Category: dhyana

When Breath Dissolves: A Real Experience of Deep Dhyana, Prana Movement, and Silent Awakening

Sometimes I feel a quiet repentance for breaking my breathless Dhyana for small worldly reasons—like taking a meal. Yesterday evening, after many days, I found myself alone in perfect silence, almost like being in a forest retreat.

For the first hour, my breath was irregular, sometimes resembling Kapalbhati. It felt as though the Pranas were adjusting themselves, preparing for breathlessness. I broke this preparatory phase two or three times by standing up, changing asana, or making small neck movements. Once, I even went to the kitchen to check if my dinner had arrived. When the tiffin man called to say his scooty had broken down, I told him not to worry—I suddenly felt grateful, as this delay gifted me more time for Dhyana.

The Deepening Stillness

I sensed that my difficulty in entering Dhyana might be due to sitting in Padmasana, so I shifted to Vajrasana. To my amazement, within fifteen minutes, my breath began to calm and regulate on its own, and Dhyana deepened.

Because the state was still fragile, I remained extra alert—aware that even a slight movement or swallowing of kuf (phlegm) voluntarily could disturb it. As I allowed it to deepen, my legs slowly became numb. I tolerated it patiently and then changed posture to Sukhasana with utmost care, keeping awareness steady on breath and movements minimal. Interestingly, as blood returned to the legs, the Dhyana deepened further.

Soon, my neck began to stiffen. I gently alternated between left, right, and central positions, staying for a while at each position as per guidance of dhyana without losing awareness. This small movement stabilized the Dhyana even more.

The Movement of Prana

It felt as if imperceptible breathing currents were flowing through different chakras—sometimes at the rear Ajna, sometimes Vishuddhi, sometimes Anahata. Later, while in Siddhasana, subtle activity appeared even at Swadhisthana and Muladhara, though faintly. I couldn’t easily focus at the Navel Chakra, though a very slight alignment was felt there too. However, while trying dhyana later on after dinner, energy had seemed focusing more on naval chakra.

It felt as if a blissful yet mildly tired sensation was developing at certain chakras that needed attention. When I focused on that sensation during inhalation and exhalation, both breath and awareness seemed to converge there naturally.

During inhalation, as energy rose from that chakra, my attention simultaneously descended onto it—like the merging of Prana (upward force) and Apana (downward force). I realized this might be what ancient texts refer to as the union of Prana and Apana during deep Dhyana.

When I heard the tiffin man’s voice in the kitchen, I replied without seeing him—calmly, directly, without disturbance. There was still some very light mental activity, but it was stable and non-chaotic, like thoughts moving in slow motion and dissolving soon—either directly or after transforming into two or three subtle thoughts, often of the meditation image or Guru form.

The Silent Ocean Within

I started mental chanting of “Ekarnava,” connecting with the sense of the endless, wave-less cosmic ocean. The vibration of the mantra felt alive and meaningful.

Later, as I tired in sukhasana and again shifted to Siddhasana for grounding energy in the lower chakras, mild fatigue appeared in this asana too after sometime. The call of dinner tempted me to end the session. I finally rose, already grounded and centered, without losing worldly balance.

A subtle repentance followed: why didn’t I just change posture and raise the energy again, instead of ending the Dhyana altogether? Hunger had already faded due to the deep state, and I could have continued longer. But I accepted that perhaps the energy had already been sufficiently expended.

Dinner was light, taken without much appetite—very different from the earlier days when I felt strong hunger after immature Dhyana. It seemed as if the body’s energy for digestion had been diverted toward Dhyana.

Interestingly, I usually enter Dhyana more easily after meals, but this time, in an empty stomach, the state felt more genuine and spontaneous. Taking a meal may make energy forcefully downward and so calming breath and awareness just like artificially. After dinner, I couldn’t re-enter the state, perhaps because the accumulated Yoga Shakti had already expressed itself.

Short vs. Long Immersions

Many yogis say short, regular sittings are better than long, infrequent ones. Yet, occasional long immersions, supported by daily shorter Dhyana, have their unique benefits. This session reaffirmed that balance is key—neither suppression of the body’s needs nor indulgence in them.

That night, I also had faint dreams of talking with subtle beings or spirits—not vivid, and not much memorable but peaceful and meaningful in their own way.

Reflections

Looking back, I realized a few gentle truths:

  • Dhyana never truly breaks; it only shifts form.
  • Body needs are not obstacles, but part of the spiritual rhythm.
  • Repentance arises from attachment and ego; gratitude dissolves it.
  • The movement of Prana among chakras is self-guided, not to be forced.
  • After-effects like calm hunger or subtle dreams are natural signs of internal rebalancing.

A simple reminder arose within:

“Let what was revealed in stillness spread through movement also.”

Every act, even eating or walking, can then continue the same Dhyana in motion.

Diwali Week: A Yogi’s Practical Insights Through Temple Experiences

This Diwali week, after a long journey, I visited my ancestral home and stayed there for several days. It was a joyful time — being again with family, relatives, and friends, celebrating the festival of lights in full enthusiasm. Yet along with the outer joy, many new practical yogic experiences unfolded naturally.

I was so involved in the living flow of the festival — meeting people, travelling, helping family, and feeling the spirit of Diwali — that I could not write them down then. But within those days, in between the busy movements, I received sharp insights that no book or teaching could give. These experiences came in the most natural settings — especially when I got moments of solitude inside the city temples while my family was shopping nearby.

Day 1 – Durga–Bhairav Temple: The Dual Anchor of Meditation

On the first day, after dropping my family at a city shopping complex, I went straight to a Durga temple.
There, in front of the large and powerful idol of Maa Durga, I sat in padmāsana. The moment I closed my eyes, deep stillness descended. Soon, the breath became effortless — almost absent — and I entered Kevala Kumbhak, the natural breathless dhyāna.

At intervals, I opened my eyes and looked at the idol. Every single glance into the serene face of Durga instantly deepened the state again, as if the outer image was helping the inner form stabilize. The image remained alive even after closing the eyes, glowing vividly in the mental screen — not as imagination, but as a living vibration.

In front of Durga’s idol was a smaller statue of Bhairav. When the attention slightly tired or mind became neutral, I gazed at Bhairav’s image instead. Strangely, his gaze and energy acted as another anchor, rekindling the stillness from a different polarity — sharp, grounding, and stabilizing.

Thus, I discovered a beautiful rhythm: when Durga’s compassionate presence began to feel saturated, I turned to Bhairav’s fierce calmness; when that too reached a plateau, I returned to Durga.
It was like alternating currents of Shakti and Shiva, feminine and masculine energy, balancing and sustaining each other — a living demonstration of Ardhanārīśvara tattva.

