The Super-Spiritualists of the New Spiritual Age The coming age will be dominated by what Shrii Shrii Anandamurti calls Sadvipras. I guess, a minimum of 15% of the population will be personalities like Paramahansa Yogananda or Ramakrishna Paramahansa. These were yogis who had fully realized the cosmic reality and attained spiritual liberation. Sadvipras have understood that it is wise to give up all worldly wishes, including the attachment to one‘s own mind; and undertake systematic and permanent efforts to become one with the Supreme Entity that is behind all creation. “A man came to Baba Farid; Farid was a Sufi mystic. The man said 'I have heard that you have come to know God. I have come from far away. Tell me what God is and how God can be known.' Farid said 'Right now I am going to the river to take my morning bath. You come along and if possible I will answer there.' The seeker looked a little puzzled -- 'Why can't he answer it right now? Why should he answer there?' But he had heard that mystics are eccentric people: 'Maybe some idea of this madman...' He followed. Farid told him 'You also throw off your clothes, be naked and come into the river. Perhaps then I can answer.' The man thought 'This is going too far: "Throw off your clothes"?' But there was nobody else on the riverbank, so he said 'Why not?' He threw off the clothes and jumped into the river. Farid was a very strong man. He jumped upon the seeker and started drowning him in the river and pushed him hard. The seeker was a very thin and weak man -- must have been a philosopher, must have been thinking too much, must not have cared about the body -- and Farid was killing him, murdering him. But only for one minute, and the weak and thin man threw Farid away. He tried so hard to come up that Farid could not hold him any longer. Then they faced each other. The man could not understand. He said 'It is my own fault that I followed you; I should have been a little more intelligent. You are a madman! What were you doing? You were murdering me!' Farid said 'These things later on. First I want to ask one thing: how many thoughts did you have while I was pulling you down into the water?' He said 'Thoughts? There was only one thought, and that too was not a thought: "How can I get out?" And that too was not a thought -- it penetrated my whole being, it saturated my whole being, it permeated every cell of my body. It was not a thought.' Farid said 'That you have understood. When you desire God so passionately, you will know -- not before that.' God is not a philosophical theory, it is an experience of intense passion.“ Two of the 28 human incarnations are dominated by siddha microvita. This is one‘s last incarnation when the spiritual aspirant develops full perception of the vijinanamaya kosa, realizes that Paramatman, the Supreme Soul, is behind the whole creation; and finally gets liberated from the cycle of creation. The second time, between incarnation 10 and 25, the spiritual aspirant does not have the realization of Paramatman. Such persons have a strong link to the level of the atimanas kosa and may have all kind of occult powers. These are either people who have completely withdrawn from this world (many yogis in the Himalayas belong to this category). They have access to the upacakra just above the ajina cakra as their ajina cakra is relatively pure due to their renouncement from worldly objects. Others have a ninth cakra in the middle of the forehead that connects them intensely to the atimanas kosa level. This cakra is usually a bit less than 2mm big and one has it only in one of the 28 human lives. In some cases God transforms this cakra into a developed cakra, with a diameter of about 2cm. Such people then have enormous spiritual powers. Osho Shrii Rajneesh and Satya Sai Baba were such personalities. After the death of their physical body they change the solar system and reincarnate their after some time. Also the vast majority of other famous persons change the solar system. Criminals also change to another planet for human reincarnation (after one or a few more lives as animal). In this way God prevents them from becoming criminal again. Very rich people will become extraordinarily poor in their next human life as they have not understood that the limited physical resources on a planet need to be justly distributed amongst all members of society. “In Tantra sadhana, as the spiritual aspirant progresses in his/her realization, the spiritual development advances in 4 progressive stages depending on the sam'skaras of the aspirant. These 4 stages are also connected with the realization of 6 types of samdhi until the ultimate realization. These types of samadhi can be temporary or permanent realizations, same as the experience of higher samadhi depending on the sadhaka's samskaras. By the grace of the Guru, when the spiritual aspirant attains one-pointed concentration, first he may experience and/or hear a constant sound of crickets and feel a pleasant inner feeling of bliss. This is the stage when the kulakundalinii is in the Muladhar Cakra (Golden plexus). As