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yogibear
409 Posts |
 Posted - May 28 2007 : 6:49:26 PM
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| Victor, are you able to touch the top of the inner passages without clipping your tongue? |
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Victor
USA
910 Posts |
Posted - May 28 2007 : 10:29:32 PM
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| yes, I can but I can't enter the passages very far with my tongue but that has more to do with tongue thickness than length |
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Le Biotechnomoine
4 Posts |
Posted - Oct 25 2007 : 09:29:05 AM
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Hello,
does somebody have a hint to achieve stage 5?
Biotechnomonk |
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yogani
USA
5195 Posts |
Posted - Oct 26 2007 : 12:24:51 PM
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Hi Le Bio:
Stage 5 kechari (tongue down the gullet) is achieved by eliminating nearly all of the frenum, and with a lot of finger help folding the tongue back and down. This is going far beyond what is necessary even for kechari stage 4 (up the inner nostrils to the brow area).
Stage 5 was included in the AYP Easy Lessons book to provide parity more or less with the Hatha Yoga Pradipika. But, as with some other extreme practices described in the HYP (such as mechanical vajroli), its practicality is questionable. This is why stage 5 is absent from the Asanas, Mudras and Bandhas book, which presents a more targeted and efficient approach to the practices.
We should ask ourselves what kechari stage 5 is doing, and see what easier alternatives may exist for producing the same effects. Perhaps we are doing them already. 
Kechari stage 5 is for stimulating the neurobiology in the throat, particularly the higher functioning of the gag reflex, which happily does not involve gagging all the time. This higher function opens the throat, heart and navel areas, and has a significant impact on higher "radiant" digestion occurring in the GI tract, but only if ecstatic conductivity has arisen.
So, there are a few clues. The essential one being that ecstatic conductivity is fundamental to the process, which is cultivated through deep meditation and spinal breathing pranayama. To charge ahead with physical practices (especially extreme ones) before there is a neurobiological basis could be called "premature."
Meanwhile, there are other ways to stimulate the same effects as kechari stage 5. One of the easiest is chin pump (dynamic jalandhara) done concurrently with whatever kechari stage we may be doing. This has a significant impact in the throat area and below, as anyone experienced with chin pump knows.
On the shatkarma side, the more severe forms of dhauti (GI tract cleansing) also have an impact in the throat area. These include ingesting water and deliberately vomiting it out, and swallowing a long narrow cloth and pulling it out. Both of these go after the gag reflex directly. And neither of these are recommended as AYP practices. The form of dhauti in the Diet, Shatkarmas and Amaroli book is less extreme, and more global in its effects.
There is also an interesting recent post by Avatar that has some bearing on this subject (thanks Avatar!):
http://www.aypsite.org/forum/topic....OPIC_ID=2960
So, there are several ways to skin the cat. The question is, what will be the easiest and yield the best results over time? ... in other words, optimizing cause and effect in our daily practices as much as possible, which is the primary aim around here.
There will be very few who will go for kechari stage 5, and that is okay. Those who do pursue kechari stage 5, or any other extreme practice, should make sure it is not at the expense of maintaining a balanced integrated approach to yoga practices over the long term, which is where the best results will be found.
It is always good to balance our bhakti (spiritual desire) with good common sense. 
All the best!
The guru is in you.