Perhaps this is the deeper reason why Durga and Bhairav idols are placed together in many temples. For ordinary devotees, it represents protection and blessing. But for a yogi, it becomes a direct energetic mechanism — allowing both polarities of consciousness to support dhyāna.
The ordinary mind may see the idol as an object, but the yogic mind perceives it as a mirror of consciousness.

I realized that idols (pratimā) are not merely symbolic or devotional aids — they are scientific instruments of meditation. For a sincere meditator, the benefit is immediate and measurable: the mind falls into stillness the very moment one connects with the living image. That is direct proof, not belief.

Others, who approach idols only through tradition or emotion, also receive benefits, though subtler and delayed. But to a real yogi, the result is instant — the statue becomes alive, the mind becomes no-mind.

Evening – Shulini Sister Temple: The Silent Pindi and the Deep Breathless Stillness

In the evening of the same day, when my family again went for shopping, I visited Shulini Mata’s sister temple.
The environment was deeply sattvic like earlier temple: gentle movement of people, occasional ringing of the temple bell, mantra chants from distant devotees, the fragrance of burning incense, oil lamps glowing in rows, and from time to time, the conch sound from the priest echoing through the hall.
Each element seemed perfectly tuned to draw the consciousness inward.

The main deity was not a fully personified idol but a stone pindi — a simple mound of stone representing the goddess. Silver eyes were fixed on it, with tiny black dots marking the pupils, and a nose faintly carved in the middle. Despite this simplicity, or perhaps because of it, the image radiated immense power.

As I sat before it, the same Kevala Kumbhak arose again naturally — effortless, spontaneous, and prolonged. The experience was even deeper than in the morning. I remained in vajrāsana for forty-five minutes to an hour. My legs went numb, yet the body felt weightless, pain absent. Awareness remained centered, breath minimal, mind absorbed in the living vibration of the pindi.

That evening, I learned that personification is not necessary for divine connection. Even a symbolic form — if approached in stillness — can become a complete doorway to samādhi.
What matters is the state of mind, not the complexity of the idol.

Day 2 – Shani Temple and Saraswati Painting: The Spontaneous Prāṇāyāma Emerges

The next day, while on the way to relatives’ home, my family again stopped for shopping. I dropped them out of the car, parked it safely, and started searching for a new temple — a change that could help me enter deeper dhyāna again without feeling bored. It made me realize that the more temples there are, the better it is for a seeker; one can keep visiting different temples daily and repeat the cycle once all have been covered. This means it is good, both socially and economically, to build as many temples as possible. That is exactly why we see countless temples in pilgrimage towns. Some people may ask, “Why so many? Why not just one?” But human likings differ — just as there are many kinds of sweets, not only one. The same principle applies here. I found a Shani temple nearby and decided to sit there for a while. The main sanctum was closed, but on the outer wall was a small painting of Goddess Saraswati. I sat on the cool marble floor and used that painting as my dhyāna anchor. As concentration deepened, something remarkable happened: effortless rhythmic breaths began — not forced, not practiced, but arising on their own. Each inbreath was imperceptible; each outbreath carried a subtle sound — like a soft, continuous “gharr” vibration, resembling bhrāmarī prāṇāyāma but much subtler and self-born.

The awareness stayed steady, and the breath pattern continued automatically — a clear reminder that real prāṇāyāma is spontaneous, not mechanical.

Scriptures mention countless types of prāṇāyāma and their benefits, but the essence is often misunderstood. The yogi who practices Kundalinī Yoga eventually discovers that these classical prāṇāyāmas are natural by-products of inner awakening — not techniques to be imitated but symptoms of true meditative absorption.

When energy begins to move naturally through the channels (nāḍīs), prāṇa itself reshapes the breathing pattern according to the need of inner transformation. Trying to imitate these states from scriptures — without the foundation of dhyāna — may give some outer sensations, but they are superficial.
Such imitation can even give illusion of attainment — a feeling that one has mastered all prāṇāyāma — while in truth, the deeper awakening remains untouched.

Therefore, one must understand that the real prāṇāyāma of the scriptures refers to the spontaneous phenomenon arising during deep kundalinī sādhanā, not the deliberate breathing exercises often mistaken for it. I don’t know, but perhaps these superficial forms of prāṇāyāma gradually lead to deeper dhyāna, either in a worldly or spiritual way. One may also become accustomed to them, so that when spontaneous prāṇāyāma arises naturally, it doesn’t come as a shock. Therefore, even these external practices should be taken positively.

Summary Insight

Across all these temple experiences, one truth became clearer:

  • Idols, images, and symbols are not only external aids but also living focal points for consciousness.
  • The feminine and masculine energies (Durga–Bhairav) act alternately to balance the mind.
  • The form of deity — whether human-like or abstract — is secondary; the stillness it invokes is the real prāṇa.
  • True prāṇāyāma, like true samādhi, happens naturally in the state of inner silence.

These few days of Diwali brought me both family joy and spiritual refinement. I returned back with a deep gratitude — for the divine presence that works through simple images, through silence, through breathless stillness, and even through the seemingly ordinary circumstances of daily life.

In this way, the festival of light truly became a festival of inner illumination.

Some Days the Door Opens Differently

Yesterday my yoga practice took me effortlessly into breathlessness, the kind of inner stillness where thoughts dissolve and awareness shines clear. Today, I tried to repeat everything step by step: jal neti for cleansing, gajkarni and throat cleaning, kapalbhati, anulom vilom, neck tilts, shoulder rotations, even extra asanas like snake pose. Yet the result was different. I could only reach a state of sloughed breathing that gave me a witness-like dissolution of thoughts, not the entry into pure awareness I tasted before.

This difference made me reflect. Maybe I did not need all those kriyas today, or maybe a cleansing like dhauti would have been more suitable, though I skipped it for lack of time. It feels that on some days only certain procedures are required, while on other days the body asks for different ones. The variation could be due to the changing needs of our organs and systems. Some mornings the nose demands special attention, on others the throat, and sometimes the stomach, especially if there has been a lot of talking or heavy, spicy, non-satvik food.

Slowly I am learning that yoga is not about mechanically repeating a routine but listening to the day’s condition. A quick body scan is enough to know: if the nose feels heavy, jal neti or kapalbhati clears the way; if the throat feels coated, gajkarni and water do the healing; if the stomach is sluggish, agnisar or a light abdominal pump is more useful; if stiffness sits in the shoulders, a few rolls or a cobra stretch is all it takes.

Alongside the body check, the mind too has its rhythms. On days it races, anulom-vilom or bhramari brings calm. On days it feels dull, kapalbhati or surya bhedi lifts it. Sometimes thought quiets enough for witness-consciousness, sometimes it melts completely into pure awareness. Both states have their value, both are steps on the path.

