes without making a date hospitality is not a social act but a worship. 5. Offering-Egyes = offering to God, Goddess, Devi, Devtas and Bhagawan, beings, spreading knowledge putting aside the first food for the wandering cows or other animals as well as putting aside daily before cooking similarly like some uncooked rice, daal, grain, flour, for giving away to the temple, church, gumba, gurudwar, priest, monk, beggar or orphanage nowadays. The philosophy of Egyes, which essentially is: make yourself into a worshipful offering and pour yourself into the divine fire of knowledge, the immortal soul of knowledge. The fire offering you witnessed is an embodiment of all this teaching and the participants are actually very conscious of it.

Shabda, Transcendent Word, or logos ( λόγος ) in Greek, is the exclusive means by which transcendent truths are revealed. This is the case because shabda, being of the nature of the spiritual, corresponds in essence with the spiritual nature of transcendent truths. It is only via consciousness that we can know consciousness. It is only via spirit that we can know Spirit. It is only via atman (our individual soul) that we can know Brahman (God). It is only through shabda that we can know transcendent truths. Shabda represents the essential nature of spiritual realities as they exist in the form of trans-empirical vibrational frequency (thus Word, logos, etc.). Truth, being an eternal and living reality, can be accessed by human beings who have purified themselves, and who have absorbed their subjective consciousness in the Absolute supreme subjective consciousness (God), to such a degree that qualitative separation between themselves and God has ceased to exist. At this point, the medium (pramana) between knower (pramatr) and object of knowledge (prameya), which in this case is God, has evaporated. Thus, shabda is the only means of knowing in which we transcend even the use of a medium. In such a state of oneness with the Divine, the sage now has the ability both to know the transcendent truth, as well as to reveal the transcendent truth of the Divine for all the world to know. Thus, Veda, or perfect scriptural authority comes into being as a result of such direct, non-mediated insight into the nature of the Divine on the part of the sage. Word, as the eternal transcendent reality revealed to sages in deep states of meditative absorption (samadhi), becomes "the Word" as written scripture when these very same sages then write their realizations down.

The Creative Vibration vitalizes the individual life force in the body, which conduces to health and well-being, and can be consciously directed as healing power to those in need of divine aid.

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.

What we call science is actually physical science. What we call spirituality is actually inner sciences or sciences not dealing with the physical world. The process of the union between science and spirituality is already in progress. This can be seen in the field of quantum physics merging with mysticism, in homeopathy, in acupuncture, feng shui, chi kung, vibrational medicine and others.

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.

Mantra Yoga is the union of the embodied soul with the deity by the chanting of the bija mantra (root sound) of the deity. These sounds produce vibrations in the physical and astral worlds. Laya Yoga is the complete absorption of the mind.

When the kundalini shakti is awakened, the devotee gains some extraordinary tangible perception — the vision of divine light, hearing of cosmic sound, and the experience of divine vibration in the whole spine and cerebral region. Through the guide or guru, the aspirant of Kriya Yoga acquires such experience at the initial stage of practice. The Kriya Yoga technique is highly effective and mathematical in its results.

Every inhalation and exhalation in a systematic and regulated way with the feeling of divine touch sensation and sound vibration completes one Kriya.

meditation our consciousness and energy have to be consciously withdrawn from the senses and muscles to the spine. The practice of Kriya magnetizes the spine by circulating life current lengthwise around it, thereby withdrawing life current from the senses and involuntary organs and concentrating it in the spine. During the practice of Kriya, the entire spine is converted into a magnet that draws bodily currents away from the senses and nerves. The pituitary, the center of the will, becomes the positive pole and the coccygeal plexus becomes the negative pole. The current created by continuous inhalation and exhalation becomes a magnet of energy that draws into the spine more energy from the nervous system and from the cosmic source. The Kriya technique transfers our attention from sensations of sight, smell, sound, taste, and touch to the subtler perceptions in the spine and brain. A devotee then becomes automatically introverted and experiences the divine sensation of sound, vibration, touch of heaviness above the forehead, vision of glow of light in the midbrain, and becomes absorbed in meditation.

Om is the seed vibration of the Divine Name. This light-sound-vibration of Om is the primeval atom from whence our three-dimensional universe began.

at that time he gets paravastha, the superconscious stage. At that time the devotee only feels divine sound, vibration, and light. Only then he really feels the real love for God. This is called mother nature. During that time the devotee really perceives sa (soul only) and merges in the cosmic conscious stage. This is real yoga nidra. In that stage the devotee gets extreme divine peace, bliss, and joy. This is really sa sadhana.

at that time he gets paravastha, the superconscious stage. At that time the devotee only feels divine sound, vibration, and light. Only then he really feels the real love for God. This is called mother nature. During that time the devotee really perceives sa (soul only) and merges in the cosmic conscious stage. This is real yoga nidra. In that stage the devotee gets extreme divine peace, bliss, and joy. This is really sa sadhana. Just after this type of meditation, when the devotee opens the eyes and keeps attention inside the pituitary he perceives the triple divine qualities and real love for God. And as he keeps his attention in the lower center with open eyes, although he remains in the body sense (ham), yet he perceives the living presence of the soul (sa) in the whole system and visualizes the material world and gross body plus the living presence of the soul everywhere. This is real hamsa sadhana.