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Joshua
9 Posts |
Posted - Nov 22 2007 : 4:54:37 PM
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| All of this discussion about frenulum snipping and tongue lengthening doesn't make any sense to me. When a person places the tongue on the roof of the mouth they create tension in the back of their neck. If I can create tension in that region by simply keeping my tongue on the soft palate why go to the ridiculous lengths of placing my tongue in the nasal septum or down my gullet? Its tension and concentration that draws awareness inward towards the spine and away from the senses. Anyone who practices kechari can test this idea. First meditate without lifting the tongue but focus the attention on the back of the neck using slight tension (the same amount provided by kechari mudra). Later on lift the tongue into kechari and compare. If the results are the same why swallow the tongue or pull it up to your forehead? |
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Victor
USA
910 Posts |
Posted - Nov 23 2007 : 12:55:13 AM
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| well, I would not say that the tension is the goal here. It is just more scenery along the way that should pass in time.That is like saying that the goal of a yoga stretch is to create discomfort in the muscles being stretched. Also I would not say that kechari is going to ridiculous lengths. No one is teaching to bring the tongue up to the forehead here and if you actually experience kechari you will find that the tongue is actually lengthened very little but just freed from the restriction that keeps it from passing the uvula. After that the actual stretching is really quite small if you would measure it. It does however have a unique effect on the breath and energy in the spinal channel that is hard to describe but definitely present. The tension that you speak of is really a preliminary stage and more of a distraction or a restriction to get through than a goal. |
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Joshua
9 Posts |
Posted - Nov 23 2007 : 3:58:26 PM
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| The slightest perceptible tension will do the trick, no need for discomfort. It is a pleasurable sensation when done properly. No need for kechari mudra for that matter, if it causes discomfort. Kechari creates tension in the back of the neck, its the whole point of performing any mudra. Mudras lock energy in the spine through tension. The unique effects of kechari mudra are readily explainable if one understands the overall function of a mudra. If I create tension in my toes by curling them slightly my awareness goes to my toes. Any body part I create tension in will draw my awareness towards that part. Mudras localize awareness in the spine through tension. The more awareness is localized in the spine and brain the greater one's capacity to draw awareness away from the body, inward and upward. Kechari has really nothing to do with the tongue unless anyone here believes that it was developed as a tongue exercise rather than a brain and spine exercise. The tongue by itself does nothing to localize awareness in the spine or brain. Lifting the tongue creates tension and positioning the tongue behind the uvula is convienient place for the tongue to rest, but if the tongue is too short for that I wouldn't worry about it. There are other ways to localize tension near the medulla. |
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LittleTurtle
USA
342 Posts |
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Joshua
9 Posts |
Posted - Nov 23 2007 : 7:02:10 PM
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To say the nasal septum has something to do with advanced pranayama practice is strange to me, since the septum isn't a part of spine-brain axis. Pressing the chin to the chest is another mudra, can I therefore say that the chin and chest are spiritually erogenous? Is the perineum itself important during asvini mudra or is it the tension created in the lower regions of the spine by applying tension in that area? Regardless of where a person places their tongue, if there is no tension in the back of the head or spine a mudra isn't being performed. Its apparent that kechari mudra does create tension in the back of the head. No one will dispute that. Kechari facilitates that tension but if a person's tongue is too short to reach up into the septum why waste energy stretching it or having the frenulum snipped? In fact one would be advised against snipping and stretching the tongue since it attracts undue attention towards bodyparts that have very little, if anything at all, to do with pranayama. What do the tongue and septum have to do with awareness? Not much. Kechari is an advanced mudra not so much because it is difficult, but because it has the ability to localize awareness in a part of the brain/spine that is responsible for breath and heart rate regulation.
