misc -sprituality

Japa Yoga
Sri Swami Sivananda

What Is Japa?
Mantra
Sound and Image
Glory of the Divine Name
Varieties of Japa
Practical Aids to Japa
Mantras for Japa
There is another excerpt from Gurudev's book Japa Yoga at the TM web site. It explains the meaning of the Bija-Akshara (seed letters such as Om, Kleem, Gam, etc.). Click here to read that article.
WHAT IS JAPA ?
Repetition of any Mantra or Name of the Lord is known as Japa. Japa is an important Anga of Yoga. It is a spiritual food for the hungry soul. Japa is the rod in the hand of the blind Sadhakas (aspirants) to plod on the road to Realization. Japa is the philosopher's stone or divine elixir that makes one God-like. In this iron age, practice of Japa alone can give eternal Peace, Bliss and Immortality.
Japa is repetition of the Mantra. Dhyana is meditation on the form of the Lord with His attributes. There is meditation or Dhyana with Japa (Japa-Sahita-Dhyana); there is meditation or Dhyana without Japa (Japa-Rahita-Dhyana). In the beginning you should combine Dhyana with Japa. As you advance the Japa drops by itself; meditation only remains. It is an advanced stage. You can then practice concentration separately. You can do whatever you like best in this respect.
Name (Nama) and the object (Rupa) signified by the Name are inseparable. Thought and word are inseparable. Whenever you think of the name of your son, his figure stands before your mental eye, and vice versa. Even so when you do Japa of Rama, Krishna or Christ, the picture of Rama, Krishna or Christ will come before your mind. Therefore Japa and Dhyana go together. They are inseparable.
Do the Japa with feeling. Know the meaning of the Mantra. Feel God's presence in everything and everywhere. Draw closer and nearer to Him when you repeat the Japa. Think He is shining in the chambers of your heart. He is witnessing your repetition of the Mantra as He is the witness of your mind.
MANTRA
'Mananat-trayate iti Mantrah' - By the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra. That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process. The root 'Man' in the word Mantra comes from the first syllable of that word, meaning 'to think', and 'Tra' from 'Trai' meaning 'to protect' or 'free' from the bondage of Samsara or the phenomenal world. By the combination of 'Man' and 'Tra' comes Mantra.
A Mantra is divinity encased within a sound-structure. It is divine power or Daivi Sakti manifesting in a sound-body. The Mantra is itself Devata.
The sacred Mantra or the Divine Name is a vital symbol of the Supreme Divinity directly revealed in the innermost depths of divine communion to the sages of Self-realization in the hoary Vedic and Upanishadic times. These symbols are in the nature of unfailing keys to gain access into the transcendental realms of absolute experience.
Mantra Yoga is an exact science. A Mantra, in the Hindu religion, has the following six parts. It has got a Rishi (a man of Self-realization) to whom it was revealed for the first time and who gave this Mantra to the world. He is the Drashta or Seer for this Mantra. Sage Viswamitra is the Rishi for Gayatri. Secondly, the Mantra has a metre (Chhandas), which governs the inflection of the voice. Thirdly, the Mantra has a particular Devata or supernatural being, higher or lower, as its informing power. This Devata is the presiding deity of the Mantra. Fourthly, the Mantra has got a Bija or seed. The seed is a significant word, or series of words, which gives a special power to the Mantra. The Bija is the essence of the Mantra. Fifthly, every Mantra has got a Sakti. The Sakti is the energy of the form of the Mantra, i.e., of the vibration-forms set up by its sound. These carry the man to the Devata that is worshipped. Lastly, the Mantra has a Kilaka - pillar or pin. This plugs the Mantra-Chaitanya that is hidden in the Mantra. As soon as the plug is removed by constant and prolonged repetition of the Name, the Chaitanya that is hidden is revealed. The devotee gets Darshana of the Ishta Devata.
SOUND AND IMAGE
Sounds are vibrations. They give rise to definite forms. Each sound produces a form in the indivisible world, and combinations of sound create complicated shapes. Repetition of a Mantra has a mysterious power of bringing about the manifestation of the Divinity, just as the splitting of an atom manifests the tremendous forces latent in it. When a particular Mantra appropriated to a particular god is properly recited, the vibrations so set up create in the higher planes a special form which that god ensouls for the time being. The repetition of the Panchakshara Mantra - Om Namo Sivaya - produces the form of Lord Siva. The repetition of Om Namo Narayanaya, the Ashtakshara Mantra of Vishnu, produces the form of Vishnu.