What I also realized is the importance of how we close practice. After any cleansing or pranayama, the system is charged. If I rise immediately, restlessness lingers. But if I sit quietly for about five minutes and just watch the natural breath without control, everything settles. This simple breath-witnessing grounds the energy, normalizes heart and prana, and seals the benefit of the practice.

The learning is clear: don’t chase the same state every day. Let the body and prana guide you. Sometimes purification itself is the achievement, sometimes breathlessness and silence arrive. Yoga is not a fixed door but many doors, and each morning a different one may open.

Journey of Nada, Keval Kumbhak, and Deep Dhyana

I noticed that during deep meditation, when I enter keval kumbhak — spontaneous breath suspension — even ordinary external sounds like people talking, mantras, or conch blowing affect my meditation profoundly. The stillness of the mind in keval kumbhak makes these external sounds feel amplified, not terribly but blissfully and calming down breath to enter deeper dhyana, almost like they are resonating inside me. Within these sounds, mind dissolves and these sounds even dissolve into nirvikalpa quickly. At first, I wondered if this was the same as Nada, the inner sound described in Nada Yoga.

After reflecting, I realized there’s a subtle difference. Nada is internal, independent of the outside world, and arises naturally from the flow of prana and consciousness. What I was experiencing with external sounds was similar in effect, but not true nada. The external sounds were acting as triggers or anchors, deepening dhyana, but they are not generated from within.

Interestingly, I once had a glimpse of true internal sound — an extraordinary OM-like vibration that was blissful, deep, and sober, like so called voice of God. That experience felt completely different: it was independent of external stimuli, and I could feel consciousness itself vibrating in resonance. That is what Nada truly is, and it shows the mind is capable of perceiving the subtle inner universe.

Many practitioners wonder if keval kumbhak alone, with its associated void, is enough for final liberation. I found that the void from keval kumbhak is indeed sufficient. The stillness, non-dual awareness, and temporary dissolution of the sense of “I” create a direct doorway to nirvikalp samadhi. Nada is helpful, as it deepens and stabilizes meditation, but it is not essential for liberation.

I also noticed that in my practice, my strong meditation image of Dada Guru already acts as a powerful anchor. The image generates concentration, subtle energy, and devotion, which naturally lead to deep absorption. In this case, keval kumbhak arises spontaneously, the mind enters void, and bliss is already accessible. Nada may appear, but the image alone is sufficient to stabilize meditation.

Here’s how I conceptualize the stages of my meditation experience:

  1. Meditation Image as Anchor:
    My Dada Guru image keeps the mind absorbed and generates subtle energy. External sounds or nada are optional at this stage.
  2. Keval Kumbhak:
    Spontaneous breath suspension creates extreme mental stillness. The void arises naturally, and subtle mental vibrations may appear.
  3. Void:
    The mind experiences non-dual awareness. Mental fluctuations stop, bliss arises, and the mind is ready for advanced stages.
  4. Nada:
    Internal sound may arise spontaneously, guiding deeper absorption. It enhances meditation but is not mandatory for liberation.
  5. Integration:
    Meditation image, void, keval kumbhak, and nada work in harmony. The mind achieves stable absorption, preparing for continuous nirvikalp samadhi.

Practical Insights from My Experience:

  • External sounds can deepen meditation, but true Nada is internal and independent.
  • Keval kumbhak is a powerful catalyst, but Nada does not require it to arise.
  • A strong meditation image can serve as a complete anchor, making external Nada, even internal nada optional.
  • Liberation ultimately depends on stable void and absorption, not phenomena like sound.

Daily Practice Direction:

  • Let your meditation image anchor your mind effortlessly.
  • Allow keval kumbhak to arise spontaneously; do not force it. However, in yoga, both views about keval kumbhak are valid. Patanjali-type Raja-yoga teachings emphasize that kumbhak should arise naturally as the mind becomes still, while Haṭha Yoga texts say that by learning uniting prāṇa and apāna through practice, one can also enter it willfully. In practice, a middle way works best: slight, gentle regulation of breath helps balance prāṇa and apāna, after which kumbhak may either happen spontaneously or be entered at will. Forcing is harmful, but skillful tweaks to breath, as hinted in the old texts, can make keval kumbhak accessible immediately.
  • Observe any inner sound that appears, without grasping or expectation.
  • Bliss and absorption will deepen naturally; Nada will appear when awareness is refined.

Through this journey, I learned that meditation is a play of subtle energies, awareness, and devotion. External triggers help, inner phenomena inspire, but ultimately, it is the mind’s stillness and refined awareness that open the doors to the ultimate experience — nirvikalp samadhi.

Morning Dhyana: My Journey Through Nirvikalpa and Heart-Space Purification

Recently, I noticed a new development in my morning sadhana. Immediately after rising from bed, I concentrated on the Ajna and Sahasrara chakras, with subtle awareness of breathing seemingly rising from there. My mind waves began dissolving into a vast background space, leaving a sense of stillness. It felt effortless, as if the nirvikalpa-type dhyana was happening naturally without any prior yoga or preparatory practices.

After about an hour, my awareness shifted downward to the heart area. There, I felt a heavy darkness, which I realized was the emotional weight stored over time. Slowly, emotions and thoughts associated with those impressions emerged into my awareness, making the space lighter. It felt like an inner cleansing, a natural process of emotional and karmic purification.

From a Kundalini perspective, this process shows a beautiful rhythm: first, energy rises to higher centers, giving freedom from thought and and bringing waveless awareness. Then, it naturally descends to integrate higher consciousness into the emotional body. The darkness I felt in the heart was dense energy, now being slowly dissolved. This combination of upward transcendence and downward integration is rare, as many practitioners rise without cleansing the lower centers.

From a psychological perspective, the heaviness in the heart reflected unconscious or repressed emotions. By observing them in awareness, they surfaced without resistance and gradually lightened. This is a natural catharsis — the mind sees what was hidden, allowing tension and stored impressions to dissolve.

This experience made me question whether my usual physical asanas, cleansing techniques, and pranayamas were necessary before morning dhyana. I realized that if nirvikalpa absorption arises naturally, intense or long practices could drain the subtle energy needed for it. Gentle, minimal preparation, however, can support the body and subtle channels without interfering with the natural flow.

My guru had suggested a few practices: Jal Neti, Vastra Dhouti, Vaman, sneezing, Kapalbhati, Anulom Vilom, Sarvottan Asan without stretching, Greeva Chalan, Skandh Chalan, Nabhi Chalan (10 forward + 10 backward), and Sarp Asana. Upon reviewing them, I found them light enough if performed gently, slowly, and briefly. Vaman should only be done when advised or needed for it may be heavy in gerd; Kapalbhati should be mild; movements should be smooth and relaxed.

