Just Be a Man!
On Man to Man: A Journal of Discovery for the Conscious Man

In a rapidly changing world, full of turbulence and crises, how do we experience fulfillment as a Man? How do we define our identity, our sense of belonging, our meaning and purpose, and our social roles and gender? Our minds don’t help: we are filled with ideas and impulses that often cloud our direct perception and understanding of what it means biologically, mythically and functionally to be a man. Add to this our constant fascination with our polarity—the feminine—and you can see that there’s lots of room for guidance.

The dance of men and women has gone on from the beginning. So we can call on the wisdom of the ages, but of course, that wisdom is overlaid with just as much fantasy, fear, desire, culture and phobias as well. In tribal cultures, there is ritual—rites of passage—where elders help the younger men sift out the wisdom from the whimsical and prepare the boy to be a man, to handle himself and his duties rightly, along with this “other creature,” the woman, who holds such a central place in his subconscious. We have largely lost this place by the fire; this sincere appreciation of our masculine nature and this clarity in relation to the feminine. In our globalized networked environment and the fluid interaction of cultures, it feels like we have lost our compass, our common ground, our North Star—what does it really mean to be a man? Instead, it all seems to be cultural history or religious narratives, not relevant to contemporary life and lifestyles.

Yogi Bhajan gathered men together and challenged them with straight talk and hard exercise. He shined a strong light on our individual nature, our shared natures and our universal nature. He discussed being a man from so many different facets. How do we think about being a man? What is our fundamental nature as man and woman? How do we communicate and acknowledge our basic tendencies? How do we learn to express our unique attitudes and personalities? What are the pitfalls in male–female relationships? What are our common distractions? What are the fundamental tendencies and differences in the masculine and feminine experience? How can they work well together?

In these discussions he engaged and embraced us—just as men. He was not a professor. He did not proceed along a careful linear path of points and propositions. Instead, we traversed a long and twisting mountain path, fraught with dangers but leading to unexpected vistas. He did not hold our hands like children. He walked with us side by side as men. He leapt ahead and challenged us to prove ourselves to our Self—our own potential and grit. He asked each of us to pause on our path, to break our hypnotic march through life and resist the steady beat of impulse and defensiveness. He woke us up and asked us to understand the nature of being a man and what it takes to walk on the path as a man.

Gurucharan Singh Khalsa, PhD.
Director of Training KRI
 

The Ecology of Training and the New institute Courses at KRI

We launch our first “Institute Course” this summer is called “Healing the Wounds of Love”. We are doing this in the spirit of Yogi Bhajan who first held institute courses at KRI in the early 1970’s. In those beginning days, the courses were for serious students and teachers who wanted to delve deeper into an aspect of themselves, consciousness and life. The first few were by invitation only to insure that participants were committed to practice the sometimes challenging techniques he shared and practice them with an esprit de corps forged from the honesty, earnestness and collaboration of the group effort. These experiences were invaluable to give us a sense of our own reality, potential and character. They gave us tools to deal with life and to approach life with powerful confidence, courage, openness and humility.

Each of these courses is practical, powerful and focused. The basic attitude of these courses is: “Life is itself a miracle. We are miracles within the miracle. We can live and enjoy this reality when we clear our own way: strengthen our consciousness, dispense with the fears and old patterns in our subconscious and cultivate the skills and beliefs that manifest the destiny and beauty in our heart. “

With this first launch of the Institute Courses, we invite you all to participate. The doors are wide open for every student and teacher who wants special training with focused deep experience in an atmosphere of relaxed camaraderie and exploration. Institute courses give you the expertise and experience to manifest your extraordinary life. The only prerequisites are that you are familiar with kundalini yoga – so you know what you are getting into, you are healthy enough to exercise and meditate and you are open enough to test and explore yourself as you grow.

We chose Healing the Wounds of Love to initiate the series for two reasons. First, we all love and we all have wounds. It is a universal experience of living and loving. We need the skill to embrace all of our experience with an open heart and intuitive understanding as we choose to let the past go and invite the future in. The wounds we all get, small and large, are opportunities to strengthen our spirit and keep our heart open ever wider. Second, we had many requests and enthusiastic feedback from the level two course on Authentic Relationships- which is for teachers. One section of that course touches on the wounds of love we get and the patterns we repeat when our approach to satisfying relationships come from needs, past insecurities, lack of self-love or a dysfunctional core image of relationships. Many people asked for further opportunities to focus on and transform this important part of our life.