GLORY OF DIVINE NAME
The Name of God, chanted correctly or incorrectly, knowingly or unknowingly, carefully, is sure to give the desired result. Just as burning quality is natural to and inherent in fire, so also, the power of destroying sins with their very root and branch, and bringing the aspirant into blissful union with the Lord through Bhava-Samadhi, is natural to and inherent in the Name of God.
The glory of the Name of God cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of the Name.
There is a Sakti or power in every word. If you utter the word 'excreta' or 'urine' when your friend is taking his meals, he may at once vomit his food. If you think of 'Garam Pakoda', 'hot Pakoda' (fried delicacies), your tongue will get salivation. When anyone suddenly shouts 'Scorpion! Scorpion!', 'Snake! Snake!', you at once apprehend the scorpion or the snake and jump in fright. When anyone calls you a 'donkey' or an 'ass', you are annoyed and you show anger. If anyone says, "You are a nice person," you smile. When such is the power of the names of the ordinary things of this world, what tremendous power should there be in the Name of God! God is the completion or the fullness of existence. Hence, the Name which denotes Him, too, is full and perfect. Therefore, the power of the Name of God is incalculable, for it is the height or the zenith of power. The Name of God can achieve anything. There is nothing impossible for it. It is the means to the realization of God Himself. Even as the name of a thing in this world generates the consciousness of that thing in the mind, the Name of God generates God-consciousness in the purified mind and becomes the direct cause of the realization of the Highest Perfection or God.
VARIETIES OF JAPA
Repeat the Mantra verbally for sometime, in a whisper for sometime, and mentally for sometime. The minds wants variety. It gets disgusted with any monotonous practice. The mental repetition is very powerful. It is termed Manasika Japa. The verbal or loud repetition is called Vaikhari Japa. The loud Japa shuts out all worldly sounds. There is no break of Japa here. Repetition in a whisper or humming is termed Upamshu Japa. Even mechanical repetition of Japa without any Bhava has a great purifying effect on the heart or the mind. The feeling will come later on when the process of mental purification goes on.
Write down daily in a notebook your Ishta Mantra or Guru Mantra for half an hour. When you write the Mantra, observe Mouna. Write the Mantra clearly in ink. On Sundays and holidays, write this for one hour. This is Likhita Japa You can develop a wonderful power of concentration.
The benefits of Mantra-writing or Likhita Japa cannot be adequately described. Besides bringing about purity of heart and concentration of mind, mantra-writing gives you control of Asana, control of Indriyas, particularly the sight and the tongue, and fills you with the power of endurance. You attain peace of mind quickly. By prolonged and constant practice the inherent power of the Mantra (Mantra-Sakti) will be awakened, which will fill your very existence with the Divinity of the Mantra.
In Mantra writing, there is no restriction about any particular script. It may be written in any language.
PRACTICAL AIDS TO JAPA
1. Select any Mantra or Name of God, preferably that given to you by your Guru, and repeat it from 108 to 1,080 times daily (one to ten malas).
2. Always keep your Guru-Mantra a secret. Never disclose it to anyone.
3. It is better to stick to one Mantra only. See Lord Krishna in Rama, Shiva, Durga, Gayatri and in everyone.
4. Get up at 4a.m. and do Japa for two hours. The early morning period (Brahmamuhurta) and dusk is the most favourable time for Japa and meditation. This is when Sattva (purity or steadiness) is predominant.
5. Take a bath or wash your hands, feet, face and mouth before sitting for Japa in the morning. At other times this is not absolutely necessary. Do Japa whenever you have leisure, at the three junctions of the day - morning, noon and evening - and before going to bed.
6. Face east or north during the practice. This enhances the efficacy of the Japa. Sit on a deer skin or rug. Spread a piece of cloth over it. This conserves body-electricity. Sit in a separate meditation room or in any suitable place, such as a temple, on a river bank or under a banyan or peepul tree.
7. Maintain a steady pose. Attain mastery of the posture. You must be able to sit in Padmasana, Siddhasana or Sukhasana for three hours at a strech.
8. Reslove to complete a certain minimum number of malas before leaving your seat.
9. Recite some prayers before starting the Japa.
10. A rosary is a whip to goad the mind towards God. Use a rudraksha or tulsi mala of 108 beads.
11. Do not allow the mala to hang below the navel. Keep the hand near the heart or the nose.
12. The mala must not be visible to you or to others. Cover it with a towel or handkerchief, which must be clean and washed daily.