If a person wanted they could keep the tongue lowered but imitate the same slight tension created by kechari by lowering the jaw a bit and compare the effects, just to test this idea. |
Edited by - Joshua on Nov 23 2007 7:06:56 PM |
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Scott
USA
969 Posts |
Posted - Nov 23 2007 : 7:56:32 PM
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Joshua,
Interesting insight. However, I do think that the effects differ between actually doing kechari, and mimicking the tension. You could try it out for yourself...test your method for some time, and then get on to practicing actual kechari. |
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Joshua
9 Posts |
Posted - Nov 23 2007 : 10:54:57 PM
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| I have tested the difference and there is no difference. A mudra is tension and has nothing to do with the tongue or septum. The more one thinks about how awareness manifests in the body the less sense it makes to think there is a special circuit between the tongue and septum. After coming across this site I started cutting the frenulum (my tongue easily enters the septum, but I wanted a little bit more of a reach). Once I understood the function of a mudra I became much less interested in tongue position and much more interested in locking awareness in the spine. I like this site, it brings up really cool stuff like spontaneous body movements and self inquiry and mudras, I hope I can keep people thinking about their practice. |
Edited by - Joshua on Nov 23 2007 11:02:15 PM |
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Kyman
530 Posts |
Posted - Nov 24 2007 : 12:49:15 AM
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I've experimented with both, also. And I rely mainly on stage 2 in my daily practices. I spent many hours in deep meditation establishing kechari, so stage 4 is easily accessible. Even though 2 works most of the time, occasionally I will have an extremely intense kechari experience. The tongue burrows upwards with tremendous force and locks into a cozy little spot. When I try to do chin pump and kechari stage 2 it feels awkward, but during these more overwhelming experiences, I am pulled into stage 4 and the chin pump flows naturally. The tongue and the brain feel merged together as one and all I experience are powerful waves, powerful enough to move every part of my anatomy if I allow it. It is a distinct experience, compared to my conscious application of the seal. A genuine movement, instead of a mere scaffolding through which to coax the energy upward.
People have experienced stage 4 kechari (I don't know about 5, but that would be pretty wild) without ever studying it, so it seems to be a naturally occurring energy movement. We should probably ask our biology, in the context of self inquiry, as to why this kechari movement even occurs and whether or not we should pursue it. A while after practicing stage 4 I lost all urge to pursue, and never gave it much though after. Since then I have a very dynamic and effective stage 2, and occasionally rise to stage 4 if I either get an intuition to go up or the energy takes me up.
As for how necessary it is, that will be up to the individual's own measurements. Having experimented at least one year or more with both stages (more of stage 2 if you count how long it took to establish stage 4), I am glad that I have established myself in the higher stages. And I am open to allowing my body to do whatever it does, withing the parameters of my self-pace.
I have never tried snipping. My frenum has worn thin, and the stage 2 practice now causes tares here and there. Occasionally I'll find a bit of blood in my mouth or I'll feel soreness later on and discover a decent size tare.
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Edited by - Kyman on Nov 24 2007 03:55:09 AM |
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Scott
USA
969 Posts |
Posted - Nov 24 2007 : 06:56:53 AM
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Joshua,
Store bought orange juice is a pale comparison to freshly squeezed. I personally found that a lot of the mudra took place in the nasopharynx. You're right about the tension in the neck, but I do think there's more to it than that. |
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Joshua
9 Posts |
Posted - Nov 24 2007 : 3:07:39 PM
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I've also noticed that during spontaneous kechari the jaw opens a bit and the neck tenses. The tongue tends to naturally roll back and point up towards the nasopharynx. I don't think this is the body's attempt to complete a hypothetical circuit between the nasopharynx and the tongue, instead I submit that creating a mudra (tension) in the neck causes the tongue to roll back because of its position in the throat. Its similar to how the ring finger lowers when one attempts to lower one's middle finger into the palm. Pull back on the neck to create tension and the tongue follows.
I think its importatant to remember that when adepts wrote about the flow of energy in the human body they restricted themselves to the nervous system and didn't create a separate energy system for the human body to explain the effects of meditation. To say there is a path for nerve impulses between the tongue and nasopharynx is pure imagination. |
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Kyman
530 Posts |
Posted - Nov 24 2007 : 3:44:17 PM
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I agree, how we characterize an event can effect our understanding of the overall process.
What happens to the fingers when they press together automatically? Is there a natural flow or path for the energy from finger to finger, or is this similar to what you are saying about kechari?
When I began to experience kechari it was not through tension my neck or the back of my head (which would happen naturally in meditation prior to attempting kechari). It began for me by observing the tip of my tongue exactly where it made contact to the roof of my mouth. It didn't take long before the tip of the tongue stuck the roof of the mouth and began to trace a nerve upwards. When this pull became stronger it invaded the base of my tongue and began lifting it up from the frenum.
