Dreams – Linkage between the visible and the invisible worlds

As most of us might have experienced, dreams appear to be arbitrary reflections of memory and abrupt creations of the agility of mind. We can hardly find any truth and logical basis or purpose in the broken sequence of what we usually dream in sleep. Interestingly though, when we are watching a dream, every scene appears real! We experience every bit of it as if we are living in it. Many a time dreams appear to be quite amusing and entertaining. Quite often they are frightening nightmares too.
The imaginary world of dreams may sometimes be supernatural and soothing fairylike “dream land”. Some dreams are scary and they stress our mind with unprecedented fear and worries. Usually, these diversified experiences occur because of the influence of the semi-conscious state of mind.
Desires, apprehensions and inquisitions of the conscious (external) mind, and the perceptions and conditioning of the sense organs induce corresponding influences in the subconscious state of sleep. For example, concupiscence at the time of sleep would generally result in vulgar scenes of sexual indulgence in the dreams. Active dreams of this kind might even stimulate the genitals and cause night-discharge. The heaviness of stomach, indigestion, headache, anger, mental stress tension etc. also bear associated negative effects on dreams.
Bites of mosquitoes, bedbugs, lice, etc. may be depicted in the dreams as the incidents involving experiences of injuries, pains, irritation, etc. Unfulfilled desires, suppressed emotions and psychosomatic complexes, are also reflected in the variegated experiences of dreams, which would normally be beyond the imaginations of the conscious mind. Most of the above kinds of the active (subconscious) dreams are hazy, haphazard, and difficult to be remembered. Often the dreams of this category do not bear any meaning or purpose. Such dreams cannot be analyzed or interpreted scientifically and these hardly have any connection with the hidden messages of the unconscious mind. However, frequent occurrence of the dreams of similar kinds may have roots in some psychosomatic disorder or disease.
Analysis of whatever is remembered from repeated experiences of same sort of dream during sleep might be useful in diagnosis and cure in such cases. Correlation of mental tendencies and response of active dreams sometimes becomes apparent from the specific reactions of the semi-conscious (sub-conscious) mind during active sleep. For instance, look at the following experiments conducted in the Dream Research division of the California University. As part of the studies of the effects of surrounding environment on dreams, a candle was lit and kept for some time in front of the closed eyes of a sleeping person, who happened to be a sportsman. The latter felt in his dream at that moment that a white bat and a golden shining ball are kept in front of him which he is about to pick up for a play.
When the same experiment was repeated with a coward clerk, he dreamt as if some unknown enemy is coming towards him with a thick stick and a lamp to beat him in the darkness of night. Napoleon Klettman and Eugene Aserensky of the Chicago University had attempted to investigate and identify the part or state of the body or brain responsible for experience of dreams. Despite long-term dedicated research they could not find any clue to proceed further. Their unperturbed motivation however brought fruits one day when they saw rapid movement of the eyeballs and variation in the face expressions of a sleeping child. This observation gave rise to rather focused hypothesis that the rapid movement of the eyeballs makes watching a dream possible.
This had set the direction of modern research on dreams, which has come a long way since then. Dreams appear to be the mode of transmitting subtle messages of the mind through a rhetorically coded language.
Whatever one sees in the dreams is a reflection of the subconscious or unconscious mind. The active dreams of the kind illustrated above are expressions of the thoughts, sentimental currents and bodily functions in general. The implicit nature of these reflections mingled with multiple flashes of memory makes it almost impossible to decode the meanings of dreams in general. Most often there may not be anything substantial in a dream.
The extrovert ambitions and agile mind of people frequently present them with abrupt dreams that are no better than a child’s play or congregation of delusions and arbitrary imaginations. Stationary dreams and dreams with intuitive messages are rare and are experienced by people whose mind is pure, serene, and stable.
Dreams of spiritually enlightened minds carry premonition, afflatus, or messages of great importance. Some people are born with spiritually charged mind because of their dedicated spiritual endeavors in the past lives.
Some develop these by disciplined control and purification of their mind and character. The dreams seen by such people in yoga-nidra, trance or deep sleeps are of significant importance. Spiritual dreams are expressions of afflatus and the subliminal voice of the inner self. Ample examples are available in the annals of history where great discoveries, divine illumination of the intellect, emergence of intuitive ideas, resolution of mysteries, realization of latent powers, etc. amazingly became possible because of dreams.