13. Use the middle finger and the thumb of the right to roll the beads. The use of the index finger is prohibited.
14. Do not cross the meru while rolling the beads. Turn back when you come to it.
15. Sometimes do the Japa without a mala. Use a watch.
16. Do mental Japa for a time. When the mind wanders, do the Japa aloud, or whisper the Mantra for some time and come back to mental Japa again as soon as possible.

17. When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your heart, that purity or Sattva is flowing from the Lord into your mind, that the Mantra is purifying your heart, destroying desires, cravings and evil thoughts.
18. Do not do the Japa in a hurried manner, like a contractor who tries to finish his work in a short time. Do it slowly with feeling, one-pointedness of mind and single-minded devotion.
19. Pronounce the Mantra distinctly and without any mistakes. Repeat it neither too slowly nor too fast. Increase the speed only when the mind wanders.
20. Be vigilant and alert during Japa. Stand up when sleep tries to overpower you.
21. Try to associate the Japa with the rhythm of the breath and meditate in the form of your Deity. Keep a picture or idol of the Deity in front of you. Think of the meaning of the Mantra while repeating it.
22. Regularity in Japa Sadhana is most essential if success is to be achieved. Sit in the same place and at the same time every day.
23. Do not beg for any worldly objects from God while doing Japa. Feel that your heart is being purified and that the mind is becoming steady by the power of the Mantra and the Grace of the Lord.
24. Observe silence and avoid distractions, calls and engagements.
25. It is important not to leave the place at once after the Japa is over and mix with everyone or plunge into worldly activity. Sit very quietly for at least ten minutes, humming some prayer, remembering the Lord and reflecting upon His infinite love. Then, after devout prostration, leave the place and commence your routine duties and activities. In this way the spiritual vibrations will remain intact.
26. Continue the current of Japa mentally at all times, whatever be the activity in which you are engaged. Carry on your Sadhana with tenacity and perseverance, without a break. Realize the glorious goal of life and enjoy supreme bliss.
MANTRAS FOR JAPA
· Lord Krishna:
o Maha-Mantra :
Hare Rama Hare Rama
Rama Rama Hare Hare
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
o Om Namo Bhagavate Vasudevaya
o Om Sri Krishnaya Govindaya Gopijana Vallabhaya Namah
o Om Sri Krishnaya Namah
· Sri Devi:
o Om Sri Durgayai Namah
· Lord Ganapati:
o Om Sri Ganapataye Namah
· Sri Hanuman:
o Om Sri Hanumate Namah

· Lord Hari:
o Om Namo Narayanaya (Ashtakshara)
o Hari Om
o Hari Om Tat Sat
· Jugal (Combined) Mantra:
o Sita Ram
o Radhe Shyam
o Radhe Krishna
· Sri Kalika:
o Om Sri Kalikayai Namah
· Sri Lakshmi:
o Om Sri Maha-Lakshmyai Namah
· Lord Shiva:
o Maha-Mrityunjaya Mantra:
Om tryambakam yajamahe
sugandhim pushtivardhanam
uurvarukamiva bandhanaan
mrityor mukshiya maamritaat.
o Om Namah Shivaya (Panchakshara)
· Lord Rama:
o Om Sri Ram Jaya Ram Jaya Jaya Ram
o Om Sri Ramaya Namah
o Sri Rama Rama Rameti,
Rame Rame Manorame
Sahasranama Tattulyam Rama Nama Varanane
o Om Sri Sita-Ramachandradhyam Namah
o Sri Ram
· Sri Saraswathi:
o Om Sri Sarasvatyai Namah
· Lord Subramanya, Kartikeya:
o Om Sri Saravanabhavaya Namah
· Sharangati Mantra (for surrender):
o Om Sri Ramah Sharanam Mama
o Om Sri Krishnah Sharanam Mama
o Om Sri Sita-Ramah Sharanam Mama
· Sharada:
o Om Sri Bala-Parameshvaryai Namah
· Tripurasundari:
o Om Sri Tripura-Sundaryai Namah
· Vedantic Formulae:
o Om Soham
o Om Tat Tvam Asi
o Om Aham Brahma Asmi

Last Updated: Sunday, 20-Jan-2008 09:46:19 EST
Mail Questions, Comments & Suggestions to : pannir@dlshq.org
Orgasmic Meditation,[1] is a mindfulness practice where the object of meditation is conscious finger to genital contact. "OMing" is practiced in pairs, with one partner, gently holding the genitals with both hands, and that partner's index finger gently, precisely, slowly stroking the female’s clitoris specifically and with both parties placing their complete awareness mindfully on that localized point of contact between them. Both practitioners focus their fullest attention on their sensitive nerve endings and on their finest muscle control in stroking movement to develop connective (limbic) resonance between practitioners. The outcome, is not simply orgasm.[2] in the basic sense, but an extension to the well documented, researched, and established Expanded Orgasm techniques, a term coined in 1995 by Dr. Patricia Taylor,[3] is a further derived paired orgasmic meditation practice on going that brings a further sense of interpersonal connections to and resonance with and between partners over time. After the OMing practice, people report better connection with others and with life itself. Just as meditation bringsconsciousness to stillness, and yoga brings consciousness to motion, orgasmic meditation brings consciousness to the experience of mindful sexuality and expanded orgasm. Together, these three forms of meditation bring an expanded sense of awareness, and allow for deeper interpersonal connection.
