In the process of practice, the yogi encounters serious internal obstacles (kleshas) - darkened states of mind and energy that must be eliminated by the practice of purifying the nadi. These kleshas are:
- sensual desire ( Kama),
- anger ( krodha),
- blind affection ( moha),
- pride ( mada),
- envy ( matsarya).
If the nadis are clogged, the person is subject to worldly desires, the energy cannot circulate freely through the clogged nadis and accumulates in any part of the body. When energy collects in any part of the body, the impure vibrations (vritti) inherent in the chakra affect the mind, awakening in it the impressions of past karma (samskara) and causing various sensations-impulses (vasanas). Sensation-impulses motivate a person to perform actions to satisfy worldly desires. In the process of action, new samskaras accumulate and new karmas are created.
When the nadis are purified, worldly desires leave a person. With the cleansing of the muladhara chakra, anger leaves the yogi. With the cleansing of the swadhisthana chakra, lust leaves the yogi. With the cleansing of the manipura chakra, the yogi is freed from greed and material attachments. Having cleansed the Anahata chakra, the yogi frees himself from attachments to relatives and friends and spreads his love to the whole world. Having cleansed the Vishuddha chakra, the yogi is freed from envy, unclean speech and slander. Having cleansed the ajna chakra, the yogi is freed from the constraint of frozen ideas, dogmas and theories and can think outside the box, on an intuitive level.
While the nadis are clogged, the pranas cannot circulate freely, the yogi is exposed to the impure states of prana and the energies of impure vrittis that are inherent in the lower chakras.
When the nadis in the leg area are clogged, the yogi is susceptible to states of fear, anger, suspiciousness, doubt and dullness. If the nadi svadhisthana chakras are clogged, the yogi experiences sexual desire and the desire to eat spicy food. To get rid of impure nadis in the svadhisthana chakra, you should avoid eating spicy, salty, bitter and sour foods.
If the nadis are narrow or clogged in the navel chakra, the yogi experiences greed, attachment to conceptual thinking. Blockages in the nadi anahata chakra lead to the fact that the yogi is exposed to pride, egoism, conceit, easily falls into attachment to other people, and has a highly developed idea of himself as an individual person.
If a yogi experiences blockages in the throat area, he has a tendency to speak rudely, lie, quarrel, and be influenced by the demon of pride. If the ida and pingala nadis in the area of the ajna chakra are clogged, the yogi has a strong attachment to conceptual thinking and does not have the ability to see the problem comprehensively.
In short, all worldly desires are caused by the movement of impure pranas along clogged nadis, while if the pranas move along the pingala channel, these desires manifest themselves outwardly, if they move through the ida channel, desires influence consciousness and thinking.
The blockage of certain channels in the chakras means the action of impure energies (vrittis) inherent in the elements, which in their subtle form are located in each of the chakras.
Cleansing energy channels
After cleansing the body with the help of Shatkarma practices, the yogi should perform cleansing energy channels using exercises in the following order:
- asanas,
- pranayama,
- wise.
A yogi can also cleanse the nadis well by performing viparita karani daily (from fifteen minutes to one hour).
Having cleared the energy channels, the yogi begins to feel the circulation of prana in the body, his desires, the amount of sleep, and food decrease. The body becomes light and strong.
Also at this stage, the yogi should avoid impure thoughts, lust, attachments, since impure thoughts and emotions clog the nadis. The yogi should not touch animals, stand near or associate with people who have strong desires, since his nadis have not yet expanded and the rising energy is not yet strong, he can easily be influenced by the energy of other beings and his nadis will be clogged again.
Three channels and chakra impurities
Right channel (Pingala) and the evil heart
You may think that the most important thing is technique, but The main thing is a mental process.
1. If you completely get rid of attachment, then the corresponding channel will also be completely freed.
2. If you completely get rid of ignorance, then the other corresponding channel will also be completely freed.
3. If you completely get rid of the evil heart, the right channel will fully open - .
The anger of the Muladara chakra is hatred and murder.
Svadhishtana anger is the jealousy that arises when you are unable to gain the affection of a member of the opposite sex.
Manipura's anger is the desire for personal possession, for example, the possession of food or some other things. But here, in addition, there is also the desire to eliminate others.
And if we are talking about science or abilities, then when you do not use it for the benefit of others, but only for the sake of satisfying your own spiritual malice, this creates entrapment in the Manipura chakra.
Anahata associated with the Pingala channel is not pure attachment, it can be associated with various kinds of benefits or, if it does not come to benefits, then attachment with a secret intent. This is Anahata, which belongs to the right channel.
In the case of Vishudda - slander and slander.
Next is the Ajna chakra. Here the worldly desire is not to benefit living beings, but to harm them.
It is necessary to refuse the occurrence of such work of the soul and such emotions in the consciousness. If there is no such capture, then your right channel will clear.
However, even if you do your best to practice, but still fix your memory on evil feelings, your right channel will never be freed.
Left channel (Ida) and delusion
Now - about the part of the Muladara chakra related to the left channel. Since your consciousness is in error, you consider the enemy to be a friend, and the friend to be an enemy.
Svadhishthana - chakra: What actually benefits you, you think that it does not bring benefit, and vice versa.
The defilements related to Manipur appear like this: You think that such and such science is beneficial to you, but in fact it is not. Or you think that such and such food is healthy, but in fact it is not. That such and such is harmless, but in fact it is harmful to you.
Left channel and Anahata. In this case, you become attached to what misleads you more and more, and do not become attached to what frees you from it.
Vishuddha chakra: defilements - lies and idle talk.
In the case of the Ajna Chakra, this is the work of consciousness, wanting to satisfy its desires through information. Vague and uncertain.
Central channel (Sushumna) and attachment
So the next thing is attachment.
Muladara Chakra: Despite the fact that karma is already beginning to come to an end or has been completely exhausted, you continue to fix the memory on it and fix it on hatred. This is Muladara's affection.
The next thing is Svadhishtana attachment: to continue to be greedy for sexual pleasure.
Affection of Manipura. This is greed for science or for food that you are willing to eat until you feel sick.
Anahata Attachment: Continue to be attached to an object without fully understanding it. As a result, your soul experiences a feeling of oneness with this object.
A typical example of Vishuddha chakra attachment is flattery. You flatter, wanting to be thought well of.
And finally, the attachment of Ajni. This is a state that occurs when, despite the fact that the fulfillment of desires is associated with impermanence, you do not notice it. This is the attachment of the Ajna Chakra.