Sometimes, the divine inspirations educed by such dreams lead to sublime transformation of ordinary mortal beings into saints, mahatmas or great personalities of supernatural talents. Young prince Siddharth once dreamt that a divine soul had taken him to a graveyard. Pointing to a dead body the latter warned “look this is your body, realize the perishable nature of the body and the transient nature of life and hence make the best use of the moments of life available to you now”. Siddharth was truly awakened after this dream. He renounced all luxuries and attachments and attained ultimate knowledge thereafter through ascetic disciplines and sadhana of the highest order. Thus, a dream sparked the transmutation of Siddharth into The Buddha.
Joan of Arc the crowning glory of the French Revolution was born in an ordinary farmers family. In her dream one night, an angel reminded her to remember the great purpose of life, listen to the call of the times and kindle the torch of liberation. This message became the source of light and courage in her life and triggered her immortal participation in the French freedom movement with superhuman bravery.
Some of the dreams of Tipu Sultan, the intrepid king of Mysore also have significant place in history. He often used to be amazed by the intimations of future events given by his dreams. It became his habit to note down his experiences in a diary.
The modern trends of psychology were largely inspired by the theory of Freud. Sigmund Freud neglected the role of dreams as possible linkages between the subliminal and the gross domains of consciousness.
He rather affirmed dreams as reactions of suppressed and unfulfilled desires. In his view unsatisfied concupiscence or sexual instincts are predominant in stimulating disturbance of mind and generating psychological tides, which are expressed via dreams. Despite receiving significant support for a long time, Freuds hypothesis was criticized and proven to be incomplete by the eminent thinkers and psychologists
like Carl Gustav Jung.
Jung opined that, although the aspirations, emotions and the reactions of the ups and downs of daily life bear substantial impact on dreams, the latter couldn’t be confined to such reflections alone. He defines dreams as expressions of the “communications” of the individual consciousness with one or more of the infinitely many impulses of the cosmic consciousness. In his view, deciphering of dreams may give us some, though indirect, idea of the linkage of the individual consciousness with the omnipresent para-consciousness.
It should be noted here that the nature of dreams of an individual would depend upon his intrinsic character and tendencies. Dreams cannot generally depict those activities or aspects which are altogether different from his inclinations or which do not intersect with the domains of his interactions or are contrary to his habitual tendencies.
For example, it would be rare that a blacksmith dreams something associated with painting unless fine arts or painting happens to be of relevance or interest to him in some respect. However, this may be true only for the dreams seen by most people in general.
The dreams of divine or spiritual category do not depend upon the worldly activities or occupation of a person. The piety of one’s character, serenity of his mind and spiritual elevation of inner self happen to be the principal factors in experiences of such dreams.
Carl Jung has elucidated the power of the subconscious (and unconscious) mind in his highly recognized book “Memories, Dreams and Reflections”. He writes that the resources of knowledge available to the subconscious mind are enormous and stronger as compared to those of the conscious (external) mind. The latter relies on perceptions by the sense organs or acquisition of information and knowledge. But the subconscious mind, being a component of the unconscious or subtle (inner) mind, may acquire infinite ways of continuous enlightenment through the linkage of the latter with the eternal cosmic consciousness. The unconscious mind can receive subliminal impulses of ever-new experiences via the cosmic signals of omnipresent consciousness.
Some of the Modern psychologists like Dr. Haffner M. Roberts describe dreams as nothing more than the shadows and responses of the worldly horizons of life. Several other contemporary scholars of psychology have, however, contradicted such views. Prof. Fitz attributes dreams to be “the means of transmission of the inner expressions of mind in an esoteric language” which can also indicate the internal condition of the body and mind of the dreamer.
