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 on: May 13, 2014, 07:55:28 PM 
Started by Sadhak - Last post by Mumukshu

Namaste Matsyendranatha Yogi,

You wrote:

"What can I suggest, I am planing to write some booklet about Dvadashanta practice."-------I'm really eager to acquire that book and heartily grateful to you-the generous straightforwardness of your answers touches me deeply.

"As it can occur among people who haven't even heard about yoga. It is not surprising, because what yoga reveals for us are natural and innate things. " ------Absolutely...

"However, the purpose of our path is to learn and remain in this state not fragmentary, but constantly in our body and everyday reality. " -------Unfortunately  , I know very well what you are saying ...I knew some very beautiful sensations/perceptions through my Kashmir Shaivite practice, but isn't enough...!

"If I can somehow be useful to you in this matter, then I'm ready to share things according my capabilities." -----  On this I sent you a PM, hope you'll read it.

Thank you

 on: May 13, 2014, 12:29:56 PM 
Started by Sadhak - Last post by Siegfried
Dear Matsyendranatha Yogi,

Thank you very much for your comments on the article and your always interesting and unique insights !

Dear Mumukshu,

I stick to what Reinhard Gammenthaler is teaching.

Best Regards !


 on: May 12, 2014, 11:18:38 PM 
Started by Siegfried - Last post by Matsyendranatha Yogi
This is the part of my article (draft):

The term "adhara" is the most well-known so we may take it as basic. Some teachers consider adharas, chakras and dvadashanta systems to have close interconnection; 16 adharas are mentioned as knots (granthis) in such texts as Manthanabhairava tantra, Mahakalasamhita where they are called "sthanas" and are depicted in the quantity of 18 sthanas through which pratiahara is practised. Prana and the goddess Hamsagamini are passing over them. In Kaulajnananirnaja they are noted in the quantity of 11. With reference to Sammohana tantra and Yogasvaroda 16 adharas are depicted as the chakras inside of the body and out of the body, located above the head (sukshma-chakras). They are stated as following:

Muladhara, Swadhisthana, Manipura, Anahata, Vishuddhi, Ajna-chakra, Bindu, Kalapada, Nirodhika, Adrdhendu, Nada, Nadanta, Vishnuvaktra. Dhruvamandala and Shiva.

In Sharadatilaka tantra we may also meet mentioned above names of 16 adharas but there Unmani is placed after Nadanta, which is unusual for lots of other schemes, then Dhruvamandala follows it and so on. In Sharadatilaka 16 adharas are represented in the following way:

Muladhara, Swadhisthana, Nabhi (manipura), Anahata, throat (kanhta), eyebrows, Bindu, Kalapada, Adrdhendu, Nibodhika,Nada, Nadanta, Unmani, Vishnuvaktra, Dhruvamandala and Shiva.

There is the order and names of 16 adharas according to Gautamya tantra:

Padangushta, Gulfa, Janu (knees), Uru (hips), Sivni, Linga, Nabhi, Hridaya, Griva (neck), Kantha (throat), Lambika, Nasika, Bhrumadhiaya, Mastak (head) and Murdha.

In Yogasvaroda the next names are stated in the methods of concentration on 16 adharas:

1. Padangushta; 2. Padamula; 3. Gudadhara; 4. Lingadhara; 5. Jatharadhara; 6. Nabhiyadhara; 7. Hridayadhara; 8. Kanthadhara; 9.Ghantikadhara; 10. Taluadhara; 11. Jihva taladhara (tip of the tongue); 12. Dantadhara (the teeth); 13. Nasikadhara; 14. Nasaput adhara; 15. Bhrumadhiya; 16. Netradhara.

 on: May 12, 2014, 11:07:22 PM 
Started by Sadhak - Last post by Matsyendranatha Yogi
Namaskar Siegfried,

As for the Jim Mallison, his articles are quite good, although there are enough contention points in my opinion. They are mostly associated with interpretations of Nathas' orienting points. But on the whole, his work is deserving attention.

In this article, he talks about Pashchimamnaya. The fact that I was lucky and got initiation into the Newar Tantrism, it is now the only cult that has preserved Pashchimamnaya orientation. The problem is that this cult is very closed, its followers should not discuss their sadhana with those who is not dikshita. Without practice it is very difficult to understand how these methods look like. Long ago Kubjika cult was developed in the South India, as well as in Assam, unfortunately, as a holistic cult it gradually disappeared there. It was saved only in a hidden form in Nepal.

It probably looked a little bit different than now and really could affect Nathas, but not only it. My Guru-bhai living in India gave me a good example, just as an alchemist prepares alchemical essence by collecting various herbs, similar the Natha Sampradaya collected a variety of elements from different traditions. The result of this synthesis it was formed. I think it is a merit of ascetic cults (shramana) and forms of tantric sannyasa "panchashrami" appeared in the VIII-IX centuries, which used radical methods. This is such cults as Kapalikas, Kaula, etc.Buddhism and Shaktism also could have some influence. If you go further, it is necessary to consider that in these Sampradayas were a lot of sects too. For example, Shrividya is a huge conglomeration of practices, texts and well-known Acharyas.