the aspirant continues deeper in the repetition of his mantra, with one-pointed concentration, the kundalinii will rise upwards and pierce the second plexus, the SVADHIS'THANA CAKRA, and he/she will experience increased bliss and sometimes may hear the sound of ankle bells ringing incessantly. This first stage of samadhi is called 'SALOKYA'. The mental realization in this samadhai is: "I and My Lord are in the same level, same stratum" SALOKYA means: 'Same Loka or world'. With deeper and deeper meditation, the kundalinii will further ascend to the 3rd Cakra, MANIPURA CAKRA, as the serpentine force pierces this cakra, now the meditator will experience more intense bliss and he/she may hear the sound of flutes playing in unison. In this cakra the realization will be that "I am very close to my Lord" The experience of proximity with the Supreme is very intense here. This state of proximity is called 'SAMIPYA SAMADHI. Now, as the sadhana becomes still deeper, the sadhaka will experience greater bliss, very intoxicating bliss. This bliss is only experienced when the kundalinii shakti pierces the ANAHATA CAKRA, the Aerial Plexus. The sadhaka will hear the sound of sea waves or the sound of a gong, and will feel the tactual proximity with God. This tactual proximity with God is called in Tantra 'SAYUJYA SAMADHI' The bliss in this samadhi is indescribable. The Fourth Stage of Samadhi is called 'SARUPYA'. This stage is experienced when kundalinii ascends to the VISHUDDHA CAKRA, the Sidereal Plexus. Here in this level of realization the sadhaka will start hearing the Omnkara sound, and he/she will feel that "I and my Lord are One" Now the feeling is not only tactual but also of oneness. The bliss in this state is most intoxicating and usually a sadhaka may fall back unconscious. Now by the grace of God a sadhaka may attain the higher level of Sarupya Samadhi, that is, SARSTI SAMADHI. This samadhi is also called full SAVIKALPA SAMADHI. Here the aspirant will realize that "I am Brahma, I am He" The kundalinii here pierces the trikuti or the third eye and attains the stage of omniscience, the state of Luminous Vacuity. The bliss is beyond any description. Many sadhakas will hear the sound of Omnkara even after returning from this samadhi, and they will still hear the universal sound for days or weeks. And the final stage, the blessed stage of them all is when the sadhaka finally merges his own feeling of "I" in the divine ocean of objectless consciousness. Here there is no more "I' and "He'. It is either "I' or 'He" alone. This state is called KAEVALYA in Tantra or the state of NIRVIKALPA SAMADHI. The stage of Absolute Liberation. Shrii A'nandamu'rtijii describes this state as "This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible. The lingering bliss that follows this state of vacuity is the proof of that state, the means of firm belief in that state."   #1 1st Dimension of Psychology: YATAMANA STAGE In the beginning of the spiritual journey, the sadhaka starts his/her sadhana with different obstacles assailing his mind and body. This is the state of withdrawal from the body and the crude layer of mind, the Kamama'ya Kos'a. The Kamama'ya kos'a is the layer of desire. The movement is extro-internal towards the Citta (ectoplasmic stuff). In order to control the baser propensities of the mind the sadhaka/sadhika is confronted with tremendous opposition from Avidya Maya, the force of ignorance. The moment the sadhaka starts sadhana means he/she has declared war on the Force of Ignorance, the sadhaka wants to attain freedom from the bondages of staticity. Therefore, the sadhaka will encounter tremendous opposition from within and from his outside environment as well. Relatives and friends will oppose his or her practice of sadhana. They will create all sorts of situations to discourage him from pursuing the spiritual path. At the moment of sadhana, internally, the sadhaka will face pains in his/her legs or in other parts of his body, and innumerable thoughts, may be disturbing ideas and imaginations that will try to disrupt his/her sadhana. He or she may also find that his/her mind is going wild, that his lack of control is even more than before he started to meditate. Of course not everyone experiences the same; it also depends on each one's samskaras. The first stage, the Yatamana, is a challenging period, a period of tests. The Yatamana stage starts at the MULADHARA CAKRA and ends at the level of the MANIPURA CAKRA. The sadhaka will have to gain control of these first three cakras in order to ascend to the second stage. 