Dr. Strumpel deciphers subtler roles of the dreams and states that dreams depict the subliminal domains of life beyond the barriers of the conscious or the visible world. Prof. Berdek warns that the study of dreams should not be neglected by treating them as mere reflections or shadows of the day-to-day activities and hidden ambitions. Many times dreams prove to be rich sources of immense information of unique importance. Dreams are like layers of water on the surface of an ocean that might bring valuable substances along with the deeper currents and convey what lies beneath in the core.
The pearls of inner power and knowledge can be fetched with the help of these clues. Sometimes dreams help resolve a mystery or difficult problems, which were intractable by the logical thinking, reasoning and trenchancy of the conscious mind. This becomes possible because the conscious mind is overtaken by the unconscious mind during the moments of deep sleep.
The extrasensory potentials of the latter thus get a chance to transmit transcendental knowledge. Gaston Ugdiyani of Florence (Italy) had seen a distinct dream when he was seven years old. He saw himself as a priest in a temple in India. The dream was so clear and impressive that the image of the temple building remained alive in his memory for many years. It also educed an attraction in his mind. He visited India as a young man and was stunned to find, after a long search, that one of the temples in Mahabalipuram was exactly what he had seen in that dream!
He analyzed the dream and attributed this to be a reflection of the memory of a past life. Supernatural experiences of clairvoyance, vision of the invisible, premonition and intuition are also associated with the dreams of divine (or spiritual) category. Deciphering the realities and mechanisms of such dreams elucidates the possibility that individual consciousness can be connected to the vibrations of the subtle world via the medium of dreams.
The dormant state of the conscious mind and the active intellect during deep sleep coupled with the charged state of the subconscious and unconscious layers of mind may be likened with the state of mind during deep meditation (dhyana, dharna), yoga nidra and trance. It is in this state that the inspirations of the inner self can be received by our mind without any obstruction and fluctuation.
The spiritual realizations experienced by the yogis in the higher states of trance may be described the most real and vivid kinds of dreams. Mr. Tom Feature of Sidney had aroused his inner powers and trained his mind for understanding the implications of the rarely occurring transcendental dreams. He had also undergone spiritual practices (sadhanas) to elevate his intuition and willpower to find clues via dreams to meet the needs of the time. He had successfully used this supernormal ability to solve many intractable problems and mysteries posed before him.
Sir Oliver Lodge accepts such possibilities in his book “Survival of Man” (pg 112). He affirms the existence of a subtle linkage, which offers the glimpse of transcendental knowledge to the human mind. He also cites (pg 106/7) an interesting incident in this regard.
“Priest E. K. Eliot was on a voyage across the Atlantic. On the night of 14th January 1887, he received his uncle’s letter in dream informing the sad demise of his younger brother. The priest had narrated this dream in his diary the next day, stating that he can’t believe this dream because his brother had no problem except mild fever when he had left home in Switzerland. No one could imagine that he would die. But he got confirmed news of his brother’s death when he reached England. What else the above dream would be designated other than premonition or an experience of clairvoyance.”
Roman emperor Caesar was once requested by his wife Cornelia not to visit the senate because she had seen a horrifying dream the previous night. She had seen herself with untied hair, holding the bloodstained body of her husband in this dream. However, the king saw no reason to believe her dream or suspect any possibility of a scandal that time. What an ill fate, his friend Brutus assassinated him the same day in a narrow passage of the senate hall moments after he reached there.
Charles Fillmore of America was an ordinary citizen, living a dutiful, austere married life. He often used to see sacred scenes in his dreams. One night he dreamt that a stranger had taken him to a strange city. He read the name of the city as Kansas. Following the stranger, he arrived at a new place, which also was new to him because he had not visited this city before. There he was given a newspaper to read, he could hardly read the first letter “U” in it when many newspapers began to fall in his hands. Suddenly he was awake. The dream was broken. Somehow it had left a deep mark in his memory.
Charles was a deeply religious man and he used to teach people the need for and benefits of prayer, meditation and ascetic disciplines. Because of his simplicity and piety of conduct, even the nonbelievers respected his words. He also inspired many rich and socially active people. Some of them requested him one day to form an organization to spread the noble message of righteous faith and human values. In 1890 the “Society of Silent Unity” was formed. Surprisingly, the members proposed the city of Kansas as the headquarters of the society.