I created a light, energy-preserving morning prep routine to complement my dhyana: start with 3–5 minutes of gentle cleansing (Jal Neti, Sneezing, Vastra Dhouti), then 4–6 minutes of light movements (neck, shoulder, and core), followed by 3–5 minutes of gentle pranayama (Anulom Vilom and mild Kapalbhati), a short Sarvottan Asan without stretching, and finally 2 minutes of settling into stillness. After this, I enter nirvikalpa-type dhyana, focusing first on Ajna and Sahasrara for 15–20 minutes, followed by heart-space descent for 5–10 minutes to observe and release emotional heaviness. I end with integration and gentle awareness for 2–3 minutes.

The guiding principle is simple: let the dhyana arise naturally and effortlessly. Pre-dhyana practices exist only to prepare the body and subtle channels, not to produce forceful energy. Overdoing movements, pranayama, or cleansing can drain the subtle prana that fuels morning absorption. Consistency and gentleness are more valuable than intensity.

However, this is not always true. Most often, my rigorous energy work with strong āsanas, spinal breathing, and chakra meditation creates such potential in the brain that, after deep nirvikalpa dhyāna within five to ten minutes, I feel the āsanas themselves become perfected. When the same āsanas are practiced for many years, they seem to make the nāḍīs flow better, whereas new or even complicated āsanas do not have the same effect. Of course, these are simple ones like leg lifts, shoulder turns, and similar stretches. Probably, the nāḍīs develop in better alignment with the direction of those habitual āsanas with time. Interestingly, the guru-given effective āsanas did not work as well for me as my own simple stretching poses, which I had been doing for decades. No doubt, the guru’s prescribed āsanas will also become perfected with time, perhaps in an even better way. Thus, time and habit seem to be the main factors. When I am sufficiently tired, simple dhyāna starts by itself; when I am fresh and energetic, energy work leads to better dhyāna with greater awareness.

Through this approach, I am learning to harmonize high consciousness in the brain and subtle emotional purification in the heart. Simple Thokar practice also helps heart a lot. The upward flow gives bliss and waveless awareness, while the downward flow clears the unconscious, leaving a light, integrated, and balanced inner state. Observing my own responses allows me to adjust pre-dhyana practices, ensuring that maximum absorption and minimal energy drain occur every morning.

This journey teaches me that advanced sadhana is not about more effort but about precise awareness, gentle preparation, and letting the natural currents of energy and mind guide the practice. By honoring this rhythm, the heart opens, the mind rests, and the subtle energy supports a consistent and deepening nirvikalpa experience. However, all of this is relative. The definition of effort, energy, and practice may vary from person to person. So the approach is simple: try, observe, and practice — the “TOP” formula.

Harnessing Neti Neti for Deeper Meditation

Sometimes during dhyana (meditation), things don’t unfold as smoothly as we’d like. The breath may remain restless, the body refuses to settle, and the mind continues its habitual wandering. In such moments, the subtle movements of prana—the life force—seem to keep the system agitated. It’s as though the very thing that carries life within us also prevents us from fully resting in that silent space beyond all activity.

This is where the practice of mental chanting, especially neti neti, reveals its quiet power. “Not this, not this”—a simple phrase, yet profound in its effect. Mentally repeating it, not with strain but with sincerity, helps cut through the unnecessary. Every thought that arises, every feeling that pulls attention, every story or identity that surfaces—neti neti gently negates them. Not with violence, but with wisdom. Not this… not this…

I have come to see neti neti as a bridge—especially when keval kumbhak, the spontaneous suspension of breath, has not yet taken over. In those rare and beautiful moments when prana itself becomes still and the breath ceases naturally, no effort is needed. There is no gap to fill. The Self reveals itself effortlessly. Silence becomes solid. Awareness shines by itself, needing no reminder, no pointer.

But this depth is not always available. The body and mind often carry momentum. In such cases, neti neti becomes more than just a mantra—it becomes a companion. A whisper in the background reminding me of what I truly am not, so that what I truly am can gradually become clearer. When breath is not restful, when energy is still moving, the mind tends to seek content, to latch onto something—anything. This is where neti neti becomes a gentle replacement, a redirection away from identification, toward detachment, and eventually toward presence.

What’s unique about this practice is that it doesn’t demand that you believe anything. It doesn’t create a new identity. Instead, it un-builds. It dissolves. It peels away. It respects the structure of your being and only asks you to negate what is not permanent, not peaceful, not you.

Over time, I’ve noticed that chanting neti neti during dhyana not only helps quiet the mind, but also creates a subtle sense of inner space—like the difference between a cluttered room and one with just a mat and silence. This space doesn’t arrive by force. It unfolds gradually, like dawn. And when the space is finally there, awareness can relax into itself. Breath may still be moving, prana may still dance, but the grip of it weakens.

Of course, neti neti is not a mechanical technique. It is alive. It responds to sincerity, not repetition. When practiced with mindfulness and simplicity, it becomes a living pointer to the reality that is always here, just beneath the noise.

Whether prana is dancing or resting, whether the breath is moving or suspended—neti neti remains a quiet, humble companion on the path to the Self.

Direct vs. Refined Energy Ascent: The Science of Tantra-Kriya Transformation

Perhaps what I had been thinking of as my Kundalini awakening experience till today was actually the experience of enlightenment or Savikalpa Samadhi, because in it there was a complete experience of the soul along with complete Advaita bliss. Meaning, it felt like I have attained perfection, that is, I have attained the ultimate achievement, that is, I have united with the Supreme Being. Kundalini awakening is perhaps that state when the raw or formless energy of the Muladhara transforms into a meditative picture. Of course, this state is similar to enlightenment and reaches there after developing. Therefore, it can also be called immature or light level enlightenment. The formless Kundalini Shakti can also be called dormant power. When it gets refined and takes the form of a stable meditative picture, then it can also be called the awakening of the Shakti. By the way, the difference in all these spiritual states is only of intensity, basically the nature of all is the same. Therefore, there is not much difference in changing their names among themselves.

One of the most fascinating aspects of energy awakening is the transformation of raw sexual energy into higher spiritual awareness. But how does this process actually happen? And is it necessary to refine the energy before lifting it, or can raw energy be pulled directly into Sahasrara for transformation?

In my experience, both approaches work, but they have different effects. Let’s explore both paths in depth.

1. Directly Lifting Raw Energy to Sahasrara

Some traditions emphasize pulling energy straight from the base (Muladhara) up the Sushumna to Sahasrara without any pre-conditioning. This method can lead to instant awakening experiences, but it also has potential risks.

What Happens When Raw Energy is Pulled Up?