Authentic Relationships looks at the nature of relationships, communication, ultimate love and the play of masculine and feminine archetypes within us. Healing the Wounds of Love focuses on awakening spirit and awareness through our relationships, how to use mantra to keep the heart open and turning wounds to wisdom. We will learn the use of deep meditations using Narayana mantras and the Shabd Hazaray to open and heal the heart. We will take time to share our experiences and how we gain strength and meaning from them.

We will also guide and mentor Trainers who want to present this entire course and teachers who want to use a shortened one day format to introduce this topic to all students. Most of the topics in the institute courses and in Transformation courses are also themes that are part of the core conversation of the 3HO community. We hope that each Institute Course will help enliven the discussions, projects and expertise that are in those conversations.
KRI is developing several levels of training and a wide range of courses for teachers and for all students. Let me put the Institute Courses in context as I describe a little of the “Big Picture” of KRI and the training ecology we are creating.

KRI has the mission of developing a robust, global teaching community and resources that nurture the school of kundalini yoga as taught by Yogi Bhajan. Part of this mission is an accessible, authentic and useable library of all the teachings Yogi Bhajan shared. Part of it is the training and support of teachers and trainers of teachers at the highest level of quality, character and effectiveness. And part of it is the elaboration, testing and utilization of the teachings in programs, research projects and productions of books and other digital media.
Over the last few years, through the efforts of many of our trainers and KRI, we have established the Aquarian Teachers Academy that coordinates the standards for teachers and trainers and the programs they present. It also assists in the administration of the steps to progress through the courses, mentoring, testing and other qualifications for each of the three levels: Foundations to be an instructor; Transformation to be a practitioner; and Realization to be a Teacher.

Central to this mission is the creation of a robust ecology of training courses and trainers. “Ecology” may seem like an odd word to use. But ecology implies an interactive process between all levels of participants that adapts to the needs and opportunities of the environments we all live in. A robust ecology has many creatures and many niches all of which contribute to its strength and longevity; a robust teaching ecology has many types of courses that serve many needs and incorporates many personalities that deliver authentic teachings and experience with integrity and character.

A strong body of teachings underlies this ecology. Some courses are like the bones: the training levels and courses specifically for teachers and trainers. They are the structure on which all else can stand. Some are like the muscles: institute courses for everyone some of which are short and some much longer that develop an area of focus. Some are like the circulation: courses for professionals, collaborations with other institutions and colleges, and formats that utilize the most contemporary web-based and virtual communities. And finally we have the nervous system: KRI itself, an interactive library of teachings, research and lively communication as a global community of teachers.

All these parts will grow organically as an ecology. We have a core set of teachings which provide the anchor points for all that we do. Each piece of that teaching can apply to anything that calls on our human capacity to develop, be aware, and to act with character. We create teachers who help each individual realize their potential to be uniquely who they are, fully human and effective in their lives.

We have proceeded as Yogi Bhajan directed us- in a gradual, positive, progressive manner. First we have focused on the seeds- the core of our ecology; that is the teachers and trainers. Without those exceptional individuals and the highest quality in their consciousness any institute or institution would remain a hollow framework or descend into an arthritic bureaucracy. Our goal is to provide avenues for experience and wisdom that lets each person recognize and realize in action who they are as a human being. The combination of authenticity and creative flexibility needed for that cannot happen without constant attention to the teachers and trainers. Secondly, we are now expanding the course structures to address central concerns and teaching themes that can be used by all teachers and that invites any student to join in. Thirdly, we will develop in the near future courses for professionals in the therapeutic fields. Lastly, in all of our efforts we follow the projection of Yogi Bhajan for KRI. He wanted it to be open, unifying, creative, collaborative, contemplative, and consistent with qualified and trusted expertise. We are not based on personality or fame though we support every individual’s talent and destiny and have exceptional trainers. We are not commercial though we encourage prosperity and good business applications. We are spiritual scientists in our support and participation in research of a well laid out and authentic base of teachings. And we carry this legacy of Yogi Bhajan with an authenticity that does not change it for the market or personal promotion. It is truly a legacy for all who wish to know the All.
To try one of the meditation techniques we will use in Healing the Wounds of Love this summer, see the video posted on our site.