Orgasmic meditation borrows from a long tradition spanning several centuries, several cultures and many belief systems, including Tantra,Yoga, Buddhism, Buddhist meditation, Taoism, qigong, and integrates Eastern medicine and Western medicine going back to Hippocrates, theories of Wilhelm Reich, orgasm, Physiology, Biological psychiatry, sociobiology and evolutionary theory. Orgasmic meditation, Expanded orgasm and mindful sexuality generally are now referred to as a practices of the "Slow Sex Movement" and have been compared with the "slow food" movement as popularized by chef Alice Waters (founded by Carlo Petrini in Italy), in that comparison both strip away the trappings and conventions that have developed around a fundamental human activity in order to rediscover their raw biological essence and increase bothpleasure and healthfulness. The Slow Sex movement is said to diverge from simply sexual techniques and the consumerism and productivity nature of relationships of the 20th Century and introduce mindful awareness to the intimacy and connections needs of all humans. By reawakening and training one’s senses, Orgasmic Meditation partners rediscover the joys of sensation and learn to stay present throughorgasm control, expanded orgasm and integrate a daily practice of intense sensations to awaken and enhance their daily life.[4]

Contents
[hide]
· 1 Orgasmic Meditation Theory
· 2 Orgasm Definitions in context
· 3 Orgasmic Meditation as a Mindfulness Practice
· 4 Orgasmic Meditation History
· 5 References
o 5.1 Notes
o 5.2 Bibliography
· 6 External links
[edit]Orgasmic Meditation Theory
According to proponents, orgasmic meditation brings consciousness back into sexuality, in the same way that sitting meditation brings consciousness to stillness, yoga brings consciousness to movement and psychotherapy brings consciousness to how people relate. The result is often more intense and profound, improved orgasms, and improved orgasmic and limbic connection between people. When yoga, sittingmeditation, and psychotherapy are practiced in groups or by coupled pairs, people often notice or feel a limbic resonance or connection between themselves and the other practitioners in proximity. This interpersonal biological limbic connection as observed in yoga, orgasmic meditation, psychotherapy, and audiences is similarly noticed as synchronized movement by groups of animals (flocks of birds) or collective audience responses shared to a felt or emotional moment in a movie or theater audience. The practice focuses on sensation generated through manual stimulation of the genitals.[5] This limbic resonance can be incredibly strong during sexual encounters, and can be cultivated by mindful orgasmic meditation practice. The closely related concept of limbic resonance and connection between individuals in couples, in the pairedpsychotherapeutic setting, and group meditative, group therapeutic, or group experiential settings is well documented, along with limbicconnection and limbic system theory in love, biology, and the psychotherapeutic process, as detailed in a key related reference work, A General Theory of Love, published in 2000 by authors Lewis, Amini & Lannon.[6][7]
[edit]Orgasm Definitions in context
Orgasm, Orgasm control or Expanded orgasm in the context of orgasmic meditation and mindful sexuality is defined not simply as a moment ofsexual climax, but rather the fully unfolding ebb and flow of sexual energy as it is deliberately cultivated and observed between partners usingExpanded orgasm techniques. Proponents of orgasmic meditation posit the existence of an "orgasmic energy" that is analogous to prana, chi,animal magnetism, libido, limbic connection, or orgone energy.(ref Reich) Limbic resonance, or the capacity for one individual's neurological system to synchronize with another's, is discussed more fully in the book A General Theory of Love.[6][7] Limbic resonance in orgasmic meditation is likened to pushing a person on a swing as a common example of resonance. It is necessary for pushing and swinging to remain precisely synchronized to be effective, yet it seems unclear if the swing paces the push, or the push paces the swing. It’s the same with limbic resonance in relationship. It is unclear if feelings are reflected in your partner or if your partner's feelings are reflected in you. The resonance is a property of the relationship between the two of you. Proponents claim that the practice of orgasmic meditation helps open up the flow of orgasmic energy throughout the entire body, thereby expanding a person’s capacity to feel pleasure (or any sensation) and to connect more fully with others on many levels including in daily life.[4]
[edit]Orgasmic Meditation as a Mindfulness Practice