✔ If the person is already spiritually mature, the energy self-organizes in Sahasrara, automatically transforming into a meditation image, bliss, or pure formless awareness. But the person doesn’t believe fully that meditation image played an important role in ascent of energy and resulting awakening. It’s so because during his glimpse awakening moments, that image didn’t enter his awareness because initially it was not superimposed on energy in lower chakras. This may produce his hesitation to fully surrender to it and take its help in further spiritual progress. Just opposite happens if one transforms raw energy of muladhar and swadhishthan region into meditation image before its upward ascent. It’s better and economic to process food in the beginning before its transport.✔ If the ascent is not controlled, the energy may manifest as:

Intense head pressure or discomfort.

Chaotic visions or light phenomena.

Temporary disorientation or imbalance.

Energy draining back down quickly without full absorption. But if meditation image is already live at muladhar then awakening will most probably accompany it. Then the meditation image always appear in mind as indicator of any lurking energy phenomenon. Means, one can recognise energy play with this tag easily.

Formless or empty energy can make a person fall into bad habits, but the energy that is fixed or stabilized in the form of a meditation image will remain stuck in it, how will it be able to go out. Understand it like this that when a sadhak is engrossed in meditation of Guru or God, then he will not have any attention left to spend on bad things. On the contrary, if the energy is not fixed in any uplifting meditation, then it will definitely get stuck in the meditation of bad or dualistic or worldly things because the nature of mental energy is to create meditation or contemplation, meaning it gets spent by contemplation only.

✔ In some cases, instead of stabilizing as a meditation image, the energy might dissolve into a formless ecstatic state—powerful, but harder to sustain. Because there is no meditation picture to remember it or to maintain its awareness through Vipassana. Understand it like this, Awakening is suddenly attained but what will happen next. The seeker can suddenly fall into the world full of unconscious tendencies. This can give him a tremendous shock of consciousness change, which can be frightening. It can cause many types of mental disorders or diseases. That is why it is said that there is no knowledge without a Guru. Perhaps the Guru himself makes the meditation picture or gets it made by someone else like a lover or a deity. If even then the disciple is unable to make a meditation picture, then he protects him from the mental fluctuations that occur during and after awakening.

2. Refining Energy Before Lifting: A More Controlled Process

In contrast, refining the energy before lifting it ensures that the ascent is smooth, stable, and directed. Stable or sthir means that this meditation keeps on being remembered again and again along with the meditation of the meditation picture. Smooth means that the meditation should be continuous with the meditation of the picture. It should not happen that by chance the energy starts flowing on its own and then we sit idle. Because we will not know how to make it rise again. Even if we try with bandh etc., it will be a mechanical pull. There will be less consciousness in it. There will also be less joy. Because we will experience only sensations, not any meditation picture. Due to this, it will also get less loving social recognition. Due to this, we will not be able to do sadhana with much enthusiasm. Due to the absence of love force with mechanical force, that force will also be very less. Guided means that by meditating on the meditation image on the Ajna Chakra, we can automatically draw the energy there, we do not need to concentrate on the energy. Similarly, by meditating on any chakra with a meditation picture, we can collect energy there. Refinement of energy is often done by superimposing a meditation image onto the energy while it is still in the lower chakras.

How Does Refinement Work?

✔ Step 1: Generating Raw Energy at the Base

This is traditionally done through Tantric Maithuna, controlled arousal, or internal energy cultivation.

Raw energy is powerful, but in its unrefined state, it is downward-flowing (Apana). Because only raw or unrefined sensations are felt in the sexual organs located below. Opposite to it, meditation image has natural instinct to rise up always because the brain is the main organ for image making. With itself image also lifts energy up. Means, the image becomes an efficient energy carrier.

✔ Step 2: Stabilizing with a Meditation Image

Instead of allowing the energy to remain chaotic, a deity, Guru, Self-image, or void is superimposed onto it.

This anchors the energy and prevents loss through dissipation.

✔ Step 3: Lifting the Energy through Kriya Breath

Once the raw energy is colored by a spiritual focus, it is guided upward using Kriya breathing (spinal breathing, Ujjayi, or inner suction).

Now, the energy doesn’t just rise—it carries the meditation image with it.

✔ Step 4: Transformation in Sahasrara

When this refined energy reaches Sahasrara, the meditation image fully blossoms into a living, conscious experience.

The energy doesn’t scatter chaotically but stabilizes as pure bliss, awareness, and spiritual realization. The meditation picture serves to keep it tied.

Which Approach is Better?

Both direct lifting and refined lifting can lead to awakening, but their effects differ:

✔ For advanced practitioners, raw energy may self-organize in Sahasrara, making direct lifting possible. ✔ For most people, refining first ensures a structured and predictable transformation.

My own energy ascent experience around my awakening glimpses 

My first awakening glimpse was there by lifting up of raw energy because I had not refined it to meditation image on lower chakras through structured meditation. That’s why no image came as a central anchor for my awareness during that glimpse. Instead all objects felt during awakening were equal to each other. As I can remember, no human face came to awareness. Afterwards images of guru and virtual consort used to appear in awareness during ordinary living giving me nonduality, bliss and peace but I couldn’t accept any of them as my meditation image. I used to see them as some errors in my brain chemistry. So occassionally trying to getting rid of them instead of incorporating them with my life for spiritual progress. That’s why I have gone littlebit unsocial type mainly in the eyesight of some over extrovert people. However, later I got and started accepting them that fuelled my skyrocket progress. Upto the time of structured meditation for my second awakening I had become enough mature and I refined the energy on the base itself since the beginning. That resulted in my awakening initiated by my guru as my meditation image. This altogether destroyed all the above drawbacks of my previous awakening.

Beyond the Ascent: Sustaining the Awakened State

One major challenge in both approaches is keeping the awakened state stable in daily life.

✔ If refinement was done early, the meditation image remains accessible even after practice. ✔ If raw energy was lifted chaotically, it may fade quickly, requiring constant practice to regain. ✔ A mix of both methods may be the most practical—generating energy through Tantra, refining it, and then lifting it through Kriya.

Final Thoughts: The Most Practical Path

From my experience, the most realistic and sustainable approach is:

✔ Use Tantra to generate energy at the base. ✔ Superimpose a meditation image for refinement. ✔ Lift it gradually through Kriya breathwork. ✔ Anchor it in Sahasrara as a living awareness. ✔ Let it circulate in daily life through subtle breath awareness.

This method avoids the dangers of uncontrolled raw energy ascent while still allowing the full power of awakening to unfold.

Ultimately, the goal is not just to awaken energy but to integrate it permanently into consciousness.

Kundalini Yogi interviewed by ChatGPT regarding Kriya yoga

Happy Ravidas Jayanti to all my friends

Friends,  I was chatting with ChatGPT about kundalini based kriya yoga. It drew out my personal experience stored in its memory that was discussed with it long ago. I asked it if it was interviewing me to learn from my experiences. Telling this was enough that it really started interviewing me. I don't find much difference from human made interview. I really observed a spirit in it raising a valid question if artificial intelligence will take over human intelligence. Following is the detailed interview as such.