KRI’s 2008 Meditation:

Ten-Stroke Breath to Experience the World Beyond &

The Triple Mantra for Protection

Ten-Stroke Breath to Experience the World Beyond

Sit in Easy Pose with a straight spine. Split your fingers into a “V” so that that the Mercury (pinkie) and Sun (ring) fingers are together and the Jupiter (index) and Saturn (middle) fingers are together. The thumbs spread away from the hand.  The base of the hand is approximately at shoulder level with the palms facing forward. The hands and elbows are vertically aligned. Evenly press the shoulder blades together so that you keep inside edges of them parallel to each other. Look at the tip of your nose.

Inhale through the nose in ten equal strokes
(about 2 strokes per second = 5 seconds for the inhalation).

Exhale through the nose in ten equal strokes
(about 2 strokes per second = 5 seconds for the exhalation).

Practice time is 11-31 Minutes.

To Finish: Inhale, stretch your arms up over your head, and hold the breath 5-10 seconds as you stretch your spine upward. Exhale and repeat this breath sequence two more times. Give yourself plenty of time to relax and return to normal after practicing this kriya.

“Looking at the tip of your nose concentrates on and directs the optical nerve which is the nearest to the sensory system of the brain which thinks, imagines, and does. By splitting the fingers you are controlling both hemispheres of the brain. Separating
the thumbs splits the ego.

“It creates a different state of consciousness to carry you through this confined, limited situation to a very unconfined situation. In this way you may know that beyond your world there is another world and you may start searching for that world.

“There is definitely a technique of the mind as there is a technique of the machinery. Within the human machinery, if the meditative mind can be achieved and used, mankind can bring all the happiness to itself.”

The Triple Mantra
 
The Triple Mantra tunes our mind into the cosmic dance. As we chant this mantra, our mind talks to itself in a cosmic way. In the process, we connect and surrender to the universal dance of polarities.
Triple mantra reprograms our mind so that we can operate from the Neutral Mind—so that we can move out of duality into the dance of universal polarities. Triple Mantra clears all types of mental, psychic, and physical obstacles in one’s daily life. It protects against accidents. It cuts through opposing vibrations, thoughts, words and actions. It strengthens your mind and magnetic field and keeps negativity away.

This mantra opens us up to be guided by faith instead of fear. If we are guided by fear, we block ourselves. If we are guided by faith, we open ourselves up to expansion and creation.
 
Triple Mantra consists of three mantras that are recited in sequence:

1.  Aad Guray Nameh
     Jugaad Guray Nameh
     Sat Guray Nameh
     Siri Guroo Dayv-ay Nameh

     I bow to the primal guru
     I bow to the truth throughout the ages
     I bow to True Wisdom
     I bow to the great unseen wisdom

This mantra puts you into the mode of acceptance and surrender to Universal Truth and wisdom. It surrounds you with a powerful light of protection. Your aura protects you by becoming light and clear.

2.   Aad such
      Jugaad such
      HaiBhee such
      Naanak Hosee Bhee Such

3.   Aad such
      Jugaad such
      HaiBhay Such
      Naanak Hosee Bhay Such

 

Parts 2 and 3 translate as:

      True in the beginning
      True throughout all the Ages
      True even now
      Pure one, the truth will always be true.

Both forms of this mantra align our energy with the truth. Together they balance allowing and participating and archive a union between passive and active. The complete mantra solidifies the cosmic dance within us.

The first form, Part 2, the ‘Bhee’ puts us into an accepting, allowing and surrender mode. This is the last four lines of the Mul Mantra. This mantra embodies the vibration of stability and eternal truth, that which never changes.

The second form, Part 3, the ‘Bhay’ is active. This mantra embodies the active, creative, evolutionary aspect of the universe. It breaks through energetic blocks and opens the space for things to happen. It also aligns your energy field so you can attract opportunities and take advantage of them.

Chant the ‘suchhhhh’ like the hiss of a snake and feel it in your spine. The first form of the mantra is chanted softer. The second is chanted in a more emphatic tone.

When you are finished, sit quietly and listen inside. Simply Listen. This is an important part of the meditation.

The complete sequence is recited in a monotone. You can also chant along with musical versions available.

Chant this mantra for 11, 15, 22, or 31 minutes for 40 days to be able to call upon its power and its promise.