2nd Dimension of Psychology: VYATIREKA STAGE Now, in the Yatamana Stage you will be able to raise your kundalinii up to the Manipura Cakra, however, as I mentioned, the first stage is characterised by struggle. However, in the second stage, the VYATIREKA STAGE, you will feel that suddenly your mind was able to have some concentration, that your mind became a bit one-pointed, and that you start to feel a pleasant feeling inside, a feeling of bliss. Your sadhana suddenly started to become good. You may shed some tears of momentary bliss. Not only that, you feel that you start gaining more control over your organs and mental propensities. Also, your relatives start to respect more what you do in your life. This stage of harmony lasts, somehow, for a short period, and then the period of struggle starts again. So your life will feel much up and down, in a fast pace. You are trying to release yourself from Maya, but Maya does not want you free from Her clutches. This second stage starts at the MANIPURA CAKRA and ascends towards the VISHUDDHA CAKRA. 3rd Dimension of Psychology: EKENDRIYA STAGE The EKENDRIYA STAGE is more peculiar. Eka= One + Indriya = organ. This is the stage where you gain greater control over your organs and mind. But also you gain control specifically over one organ, or vice versa, one organ or a specific propensity becomes your eye-sore. That is, suppose your weakness is anger or vanity, then due to this propensity you may undergo disruption in the harmony of your life and your sadhana at a certain time. But in this stage, your sadhana will become extremely good for certain length of time, now longer than in the 2nd stage. You will find that you have gained a lot of self-control, and your relatives and friends have given up disturbing you, they might think that you are beyond repairs so it is useless to try to reform you, or, at its best they might also join you in your spiritual path. But this is not the perfect stage yet, and something may happen at certain period of your every day life that may disrupt this perfect harmony, sending you into periods of intense struggle or anguish. The remarkable characteristics of this stage are that, one, your sadhana has become one-pointed and you may attain different stages of spiritual realizations, and blissful experiences. However, the second part might be a bit dangerous for you: you may develop some occult powers. So this stage is very delicate because you may feel tempted to use these special psychic faculties or siddhis. Here is where surrender and devotion are the most important factor for you. You must surrender totally to your Guru. This is a very subtle period of test. The EKENDRIYA STAGE starts at the VISHUDDHA CAKRA and culminates at the AJINA CAKRA. The 4th Dimension of Psychology: VASHIKARA SIDDHI VASHIKARA SIDDHI can only be attained by the Grace of one's Preceptor. In order to attain this level one has to be firmly established in Dhyana and Parabhakti (Pure Devotion). As I said about the THIRD STAGE, EKENDRIYA SIDDHI, one will have to gain control over one particular organ and propensity. Normally that is one's only last weakness. If one succeeds in this then establishment in superior sadhana will occur in no time. But not only that, one will have to surrender all to the feet of the Guru, the Supreme Lord. One will have to surrender one's physical, mental and spiritual possessions, psychic powers, spiritual bliss, and the most difficult of all: ONE'S EGO. It is actually easy to say but very difficult to realize. However, the grace of the Guru is always with you. And if you are a bit wise you will understand that His grace is everything, then you will attain VASHIKARA SIDDHI, and then you will have reached the end of your long life's journey to establish yourself in the Supreme Beatitude. "Times of India" Contribution of Shrii Shrii Anandamurti in the field of yoga Maiti Bibhansu @Understanding Yoga Jun 21, 2020, 15:13 IST Yoga has come a long way since the time of Lord Shiva and has been enriched by many spiritual schools and scholars. In general, these personalities are well-known. But the greatest and most recent contribution of the vast personality Shri Shri Anandamurti to the field of yoga is yet to be recognised. Although he has enriched every aspect of social life from education to art and culture, songs, economy, science, anthropology, philology and spiritual science, his most important contributions have been in the field of yoga. Anandamurti sees the ultimate goal as the attainment of the supreme spiritual stance. It is also the final goal of human life. To achieve this sublime state one should be well established in every limb of Ashtanga yoga. According to Anandamurti, unless a person strictly practices Yama and niyama,—the first two limbs of Ashtanga Yoga, it will be impossible for him to perform the spiritual practice or yoga sadhana. He suggests that a moral revolution is needed to create balance in individual personal life to create a well-knit exploitation-free society. Such a revolution can only be brought about through strict adherence to the principles of  Yama and Niyama. In his book, “Jiiban Veda” Anandamurti has discussed this subject in depth. In his numerous discourses and discussions, essays and books he has uncovered the glorious truth of ancient yogic science through the light of modern science and rational thinking.  