Channels, Wind and a drop of soul
In the practice of the highest levels of the teachings of esoteric Buddhism, Judaism and Western magic, there is a theory of achieving Liberation by purifying three elements: Channels, Wind and Drops of the Soul. Why is this teaching considered to be of the highest order? When mastered, it makes it possible, without much effort, to gain experience of other worlds and high reincarnation even for those who have serious defilements.
What are Channels? These are several tens of thousands of Channels of subtle spiritual energy that form the subtle body of a person.
What is Wind? This is the energy that moves through the Channels. And the consciousness that moves along with the energy of the Wind is a Drop of the Soul.
CHANNELS
Out of several tens of thousands of Channels, only 49 are considered as the main ones. Among them, in turn, one can distinguish the three most important ones - Ida, Pingala and Sushumna, the intersection of which gives seven powerful centers of spiritual energy - chakras. Everyone has chakras, but in ordinary people they do not function and are in a dormant state. The purity and width of the Channels is determined by the purity of a person’s soul, his every minute thoughts, however, the state of the Channels is also greatly influenced by the external vibrations of the surrounding world. What does it mean to clear the Channels? This means destroying the impurities of our past experience that have settled in the Channels and Chakras.
WIND (PRANA, QI energy)
There are two types of Wind: the external Wind is the breath, and the internal Wind is the Wind that carries us either to higher worlds or to lower ones.
When the inner Wind rises, we move to the worlds of the gods,
And when it falls, we fall into the lower worlds.
Winds are also rough and subtle. “Wind” is a general word meaning vital energies that cause the movement of the body itself and all physiological processes in it.
At the time of death, the Winds gather first in the central Channel, and then into the indestructible Drop of the Soul. This causes the manifestation of the Mind of Pure Light - the most subtle of all consciousnesses. When it stops, the Bardo begins and a new incarnation occurs.
What does it mean to direct the Wind upward and strengthen it? This means directing your consciousness to a higher state by doing the practice of Good and Merit or doing the practice of spreading the Dharma.
DROP OF SOUL
What does "purify the Soul Drop" mean?
It will be purified only through the implementation of the practice of Tranquility.
A Drop of Soul is a mirror. How correctly an object or the outside world is reflected in it depends on the purity of the mirror.
CLEANSING CHANNELS, WIND AND SOUL DROPS
It all starts with the awakening of Kundalini.
When the Channels have been cleared by repentance, meditation and technical practices and love for all living things has accumulated (without sincere love and compassion for all living things, taking this path is more than dangerous - in this case you will bring harm to yourself, which may take hundreds of lives to correct), the sleeping Until now, mystical energy rises from the tailbone and releases all the chakras one by one.
Channels are pathways for energy, but until now they have been contaminated by the incorrect accumulation of experience - thoughts, words, actions, that is, information that does not contribute to the accumulation of inner light and increasing a person’s spirituality.
This can be compared to pipes clogged with dirt and leaves. Clogs are information, and there are two ways to clear it. One is to introduce information contrary to what is already available. Another is to add information beyond the original. The process of entering information must be repeated many times.
We are forced to be born again and again from the beginningless past, constantly remembering the pleasure of sexual desire, the desire to eat.
Therefore, it is not so easy to get rid of them.
There are various techniques
For example, the Four Fundamentals of Memory Mastery
Or special meditations.
All of them are aimed at first getting pleasure not from wasting energy, but from its accumulation, and then from its sublimation at a higher level and circulation.
Stopping desires is difficult, but with a real guru it is quite possible.
How does desire arise?
The rising Wind encounters an obstacle - pollution of consciousness at a subtle level, which is why the corresponding chakra begins to vibrate and our Soul Drop, that is, consciousness, moves there.
Accumulating Wind leads to a strong release of heat.
If it is a sexual desire, then heat is released from the chakra in the genital area. If a person likes this sensation, he stimulates the release of heat even more, and during the peak of the release of heat, a state called ecstasy occurs. That is, a person receives maximum pleasure from the maximum loss of energy, and this leads to the impoverishment of spiritual structures.
There is, however, another path - the Path of Accumulation, which provides significant advantages over the first. One who has mastered it perfectly is truly wise and has the right to be called a king among kings and a Buddha among Buddhas.
Chakras and the devilish state
If there is apathy, lack of vitality, if a person is attached to his health, then he has not yet entered the stream of spiritual practice. Why is this so?
The fact is that he is in charge of health Muladhara chakra. Of course, apathy can also set in at the Anahata chakra stage. But in this case, a person has enough physical strength, but he is not able to do anything due to mental problems. These are the problems associated with the Anahata chakra.
But the problems associated with the Muladhara chakra, on the contrary, are a lack of physical strength, energy and mental exhaustion.
When the Muladhara chakra opens and a person begins to see flames in the shape of an inverted triangle, he gets rid of this torment. They are eliminated because the Muladhara chakra is associated with the Earth Element.
Muladhara Chakra is the root of the Earth Element. What is the Earth Element? In the physical body it is meat, flesh. For example, muscles, skin and everything that goes into the flesh. And when a person’s flesh is strengthened, filled with energy and gains strength, he becomes healthy, his muscles increase, and his physical strength returns to him.
The physical strength of a person before the opening of his Muladhara chakra differs from the physical strength he acquires after its opening. There may be people among you who know from personal experience that sometimes a person cannot build muscle, no matter how hard he exercises. This kind of problem is associated with the Muladhara chakra.
And if, with the help of yoga, a person completely opens the Muladhara chakra, he will be able to maintain working capacity for a very long time. He will be able to work even if he has little time left for sleep. Or, for example, he will be able to regain strength faster after physical fatigue. This is why it is absolutely necessary for us to open the Muladhara chakra.
But there is one thing. The Earth element is the element of the lowest order.
Therefore, with the opening of the Muladhara chakra - even if we leave aside the physical side of the problem - a person’s relationships with people around him in this World of Phenomena may worsen.
Muladhara chakra is a flame shaped like an inverted triangle. According to yogic ideas, it is associated with the predominance of Rajas, activity. So, when we talk about the Muladhara Chakra, we are talking about the predominance of Heat.
Immersed in this state, a person loses clarity of thinking and becomes hot-tempered - as if he had a fever in his head. Therefore, while practicing meditation, even a wonderful person can become extremely hot-tempered for a while and lose clarity of thought. Of course this is a bad condition. After all, relationships with people are deteriorating. However, the practitioner must definitely go through this.