Are you saying that a natural path doesn't exist, but we can improvise with our physiology, and it would be a mistake to think of it as other than improvisation?
Joshua, thanks much for your insights and for humoring my questions. |
Edited by - Kyman on Nov 24 2007 4:12:28 PM |
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yogani
USA
5195 Posts |
Posted - Nov 24 2007 : 4:29:50 PM
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Hi Joshua:
In the AYP lessons, the presumption is not that neural energy passes between the tongue and tissues of the palate and/or nasal pharynx and septum, though that is put forth by other teachings elsewhere, and some here may believe that, and are free to.
What the AYP writings do describe in both the main and tantra lessons is an ero-ecstatic sensitivity in the septum at a certain point on the vertical back edge especially, which we call the "secret spot," and throughout the tissues of the soft palate, pharynx and the inner nasal passages to varying degrees. The secret spot is accessible for stimulation by the tongue indirectly in kechari mudra stage 1 through the roof of the mouth where the hard and soft palates meet (right under the septum edge), and directly in stages 2, 3 or 4 inside the nasal pharynx. The secret spot in particular has a direct tie-in with sambhavi mudra (third eye stimulation) and the spinal nerve, connecting directly and immediately with the root in the area of the perineum via ecstatic sensations.
Yes, part of this originates near the base of the tongue also (an aspect of kechari), but not all of it. And, yes, a faint impulse of any mudra or bandha can stimulate energy also, particularly in later stages of development. In AYP, we call this the refinement of mudras and bandhas to the "micro-movement" stage. When they all work together in self-coordinated micro mode, we call it the "whole body mudra."
With the root-to-head connection, every nerve in the body becomes activated ecstatically. So while this phenomenon is centered in the spinal nerve and brain, it illuminates every cell in the body, and beyond. This process is progressive and becomes more expansive over time of daily practices. In time, the ecstatic illumination, which is the unfoldment of "inner space," blends with inner silence cultivated in deep meditation, and the whole process moves on to become an endless outpouring of divine love, which will be quite visible in one's daily relations and actions.
The degree to which one experiences these sensitivities, including the direct ecstatic connection and energetic expansion through the spinal nerve, is a function of the degree to which ecstatic conductivity (also called kundalini) has been awakened. It takes some time to reach the stage of directly perceiving it body-wide, and this is dependent on one's daily practices, especially deep meditation and spinal breathing pranayama, which form the foundation for effective practice of mudras, bandhas and additional methods. Once ecstatic conductivity has begun, there is no mistaking it, and it progresses according to the regularity of our practices and ongoing inner purification.
Our perception of sensations and energies at any point in time is going to be a limited snapshot compared to what it will be in the future as we continue with our practices. Therefore, we can't really form any binding conclusions based on our experiences today -- only tentative conclusions are possible, for tomorrow is another day bringing new openings. If we are doing higher stages of kechari and not experiencing an ecstatic connection, that doesn't mean kechari does not work in those higher stages. It just means we may be a bit premature in our level of practice. It is okay. Not a big deal. The nervous system will catch up in time. We just have to keep going with a balanced routine of effective practices and find out for ourselves.
Everyone is looking at something different on their journey, depending on where they are in their process of purification and opening. There are signature experiences that are repeatable and have been discussed in the lessons, and extensively here in the forums, but not everyone will be having these at the same time, or in exactly the same way. No one is asked to believe anything except through their own experience. By the same token, no one's view of what is happening or not happening necessarily decides what will happen or not happen for others.
The yoga scriptures provide some guidelines on what to expect, and this is helpful for motivation and possible confirmation. However, we are engaged real-time in powerful practices here, and experience is the final arbiter of the effectiveness of the practices and their predicted results. We make adjustments accordingly. In AYP this is called "self-pacing" in practices, which is how we build and sustain a stable and effective daily practice routine for the long term. So far in using this approach, we have made quite a few remarkable discoveries about ourselves, and have much more to learn as we continue forward.