The place selected for housing the society’s office was indeed what Charles had seen in his dream. The society also launched a magazine from this office, which was named “Unity”. Now Charles Fillmore knew the secret of the letter “U” read by him in that divine dream. Later, along with his wife Myrtle Fillmore he founded world-renowned Unity School of Christianity. At present Unity school has an unequalled global outreach through its prayer ministry (Silent Unity), its books, magazines, audio and video material, conveying the message of human unity, love, peace and understanding. And all this started with a dream!
The Red Rock gold mines are second largest in the world. Mr. Winfield S. Stratton, the founder and owner of this estate has described in his memoirs how a miraculous dream made his fortunes. It happened when Stratton was facing bankruptcy in his business and used to rove around in search of solace and hope.
During this phase of misery, he slept under the sky on an open ground in Colorado on 4th July, 1811. An angel appeared in his dream and showed him the path to climb the mountains of Betil. The angel marked a particular spot there and uttered “here lie a great source of gold, which will enrich your fortunes for ages”. Stratton was awake the next moment with a feeling of hope and surprise. As he did not have money to invest in the new venture, Stratton narrated his dream to some friends with a request for help. They laughed and ridiculed his dream as mere delusion of his desperate mind.
Their conclusions were logical because the geological survey of that region of Colorado, conducted about eighteen years back, had shown no possibility of any valuable mineral ore there. All doors were closed for poor Stratton but his hopes and enthusiasm remained alive. A few days passed. Finally he climbed the hills as per the directions shown in the dream and also identified the right spot. He dug out some portion and found a stone of gold at a depth of few feet. Then he borrowed some money against the surety of his remaining property and purchased that golden land of Colorado. Soon he became a billionaire. Stratton considered the dream as a blessing of the almighty as a reward for his pious deeds in a past life.
As a mark of his inexplicable gratitude, he established a Church on the grounds where he saw the divine dream. He also founded a charitable trust for free education of poor and helpless children. The above examples show that if we maintain sincerity, piety and natural peace of mind, and thus, minimize the hindrances in the expression of its unconscious impulses, we too may sometime be bestowed with the miraculous knowledge and experience in dreams that we could have never imagined to attain in our wildest dreams!
The source of all knowledge, all activities and manifestations of the visible world  as we experience it, lie in the subtle, unseen world, which is beyond the reach of our perception. The gross body of a tree is seen but its roots lie beneath the surface of earth. The strength, greenery and fructification of the tree depend upon how strong and deep are its roots. The same may be true of the trees of our lives too. Usually our mind remains engrossed within the peripheries of selfish interests and passions. It therefore experiences only the dreams driven by the tamoguna. That is why our dreams are most often vague and abrupt or haphazard expressions of suppressed desires.
When the condition of our body and mind is dominated by the rajoguna, one would experience active dreams, and the things and persons encountered in the awakened state would appear in the dreams with slightly rhetoric transformations. The subconscious reflections of the bodily conditions including those caused by internal disorders (disease) are also experienced in such dreams. The divine or supernormal dreams reflecting the transcendental realities are experienced in the turiyavastha, when the aroused influence of satoguna overcomes the raja and tama. In this state the human mind gets an opportunity of direct linkage with the soul-spirit. Precognitive dreams, the dreams offering extrasensory knowledge and clairvoyance, fall in this category of higher-level dreams. A distinct class of such dreams is the tejas swapna (enlightened dreams), which, as described in the Paramhansa Parivrajak Upanishad, are perfect reflections of truth. These are exactly materialized in the future.
The gross or the visible world we live in acquires its energy and life from the subliminal world. Understanding this fact helps towards orientation of our mental and bodily activities in harmony with Nature and the omnipresent consciousness. This helps arousing the deeper potentials of our mind and heralds the possibility of attaining vibrant health and super normal talents.
The refinement and spiritual enlightenment of the inner self with the help of sincere endeavors of yoga sadhanas can establish a harmonious linkage between the subliminal and the gross worlds of life. Gnostic dreams serve this purpose, to some extent, from time to time.
Dreams – Linkage between the visible and the invisible worlds
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Kapha, Pitta, Vata – What is your Dosha?