Otherwise, he will not be able to rise to the level of Svadhishthana chakra.
Chakras are interesting things, and they can be revealed, starting with the Ajna Chakra.
However, this method of disclosure is dangerous, since it is in the Ajna Chakra that the desires of this world exist. And if a person has not received the experience of the lower worlds and his desires begin to come true, then he will fall under their influence.
But if a person has opened the chakras, starting with the Muladhara chakra, and has already acquired a variety of experience, then he knows what measures need to be taken. He knows perfectly what harmful desires are, and therefore what they are. He gained experience related to other chakras.
Therefore, when he reaches the level of the Ajna chakra and desires begin to come true, he already understands the meaning of karma and he will not use the chakras carelessly and thoughtlessly.
If a person’s Ajna chakra first opens, then events begin to happen according to his will. But with the Ajna chakra open, there is a possibility that other chakras will also open. Now imagine that a person lived as he wanted, driven by his desires, and accumulated bad karma. And suddenly his, say, Muladhara chakra opens. This will be like a blow of fate for him: bad karma will return to this person.
That is why the chakras should be opened, starting with the Muladhara chakra.
If you understand that the Devilish state related to the Muladhara Chakra is mental confusion and anger, then you will be able to solve problems associated with this chakra.
Let's move on to the next chakra - Svadhishtana chakra.
She is in charge of the genitals. But in fact it is revealed when in appropriate meditation one concentrates on tanden, an area located 3-4 cm below the navel. The Svadhishthana Chakra is associated with the predominance of the Water Element and is related to vegetarianism. It is believed that the Svadhishthana chakra will open if you follow a vegetarian diet, eating brown rice. This is true.
With the opening of this chakra, a person becomes slow. And he is also tired of this world. Of course, there are good sides to the fact that the Svadhishthana chakra opens.
For example, a person discovers poetic talent, or he will be loved by others, or he will be able to control his sexual desire.
There was one person who practiced only techniques and, while simultaneously practicing one of the types of Western magic, opened the Svadhishthana chakra. He practiced the technique of sexual Tantra, which allows one to preserve sexual energy. But in the end he ended up in the Devil State. It is quite obvious that this person managed to open the Muladhara chakra and Svadhishthana chakra. But why did he enter the Devilish state?
This happened because he used only a system of techniques, combining it with magic, and used the Svadhishthana Chakra only for worldly purposes. What kind of Devilish state did he enter?
The Svadhishthana chakra gives a person poetic talent, the talent of versification, since it connects him with the Lower Astral World. It is there that he draws inspiration or sees some semblance of images. As a result, he begins to write good poetry. And the man I was talking about actually succeeded temporarily in this. However, he used his talent for evil and hence accumulated bad karma. He became schizophrenic.
Why did he develop schizophrenia? You are in this World of Phenomenon - and suddenly a hole appears in the Lower Astral World. And the information coming from there begins to mix with information related to your past experience. But you have the illusion that all the information you received from this world. So that man rushed in the wrong direction. He was repeatedly told: . He was also advised to study not only technical practices, but also spiritual ones. However, he could not understand this and was amused by something resembling divine abilities. Because of this, he completely fell into a Devilish state.
So, the disadvantage of the Svadhishthana chakra is, as already mentioned, slowness. But inspiration or poetic talent may also appear. In addition, others begin to love the person, especially people of the opposite sex. In such a situation, you should be careful and think like this: .
Being in the Devilish state associated with the Svadhishthana Chakra means mistakenly believing that information coming from the Lower Astral World exists in this world, which leads to schizophrenia.
What should be done to prevent this from happening?
Remain indifferent to your current situation, considering it only as a manifestation of Merit.
Even if others like you very much, don’t think about it.
Let your poetic talent be polished to shine - nevertheless, do not think about it. But you can use it! And think about accumulating Merits to strengthen your position. If a person thinks this way, his Svadhishthana chakra will close. Some people will probably say that you should not close the Svadhishthana chakra, which was opened with great difficulty. Maybe that's true. But closing this chakra does not end anything. Simply, the energy of the Svadhishthana chakra will turn into the energy necessary to open the next chakra - the Manipura chakra.
- The world of Muladhara chakra is Hell and the World of Hungry Ghosts,
The World of Svadhishtana Chakra - the World of Animals and the World of People,
The World of Manipura Chakra - The World of Asuras and Heaven.
So, a person who strives for eternal happiness will be happier if he is reborn not in the World of People, but in higher worlds - the World of Asuras, where harmony reigns, or in the world of gods, where he will be completely satisfied.
And the World of Asuras and Heaven precisely belong to the Manipura chakra.
If we turn to the theory of elements, we can say that this chakra is associated with the predominance of the element of Fire.
You might be surprised: Meanwhile, this is not so strange. On the one hand, the predominance of the Earth Element, as mentioned above, indicates the Muladhara Chakra, the predominance of the Water Element indicates the Svadhishthana Chakra, and the predominance of the Fire Element indicates the Manipura Chakra. On the other hand, Muladhara chakra is a flame, Svadhishthana chakra is coarse particles, not water. And Manipura chakra is the world of subtle substances.
Manipura chakra is the world of study, science, and talent. In other words, if the Manipura chakra opens, a person surpasses others, achieves success in studies, sciences, and develops his talent.
Here's an example. - someone thinks. And what will happen if this person paints a magnificent picture? He will be satisfied: This work of consciousness is characteristic of the active Manipura chakra. And if a person is satisfied with his life, then you can assume that in his next life he will be an asura or a god (celestial).
So, when the Manipura chakra opens, a person discovers talents that were not there before. Or the person acquires more knowledge and excels in studies and research.
Then what is the real Devilish state associated with the Manipura chakra?
This is a person's satisfaction with his own world. Meanwhile, being in a state of self-satisfaction, he does not notice others. In other words, human relationships deteriorate. They worsen because a person stops caring about others, being satisfied with himself. Then he enters the Devilish state. So what's going on?
The longer he remains in the Devilish state, the worse his relationships with others will become.
This is quite natural. And when he breaks out of this state, the consequences will greatly puzzle him. The fact is that as long as he is satisfied with himself, external circumstances do not matter to him. But when he comes out of the Devilish state and becomes the same as everyone else, he will notice that the situation has changed. After all, the longer this lasted, the more the external circumstances around him worsened. That is why you should get out of this state as soon as possible.