The feeling is that daily practice and open sharing on the results over time is a good way to find out what human spiritual transformation is really all about. For that, the lessons and these open discussions can be pretty useful, particularly for independent practitioners. Many thanks for sharing your perspectives. Please continue to do so as you move along.
All the best on your path. Enjoy!
The guru is in you.
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Joshua
9 Posts |
Posted - Nov 25 2007 : 4:01:04 PM
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"What happens to the fingers when they press together automatically? Is there a natural flow or path for the energy from finger to finger, or is this similar to what you are saying about kechari?"
Nervous energy, a yogi's primary concern, follows the circuits of the human nervous system. A moving electrical charge creates a magnetic field. A person can increase the magnetization of the fingers and hands through tension or directed awareness, but to say one finger needs to touch another finger to complete a circuit is absurd. We can create a magnet of awareness anywhere in the body but it isn't by completing circuits that don't exist its by directing nerve impulses through the conduits we were born with.
When the fingers press together automatically they tend to flex quite strongly for a while and relax. They assume a variety of positions depending on the types of muscles tensed. A person feels like a puppet as the energies of the body do as they will. Maybe circuits feel like they are being completed when in fact more nerve impulses are simply coursing through circuits that are already present.
"Are you saying that a natural path doesn't exist, but we can improvise with our physiology, and it would be a mistake to think of it as other than improvisation?"
What natural path? There are no nerve fibers connecting the tip of the tongue to the mouth, septum, or any other part. Placing the tongue on the roof of the mouth does nothing more than direct more attention to the area above the tongue and septum called the brain. A person can have no tongue and direct energy there. If you can, press your tongue very strongly against the hard palate or beyond (if you can) and focus your energy at that point. Now lower the tongue but maintain your focus at the point where tongue was pressing. In my own experience the pull of awareness towards that point remains regardless of tongue position. Later on you can experiment with tensing the back of the neck slightly to explore the effects. There are a variety of ways of directing attention to the brain, kechari mudra is just one.
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Edited by - Joshua on Nov 25 2007 4:24:08 PM |
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Kyman
530 Posts |
Posted - Nov 25 2007 : 5:41:10 PM
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"but to say one finger needs to touch another finger to complete a circuit is absurd"
Well, I didn't state that there was. Just asking you what your thoughts are, and for clarification. I've spent hundreds of hours practicing kechari along the septum, behind the uvula, and on the roof of my mouth, and have experienced all kinds of behavior. Still, I don't think I have a proper grasp on it. In the beginning I locked into certain characterizations which I have since let go of, and will likely have to let go of more.
Our nervous system communicates impulses, that is what I meant about pathway. I'm not trying to use semantics to explain anything, just hopefully learn something new about this intriguing subject.
I agree with you about the effect of tension alone, or without a certain position of the tongue. It's the same reason why I haven't used the higher positions of the tongue for a while. But the tongue is occasionally drawn up there, and most likely I will make that area my permanent residence. Just waiting for the right time.
It would make sense to conclude that we are only using the circuits that are already present, but because I haven't studied the science behind it enough I cannot be certain for myself. Doesn't make much of a difference anyway as long as you are open to new ideas and further transformation, however they may come.
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Edited by - Kyman on Nov 25 2007 6:30:25 PM |
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Joshua
9 Posts |
Posted - Nov 28 2007 : 5:48:42 PM
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Kyman,
I think your approach to this topic is the best. You are combining practice and experimentation with a willingness to explore alternative explanations.
Through long hours of attention (Attention is from the main root tingere, touch or pull, which is from the same origin as tension and tangent) the yogi creates a true magnet in the medulla. This magnet pulls the tongue back and eventually facilitates effortless concentration.
The increased magnetic pull of the spine and brain through directed awareness seems reasonable and doesn't require alternatives to the human nervous system. The almost irresistable pull on the eyes upward during sambhavi mudra is another example of intentional magnetism.