The practice of orgasmic meditation, like Expanded orgasm is a practice done with a partner. One person lies down, pants less, while his or her partner sits alongside. The one sitting uses his or her index finger and slowly, deliberately strokes the clitoris or genitals of the other. Typically in this Safe Sex practice the stroking technique lasts for 15 minutes. Both partners focus their entire attention on the point of contact, simplyfeeling the sensation that is present. If the mind drifts, attention is simply brought back to the point of contact and the resulting sensations. The practice is timed precisely and generally lasts for typically 15 minutes. When the OMing session is over, both partners share their experiences verbally. This verbal expression deepens the connection of the relationship between individual's limbic body sensations and his or her languagefaculties, and also the connection between individuals across the conduit of language and body sensation as described in cognitive articulatedlanguage.[4] (reference book General Theory Of Love 2000, articles New York Post March 2009)
[edit]Orgasmic Meditation History
The history of orgasmic stimulation extends to ancient times. Medical reports of using manual genital stimulation to treat female hysteria go back to Hippocrates (460 BC – ca. 370 BC). This disease concept lack of orgasmic hydration continued into the 20th century and was medically aided by the use of vibrators. However, female hysteria has ceased to be classified as a medical disease and electric vibrators have become commonplace, as has discussion of female orgasm and the extension of the common term orgasmic to mean extreme pleasure of any kind.[1]
In the 1930's Wilhelm Reich an Austrian-American psychiatrist and psychoanalyst combined material from psychoanalysis, cultural anthropology, economics, sociology, ethics, and medicine to develop and theories about the biology of orgasm, interpersonal action of orgasm and orgasmic energy. In the late 1960’s, Morehouse University began to teach and promote a practice called Deliberate Orgasm ("DOing"), amutual masturbation practice closely resembling orgasm control, extended orgasm or even Orgasmic Meditation in mechanics and posture but with little focus on the contemplative or spiritual aspects important to Orgasmic Meditation. These practices were taught by, among others, Ray Vetterlein, a long time More University participant, and was popularized in the book, “The One Hour Orgasm,” by Donna and Allen Brauer (ref). Variations of this technique have been described as orgasm control and extended orgasm in books by Alex Comfort and Steve and Vera Bodansky[8] These are good examples of mutual masturbation practices by either gender combinations share in common a tendency to place more importance on the female orgasm. (reference books “The One Hour Orgasm” Brauer, Books by Alex Comfort, Books by Bodansky) as does Orgasmic Meditation, but these principles apply to any gender combinations of practioners.
Similar practices of mutual masturbation and deliberate orgasm, likened to Orgasmic Meditation, are taught and practiced in Thailand by author, teacher Mantak Chia. In 2004 similar deliberate orgasm stroking techniques were further synthesized in San Francisco into a mindfulpractice and theory referred to as Orgasmic Meditation. Orgasmic Meditation is a core practice within mindful sexuality as integrated by Nicole Daedone, a semantics and spiritual practitioner who has studied with many Spiritual teachers (particularly Yoga, Kabbalah, Buddhist meditation) but also intergated the studied works of Dr. Patricia Taylor, Vetterlein, Morehouse; the works of Wilhelm Reich, the Bodansky's, reference A General Theory of Love and Mantak Chia. The term Orgasmic Meditation is commonly associated with Daedone and the OneTaste Urban Retreat centers with communities located in San Francisco and New York City and providing OneTaste workshops [4][9], International Herald Tribune published March 2009, New York Post March 2009 as well as SF Weekly articles from 2007[10] SF Weekly: Sex and Sensuality by Mary Spicuzza cover story on OneTaste published April 4 2007 and the SF Weekly followed with another article in 2009 titled the Slow Sex Movement Picking up Speed[11]
he third eye (also known as the inner eye) is a mystical and esoteric concept referring in part to the ajna(brow) chakra in certain Eastern and Western spiritual traditions. It is also spoken of as the gate that leads within to inner realms and spaces of higher consciousness. In New Age spirituality, the third eye may alternately symbolize a state of enlightenment or the evocation of mental images having deeply-personalspiritual or psychological significance. The third eye is often associated with visions, clairvoyance (which includes the ability to observe chakras and auras) [1], precognition, and out-of-body experiences, and people who have allegedly developed the capacity to utilize their third eyes are sometimes known as seers.