What needs to be done for this? The learning abilities and various talents revealed during this period are not initially intended for personal use. They exist for others. If a person understands this, if he has fully opened the Manipura chakra, skillfully used it and changed its quality, then, most likely, he will move to the next level - the Anahata chakra level.
The Anahata chakra is associated with nobility.
They talk about a person being at the level of this chakra. If the Manipura chakra is the divine world of knowledge and talents, then the next one, the Anahata chakra, is the entrance to the higher Astral World.
More precisely, the Astral World is the world of Anahata chakra and Vishuddha chakra. From the point of view of the Svadhishthana chakra, which points to the World of People, the inhabitants of these worlds can be considered inhabitants of a fairly high world.
With the opening of the Anahata chakra, a person gains nobility. They start talking about him:
And yet, what is Devilish state associated with Anahata chakra? This is pride. Suppose that Truth exists, and a person understands that it is Truth, but at the same time believes that in his current situation it is unprofitable to talk about it.
In other words, his pride, under the influence of which he is under, does not allow him to do this. This is the Devilish state associated with the Anahata chakra.
And others will evaluate this person as follows: . When this is repeated, a person plunges into his closed, personal little world.
Of course, such a person clearly manifests himself in study, love, and poetry. He is very talented and physically fit. He has many Merits. But because of pride, he is immersed in his own world. He often makes distinctions between himself and others or compares himself with others. And if it turns out that another is better than him, he tries to get him out of his way. Or he may sacrifice others to satisfy his pride.
Pride does us no good. On the contrary, it brings misfortune. Of course, a person at this stage can live alone in this world. But we need to move to a higher level - the level of Vishuddha chakra. And for this it is necessary to interact with others and accumulate Merits in relation to others.
Therefore, if you are proud and are unable to put aside your pride, you should think like this: . It's clear?..
In the heart resides what we should respect most - our True Ego. We need to achieve Mahayana by going through the stages of Anahata Chakra, Vishuddha Chakra and Sahasrara Chakra. If pride overcomes you, your limit is the level of the Anahata chakra. But if you are thinking about Liberation, drop your pride. From an Achievement perspective, your pride is like dirt under your fingernails.
Let's assume that pride is overcome.
The person who has overcome it will go to the world of Vishuddha chakra.
There, in addition to nobility, he acquires a high social status - be it in politics, or financial sphere, or religion.
You'll probably notice one truth. For example, in India it is believed that if a great soul is reborn, he will incarnate either as a king who rules the seven kingdoms or as a Buddha. The point is that when a great soul or a great True Ego descends into this world, it is certainly one of them. But this, of course, cannot happen if the Vishuddha chakra is not opened.
Buddha, as already said, occupies a high position due to the support of others; and when he reaches a high position, it is his duty to pull, to drag the world in the right direction.
This is exactly what the Vishuddha chakra is in charge of. So those of you who have already achieved a high social position, held a high position, or those who are respected by others and have already become great, can say: .
The Vishuddha chakra has one more property - it makes it possible to visit the astral library of the highest rank.
The Truth of the Universe is collected there. At this stage, a person no longer enters the magnificent world of the gods, but into a more majestic world - the Upper Astral World. When you gain the ability to visit the library of this world, you may think that your Vishuddha chakra is open.
But if a person stops at this stage, he will not be able to enter the world of Ajna Chakra.
You can't stop here. If a person uses his post, his fame, his high social position to satisfy his egoism, he most likely will not be able to move to the world located above the Vishuddha chakra.
It is here that the answer to the question of why a Buddha is a great soul, or a great true Ego, is contained.
When a Buddha, for example, descends into this world, he does not do so for his own sake. Therefore, even if he achieves a high position, he does it for the sake of others. In other words, his consciousness is no longer at the level of the Vishuddha chakra.
The Vishuddha chakra barrier is a state of self-satisfaction after achieving a high position.
So the Buddha is at least at the level of the Ajna chakra - the highest chakra of this life - or at the level of the Sahasrara chakra.
So, the last one is the Ajna chakra.
So, there are only two options here: either Evil, that is, to rule this world, or Good, that is, to save this world.
But the fulfillment of desires that you imagine is not at the level of the Ajna Chakra. Although when Buddhist scriptures talk about living in this world according to one’s will and fulfilling all desires, they mean the abilities that arise when the Ajna chakra is opened. Perhaps this is being said in earthly social terms.
But a person whose Ajna chakra is fully open can, at a minimum, control the mental state of others. And he is able to either lead another into the Holy Stream, or control it while in the flow of evil.
So, if Salvation becomes a barrier for a person, he will certainly not be able to achieve Mahayana, associated with the last chakra - Sahasrara chakra.
And if he rejoices, ruling everything according to his evil will, if he reveles in this, then he will also not be able to achieve the highest world - Mahayana.
And between the Ajna chakra and the Sahasrara chakra there are seven more stages.
So, people who are concerned about health are at the level of the Muladhara chakra;
Absorbed in poetry or love - at the level of the Svadhishthana chakra;
Attached to knowledge and talents - at the level of the Manipura chakra;
Those reveling in glory or pride - at the level of the Anahata chakra;
Those who are content with high position and power - at the level of the Vishuddha chakra;
And those who are absorbed in the dreams and desires of this life are at the level of the Ajna Chakra.
What level are you at and what level are you going to reach?
About repentance
Our actions, speech and thoughts have become polluted with a large amount of karma since the beginningless past. We were often overwhelmed by anger, greed and ignorance. And the condition that we are accustomed to consider normal is often bad when viewed objectively. Let us, for example, think that we do not accumulate bad karma. We need to realize that although it looks like we are not accumulating bad karma, in fact we are “swimming downstream.” And only when we consciously accumulate Merits, consciously conduct meditation on purifying the soul, only then do we begin our movement towards the upper worlds. heading upstream.
Those who believe that any harmful action is necessary or beneficial are absolutely wrong. It is wrong to think that you must do such things to curb enemies or protect friends, or for the sake of money, property, fame, food, clothes, etc. No matter how rich a person is in all these things, at the time of death they will be of less use. than in a sesame seed! You can’t take with you a crumb of food or a scrap of clothing, let alone fame, wealth, a son, a wife, etc.
When you wander alone in the lower worlds, then you will not be able to shift the painful burden of your atrocities onto anyone else: you will have to suffer them alone! Think about it this way: There is not the slightest harm in being motivated by self-loathing. And contemplate all this meditatively, sad and unhappy.