So, it's an interesting topic that requires very painstaking research. In such studies important extreme honesty, as a result of a huge sacrifice could be the award in the form of accurate knowledge (i.e. truth). I think that sooner or later such knowledge goes beyond dissertations, since this whole ocean is no longer possible to put on paper.

 on: May 12, 2014, 10:30:32 PM 
Started by Sadhak - Last post by Matsyendranatha Yogi
Namaste Mumukshu,

What can I suggest, I am planing to write some booklet about Dvadashanta practice. I think that it is a quite profound method and allows to acquire experiences which are described in different yoga texts, for example, experience of "drinking amrta by yogi". However, there are fewer people who know that is it in practice. It is almost impossible to meet practitioners who haven't experienced even a slight experience of purity of consciousness. As it can occur among people who haven't even heard about yoga. It is not surprising, because what yoga reveals for us are natural and innate things. However, the purpose of our path is to learn and remain in this state not fragmentary, but constantly in our body and everyday reality. If I can somehow be useful to you in this matter, then I'm ready to share things according my capabilities.

 on: May 12, 2014, 06:53:35 PM 
Started by Sadhak - Last post by Mumukshu

Namaste Siegfried,

Thank you for the excellent article, I indeed enjoyed the reading.
And I can't avoid a certain satisfaction for it's content confirms my little "amateur" intuitions...!

What Yoga or Sampradaya are you practicing ? If I can ask.

 on: May 12, 2014, 02:16:20 PM 
Started by Sadhak - Last post by Siegfried

This is an interesting discussion going on and I would recommend reading a very recent interview with James Mallinson which goes in the very detail of many of the topics discussed in this topic.

Many thanks !


 on: May 08, 2014, 04:59:45 PM 
Started by Sadhak - Last post by Mumukshu

Matsyendranath Yogi wrote:

- "Also, along with a regular practice, the sadhaka learns to reside longer in the quietness of mind and gradually reduces the number of physical techniques, narrowing everything down to a single asana. By practicing dhyana he increases exposure duration of this asana".

I'm quite moved , for simply trough readings on spirituality and some meditation, I came once  to the same conclusions as the above ones.
One doesn't need to become a perfect contortionist in order to progress in spirituality...

As for Dhyana OR techniques leading to it, I was advised to practice dharana before an image of my preferred Deity - this is very useful and intelligent, however I still feel the need for practicing other techniques without focusing directly on the Deity...

so Matsyendranath Yogi allow me to ask you: what kind of Dhyana techniques would you suggest, to someone born with a complex character, at once honest and subtle, too emotional but also quite lucid (i'm aware of the contradictions... ::)) with  fragile nerves but also capable of good relaxation?

Withdrawing the senses from external phenomena (Pratyahara) isn't difficult for me (unless one considers smooth breathing or the chakras as part of the external phenomena...)  which might seem another contradiction but it is not: emotional people, when motivated, their emotions become a positive tool.


 on: May 08, 2014, 05:48:27 AM 
Started by Matsyendranatha Yogi - Last post by Matsyendranatha Yogi
When practitioner is at a lower and gross level, and attached to the phenomenal existence, than he is more dwelling in pravrtti. He should longer sacrifice himself in the physical world, performs a lot of physical work, which gives him a transformation. Two different activities at sthula and sukshma levels, such as work of a factory worker and a director of a factory, or as different actions during a war performed by a soldier and a general - they are different, although both perform one thing. Same with yoga for sadhus and social men, it is different. We harder work with that we more immerse in. Same thing with mudras: vajroli, khechari, and different body manipulations, such as dhauti, basti. All of these depend on what extent tamasic dominates in one's body. If you follow a pure and estranged lifestyle, not a vacant and dissolute, then you do not have much vicaras in body and mind, and you may pay less attention to rough influence on the body. The body is not just a physical substance, but psychophysical, the state of our consciousness affects it.

The second question, if I understand correctly is "Is it possible to awake Kundalini by physical manipulations? " That's a good question, but the topic is quite wide. In brief, it is possible, if the yoga system is understood as a whole. Kundalini is a manifestation of Maya. There are three Mayas actually, which limit the soul. There is so-called Avarana Shakti, and Yoga Maya, which is illuminating knowledge, the mercy of Goddess (anugraha). There is a third one - Mahamaya, which accommodates the two previous Mayas. To overcome temptation of Avidya Shakti a discipline and limitations are needed, and to stay in Anugraha Shakti a man is required to be open for it to dwell in the nature (Sahaja). But it also can happen automatically, as soon as you step back from the limitations you become open for anugraha and vice versa. So, everything is possible, if you understand it well.

 on: May 03, 2014, 11:27:44 PM 
Started by Matsyendranatha Yogi - Last post by Mumukshu
I see...except the following, that I do not understand completely:

"The manipulations would need with things that are the great affection": can you please develop...?

So in your opinion it is not advisable  to provoke Kundalini ascent by physical manipulations...?

Concerning Dhyana's postures (external asana) Vajrasana is the only one that I can hold out for long...I hope this is not an handicap!

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