Ayurveda is a holistic science of health, focusing on maintaining a physically and emotionally balanced state. Ayurveda began about 5,000 – 6,000 years ago when Indian monks were looking for new ways to be healthy. Revering their bodies like temples, the monks believed that preserving their health would help them meditate and develop spiritually. Over thousands of years of observations, they gathered all their conclusions and advice and preserved it for future generations. This collection of knowledge came to be known as the “science or knowledge of life” — Ayurveda.

How is Ayurveda different from modern medicine?

In Ayurveda, every individual is unique and there is no diet or lifestyle routine that works for everyone.

Prevention is key. Ayurveda focuses on providing specific advice and guidance on how to maintain physical and emotional health.

Food and lifestyle routines are considered the most important medicine. If you come to an Ayurvedic doctor with a complaint, you are more likely to leave with a recipe than with a prescription for pills.

How does Ayurveda work?

Ayurveda is based on the principles of three doshas. Doshas are the energies that make up every individual, which perform different physiological functions in the body:

The 3 Dosha types:

  1. Vata Dosha — Energy that controls bodily functions associated with motion, including blood circulation, breathing, blinking, and your heartbeat.

In balance: There is creativity and vitality.

Out of balance: Can produce fear and anxiety.

vata body dosha

  1. Pitta Dosha — Energy that controls the body’s metabolic systems, including digestion, absorption, nutrition, and your body’s temperature.

In balance: Leads to contentment and intelligence.

Out of balance: Can cause ulcers and anger.

pitta body dosha

  1. Kapha Dosha — Energy that controls growth in the body. It supplies water to all body parts, moisturizes the skin, and maintains the immune system.

In balance: Expressed as love and forgiveness.

Out of balance: Can lead to insecurity and envy.

Kapha body dosha

Each person has all three Doshas, but usually one or two dominate. Various Dosha proportions determine one’s physiological and personality traits, as well as general likes and dislikes. For example Vata types will prefer hot weather to cold and Kapha types are more likely to crave spicy foods than other types.

Characteristics Of Each Mind/Body Type

Vata Predominant Types: Creative; Quick to learn and grasp new knowledge, but also quick to forget, Slender; Tall and a fast-walker; Tendency toward cold hands and feet, discomfort in cold climates; Excitable, lively, fun personality; Changeable moods; Irregular daily routine; High energy in short bursts; Tendency to tire easily and to overexert; Full of joy and enthusiasm when in balance; Responds to stress with fear, worry, and anxiety, especially when out of balance; Tendency to act on impulse; Often have racing, disjointed thoughts; Generally have dry skin and dry hair and don’t perspire much.

Pitta Predominant Types: Medium physique, strong, well-built; Sharp mind, good concentration powers; Orderly, focused; Assertive, self-confident, and entrepreneurial at their best; Aggressive, demanding, pushy when out of balance; Competitive, enjoy challenges; Passionate and romantic; Strong digestion, strong appetite, get irritated if they have to miss or wait for a meal; When under stress, Pittas become irritated and angry; Skin fair or reddish, often with freckles; sunburns easily; Uncomfortable in sun or hot weather, heat makes them very tired; Perspire a lot; Good public speakers; Generally good management and leadership ability, but can become authoritarian; Subject to temper tantrums, impatience, and anger; Typical physical problems include rashes or inflammations of the skin, acne, boils, skin cancer, ulcers, heartburn, acid stomach, insomnia, dry or burning eyes.