Moreover, hidden evil deeds grow more and more as soon as the seeds of evil deeds are mixed with the water and dung of evil pretense. If you do not hide your mistakes, but recognize them and reveal your sad state to others, your misdeeds will not grow, but will wither, for, .
Evil deeds can be easily uprooted through vigorous application of the methods of cleansing evil deeds - deep regret and sincere repentance.
REPENTANCE
To say: means to admit the harmfulness of the action taken. To say this with a feeling of deep regret and mental anguish is to repent. Repent, turning with feelings of deepest respect and admiration to those who did not commit such atrocities, feel disgust and shame for their atrocities and directly sincerely pray: .
Four Forces: [Your repentance will be effective if you apply four forces simultaneously]:
1. and repent of your previous atrocities as energetically as if you were [freeing yourself] from swallowed poison.
2. together with firm determination:
3. on Coming to Refuge and Generating Bodhichitta.
4., including others.
And all four must be applied. [Be aware of the following at all times]:
1. If you just repent without true repentance for your past atrocities, then those deeds will not be cleansed.
2. If you have not committed yourself to a vow to avoid committing a future crime, all your repentance and the beneficial action associated with it will be useless.
3. One single repentance of one who has truly gone to Refuge and generated Bodhicitta has incomparably greater power to cleanse harmful deeds than hundreds of thousands of repentances of one who has not come to Refuge or has not generated Bodhicitta.
Further, one day of repentance for one who has received [Vajrayana] initiation washes away incomparably more harmful deeds than many years of repentance for one who has taken only [Hinayana or Mahayana vows]. This is due to the fact that [Vajrayana initiation] multiplies the power of confidence, conviction. 4. The same applies for cultivating your beneficial deeds and for [eliminating] harmful ones.
So, in order to destroy the defilements, there is the meditation of Repentance. She cleanses the soul. If you do it with all your might, then the light of Merit will appear in the World of Phenomena, and then only good things will happen.
To get to the final point, you need complete study of the Teaching, complete control over words, complete control over thoughts and complete control over actions. And the basis of this is Repentance.
(materials used from the book Karma Agvan Yondan Zhamtso “Lamp of Confidence”)
Working with Anger - Buddhist View - Pingala Nadi (Right Channel)
Over its two and a half thousand year history, Buddhism has developed many ways of working with anger. In Buddhist psychology, anger is considered one of the three main harmful interfering feelings, the so-called “poisons of the mind,” therefore special attention is paid to working with it.
More on this below, but first let's agree on terms to avoid confusion.
Anger in our understanding can be both a negative and, to some extent, a positive feeling. We sometimes talk about “righteous anger,” meaning that we have the right to feel strong emotions when we think someone is being unfair.
When in Buddhism we talk about anger, we mean only the negative aspect of this feeling, when we want to harm another living being, be it a person, an animal, an insect, or even a disembodied spirit - no matter for what reason.
Therefore, to denote this feeling, it is better to use the term “anger”, since it more accurately reflects the negative, destructive component of those emotions that sometimes grip us and the consequences of which may be irreversible. You can't mend broken dishes, just like broken relationships. Having defined this feeling once again, let us designate it as an emotion expressed by the thoughts: “I want you to feel bad” (options: “for such and such to happen to you”, “for you to end up there and there” then”, etc.) and leading to corresponding words and actions.
Three poisons of the mind
When we talk about the three main “poisons of the mind”, the three main interfering emotions, we mean anger, when we want to push someone or something away, selfishness, when we want, on the contrary, to keep something only for ourselves, without wanting sharing with others and confusion or stupidity when we don't understand what to do about a given situation.
Despite the fact that the methods of working with each of these three “poisons of the mind” are similar, in this article we will concentrate on the topic of anger, since it is anger, expressed in words and actions, that can bring the most severe and irreparable consequences.
These three feelings: anger, selfishness and stupidity are combined with each other in various proportions, forming 84 thousand unique combinations, and the Buddha, when he taught, gave the same number of methods for working with them.
This does not mean at all that if we follow the teachings of the Buddha, we need to master all 84 thousand receipts, since just as in a pharmacy we choose only the medicine we need, so here we need to choose individual methods for working with those harmful emotions that manifest themselves most strongly in us.
Reasons for anger
When and why does anger arise and what does it bring? Let's imagine a situation: we are sitting in a room and another person, be it a good friend or someone we don't know, walks in and says something that makes our adrenaline levels rise and the blood rush to our face. The first emotion that arises before words and even thoughts, which “naturally” arises in people in most cases in such a situation, will be anger. This is the desire to push, throw this person out of our space, to get rid of the irritant in one way or another. It arises from the assumption that this person’s words are aimed at us, he specifically pronounces them, thinking only about hurting us, and all his actions are aimed precisely at this.
Emotion is followed by words or actions, depending on our individual experiences, temperament and habits. We can say something in response that we think will put the person in his place, silence him, show him that he is wrong and, finally, force him to admit that we are better than he thinks. We can show him the door or turn him out.
Now let's answer three questions that arise in this regard:
1. Are we correct in our assessment of the situation?
2. What makes us say and act this way?
3. What consequences will our words or actions, “natural” in this situation, ultimately lead to?
1. Are we correct in our assessment of the situation?
If we look carefully at our assessment of this person's actions, we may see that we are not entirely right. After thinking about the possible reasons for our opponent's words and actions, we can imagine three options: (1) he really wants to harm us, (2) he misunderstood something, and (3) he is having a bad day today.
If you analyze our thoughts and behavior, you can see that 90% of all our time we think about ourselves and our problems, our thoughts do not go beyond what is connected with our world. Having realized this, we can assume that others are doing the same thing.
The reason for this is that the person does not feel good: he has a headache, stomach or some other part of the body, he had a fight with his wife or boss, someone ruined his mood, which is why his whole world is painted in black tones.
After all, if everything is fine with us, then everything we see around us glows on its own, we don’t even have the thought of hurting someone or expressing criticism. In a good mood, we will be pleased with the rain and all troubles will seem funny to us.
Thus, in most cases, “attacking” us has nothing to do with us and is associated only with the disorder of the person himself at the moment.
If criticism from another person is really directed at us, it can be fair or unfair.
In the first case, it would be reasonable to take note of it and pay attention to what we can improve in our behavior, in the second case, we can perceive the whole situation as a misunderstanding and try to resolve it, but in both cases it is clearly unreasonable to dismiss what is wrong. they want to inform us.
Having carefully analyzed most of these situations, we will see that most often, our assessment of them does not correspond to what actually exists, and, accordingly, reactions based on this assessment also only confuse us and their consequences are more harmful than expected results.