Contents
[hide]
· 1 Symbolism
o 1.1 In Hinduism and Buddhism
o 1.2 In the Western Wisdom Teachings
o 1.3 In the Bible
o 1.4 Elsewhere
· 2 Technique
· 3 The pineal gland
· 4 Microscopic vision and telescopic vision?
· 5 In fiction
· 6 See also
· 7 Notes
· 8 References
[edit]Symbolism
[edit]In Hinduism and Buddhism


Shiva head with third eye

This article may require cleanup to meet Wikipedia's quality standards. Please improve this article if you can. (October 2007)
In Hinduism and Buddhism, the third eye is a symbol of enlightenment (see moksha and nirvana). In the Indian tradition, it is referred to as the jjanacaksu, the eye of knowledge, which is the seat of the 'teacher inside' or antar-guru. The third eye is the ajna chakra (sixth chakra) also known as brow chakra or brow centre. This is commonly denoted in Indian and East Asian iconography with a dot, eye or mark on the forehead of deities or enlightened beings, such as Shiva, the Buddha, or any number of yogis, sages andbodhisattvas. This symbol is called the "Third Eye" or "Eye of Wisdom", or, in Buddhism, the urna. In Hinduism, it is believed that the opening of Shiva's third eye causes the eventual destruction of the universe.
Many Hindus wear a tilak between the eyebrows to represent the third eye.
In the Upanishads, a human being is likened to a city with ten gates. Nine gates (eyes, nostrils, ears, mouth, urethra, anus) lead outside to the sensory world. The third eye is the tenth gate and leads to inner realms housing myriad spaces of consciousness.

Chakra Color Primary Functions AssociatedElement Location Open or Balance Foods Symbol
Third eye
ājñā, आज्ञा indigo Direct perception, intuition, imagination, visualization, concentration, Self-mastery , Extra Sensory Perception time / light Between the eyebrows. Meditation, guided visualization. Dark bluish colored fruits, Liquids, Spices
[edit]In the Western Wisdom Teachings
According to Max Heindel's Rosicrucian writings, called Western Wisdom Teachings, there are in the brain two small organs called the pituitary body and the pineal gland. This last gland is also called by medical science as "the atrophied third eye"; however, these teachings describe that none of them are atrophying: the pituitary body and the pineal gland at the present time are neither evolving nor degenerating, but are dormant. It is said that in the far past, when man was in touch with the inner worlds, these organs were his means of ingress thereto, and they will again serve that purpose at a later stage. According to this view, they were connected with the involuntary or sympathetic nervous systemand to regain contact with the inner worlds (to reawaken the pituitary body and the pineal gland) it is necessary to establish the connection of the pineal gland and the pituitary body with the cerebrospinal nervous system. It is said that when that is accomplished, man will again possess the faculty of perception in the higher worlds (i.e. clairvoyance), but on a grander scale than it was in the distant past, because it will be in connection with the voluntary nervous system and therefore under the control of his will.
[edit]In the Bible
According to the gnostic teachings of Samael Aun Weor, the third eye is referenced symbolically and functionally several times in the Book of Revelation, which as a whole is seen as a work describing Kundalini and its progression upwards through three and a half turns and seven chakras. This interpretation equates the third eye with the sixth of the seven churches of Asia detailed therein, the Church of Philadelphia.[2]
[edit]Elsewhere
The third eye is used in many meditation schools and arts, such as in yoga, qigong, many Chinese martial arts, Zen, and in Japanese martial arts such as Karate and Aikido.
In terms of Kabbalah, the Ajna chakra is attributed to the sphere of Chokmah [3], or Wisdom, although others regard the third eye as corresponding to the non-emanated sephirah of da'ath (knowledge).
[edit]Technique
In Taoism and many traditional Chinese religious sects such as "chan", "third eye training" involves focusing attention on the point between the eyebrows with the eyes closed in various qigong postures. The goal of this training is to allow students to have the ability in tuning into right vibration of the universe and gain solid foundation into more advanced meditation levels.