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Scott
USA
969 Posts |
Posted - Nov 28 2007 : 6:59:50 PM
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Why waste your attention when you can simply put the tongue in kechari, and put your attention on something else? Like the mantra we're supposed to be meditating on? Or if we're not in meditation, then the things we need to be accomplishing in our lives?
It unbalances the nervous system to place your attention on one area of the body. Already, this wouldn't have the same effect as actual kechari.
But then we must take into account the highly sensitive nasal cavity, which the tongue is touching. Tension or attention doesn't accomplish what this accomplishes. Now the practice is even more different!
As a side note, don't simplify the profound effects of yoga to the science of the nervous system. Some thing we experience we may not be able to explain, and if we try with inadequate information, we will fail miserably at understanding what's going on. Perhaps there's more to the nervous system than we currently think we know? As Kyman said, it's good to be open to new ideas. |
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Joshua
9 Posts |
Posted - Nov 29 2007 : 11:14:46 AM
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"Why waste your attention when you can simply put the tongue in kechari, and put your attention on something else? Like the mantra we're supposed to be meditating on? Or if we're not in meditation, then the things we need to be accomplishing in our lives?"
This depends on how you define wasteful attention. For the individual whose goal is self-knowledge, fixing the attention externally is a waste since it draws energy away from the spine/brain axis, the seat of self-knowledge. Focus, whether it be on an accomplishment or the inner sounds of the spine, is pranayama. Many varieties of pranayama operate under the heading of meditation, but all are concerned, often unknowingly, with directing energy. Meditation is pranayama. A yogi examines her pranayama practice according to its ability to direct energy inward. A mantra, like prayer, is a weak form of pranayama. Certain forms of "spinal breathing" are better. Self-inquiry is pranayama too. Samadhi is the best.
Thinking about future accomplishments has its place, but during one's practice it is self-defeating. It draws attention away from cerebro-spinal axis and confirms the individuated self rather than the infinite one that is already replete with accomplishments.
"It unbalances the nervous system to place your attention on one area of the body. Already, this wouldn't have the same effect as actual kechari."
Samadhi has been described as "one-pointedness of mind". One pointed attention on the ajna chakra for hours is just a way to create the magnetism in the brain responsible for the attraction between tongue and uvula or nasal septum. I think instances of "unbalance" are actually issues with the enormous amounts of energy liberated by pranayama practice.
"But then we must take into account the highly sensitive nasal cavity, which the tongue is touching. Tension or attention doesn't accomplish what this accomplishes. Now the practice is even more different!"
What does the sensitivy of the nasal cavity have do with pranayama or meditation? Sensitivity to tactile stimulation doesn't mean what you think it does.
"As a side note, don't simplify the profound effects of yoga to the science of the nervous system. Some thing we experience we may not be able to explain, and if we try with inadequate information, we will fail miserably at understanding what's going on. Perhaps there's more to the nervous system than we currently think we know?"
I'm not reaching for an oversimplification. What I am saying is our explanations ought not to contradict what we already know about the human body. Yoga science is mind-boggling. The tendency to mythologize its processes isn't suprising since our understanding of electromagnetism and other related concepts aren't exhaustive. In any case the question might be asked, are we simplifying yoga to a physical science or are we limiting our study of the human nervous system? |
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Scott
USA
969 Posts |
Posted - Nov 29 2007 : 12:30:53 PM
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Joshua,
quote:
This depends on how you define wasteful attention. For the individual whose goal is self-knowledge, fixing the attention externally is a waste since it draws energy away from the spine/brain axis, the seat of self-knowledge.
For an individual whose goal is self knowledge, fixing the attention on the spine/brain axis is a waste because the attention is not being focused on the Self.
AYP uses the "I am" mantra...so to suggest placing your attention on something else doesn't make much sense here, in the AYP forums.
quote:
Focus, whether it be on an accomplishment or the inner sounds of the spine, is pranayama. Many varieties of pranayama operate under the heading of meditation, but all are concerned, often unknowingly, with directing energy. Meditation is pranayama. A yogi examines her pranayama practice according to its ability to direct energy inward. A mantra, like prayer, is a weak form of pranayama. Certain forms of "spinal breathing" are better. Self-inquiry is pranayama too. Samadhi is the best.