2. What causes us to speak and act with anger?
In the situation described above, when we are under attack, we often react in such a way as to get rid of the source of irritation as quickly as possible. We say or do something that should make the alleged offender stop his attacks.
Why does such a reaction occur, despite the fact that our assessment of the situation, as we have just shown, is inadequate to the situation? We can say that, despite the fact that the words or actions of the one whom we perceived as an offender are most likely not directed against us in any way, we do not see it. We are prepared in advance to feel like a target at which any external action is directed.
We may be offended not only by the meaning of a person's words, but also by the intonation he uses, the expressions he chooses, or something else. Most likely, if our reaction was anger, this means that unconsciously we very quickly made associations between our offender, his words and actions, linking them with what we consider unacceptable for ourselves.
These things are very subjective and depend on what in our past experiences brought us negative experiences. For one person, it will be offensive if he is called small or compared to a child, if he has strived to become an adult all his life; for another, on the contrary, comparison with an adult may be offensive, since the person considers himself forever young. But as a result, due to an incorrect and unconstructive understanding of the situation, we feel like a target for someone’s attack. The desire to protect our borders from an imaginary attack leads to such a reaction - to defend ourselves by throwing the “offender” out of the space that we consider ours.
This perception of oneself as a target, of course, cannot be considered correct. After all, no one wants to consciously consider themselves the center of an attack, but something makes us feel the world as if everything that happens in it is directed at us, either for us, or against us, or neutrally, as if the whole world revolves around us, which is obvious is a gross exaggeration. Here we will not touch on the reasons for this, although in Buddhism the main reason for this attitude towards oneself and the world is called “dual perception”, and it is this that is considered the main cause of all our problems.
3. What consequences will our words or actions, “natural” in this situation, ultimately lead to?
First, as we just looked at, evil words and actions are not at all natural in a given situation. They are rather the products of a misunderstanding, an incorrect perception of the situation. Secondly, as many of us probably know from practice, retaliatory criticism and the desire to hurt another almost always lead to an escalation of the conflict. Just as we, feeling like a target, automatically defend ourselves and react by throwing the person out of our space, so our new opponent will respond in kind.
The tangle of retaliatory critical attacks, turning into insults, grows, in the worst cases leading to hostilities. After some time, it is no longer possible to establish what was the root cause of the conflict, but extinguishing it can be many times more difficult than starting it.
Thus, we have established that anger arises from a misunderstanding of the words or actions of another person and the initial illogical, vulnerable perception of oneself as a target, and the reaction of anger leads to the growth of conflicts and breaks in good relationships.
Dealing with anger
Now that we have found out that the causes of anger are an incorrect perception of the world, and its results are exclusively negative, let's touch on methods of working with it. If we want to get rid of its harmful effects, we need to do something. If we do nothing, we will not be able to change anything and throughout our lives we will commit stupid actions based on erroneous perceptions and leading to unpleasant consequences. In general, we can distinguish three approaches to working with anger:
1. We can avoid situations and actions caused by anger, and then its consequences will not be so destructive;
2. We can develop the opposite of anger - compassion, which will allow us to resist this feeling. In this case, we are not working with the consequence, but with the feeling itself, which makes our mind seethe and as a result of which we can say and do something that we will most likely regret later;
3. We can gain such control over our own mind that at the moment anger arises, we will calmly observe its appearance without getting involved in the process itself;
These three approaches are based on three components of our personality: action, emotion and view, worldview.
Action
Unlike European psychology, which often recommends expressing anger immediately and not keeping it to yourself, Buddhists suggest, on the contrary, restraining its manifestations. As practice shows, if we restrain the manifestations of anger, then its consequences will always be less destructive, and we will come to our senses faster, calming down after an outburst of rage. Instant manifestations of anger and irritability lead to a response. When a couple's relationship begins, it is psychologically difficult to get angry with your partner for the first time, however, when this happens for the first time, it is easier to do it again, and by the third time it already becomes a habit.
In relationships between people who are unrestrained in their critical manifestations, the coma of mutual criticism, claims and reproaches always only grows, which as a result leads to loneliness. In those countries where this psychological approach has become widespread, a generation of loners has emerged, always dissatisfied with those around them and ready to express their harsh emotions for any reason. Therefore, the first way to work with anger in Buddhism is to avoid its manifestations, even if it has already appeared in the mind.
If we feel the blood rushing to our face and our fists clenching to the point of pain, we can stop ourselves and move away from the situation, returning to it as soon as we calm down. If adrenaline requires active action, we can direct its energy to a good cause - doing physical exercise or work - cleaning up the house or garden. If we know that in certain situations we are unable to control ourselves, we should try to avoid them completely, leaving before we feel a surge of rage. Over time, we will acquire a new habit and, instead of destructive criticism, we will use the energy of anger to benefit ourselves and society.
Emotions
By working with evil emotions, we eliminate the cause of evil words and actions, thereby preventing them from manifesting themselves and bringing their harmful consequences. Working with the emotion of anger can be based on the “carrot and stick” principle, as well as using antidotes. On the one hand, we think about how much trouble our intemperance has already brought, how many relationships we have destroyed, allowing ourselves harsh critical statements and expressions of anger towards others.
On the other hand, we imagine how good it would be if we stopped participating in “showdowns”, how much time and effort we would save if we did not allow ourselves unnecessary negative emotions. This kind of reflection in our leisure time can lead us to the conclusion that manifestations of anger are too expensive a pleasure and it is better to come up with another form of entertainment.
At the same time, we can think about the motivation that lies behind all actions, both ours and other people's. If we generalize all types of motivations, we can reduce them to two types: our actions are determined either by what should bring us happiness, or by what will help us avoid suffering. It’s the same with other people, as well as with animals and all other creatures, the only difference is that each of us means something different by happiness and suffering. Most often, when we cause harm to others in our pursuit of happiness, we misunderstand the situation, wanting to gain benefit at the expense of another.
However, what we give comes back to us, and hoping for happiness at the expense of others does not bring what we expect. On the contrary, our desire to alienate others, to find flaws in everything we see, makes us see the world as more and more threatening, and thus leads to fear - a state of paranoia. People who hate the whole world can be found in insane asylums or in prison. Their life is a complete nightmare because it seems to them that everything around them is working against them. Using the previous analogies, they turn themselves into an absolute target, and even things that are completely peaceful and neutral in themselves, from their point of view, are directed against them.