The science of psychology–Foods, Cells, Physical, and Mental Development—Glands and Subglands—Instincts and Devotion—Mysticism and Yoga–Cerebral and Extra-Cerebral Memory—Bio-Psychology—The Faculty of Knowledge—Four Dimensions of Micropsychic Knowledge, Plexi and Microvita—-all of his writings tell the world about the need and importance of yogic science more authentically and scientifically. In a  world is fascinated by the physical aspects of yoga he has silently revolutionised our understanding of the internal spiritual aspects.  I think he is the first guru to demonstrate that that human propensities and indeed a person’s entire psychology, behaviour and personality can be changed through the regular performance of asanas if done scientifically. He has clearly demonstrated the subtlety of this science and advises us to perform yoga sadhana or spiritual practice twice a day regularly without waiting till we retire. He sees it is an indispensable part of our daily routine which we should learn right from the age of five. According to Anandamurti yoga is a universal spiritual practise which is blended with Tantra and practices of which are free from religious fanaticism, superstitions and blind faith. In fact, he envisioned a future where every individual will perform spiritual practices and move together towards the same spiritual goal.   Yogasadhana  is not merely theoretical but involves a comprehensive set of meditation or yoga sadhana practices that can transform one’s life. The practice developed by Shri Shri Anandamurti composed of six practical steps called Rajadhiraj yoga. To spread his teachings, he has also created a global mission, called Anandamarga—the path of bliss, propagated by large numbers of renunciate workers. In the space age, we live in every minute counts. We want to achieve maximum benefits while devoting a minimum of time. Given the need of the hour and the physical-psychic complexity of modern human life, Shri Shri Anandamurti prescribed only forty-two asanas (yoga exercises) from which a few may be chosen to suit the individual need. He is not in favour of practising asanas which are risky and could have harmful effects. He has also created two simple yoga dances which can benefit every individual.  His  Yoga acharyas are trained to prescribe asanas, bandhas, in accordance with the physical-psychic and spiritual state of the individual as well as to gradually teach the six stages of Rajadhiraj yoga. These practices help people immensely in their efforts to attain the ultimate goal of yoga or samadhi. Shrii Shrii Anandamurti has made several very important contributions to yoga, including the Kaushiiki and Tandava dances. Kaoshiiki is designed especially for females, although males can also practise it and gain benefit from it. Kaoshiiki The word Kaoshikii is derived from the Sanskrit word “kosa” meaning a “sheath” or layer of the mind. Kaoshiiki dance develops not only the body but the subtle layers of the mind and is the benefit to the entire body, from head to toe. It keeps the spine flexible, reduces unnecessary body fat and helps regular menstruation. It also reduces the pain of childbirth. One can practise it even during menstruation and until the sixth month of pregnancy. Kaushikii increases longevity and, keeps the body fit into old age. It stimulates the heart and circulatory system and increases the flexibility of the joints, knees, hips, spine, and shoulders.  It also sharpens and strengthens the mind. Kaushikii is thus an invaluable and comprehensive health practice, especially for women. All Anandamargiis perform this dance every day along with yoga. One can learn the practical process of this unique yoga dance by contacting any local Ananda Marga unit or Ananda Marga yoga yeacher or acharya. Many yoga practitioners now practising these dances and gain benefit from them.   Tandava The great Indian yogi Lord Sadashiva invented Tandava as a spiritual dance. Shrii Shrii Anandamurti reintroduced and included it in the daily yoga practices. The dance involves vigorously jumping from one foot to the other, the knee of the raised leg crossing one of three selected points—the navel, the heart, or the throat. Tandav is performed for a period of four/five minutes twice a day at the end of meditation or asanas and represents the struggle between the forces of life and death. It can easily be learnt with a little effort. The spirit of Tandava is, “I will face the fear of death, which surrounds me on all sides and overcome it using the power of my mind. No force will prevent from reaching the goal. No evil tendency, no enemy, no bondage can shake my determination to be victorious.” This vigorous dance is only for men since it has a masculinizing effect it stimulates the adrenal cortex which secretes male hormones. These hormones, in turn, stimulate the testes to produce testosterone—the hormone responsible for ‘maleness’. Tandava also stimulates the entire circulatory system–the heart, the lungs and the muscles of the feet, lower legs, thighs, pelvis, back, neck and arms. Tandava thus reduces the possibility of heart attack, high blood pressure and atrophy of the lungs. More importantly, Tanadava is the only physical activity that exercises the brain and is indispensable for developing virility, vitality and courage.