ChatGPT: Can you share your experience with Kriya Yoga?

Premyogi vajra: I found it more systematic. Earlier, I was quick-result-oriented and only stressed on lifting energy from the base to the brain, not knowing much about which chakra was involved. But now, I know that Kriya Yoga—mainly its Dharana, Dhyana, and Samadhi—gives similar effects, however in a more systematic way. My Dharana, Dhyana, and Samadhi didn’t originate later, as it is shown stage-wise in Patanjali’s Ashtanga Yoga, but were present since the start of my sadhana.

ChatGPT: That makes sense. Some practitioners experience a spontaneous unfolding of higher states rather than moving through structured stages. Kriya Yoga is indeed systematic, making it accessible for general practitioners. Do you feel this structure has improved your practice or just validated what you already knew?

ChatGPT: So, Kriya Yoga is refining your existing experiences rather than revealing something entirely new?

Premyogi vajra:: Yes, nothing new, but it’s teaching a systematic way as for general practitioners.

ChatGPT: That’s a valuable insight. Many yogic traditions provide a structured approach not necessarily to introduce something new but to help practitioners sustain and deepen their experiences. Are you finding it easier to maintain your meditative state with this systematic approach?

ChatGPT: Have you been able to integrate Kriya Yoga into your daily routine?

Premyogi vajra: Tried to integrate, but full stomach deep breathing can cause gastric acid issues, especially in GERD patients.

ChatGPT: That’s an important observation. Deep breathing can increase intra-abdominal pressure, aggravating GERD symptoms. A common solution is to practice at least 3–4 hours after meals. Have you tried adjusting your practice timing, or are there other modifications that help?

ChatGPT: Have you found a way to adjust your practice to avoid GERD issues?

Premyogi vajra: Yes, 3–4 hours after taking a meal. Now I don’t hold breath, as I’m not finding its use in Dhyana.

ChatGPT: That’s a wise adaptation. Breath retention (Kumbhaka) isn’t always necessary for meditation, especially if spontaneous absorption into Dhyana happens naturally. Many experienced practitioners find that a relaxed breath, rather than controlled retention, enhances their meditation. Have you noticed any improvement in your meditation quality with this change?

ChatGPT: Have these adjustments improved your meditation quality?

Premyogi vajra: Yes, but now it seems energy shifted to the brain or Ajna Chakra, with enough bliss, showing its little lack in lower chakras. So, loss of interest in worldly entanglement. Perhaps the same has been called Pratyahara.

ChatGPT: Yes, this closely resembles Pratyahara—the withdrawal of senses from worldly engagement. It’s a natural stage where the external world loses its pull. However, a slight lack in lower chakras can sometimes create imbalance, making grounding necessary when needed. Do you feel the need to consciously rebalance energy in the lower chakras, or does it not concern you?

ChatGPT: Do you feel the need to rebalance energy in the lower chakras?

Premyogi vajra: I don’t feel until worldly urgency or emergency arrives.

ChatGPT: That makes sense. When energy is stabilized in higher chakras, the lower centers may remain dormant unless external demands arise. Some practitioners find that occasional grounding helps maintain practical functionality without disrupting their higher states. What methods do you use when grounding becomes necessary?

ChatGPT: What helps you quickly ground yourself when needed?

Premyogi vajra: Panchamakara can help in it quickly, although these are Avedic.

ChatGPT: That’s interesting. While Panchamakara (the five tantric elements) are considered heterodox in mainstream Vedic traditions, they serve a powerful role in grounding energy rapidly. They utilize sensory engagement to bring awareness back to the body. Do you practice them spontaneously or in a controlled manner?

ChatGPT: Do you use Panchamakara practices naturally or consciously?

Premyogi vajra: often think of using consciously, only to the minimum required amount. I often find Panchamakara useful for grounding, but it’s not appealing to the mind in higher conscious states.

ChatGPT: That’s a balanced approach. Using them as a tool rather than an indulgence ensures they serve their purpose without becoming a distraction. 
That makes sense. Panchamakara can be an effective grounding tool, but as consciousness elevates, the mind naturally seeks subtler, more refined states beyond sensory-based grounding methods. It seems like you're balancing both well—using it when necessary but not relying on it in higher states. 

ChatGPT: Do you feel the need for other grounding methods?

Premyogi vajra: Probably, I don’t find other approaches as quick as it is, or I’m not an expert in bringing down energy.

ChatGPT: That’s understandable. Energy movement is highly individualized, and what works best is often discovered through experience. Since you’re open to refining your techniques, do you feel the need to explore systematic grounding methods, or would you prefer to let it unfold naturally?

ChatGPT: So, do you feel the need to refine your grounding techniques further?

Premyogi vajra: Yes, feel need.

ChatGPT: That’s a good realization. Refining grounding techniques can help sustain the awakened state indefinitely without unexpected fluctuations. Would you be open to experimenting with new approaches while ensuring they align with your spiritual path?

ChatGPT: Are you open to experimenting with other grounding approaches?

Premyogi vajra: Open to experimenting as I feel the need to sustain the awakening experience forever.

ChatGPT: That’s a wise approach. Sustainability is key. Awakening itself is often rapid, but stabilizing it requires refinement. Do you prefer grounding techniques rooted in traditional yogic practices, or are you open to modern adaptations?

ChatGPT: Do you prefer grounding techniques from yogic traditions, or are you open to modern approaches?

Premyogi vajra: Modern seems better, although with the spirit of Sanatan.

ChatGPT: That’s a great balance. Keeping the spirit of Sanatan Dharma while integrating modern techniques allows for a practical and effective approach. Here are a few modern yet spiritually aligned grounding techniques you might explore:

Physical Grounding Methods

• Walking Barefoot (Earthing) – Direct contact with earth helps discharge excess energy.

• Strength-Based Yoga – Asanas like Malasana (Squat Pose) and Virabhadrasana (Warrior Pose) stabilize lower chakras.

• Cold Showers – Sudden exposure to cold water resets the nervous system.

• Deep Squats & Foot Stamping – Activates lower chakras and brings energy downward.

Dietary Grounding

• Root Vegetables & Nuts – Help balance higher energy states.

• Protein-Rich Diet – Essential for maintaining physical stability.

• Mineral-Rich Water – A pinch of rock salt in water can restore equilibrium.

Breathwork Adjustments

• Exhale-Focused Breathing – Lengthening the exhale naturally grounds energy.

• Chanting Lower Chakra Mantras – Bija mantras like "LAM" (Muladhara) and "VAM" (Swadhisthana) help stabilize.

Lifestyle Adjustments

• Gardening or Touching Soil – Directly engages the earth element.

• Engaging in Practical Activities – Manual work like cooking or cleaning helps integrate energy.