Having realized this, looking at the most unpleasant person, without hope of correction, we will think that he is rather not evil, but confused, unable to distinguish true paths to happiness from illusory ones, as a result of which he leads himself to constant suffering. Understanding this will not allow anything to appear in us other than sympathy towards him, instead of the usual retaliatory anger. We ourselves would not want to be in the place of a person who perceives everyone around him as enemies, so we will not accustom ourselves to this by reacting with anger to our surroundings.
Compassion and kindness, on the other hand, are the antidote to anger, and if we consciously cultivate these qualities in ourselves, they replace the habitual tendencies of disgust and anger in the mind. We call compassion the desire for all living beings to be freed from suffering, and kindness the desire for them to achieve the highest happiness.
If we have cultivated these qualities, the next time a familiar irritant appears, we will respond with a smile rather than with rudeness. Buddhism has many methods for cultivating both compassion and kindness, including meditation, some of which we have already discussed in this article. This is an understanding of the law of cause and effect (the law of karma), by which we receive what we create, an understanding of the expediency of a positive outlook on the world and a good attitude towards it.
One of the best methods for developing empathy is to wish, in every appropriate situation, for others, both concrete and abstract people, animals and all beings, happiness, health and joy as much as possible. This is especially important to do in situations in which we would otherwise be more likely to get angry. By replacing curses and curses with wishes of happiness, we change our instant emotion, and with it our global attitude towards others - our view.
It is always better to live surrounded by happy, joyful and internally rich people than next to small and unhappy people, even standing out among them, which can warm our pride, but will only bring problems in the long term. Therefore, it is “profitable” for us to benefit and wish the best for others, and this deprives the soil of any germs of anger. Obviously, we are all passengers on the same boat, and if one feels good, then everyone is better off for it, although we usually do not see the world from this perspective.
All people, like all living beings, share one common space rather than being separated by it. Therefore, we can say that the happiness of our neighbor, as well as that of those far away, is our own happiness, we are not separated from it. Gaining such a vision is not easy, but many Buddhist practices are aimed at this. But, having such a view, such an attitude towards the world and other beings, we will not only deprive anger of any roots, but we ourselves will find happiness, in which everything around us will delight us rather than irritate us.
When we talk about the Buddhist view, we must talk about a true view of reality, unclouded by the dualistic perception of “I am here - they are there,” from which arise both the three “poisons of the mind” and other interfering emotions. Although the dualistic view is so familiar to us that we consider it completely natural, in Buddhism it is recognized as the source of all problems. View, worldview
After receiving enough teaching and thinking about the subject, we may come to the conclusion that anger is not our friend. If we have already become sufficiently trained in anger management, we can move on to the next level - the technique: “letting a thief enter an empty house.” The thief in this case is anger, the house is our mind. If a thief enters a house where there is plenty of profit for him - our perception of ourselves as a target, our willingness to associate the actions of other people with what is unpleasant to us, he has something to profit from. If we allow it, the thief will take over our thoughts and feelings and our mind will be dominated by the emotion of anger. But if we initially did not prepare anything for the thief, he will leave with an empty bag.
In this case, when the emotion of anger even overtakes us, we will remain motionless and will only observe with a smile the storm of feelings that is raging inside us. We will not allow anger to take over our mind and control our words and actions. In a couple of minutes the thief will leave, allowing us to go about our business again. Of course, this approach is very difficult for beginners - most often people notice that they are angry only after they have collected the broken pieces of the dishes. Therefore, this method is considered aerobatics in Buddhism, it is suitable only for experienced practitioners. The technique of meditation can help develop an inner, unshakable calm, which allows, if necessary, not to get involved in the dramas of life, participating only in its comedies.
How to work with this?
Although the Buddha gave many methods and teachings for dealing with our own anger, we need to start somewhere. This article lists three approaches to working with anger, from the side of external actions and words, from the side of motivation and outlook. Since each of us has different abilities and potential, we can start with what works best for us. If anger overwhelms us easily and often, and at the moment of its occurrence we no longer control ourselves, then it is better to avoid getting into situations that provoke its appearance.
If someone annoys us, we simply avoid meeting this person. If we have learned to stop ourselves at the moment when we are ready to give free rein to our destructive emotions, we can use the second method - leave the room, leave the situation and return to it when we have already “cooled down”, even the next day, using the saying: "The morning is wiser than the evening".
At our leisure, in a calm environment, we can think about what consequences uncontrollable outbursts of anger bring and how many pleasant moments we would spend with our loved ones if we were not irritated so often. At any moment, in any setting, we can consciously cultivate empathy by wishing for others as much happiness as we naturally wish for ourselves, and even more. Finally, when we are ready to change our perspective, we can no longer separate ourselves from others, and then compassion becomes a natural state that replaces anger.
Despite the abundance of methods for working with anger, there is no principle in Buddhism: and compassion instead of anger does not mean submission. It means the free choice of actions and even emotions instead of habitual actions under the influence of habitual emotions. If we need to stop someone who is attacking us or someone we are supposed to protect, we can stop him using all possible means.
The important thing in this case is that we act not out of anger, but out of sympathy. It is expressed in the fact that by preventing someone from offending another, we do not allow him to accumulate bad karma as a result of his stupid actions and, at the same time, we do not allow him to cause suffering to others. In this case, motivation is decisive.
Even Buddha in one of his previous incarnations was forced to kill a person. In that story, he was one of the sailors on a ship that went for treasure. On the way back, when the treasures were already on board, Buddha found out that one of the crew members was planning to destroy everyone who was on the ship and take everything for himself. After going through all the possible options, the Buddha saw that the only way to save many people was to get rid of the villain, which he did.
At the same time, the main motivation of the Buddha was to save many lives and prevent one person from accumulating so much bad karma, which should also help him in the future. Thus, the Buddha acted more out of compassion for him, as for everyone else. In this case, motivation is more important than the action itself.
At the same time, with practice, we will begin to understand that anger is nothing more than pure energy for our development. At its core, it only shows us how things really are, without separating us from the things around us. Having this attitude towards anger, we cannot take it seriously. The next time we feel our face flush and our adrenaline levels rise in response to criticism, it will bring us nothing but a smile because the whole situation looks funny, and most importantly, we will no longer be addicted from uncontrolled emotions, on the contrary, they will become our servants.
In a situation where strong action is needed, we will allow ourselves to act harshly, but without anger, wishing well to the one whose actions we need to stop. This becomes possible because now we become the masters of the situation, deciding for ourselves which emotions and to what extent we should give free rein.