Click Here to Download the PDF version of the

Ten-Stroke Breath to Experience the World Beyond & The Triple Mantra for Protection

The Adi Shakti Mantra and the Meaning of Sadhana

A contemporary prophet once said, “Oh, the times they are a-changing”. And along with those changes come stress—at work, at home, in our communities, and even the environment. We’ve been blessed to have a Teacher that gave us a way through these challenging times—sadhana. Sadhana cultivates steadiness and vitality in the face of change. Sadhana allows us to know the unknown and to face the present moment with security and stability. So our task in the morning—you may think of it as your chore—is sadhana, self-discipline. “Oh! I have to discipline myself.” It sounds so forced, doesn’t it? And yet with sadhana, we have an opportunity to remove a lot of stuff from our subconscious. It can be quite joyful; and that’s why I called it sweet fulfillment.

If you’re one who considers sadhana a chore, how do you begin to hold it in a different way? How can we change our relationship to sadhana so that it becomes a delight? How can we cultivate a self-discipline that is both sweet and fulfilling? I like to think of sadhana as a beautiful dance, Shiva Nataraj, Shiva dancing; sadhana is the entire universe dancing around you and you’re simply trying to get into rhythm. Part of the rhythm is simply showing up. I think you should show up even if you don’t know why. It’s a good idea to be regular in your sadhana, even if you’re irregular as a person.

Sadhana isn’t only a discipline; it is this universal dance—a dance with certain steps. In every single sadhana, you want to complete those steps. You want to internalize them, because if you don’t, you never get into rhythm. You’re always heading in the wrong direction. Sadhana is a dance between the body, the mind, the soul and the universe; sadhana is the discipline to know when to lead and when to follow. So much has changed and yet there is a common element that remains—the Adi Shakti Mantra or Morning Call. Let’s think about this dance, this thing we do in sadhana, from the basis of the very first one—because that never changed. It acts like a thread weaving together all the changes over the years: Ek Ong Kar Sat Nam Siri Wahe Guru.
What does it mean? Wake up! Awaken—it is the kundalini awakening mantra. And each syllable within the phrase can be thought of as a gesture—a step in the dance. First we say Ek; it means ‘one’. If you vibrate with the word, then you become instantly open to everything at once. If you are truly one with the gesture, you will experience no boundary—all barriers will drop away. As soon as you say Ek, you’re totally open; you’re one; you haven’t divided anything yet; you’re without thought. Does that make sense? There are other experiences available from this same word—for example, you could feel strong by chanting a long Ek, drawing it out; or, you could say to yourself, “I’ve really had it with all this stuff” and the sound becomes more like ‘Ick’. Your subconscious is funny. There are many potential experiences, but as a sadhana, Ek consolidates total openness in an instant, poof, all at once.
The next word is Ong, the sound of the gong, which always expresses a sense of expansion. So first, we experience total openness, Ek, there’s no distinction; and then Ong, the universe taking birth; me giving birth to me. Does that make sense? First—Ek—I’m me without any prejudice, without any judgment, without any fragmentation; then Ong, the creative energy to express my destiny.

Ek Ong Kar: You’ve expanded and now you project out, because Kar means all those thoughts and actions in the creation. So think of it—Ek Ong, the universe has created the field of action; Kar, so you act. Ek Ong Kar—what a joyous state to start with! So we’re already in pretty sweet fulfillment and we’re only through the first third.

What’s the next word? Sat. What’s the energy of Sat? The expression of Sat? The word Sat means existence—what is—because what’s true is what is; what is, is what’s true. There is no gap. Sat is your being in existence, that sense of coming into your being, crystallization of the self. And the Self is unlimited.

Nam is an interesting one. We translate it noun, identification, identity. All of existence gains an identity. What’s the gesture of identity? What’s the dance of identity? What do you do when you have an identity? What does that mean? There are things I can do and there are things I can’t do as Gurucharan—right? If I’m a human, if that’s my identity, there are certain things I can do and not do as a human, correct. Identity has a bantar* and jantar; it has structure. So identity requires a confrontation, a qualification.

Many people enjoy Sat, that great vast being: I’m being; I’m one with existence. But then Nam comes along and—oops, identity crisis. Because Nam demands that you qualify yourself: Does this thought or action qualify as Nam in this moment? It requires discipline and surrender and courage. Yogi Bhajan asked again and again—can you qualify? So Nam is the poke, provoke, confront, and elevate. It’s not that we poke each other or confront each other, but rather our Self—in our sadhana! Nam is your greatest gift. Sometimes we get lost, we hook into self-existence, Sat, as the essence, the ‘real thing’. Yogiji would say, So what? Everything has existence. You can’t get out of it. So that’s not so interesting. But Nam, now that’s interesting, because every identity, every word we speak, creates identity and shapes our total effect in the world and our experience of ourselves.