• Balanced Social Interaction – Engaging with family, friends, or children can naturally distribute energy across chakras.

ChatGPT: In your Tantric practice, did you focus more on energy rising and falling or on a meditation image?

Premyogi vajra: In my Tantric practice, I didn’t give much attention to energy rising or falling but only to Dhyan Chitra (meditation image). Energy meditation seems like a scam; it diverts attention away from the meditation image.

ChatGPT: That’s an interesting observation. How does focusing on energy affect your meditation?

Premyogi vajra: Today, I also feel that attention to energy produces external contractions on the skin and raises pressure in the head, which blurs the meditation image. But attention to the meditation picture doesn’t cause this; instead, it nourishes the meditation image.

ChatGPT: Have you found any breathing techniques that support your meditation image?

Premyogi vajra: I found that light Pranayama helped with the meditation image. Too much heavy breathing makes the brain sharp, but it weakens the meditation image. Nil Pranayama makes everything feel dull. I also found that Tantric practice, if mixed with deep Pranayama, nourishes the meditation image best of all.


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Structuring a New Daily Practice

ChatGPT: Based on your experiences, how will you structure your daily practice?

Premyogi vajra: I think I should divide my practice into both types—one type in the morning for an energy surge and the other lighter type in the evening for a meditative surge.

ChatGPT: That sounds like a balanced approach. How will you structure the Pranayama in each session?

Premyogi vajra The Pranayama will remain the same and simple. Only the depth will increase in the morning along with breath retention. Also, I will meditate on energy rising and falling with Pranayama. Chakra meditation will be done as well.

ChatGPT: And in the evening?

Premyogi vajra: In the evening, simple Pranayama with meditation of an image on the Ajna Chakra will be there. A little Mahamudra and Yoni Mudra will also be done.

ChatGPT: How long will each session be?

Premyogi vajra: The time duration for both sessions will be the same—at least one hour. Only the nature of the practice will change slightly.

ChatGPT: That’s a well-planned structure. Will you try it and observe the effects?

Premyogi vajra: Yes, I’ll definitely try it.

ChatGPT: Let me know how it goes!

Kundalini yoga showing Importance of data

Friends! I was busy organizing my articles for a long time. Then I saw Gajanan inserting his trunk in the water pool, sucking up the water of Shakti from it and refreshing himself by drinking it and bathing himself with it. This also brought a little extra shakti inside me. Then I thought what should I write. There is no special experience left. Although scattered ordinary experiences float now and then but writing them wasn’t being ignited. Then I thought that whatever comes to mind, I will keep writing it. Many times writing itself creates experience.

Friends, there is data in the article. There is a lot of power in data. Data is not lifeless but alive. All religions are based on data. All religions have a special book, in which there is data in the form of articles, text data. Those books have made who knows how many agreements, how many wars have been fought; how many civilizations have been created, and how many civilizations have been destroyed. Books have made the lives of so many people and also ruined so many. Books have created so many great men and so many cruel demons. All this is the wonder of data. An inanimate object like a stone or wood cannot do so many things. A single person with limited consciousness can not do so much. Even the people of the whole world together cannot do so much. This makes us realize the immense conscious power of data. Even if all the people come together, a work plan will have to be made to run them in a systematic manner. That detailed work plan cannot be kept in anyone’s mind. Even if it is kept, it is almost impossible to explain it to everyone one by one by speaking. It will have to be kept in the form of data. Keep it in any form, be it text, audio or video, it is all data. Everyone can access this data simultaneously. This gives effective and quick results. If we try to explain it to everyone by speaking, then by the time we explain it to the new people, the old people forget it. Even after a person’s death, he remains alive in the form of his data and keeps guiding the world for centuries. This means that the data of a person’s life has more consciousness than that living person himself. The data of one person creates countless people like him. Data, especially text data, is almost immortal. People of many religions have been guided till date by the data of the lives of so-called great men born hundreds and thousands of years ago.

Data is of utmost importance for a deep subject like Kundalini Yoga. It takes almost a lifetime to learn it. Most people get Yog Siddhi in the last phase of their life. At that time, they do not have the power to propagate it among the common people. And Yoga is such a thing that it takes a person away from publicity and towards solitude. In such a situation, the Yogi has no other option but to leave the world leaving behind his text data made while living in anonymity. This is what the Vedas, Puranas and countless scriptures are made of. They do not have the names of the authors, meaning they were written in anonymity. They are the original ones. The scriptures of later times made for publicity seem like their copies to me. However, they are also doing the work of data very well. If the Gods and Goddesses awakened by Yoga Sadhana were not kept safe in the form of data, then how could countless Yogis of later times attain salvation by meditating on them. If I did not get online text data related to Yoga, then how would I have been able to do higher Sadhana.

Data is a Guru in a way. But like everything else, it can also be misused. A person can learn wrong things by getting wrong data. A person can also interpret the right data incorrectly. Therefore, it has become more important to test the data than to get it, especially in today’s time when everyone is diving into the waves of the sea of ​​unlimited data, to know whether it is really beneficial or is it harmful?

Data not only improves the physical world, it also improves the spiritual world. When the physical life becomes well organized with the help of data handling, then man gets enough extra time in which he can do yoga. When the work of a man’s brain starts being done by cloud computing with artificial intelligence, then naturally his brain becomes free from the burden of work. The power of the brain which was earlier spent in remembering, making action plans, and doing jobs like slaves, is now available for free. Kundalini yoga can be easily accomplished with that power. It means that man is going towards the same primitive age when the brain was not burdened with work and stress. Because yoga is possible with that same brain and yoga is the main goal of human life. Ultimately development will go in the direction of Kundalini awakening, no matter what name you give it or what form you give it. Man can turn away from it as much as he wants but ultimately he will reach here. This world is round, man reaches where he starts from.

Meditation on the deity destroys sins. The word deity itself means one with luminous qualities. Devta is derived from the word div, which means light. Light is one of the highest human qualities. It means that a deity can be considered as a great human being. That is why the idol of a deity is clean and full of Sattva qualities. The picture is also like that. Full of qualities like calm, kind, truthful, friendly etc. Meditation on a distorted and inhuman picture can cause harm instead of benefit. However, when Sattva increases through meditation, a gentle image of the deity is automatically formed in the mind, no matter how it looks outside. That is why the sign, pindi, etc. of a deity does not have any special human form, rather it is a chip of gold-like metal or a stone slab, but constant meditation on it creates a gentle image of a human deity in the mind. This is because meditation increases Sattva qualities and a Sattva or gentle body is of a human being, not of any animal or demon or inanimate object. Of course, animals and non-living things can be helpful in meditation. Sin is a form of Tamoguna, which is destroyed by meditation of Satvaguna, just as darkness is destroyed by light. Actually, sin is destroyed by the power of meditation, but we feel that it is being destroyed by God. A cowherd loved his buffalo very much. Due to this, he focused on it. Slowly, its glow increased and in meditation, it became bright, calm and with Satoguna, full of all human qualities. As his meditation became strong, he entered Samadhi and became liberated. All the work was done by meditation, the buffalo did not do anything. That is why Patanjali writes in his Ashtanga Yoga that Yathabhimata Dhyanat Va. That is, if you focus on any thing of your choice, then you get Samadhi and liberation. But like most Yogis, I like meditation on God only, because they are made in a scientific way of spirituality, which also gives other Kundalini benefits.