Kapha Predominant Types: Easygoing, relaxed, slow-paced; Affectionate and loving; Forgiving, compassionate, nonjudgmental nature; Stable and reliable; faithful; Physically strong and with a sturdy, heavier build; Have the most energy of all constitutions, but it is steady and enduring; Slow speech, reflecting a deliberate thought process; Slower to learn, but outstanding long-term memory; Soft hair and skin; tendency to have large “soft” eyes and a low, soft voice; Tend toward being overweight; may also suffer from sluggish digestion; Prone to depression; More self-sufficient; Gentle, and essentially undemanding approach to life; Excellent health, good immune system; Very calm; strive to maintain harmony and peace in their surroundings; Not easily upset and can be a point of stability for others; Tend to be possessive and hold on to things. Don’t like cold, damp weather; Physical problems include colds and congestion, sinus headaches, respiratory problems including asthma, allergies, and atherosclerosis (hardening of the arteries).

How do I determine my type?

Most books and websites on Ayurveda will offer questionnaires that can be used to determine your mind/body constitution. My favorite one is offered by Holistic Online, which is very detailed and thorough. Most questionnaires are very similar and will provide similar results. Please keep in mind that shorter questionnaires will give a more generalized and approximate result. Also, your body changes with age, seasons, and life situations so the results will change as well. Taking a few different questionnaires will give you a more definite result for your Dosha type.

I know my Dosha type, now what?

Now you should try to follow the diet and lifestyle routine that fits your mind/body constitution. For example, if you are predominantly Vata, you should include more cooked, warm foods, stay away from icy drinks, and add more warming spices like cinnamon, cloves, and ginger to your food. This will prevent any digestion issues that Vata types tend to get, as well, as anxiety, dry skin, or insomnia. Here are some general guidelines for each type:

General Health Tips for Vata Types: Maintain regular habits, try to eat and sleep at the same time every night. Get enough rest and choose foods that are warm, cooked, nourishing, and easy to digest. Sweet berries, fruits, small beans, rice, and all nuts and dairy products are good choices for Vata types. Exercise intensity should be moderate. A more meditative yoga, Tai chi, walking, and swimming are all good. Avoid strenuous and frantic activities. General Health Tips for Pitta Types: It’s important for Pittas to keep cool by avoiding overexposure to direct sunlight and fried and spicy foods. Avoid alcohol and tobacco, overworking, and overheating. When aggravated, susceptible to feeling negative emotions like hostility, hatred, intolerance, and jealousy. Choose fresh vegetables and fruits that are watery and sweet, especially cherries, mangoes, cucumbers, water melon, and avocado. Have lots of salads with dark greens such as arugula, dandelions, and kale. Avoid conflicts. Cultivate the virtues of honesty, morality, kindness, generosity, and self-control.

General Health Tips For Kapha Types

It’s important to be active on a daily basis as Kapha types are prone to sluggishness, depression, and being overweight. Getting out of the house and actively seeking new experiences is also recommended. Be receptive to useful change, be intentional in implementing life-enhancing actions. Choose foods that are light, warm, and spicy. Tea with dried ginger and lemon is a great pick-me-up for Kaphas. Avoid heavy oily and processed sugars, which are detrimental to Kaphas. Use lots of spices such as black pepper, ginger, cumin, chili and lots of bitter dark greens.

vata pitta kapha body dosha

Kapha, Pitta, Vata – What is your Dosha?
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Common Yoga Mudras for 200 hrs Teacher Training

A 200 hour teacher training is a comprehensive program of different yoga practices and soul calming techniques like hatha, ashtanga, anatomy, meditation etc but one thing which is missing the lime light is “Mudras”.  Yoga Mudras are symbolic gesture practiced with the help of hand and fingers. They facilitate flow of energy in whole body so they are really beneficial for the us.

Your hands can become a drugless therapy for you, when you get them in the form of Mudras. These Mudras are highly proven methods for the cure and prevention of many ailments including hair loss. Here I will reveal to you how with simple Mudras the hair fall can become very less.