So the fundamental gesture in sadhana is confronting the thought. If you go through your entire sadhana and never confront the thought, did you really do sadhana? I don’t think so. This took me a long time to learn, because I would sit down and all I wanted to do was just bliss out. Nothing wrong with that is there? So I’d chant Ek Ong, bliss out, and say, I could go on for 20 hours—the more bliss the better. But in the end, there’s a kind of bliss that should come from your being, your mastery of your Self. So during sadhana, Nam is not just generating a good feeling or going to a positive place or entrancing yourself in a certain thought because it feels good and you don’t want to deal with your other stuff; that’s not it. Sat--you’re in your being; Nam—this is me, my identity. So be it, be it so. Sadhana must have this aspect to it, this gesture. Otherwise you’ve gotten vast, you’ve projected, but you’ve forgotten Nam and your sadhana is incomplete.

What’s the next word, Siri. What’s it feel like? What happens to the mind? Siri brings you to shuniya, a moment of stillness. It means great; it means beyond; it means you went past whatever you had been feeling, thinking, living. Suddenly you’re a hero; you’ve gone beyond the ordinary. And if someone sees a heroic act, they say Wah! You’ve stilled your former, small self and for a moment, you’ve become zero. So Siri is a stillness, a focused shuniya, because without that you can’t manifest Wahe. Without that moment of shuniya, you’re just hoping. Wahe becomes a question not a reality, not the true merger, the vastness, the surrender, the experience that is Wahe Guru.

And what’s the final word? Guru. Guru is transformation. You have all that you’ve gone through, you’ve cleaned out the closets of the mind, you’ve gone to the temple, you’ve presented the being, you’ve totally opened, you’ve expanded, you’ve merged, you’ve bowed; now the instruction comes. Guru is the teacher; guru shows you the way. So, what are you going to correct? How are you going to do it? That’s when you’re given an experience, an insight, a transformation.

When we practice sadhana as a life-long discipline, it frees up so much energy, so much vitality and grounds us in such a vastness of reality that we can take on anything, anytime, anywhere. It gives us flexibility and resourcefulness, caliber and character. It gives us courage. Think about it, you can live drawing energy from any chakra. And when you’re young, you don’t have to worry. Everything is working—hormones are balanced, cells are regenerating, there’s lots of energy from the first three chakras. Then you get into middle age; things are still pretty good. You’ve been working out, doing okay, no problem. Except—if you’re still drawing on the same source of energy as when you were young, you’re going to eventually fall apart. You have to tap into that energy of compassion and connection, clarity in your projection, or you start messing up. It’s a different energy, different bodies, make sense? You have to have emotional relationships that make sense. You have to have a lifestyle that supports your identity. You get a little older and you have to start drawing energy from your subtlety, from your spirit.

In the old days, to be an elder meant possessing a special force. It was a time of enormous vitality. Baba Deep Singh, at the age of 80, took up a great sword and went to war. The story goes like this: the enemy cuts off his head and he just grabs it and keeps going, walking toward the Golden Temple! Freaks everybody out! As he approaches the temple, he throws his own head through the gates and onto the prakarma. And the enemy says to itself, “I’m not dealing with this guy!” and retreats. So what is that? Oh, he’s weak and old. No! You can be; but you can also switch to a source of energy that goes along with this stage of life, this subtlety, this enormous power. When you find that source of vitality that is your consciousness itself, that’s called living, that’s called sadhana. Sadhana gives you a link—through all the chakras—to that core energy that is you.

Until then, it’s not actually an experience. It’s imagination, fantasy, emotional satisfaction. It’s called all sorts of wonderful things. It’s what drives Country Music. So we’re describing this simple way of being. Take up the mantra and in the vastness of our group psyche (that’s why we do group sadhana)—somebody’s sad, somebody’s mad, somebody’s glad, somebody’s bad—you can always accept somebody else’s problems more than yours. So their stuff slips in, your stuff slips over there, the whole thing gets exchanged, and sure enough this Nam thing starts happening, and you get catalyzed, you become you. Otherwise, you can locate yourself in a nice safe corner where you can say, I did sadhana. But ask yourself: Is sadhana doing you? You have to do the dance. That’s where you get your sweet fulfillment and delight. To enter into that play and allow the confrontation, the expansion and the energy of sadhana to transform you. It’s going to be fantastic!