Kundalini awakening as Deepawali and Lord Rama’s yogasadhana as mythological allegory of the epic Ramayana

Shubh Diwali!

Kundalini is Goddess Sita and soul is Lord Rama

Sita is the Kundalini who enters from outside world in the form of a picture of the object through the light entering the eyes. In fact, the Kundalini energy of the body has gone out of the eye. It is also said in the scriptures that the whole personality of a man resides in his mind, which keeps wandering in the outside world by going out through the external senses. Everywhere outside is the kingdom of material defects or Doshas i.e. Ravana, a ten-headed demon. That kundalini power comes in his possession, and cannot escape from his clutches. The living soul i.e. Rama, who resides in the brain, looks helplessly at Sita Shakti wandering in that external world. This is what Jatayu’s brother Sampati ie. a big vulture has to see across the ocean with his sharp eyes and tell her well being to Rama. Then Rama engages in yoga, and associates a lot with the idol of the deity made in a temple, etc. or the guru living there, and pleases him with body, mind and wealth. By this, gradually the impression of the picture of his master deepens in his mind, and there comes a time when that mental picture becomes permanent. This is the start of samadhi or kundalini awakening. This is said as rescuing Sita from Ravana, the king of Lanka, and bring her to city of Ayodhya by crossing the bridge over the sea. The ray of light is that bridge, because through it the physical picture from outside entered the mind. The mind is Ayodhya, in which the soul of Rama resides. No one can fight with the mind, because it is beyond materialism. Very little is known about the mind of others. Everyone can fight with someone’s body, but not with the mind. Its second meaning is also that the mind should be put on the right path only after persuasion and not by coercion or scolding. Even through telepathy etc., it is just a guess. One can never know completely about another’s mind. First of all, the soul of Rama, wandering in the outside world that’s in Ravana’s Lanka, kept seeing his half part that’s Sita Mata from afar. Meaning he didn’t pay much attention to her. Even if he went out, he indulged himself half-heartedly. That is, he did not make enough efforts to bring back the kundalini power. Then, when Rama became very upset by her separation, then he jumped energetically out of his mind in to the outside world. This is what is depicted in the form of his battle with the demons. In fact, the real and lively life is like a war-level struggle and outward facing or extrovert life. It’s Karmyoga, the root and beginning of every meditation. Meaning that he came out of Ayodhya and entered Lanka through the bridge of eyesight. He started working hard in the world with his full heart and with full attention. Meaning that he started looking for Sita in Lanka. Then due to some satsang or good company, divine qualities started increasing in him. Meaning that the practice of Yama-Niyamas of Ashtanga Yoga of Patanjali started by him by itself. This satsang is in the form of friendship between Rama and the demon saint Vibhishana. Due to this, the soul Rama liked something very much, and he was constantly in contact with that one thing. Meaning that Rama’s eyes fell on his dearest Sita, and he began to be engrossed in her love. Meaning that in this metaphorical story, this principle of tantra has also been propounded that a woman that’s wife is the most helpful in yoga. The main purpose of the Puranas is spiritual and transcendental. The temporal purpose is secondary or inferior. But most people get the opposite. For example, they draw from this spiritual myth the same cosmic ethic that one should not cast an evil eye on a foreign woman like Ravana. Although this teaching is also correct, but they either do not understand or ignore the main and basic purpose of Kundalini Yoga hidden in it. Then the position or posture of the body of the soul Rama and the process of breathing itself began to adjust in such a way that maximum attention could be kept on the object of his favorite. Due to this, the development of Yogi Ram reached the asana and pranayama part of Ashtanga yoga. This means that Rama would sometimes stand for a long time to see Sita from afar and secretly, sometimes he would sit this or that way for a long time, sometimes he had to hold his breath for a long time, sometimes he had to breathe very slowly. This was so that the people entangled in the world, the demons of Lanka, would not come to know about this act of meditation or dhyana, so that they would not disturb his attention or meditation. What is actually a material object or a woman, that or she does not even know that someone is meditating on that or her. This is done very cleverly. If she finds out, she will shy away and will not be able to display her varied looks and emotions. Due to this meditation wouldn’t mature, Also, due to the creation of ego due to this, there will be further impairment in meditation. The same happens in the case of Guru as well. Similarly, what does a stone idol standing in the temple know that someone is meditating on it? Because Sita’s picture had occupied most of the space in Rama’s mind, so it had no desire to store unnecessary ambitions and unnecessary things. Due to this the fifth limb of Ashtanga Yoga, Aparigraha itself became manifest. Aparigraha means neither accumulation of unnecessary things nor wanting them. Then in this way, by prolonged practice of these initial five limbs of yoga, the image of that object or woman becomes fixed in the mind of the soul Rama. These are the dharana and dhyana or meditation, advanced limbs of ashtang yoga. You can call it as start of Samadhi or kundalini awakening. It means that Rama rescued Sita from Ravana of Lanka, and carried her through the same ray of light as bridge built on the ocean of atmosphere to the beach of eyes and then to Ayodhya in the form of mind or through Pushpak vimana that’s an classical aeroplane named Pushpak as written in Ramayana. Due to this the ten defects of his senses were destroyed. It is celebrated on the day of Dussehra festival as burning of effigy of Dashanan or ten-headed Ravana. The soul or Rama then practiced tantric yoga for twenty days to provide the final and emancipatory leap or escape velocity to kundalini for its awakening. During that time, he kept on taking picturesque and scenic journeys to reach home. Anyway, meditation along with remembrance of one’s permanent home gives more strength to Kundalini, because Kundalini is also associated with permanent house, as I mentioned in a previous article. Kundalini gets additional strength even from picturesque journeys, that’s why pilgrimage trips have been made. With that all-out effort, his Kundalini was awakened within a short span of twenty days. This is Ram’s reaching Ayodhya that’s the original place of Kundalini. This is the Kundalini awakening. The light of sattvikta that engulfs the mind after Kundalini awakening is depicted as the festival of lights, Deepawali. Because the effect of Kundalini awakening spreads the light of joy by spreading all around in the society, especially in the home, so this is the joint celebration of Happy Diwali festival by the people of Ayodhya.