In theory, the third eye, also called the mind's eye, is situated right between the two eyes, and expands up to the middle of the forehead when opened. It is one of the main energy centres of the body located at the sixth chakra (the third eye is in fact a part of the main meridian, the line separating left and right hemispheres of the body). In Taoist alchemy the third eye is correlated with the upper dantian. [4]
[edit]The pineal gland
Some researchers, including Rick Strassman, have suggested that the third eye is in fact the partially dormant pineal gland, which resides between the two hemispheres of the brain. This concept is supported by the pinealocytes, one type of cells within the pineal gland, having a strong resemblance to the photoreceptors of the eye.[citation needed] Additionally, the pineal gland is said to excrete dimethyltryptamine (DMT) which may be factor, but not in the sense of the psychedelic drug[5][improper synthesis?], which induces dreams, near-death experiences, meditation, or hallucinations. Various types of lower vertebrates, such as reptiles and amphibians, can actually sense light via a third parietal eye—a structure associated with the pineal gland—which serves to regulate their circadian rhythms.
See also: Pineal gland and Melatonin
[edit]Microscopic vision and telescopic vision?
It is even claimed by some that, by extending an "etheric tube" from the third eye, it is possible for one to develop microscopic vision and telescopic vision. [6] It has been asserted that the third eye's microscopic vision is capable of observing objects as small as quarks. [7]
[edit]In fiction
Three Eyed characters commonly appear in fictions and folklores of Asian cultures. Some of these characters, belong to the so-called "Three Eyed Race", and possess supernatural powers.
§ Erlang Shen (二郎神) - Chinese God with a third true-seeing eye in the middle of his forehead that exists in folklores who also appears in Chinese fictions, Journey to the West and Fengshen Yanyi.
§ Hiei (飛影) - three-eyed demon from the graphic novel Yu Yu Hakusho.
§ Hosuke Sharaku (写楽保介) - three-eyed boy from the graphic novel The Three-Eyed One.
§ Pai Ayanokoji (綾小路 パイ) - three-eyed girl from the graphic novel 3×3 Eyes.
§ Tenshinhan (天津飯) - three-eyed man from the graphic novel Dragon Ball.

Yoga Nidra, may be rendered in English as "yogic sleep" or "sleep of the yogis". There are numerous traditions of Yoga Nidra sadhana that have been transmitted through parampara within the Indian religions. These aspects may include disciplines and traditions of dream, sleep andyoga. Fundamentally, Yoga Nidra is engaged to prepare and refine a sadhaka spiritually, emotionally, mentally and physically prior to seeking sublime levels and aspects of consciousness and awareness through meditation, trance and other sadhana not constituted by sleeping anddreamwork. In some Himalayan lineages, Yoga Nidra as Yoga of Clear Light, is a sublime sadhana and transmission modality in its own right. However, general traditions of Yoga Nidra have related a version of the practice that has become synonymous with yogic relaxation and guidedvisualisation techniques.
The true Yoga Nidra is a state of consciousness in which the yogi is in direct communion with the Divine energy, that may be understood asDharma, pervading the whole phenomenal Universe and beyond.[citation needed] In the Vaishnava sampradayas this deified "energy" is Vishnu, the sleeping lord. This energy is beyond space and time, allowing the yogi to potentially access by grace, past, present, future and beyond.[citation needed] A tantrika engaged in this sadhana may also become aware of their past or future lives (refer bhumi).[citation needed]Through Yoga Nidra, as other sadhana, the practitioner may work through karma and samskara, cleansing the store consciousness. In some traditions, Yoga Nidra is employed to purify the unconscious mind through use of certain vows and commitments, samaya, known assankalpas. Experienced tantrikas employ Yoga Nidra for astral travels and thoughtform projecting and in its advanced and refined practice, it may lead to samādhi and satchitananda.[citation needed]
Adherents of the Yoga Nidra as guided visualisation technique, hold that half an hour of Yoga Nidra may yield the benefit of up to three hours of standard sleep, although the regular engagement of this sadhana as a sleep substitute is contraindicated as the bodymind still requires sufficient rest through standard sleep. This tradition of Yoga Nidra should not be conflated with techniques of autosuggestion and autogenous training, etcetera, though there is a palpable commonality in process if not in application.