As a result of changing our usual tendencies and reactions, we change ourselves, becoming different people. Anger, like other harmful emotions, no longer controls our words and actions, but we can now control its energy. This makes us calmer, more efficient and more confident people.
Anatoly Sokolov.
FIFTH 
The chakra, the cervical center, is located at the base of the neck. It governs the neck, throat and vocal cords. When this chakra awakens, we discover qualities of deep peace and a sense of expanded consciousness.
We speak of the SIXTH chakra as having two “poles”. One pole is located at the point between the eyebrows, in the spiritual eye. This place 
enlightenment, intuition, joy, etc.
The other pole is located in the medulla oblongata, at the base of the brain. It regulates breathing and is the primary entry point of prana (life force) into the body. This is also the location of the personality, the little self, and therefore this pole is associated with the quality of giving oneself
In fact, each chakra has two poles, like a magnet. But the poles of the sixth chakra are so distinct that we can think of them as two different chakras.
The SEVENTH chakra, or crown chakra, is located at the top of the head. This is the place of union with the Divine, the fusion of the small self with the higher self, the ultimate goal of all spiritual quest.
Taught that to achieve this goal, 
we must first gather all our life force into the spiritual eye, so all further recommendations for opening the chakras will focus on increasing magnetism at the point between the eyebrows.
Each chakra works with a specific vibration of energy, a vibration that can be expressed either positively or negatively. “Positive” and “negative” should not be understood as “good” and “bad,” but as the positive and negative poles of a magnet. The difference is simply a matter of focus.
Positive direction helps us realize our true nature as children of God. The negative direction takes us away from this, forcing us to become more and more identified with the things of this world.”
Audio from a video about chakras with a small addition:
Each of the chakras has an emotional and psychological component, and each of the chakras is also associated with a certain element.
More information about the properties of chakras can be obtained from this table:
All areas of yoga, starting with the present, all true spiritual paths, in one way or another, work to activate the positive qualities of the chakras and redirect the energy flowing from them inward and upward. 
In the modern Western world, many people practicing yoga, especially in the directions of Kundalini Yoga and Kriya Yoga, practice many mechanical physical and breathing exercises with the aim of opening the chakras and raising kundalini.
As the great Yogi Vivikananda said:
“Do yoga in any case, even if you die on this path, then this desire will allow you to be born again in good conditions for practice and you will continue more wisely.”
However, in order not to take a long pause during the painful years of consciousness growth in infancy, it is better to do everything right right away.
And the correct approach is the most careful approach to working with chakras.
The etheric-astral body, chakras and kundalini are a register in a computer. A child may hit the keys and the computer will freeze, but by restarting it, we can continue working on it. The physical body can tolerate drinking, partying and harmful foods, it will just live 70 years instead of 150, but if you carelessly replace 0 with 1 in the registry, the computer may not restart. In the world of yoga, enough people have damaged their physical bodies with incorrect hatha yoga, but what is much worse: in the world of yoga and esotericism there are enough people who have encountered more problems, some ended up in a madhouse, others left the body prematurely.
The best guarantee of safety on the spiritual path is the one with which a person tries to strengthen his attunement. This must be an already realized Master in whom you, as a student, have confidence. 
Without the above conditions, I do not recommend using techniques to cleanse and open the chakras, even if it is ten times fashionable and all modern “yogis” do it.
For those who have a true aspiration for God and devotion to the guru, any special techniques for opening the chakras may not be necessary, and concentration on God, on the guru is the most powerful yoga technique for cleansing the chakras, activating them and raising kundalini.
No matter what stage of your spiritual path you are at, you will always need something that is as clear as possible, as deep and powerful as possible, attractive. It is precisely these components of success that need to be given as much attention as possible.
It is better to focus on the work, it may look longer, but it will provide much more reliable and safe guarantees for the opening and cleansing of the chakras.
Be wise, my dear reader, and see you in the reality of yoga.
A very good meditation that better explains the topic of chakras:
And he also talks very interestingly about chakras and the properties of chakras in this video:
Once we already talked about the “subtle anatomy” of yoga. Today we’ll talk in more detail about the nadi channels and the principles of their operation.
There are 72,000 channels operating in our body, but yoga considers three to be the main ones: Ida, Pingala and Sushumna. Sushumna passes in the subtle body along the spinal column, and ida and pingala entwine it on the left and right. Ida and pingala end in the ajna chakra, while sushumna goes higher, in the sahasrara.
- Ida is the white channel, it is associated with intuition, passivity and reflection. In yoga, this channel is considered “masculine,” although we are accustomed to attributing such qualities to feminine nature.
- Pingala is the red channel, associated with logic, activity and activity. In yoga it is considered “feminine”.
- Sushumna is the central channel, it is also called sunya nadi - empty. It combines both masculine and feminine properties, and it is in sushumna that we must direct prana to achieve clarity of consciousness. Kundalini (shakti) rises along the sushumna, thanks to which the yogi gains siddhi (superpowers), and subsequently liberation.
In everyday life, only ida and pingala work, and sushumna is activated exclusively during meditation. Approximately every 72 minutes the work of ida and pingala alternates, and at the same time sushumna is turned on for a few seconds or minutes, but we are not able to feel or notice this transition, since we are too busy with our thoughts.
In order to direct prana to the central channel, we need to first clear the nadis of impurities.
Channel contamination
Pollution of the nadi is caused by excessive or underuse of the senses (in general, all impressions that lead to loss of attentiveness and awareness).
Excessive use may include alcohol and drug use. They very quickly deplete the nervous system, literally “burning” it.
In addition, in the city, our senses are constantly attacked by external stimuli, and we experience all kinds of stress. When we go to the countryside, we immediately feel better. This is largely due to the fact that our nervous system ceases to experience such terrible overloads.
Underuse includes sensory deprivation - a lack of external impressions. If we shuttle between home and office and spend the evening watching TV, the nadi channels will not work properly because they do not have enough food.
Nadi cleansing methods
- Following the principles of yama and niyama. Their violation creates the strongest negative consequences.
- Do not intoxicate your mind - not only with impressions, but also with states that interfere with concentration. Extremes should be avoided because they always hinder the practice and pollute the nadi channels.
- Performing asanas (provided that at the same time we try to develop stability and equanimity).
- The practice of pranayama with accompanying elements - counting breaths, concentrating the gaze on certain points, performing bandhas.