You can do many kinds of Mudras with your hands with each gives many beneficial effects. These are five best Mudras for you from 200 Hour Yoga Teacher Training Course:

1. Prithvi Mudra: This Mudra increases the earth element and decreases fire element of the body giving many beneficial effects including strengthening the tissues of the body and the reducing body temperature. You can do this mudra anytime of the day. Join the tip of the thumb with the ring finger and keep other fingers straight and remain in this pose for 30 -40 minutes.

2. Prana Mudra or Kapha Karak Mudra: This mudra builds the earth element of the body and increases Kapha humor. By regularly doing this pose, the hair roots get strong and long. This mudra should be performed by sitting in a Padma Asana or Lotus pose or by standing straight in the Mountain Pose or Tada Asana. Close your eyes and focus on your breath. Touch the tips of your ring finger and little finger together to your thumb. The other fingers should be kept straight. Remain in this mudra for 15- 30 minute and feel the emergence of the life force.

3. Vayu Mudra: This Mudra decreases the Vayu element in the body giving many health benefits. As anxious and restless mind also causes hair fall, this mudra calms your mind and nervous system which in turn gives you lustrous hair growth. Place the tip of the index finger on the base of the thumb to form Vayu mudra. Remain in this position for 15 to 30 minutes and see the difference.

4. Prasanna Mudra: Bring your hands near the chest and rub the nails of the four fingers with each other. Do this practice for 5 to 10 minutes every day for 30 days. Remember to keep your thumbs straight. By regularly doing this pose, you are assured of strong and lustrous hair.

5. Kapha Naashak Mudra: This mudra should be done for thirty minutes every day. Bring the tip of the ring finger and the little finger towards the base of the thumb, while keeping other fingers straight. This mudra is very useful for the treatment of the coldness of skin or hair and many other winter related problems like dryness of the skin, absent of scanty perspiration, loss of appetite etc.

 

 

Kapha Naashak Mudra

These are some of the five best Mudras which are the part of 200 Hour Yoga Teacher Training program and do not require efforts but only your time. So when you get up early morning, open your windows to allow fresh air come in your room. Sit in a resting position, close your eyes and start with the pose in which you feel comfortable.

Common Yoga Mudras for 200 hrs Teacher Training
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Ganga Pooja – Divine Rituals For Devi Ganga

The Ganga is one of the seven holy rivers of Hinduism and perhaps the most important among them. The river Ganga is an earthly manifestation of Devi Ganga, who is the sister of Maa Parvati. She had come down to earth on the request of King Bhagirath and descended through the head of Lord Shiva. Ganga is tremendously sacred to Hindus all across the world and millions take dips in her waters everyday to cleanse their souls.

The Importance Of Ganga Pooja

1. The worship of Maa Ganga is one of the most important rituals in Hinduism. Each evening, thousands of devotees gather at the banks of the Ganga at Haridwar and Rishikesh to witness the spectacle known as the ‘Ganga Aarti’, which pays homage to the greatness of this river.

2. Bathing in or offering worship to Devi Ganga can purify the souls of the devotees. It can absolve their sins, turn them into good, virtuous individuals and ultimately help them liberation of the soul (Moksha), in the afterlife.

3. The waters of the Ganges arte said to be magical and can even cure diseases, ailments and mental illness. This pooja is observed by millions of Hindus worldwide who are keen to seek Devi Ganga’s blessings.

 

ganga aarti in rishikesh

Benefits Of Ganga Pooja

1. It purifies the souls of devotees.

2. Cures diseases and ailments.

3. Washes away the sins of devotees and gives peace to the souls of their ancestors.

4. Helps one attain Moksha or liberation of the soul.

At Akshi Yogashala in Rishikesh, we conduct Yoga Teacher Training and Yoga & Ayurveda Holistic Retreats under which we participated in Ganga Pooja. One can the video here.

 

Please read this Blog “Why Rishikesh is Yoga Capital of the World?” to understand why Rishikesh is Yoga Capital of the World.