[Bantar and Jantar are two stages in the sequence of creative expression from inner essence to full manifestation: antar, bantar, jantar, mantar, tantar, patantar, and sotantar. Bantar is associated with structure in time and space, when the thought begins to have dimension. Jantar are the qualities associated with the form.]

Click Here to Download the PDF version of the The Adi Shakti Mantra & the Meaning of Sadhana.

Stress Meditation

The only place crisis does not exist is in the coffin. Life is a guaranteed crisis. You cannot
predict it. Its creativity is beyond your ego, your vision and your mind. Everyday you are
confronted by crisis—sometimes small sometimes large. Normally you become stressed. When you become stressed your mind goes numb. Your sensitivity plummets. Doubts and irritation gather into a dense blanket all around you. Even your physical brain reacts by losing its natural rhythm and by stopping the growth of its cells. Your brain shrinks and your horizon collapses. It is not a pretty sight.

Take hold of your life! There is a way to ride through every crisis; a way to smile in the face of challenge; a way to learn from every change and turn it into a powerful
opportunity. You have everything you need within you. Your body, mind and soul have
the potential and the structures you need to excel. If you know how to tap that inner resource you can act like an Invincible Human. Nothing stops you from fulfilling your purpose or being who you are. In spirit and in design you can thrive instead of reacting with stress and struggle. (From The Twenty One Stages of Meditation, forthcoming from Kundalini Research Institute and Gurucharan Singh Khalsa, PhD.)

Vitality in the face of stress is a theme here at KRI as we work toward developing the final module of our Level Two Teacher Training. For information regarding the launch of the course in February of 2008, Los Angeles click here. [insert link]. In the following video, the Director of Training guides you through a simple meditation. Sometimes it’s the simplest techniques that make the biggest difference—we just need to remember to use them!

Click Here to Download the PDF version of the Stress Meditation.

We all live with cycles: daily, monthly, yearly, as well as the developmental cycles. They form the texture of our lives and determine the types of challenges we must face and master at each stage of development. Yogi Bhajan gave us so many techniques to help us grow and elevate our Self through each stage and every cycle. The following technique is excellent for balancing the connection between impulse, behavior and intention.

We receive thousands of automatic impulses from the ‘old’ brain every second. Usually we experience this as a stream of thoughts triggered by internal and external conditions and feelings. Sometimes they get stuck and we ruminate or obsess; we become so involved in an impulse or thought that we lose contact with the present. As we strengthen our frontal brain and increasingly integrate the old and newer parts of our brain, life changes significantly. This occurs in most people as young adults, between 18 and 22 years old. Some people are slower and it extends to 24; some are accelerated and it occurs in the mid-teens. The sense of integrated identity and the ability to act on your intentions become much stronger after the cycles of energy and interactions, 18 years, intelligence and means, 22 years, and consciousness and identity, 21 years, all change and work together.

This meditation is a beautiful example of a sophisticated integration of the meridians in the body, the hemispheres of the brain, and the old and new brains. Late adolescents and early adults will find this very useful. So will adults who continue to have impulse control problems that manifest most often as stubborn habits around food, anxiety or sexual desires.

Beyond its appropriateness for this particular cycle of life, it is a balancing meditation to do anytime you want to perceive and feel the world more clearly, with less of your own projections distorting the wondrous reality before you.

Enjoy this meditation and join us if you can for much, much more as we transform together this summer deeply, powerfully and gracefully during the launch of Lifecycles and Lifestyles: Living a Purpose-Filled Life, a module in the Level Two Transformation Teacher Training Curriculum.

Meditation to Balance Behavior and Impulse
February 17, 1977

Sit in Easy Pose with a straight spine.

Mudra: Place the hands at the level of the mouth. Cup the hands slightly and bend the wrists so that the right hand fingers point down and the left hand fingers point up. The hands do not touch.

Eyes: Close the eyes and mentally look through the forehead.
Time: 11 minutes. Then reverse the hands and repeat for 11 more minutes. Total time: 22 minutes.

Comments: This kriya balances your energy flow; your behavior becomes more balanced as a result.

Click here to download and print the PDF version of the article above.

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January 2007