I agree with you 100%!
quote:
Samadhi has been described as "one-pointedness of mind". One pointed attention on the ajna chakra for hours is just a way to create the magnetism in the brain responsible for the attraction between tongue and uvula or nasal septum. I think instances of "unbalance" are actually issues with the enormous amounts of energy liberated by pranayama practice.
There are different types of samadhi. I'm no expert in the classifications, but I do know one thing: I would never call focused attention on any part of the body samadhi. Maybe technically, it is considered a form of samadhi...it's just that I consider samadhi to be when the body and mind drop away. I would call focusing your attention on a part of the body or mind, meditation. That's kind of another topic, though.
There's a difference between overdoing and unbalancing, in my opinion. There are subtle effects to meditating on everything. When your whole mind becomes absorbed in the object of meditation, it changes the way your energy is working. There's a difference between focusing on the third eye, or focusing on the perineum. Vastly different effects come about over time.
In my opinion, it's unbalancing to focus on any body part, or mental object. The only balancing thing for energy is to focus on the Self, and stop focusing on everything else. Then, true samadhi occurs, and as a result, true pranayama happens.
quote:
What does the sensitivy of the nasal cavity have do with pranayama or meditation? Sensitivity to tactile stimulation doesn't mean what you think it does.
We're talking about the nervous system, right? There are nerves in the nasal cavity. When you touch inside of there, it can make the eyes water, bring tons of attention to the area, etc. The effects of the tongue touching the nasal cavity add to the overall effects of the actual kechari mudra.
It's like baking an apple pie - you need to add the apples, otherwise it's just not an apple pie! So with kechari, you need to put the tongue into the nasal cavity and upwards. If you don't, you simply won't get the same effects.
quote:
In any case the question might be asked, are we simplifying yoga to a physical science or are we limiting our study of the human nervous system?
Lets hope we're neither simplifying or limiting ourselves! |
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avatar186
USA
146 Posts |
Posted - Dec 04 2007 : 9:47:38 PM
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ok, so i know reallly have the desier to do kecheri, i made myself wait a year, haha not really on purpose, but stopped till the desier grew.
I am using a razer blade, single sided to make the cuts. its a very thin blade, will this work?
IM making hairline cuts once per day, as the cut is healed every day, it seems like it maaaay be working, just askin for ah little advice, i dont like cuticle snippers cuase it seems to thick. but! ill let ya know how the razer blade works in ah week, any advice is very much appreciated |
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Scott
USA
969 Posts |
Posted - Dec 05 2007 : 09:56:48 AM
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Avatar,
Focus more on reaching with the tongue, rather than simply cutting. I got to stage 3 after a couple months without any cutting whatsoever. |
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yogibear
409 Posts |
Posted - Dec 05 2007 : 11:58:38 AM
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quote:
Scott wrote:
There are different types of samadhi. I'm no expert in the classifications, but I do know one thing: I would never call focused attention on any part of the body samadhi. Maybe technically, it is considered a form of samadhi...it's just that I consider samadhi to be when the body and mind drop away. I would call focusing your attention on a part of the body or mind, meditation. That's kind of another topic, though.
My understanding of Samadhi at the present time is that when the aspirant achieves the state by one pointedness upon an object, the practitioner actually becomes the object concentrated on. IE, if the object is "God", the person becomes God. The object is experienced as if one were it. So by concentrating on a body part, the heart for example, one achieves a state of merging with the object (yoga) in such a way that it is experienced from the inside out so to speak, as if one were it. This is a type of Samadhi. It is colored by the object of concentration. It could be a mantra. The state of Samadhi is the combination of the final three steps of yoga.
Please correct me if I am wrong about this.
Thanks, yb. |
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Kechari Mudra