Ganga Pooja – Divine Rituals For Devi Ganga
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The mystical meaning of number 108

The number 108 throughout the history was multidimensional. Shivaite small, tantric and Tibetan rosaries consist of 108 beads. The number 108 is also of great importance within the Rosicrucian Order, as it illustrates the time frame of some of their cycles. It is interesting that a leap year displays 366 days, and 3 × 6 × 6 gives 108.

The historical significance of number 108

The number 108 is considered sacred in many Eastern religions and traditions, such as Hinduism, Buddhism, Jainism, Sikhism, and is also associated with practices of yoga and dharma. Even the diameter of the ancient Stonehenge monument is 108 feet in diameter. 108 is a number that is known to refer to spiritual completion, and it is not surprising that the early Vedic sages were famous mathematicians and in fact came up with our system of numbers. 108 is the number of the harshad, an integer divisible by the sum of its digits. Harshad in Sanskrit means “the giver of joy.” The number 108 was chosen for the simple reason that it represents the whole creation. It is said that there are 108 types of meditation.

There are 108 ways to God. In the Indian tradition there are 108 dance forms.

It is believed that there were 108 gopis in Vrndavana during Krishna’s time there, and Hindu deities have 108 names. The pronunciation of these names is often accompanied by a hewing of 108 beads of Indian rosaries (small). This is considered a sacred activity and is performed during religious ceremonies. Accordingly, the small usually consists of 108 beads.

In some schools of Buddhism it is believed that there are 108 desecrations. At the end of the year, Buddhist temples in Japan 108 times ring bells to finish the old year and greet the new one. Each of the bell bells symbolizes one of 108 terrestrial temptations that a person must overcome in order to achieve nirvana. In addition, priests wear prayer beads, consisting of 108 beads. In the Lankavatara Sutra, there is a section where the Mahdama Bodhisattva asks the Buddha 108 questions.

In the tradition of Buddhism, there are 108 earthly desires in mortals, 108 kinds of lies inherent in people, and 108 human delusions.

The esoteric presence of the number 108 can be seen in various spiritual practices and theories: in Kriya Yoga – the maximum number of repetitions that can be practiced in one session. In addition, the 108 greetings of the Sun in yoga practice are often used to express respect for change, for example, changing the seasons or during tragedies for bringing peace, respect and understanding. It is said that if a person can be so calm in meditation, practicing pranayama to perform only 108 breaths a day, he will become enlightened.

Energy points

It is said that 108 energy lines or nadi, converge in the heart chakra. Marma-points are similar to chakras and represent energy intersections with fewer converging energy lines. On Sri-Yantra – 54 marma crossing point of three power lines. Each has a female aspect (Shakti) and a male aspect (Shiva). 54 × 2 = 108. Therefore, there are 108 points that symbolize the human body and Sri-Yantra or Yantra of Creation. The same rule is observed in Sanskrit with its 54 letters, each of which has female and male aspects: Shiva and Shakti, respectively, 54 × 2 = 108.

Importance in astronomy and astrology

It is assumed that the Earth’s cycle is 2160 years = 20 × 108. The distance between the Earth and the Sun is 108 times the diameter of the Sun. The diameter of the Sun is 108 times the diameter of the Earth. The distance between the Earth and the Moon is 108 times the diameter of the Moon. The universe consists of 108 elements according to ancient texts. The current periodic table claims somewhat more than 108.

There are 12 constellations and 9 arc segments. 9 by 12 equals 108. 9 planets, passing through 12 signs, constitute the entire existence. 9 × 12 = 108. 27 nakshatras or lunar constellations extend to 4 elements – fire, earth, air, water or 4 directions – north, south, east and west. This also constitutes the entire Creation. 27 × 4 = 108.

A few more interesting facts

108 sacred books constitute the sacred writings of Tibetans.

Vedanta, according to the tradition of Hinduism, recognizes 108 genuine doctrines (Upanishads) leading to Truth and destroying Ignorance.

In the Jainism tradition, 108 virtues are singled out.

In many Hindu and Buddhist temples there are 108 steps.

The mystical meaning of number 108
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