Contents
[hide]
· 1 Vishnu: the sleeping lord
· 2 History
o 2.1 Scientific evaluation
· 3 See also
· 4 Notes
· 5 References
· 6 External links
[edit]Vishnu: the sleeping lord
In a number of texts such as the Devi Mahatmya and the Bhagavata Purana, Vishnu reclines on the nāga shesha during yoganidra. The phenomenal world is the dream of Vishnu.[citation needed]
[edit]History
Yoga Nidra refers to yogic sleep and yogic lucid dreaming.[citation needed] Yoga Nidra has been practiced as a sadhana for millennia by sadhuand rishi.[citation needed] Of the three states of consciousness of waking, dreaming and deep sleep, as expounded in the Upanishads, particularly the Mandukya Upanishad, Yoga Nidra refers specifically to the conscious awareness of the deep sleep state, referred to as "prajna"in Mandukya Upanishad.[1] This is the third of the four levels of consciousness of Omkara mantra, relating to the state represented by the M of AUM. The four states are waking, dreaming, sleep, and turiya, the fourth state. The state of Yoga Nidra, conscious deep sleep, is beyond or subtler than the imagery and mental process of the waking and non-lucid dreaming states. As a state of conscious deep sleep, Yoga Nidra is a universal principle, and is not the exclusive domain of any specific tradition.[citation needed]
Yoga Nidra is a Secret of Transformation. Through practice of Yoga Nidra, one achieves true relaxation.Anandmurti Gurumaa categorically emphasizes on practice of Yoga Nidra. She draws attention to the fact that Yoga Nidra is a state of conscious deep sleep. During the practice of yoga nidra, one appears to be sleeping, but the consciousness is functioning at the deeper level of awareness. It is sleep with a trace of deep awareness. It is a state of mind in between wakefulness and dream. Normally when we sleep, we loose track of our self and cannot utilize this capacity of mind. Yoga nidra enables the person to be conscious in this state and nurture the seed of great will power, inspire the higher self, and enjoy the vitality of life. With constant practice of Yoga Nidra from Anandmurti Gurumaa, people have found that the technique restructures and transforms the whole personality form within. With every session of yoga nidra, one is actually burning the old samskaras, habits and tendencies in order to be born anew. This process is quicker than other systems that work on an external basis. It is the most powerful method for reshaping the personality.
The practice of yogic relaxation has been found to effectively reduce tension and improve psychological well being of people suffering from anxiety. The autonomic symptoms of high anxiety such as headache, giddiness, chest pain, palpitations, sweating, abdominal pain respond exceptionally well to yoga nidra. Practicing yoga nidra successfully decreases the time required to fall asleep, thereby curing insomnia.
However certain teachers and lineages do emphasize the sadhana of Yoga Nidra more than others, and have more experience with training adepts in its practice. Paramyogeshwar Sri Devpuriji[citation needed] was an early modern proponent, who passed it on to Sri Deep Narayan Mahaprabhuji[citation needed] and it was taught to his disciples since 1880.[citation needed] On his journeys to the Himalayas, Sri Devpuriji met, among others, Swami Sivananda of Rishikesh, who is well known in Europe and conveyed the technique of Yoga Nidra to several Yogis and Swamis, such as Swami Satyananda Saraswati.[citation needed] Swami Rama was another proponent of the sadhana. [2]
Swami Satyananda particularly began popularizing the practice about 40 years ago.[citation needed] He drew a connection to the ancient tantric practice called nyasa, whereby Sanskrit mantras are mentally placed within specific body parts, while meditating on each part (of thebodymind).
With Paramhans Swami Maheshwarananda's and Swami Satyananda's extensive worldwide tourings and teachings, Yoga Nidra gradually spread throughout India, Europe, Australia and the United States and is taught in the system in Satyananda Yoga and Yoga in Daily Life.[citation needed] Swami Rama's teachings on Yoga Nidra continue to be taught via his Himalayan Institute and several of his non-affiliated students.
The form of the Yoga Nidra practice taught by Swami Satyananda includes eight clearly defined stages (Internalisation, Sankalpa, Rotation of Consciousness, Breath Awareness, Manifestation of Opposites, Creative Visualization, Sankalpa, Externalisation); some stages of the Yoga Nidra practice deepen pratyahara.Also, the form of the Yoga Nidra practices that are taught by Anandmurti Gurumaa includes two techniques. Both the techniques are based on creative visualization. The techniques are Yog Nidra and Yog Nidra Part 2[3].[citation needed] Pratyahara is an effect as well as a state which is induced by the withdrawal of awareness from sensory perception (refer drishti). According to some traditions, Yoga Nidra is best engaged as a guided, facilitated practice, that is, with an experienced yoga teacher who verbally delivers the instructions.
[edit]Scientific evaluation
Rosch & Fallah (undated PDF) in a critique of Harrington & Zajonc (2003) mention Swami Rama and the Menninger Foundation and state that:
...in 1970 Swami Rama, a Hindu yogi, was extensively studied at the Menninger Foundation where he demonstrated a variety of extreme abilities, including the voluntary death-like state of physiological arrest called yoga nidra (Anand, Chhina & Singh, 1961, Kasamatsu & Hirai, 1969, Boyd, 1995).[4]