Naam Simran, sadhna and simran- semantically means meditation and one of the tenets of Sikh faith is about uttering the name of God, which is, contemplation with one-pointedness of the God’s being. From the very outset, one has to question why this is so and the reason for dedicating the time for the purpose in life. By constantly remembering Him, brings us closer to God and also enables the individual to achieve salvation. This is achieved by finding a comfortable posture in meditating in the Name of God by uttering a mantra that powers up the whole body. As food and nutrients are essential for the physical body to sustain, naam is the nourisher for the soul. I am sure no one wants to be trapped in the re-birth of the 84 million species (chaursi lakh joon). It is said that it is only in human form that it is possible to achieve this goal by going on the path. People with problems, seekers, the needy and those who are filled with love tend to walk on this path. Some may disagree with this belief and not even take the initiative.

Remembrance (yaad) is gradually converted into a state of no-thought, i.e. total merger. Here, the disciple is detached from all worldly directions and is merged with the Immortal Being. His super-thought (surat) is detached from the visible world and is totally merged in the Invisible Power. According to Gurmat philosophy, this is the ultimate state of Naam Simran. There are numerous obstacles in this path; the biggest obstacle being our mind. The mind is constituent of both positive and negative thoughts (sikalp and vikalp) and is collectively the reservoir of actions (Sanskaar) which our soul carries along with it through all the rendered incarnations. Our karmas rendered throughout our past lives l4eave their impact in the form of tendencies of positive and negative thoughts, which dominate the mind. The struggle with these tendencies is essential for the one who wishes to adopt the spiritual path.

Simran is the double-edged sword whose strength enables us to struggle with these evil forces or anti-forces of kam, krodh, lobh, moh and hanker. As this struggle ensues, the Divine Force emerges from this very mind, which attracts the mind of its original Creator or to its source of origin. As this Divine Force becomes powerful, the evil forces dissipate. The worldly mind thus gradually gets converted into a spiritual mind. A person whose mind has thus converted and become pure is called the Gurmukh.
 
It is worth the awhile to gain an insight into Naam simran, its process and the method (jugati) it is achieved. It is very important not to lose sight of sewa, which is a selfless service to the community without any recognition. Lots of devoted people do sewa without even been noticed and such sewa marks the credit with naam simran. The selfless service is done with so immense humility, low profile and the person serving the community does not even want to be acknowledged of his contributions to society. I have seen it with my own eyes and to witness such offering, one can only observe and strive to emulate others without seeking for recognition.
 
Sadhna means a practice of self-discipline that allows one to express the Infinite within one’s self. It is a time each day to notice the patterns that lead away from the higher consciousness and to transcend those patterns. It is a conscious activity. We consciously choose to rise up, to exercise the body, and to meditate. Each day is a different as every 72 hours hour of all cells of the body totally change. Sickness comes and goes. Motivation waxes and wanes, but through all the flux of life, through all variations of the mind and heart, we consciously choose to maintain a constant and regular practice. As Yogi Bhajan said: Everything should happen when Sadhna is instituted and you should come out as a winner; you should come out victorious. The one who does sadhna builds himself such a powerful personality, he can conquer everything. In the Western world, with exceptions, people are trapped in the hustle and bustle routine giving no time to sadhna (meditative moments) as the focus has been shifted. It is incredible, children as young as 6 to 7 in India, do sadhna for a considerable duration and it goes on for hours. They look relaxed and free of any iota of stress signs; they are able to achieve both academically and spiritually.
 
Firstly, let me focus on the definition of naam and it literally means it is name of God, which is a collection of sounds or shabads, and these shabads are essential in the purification and liberation of soul. The word naam is a summary expression for the whole nature of Akal Purukh, which is God. Naam is the bringer or precursor of liberation, a means to release from the circuit of birth and death, and with Naam one shall obtain liberation from the cycle of transmigration of soul. It also brings peace during one’s living existence and one has to aspire to experience these blissful subjective feelings of joy or anand. They will have to undergo the discipline of naam simran, remembrance which is constant awareness of the Name. Naam is usually a chosen shabad from the Guru Granth Sahib, the Holy Scripture of the Sikhs and it can take the form of Waheguru or Ik Onkar; people of other denominations, may use shabads such as Om, Hari etc; etc.
 
 The act of simran is on one hand related to the act of surati (sruit), hearing and listening to the Word (nam, sabda), and on the other to the function of smriti i.e. consciousness which means retention in one’s awareness of what has been heard. The notion of naam simran is thus similar to that of surati-sabda. The practice of naam simran or naam japna is acquired by devoutly repeating the sacred word from the Sri Guru Granth Sahib Ji(Holy Scripture for the Sikhs)or shabad which helps the devotee to internalise the shabads on his own or according to the faith, it is practiced within the congregation of like-minded people(char yari). This shabads during meditative state brings peace, wipes out egos and filth acquired over the years.
 
Meditation is a progression of deep contemplation of the divine mystery with relaxed focus and breathing at regular intervals. According to Guru Arjan Dev Ji, Good’s Naam is the key to emancipation (mukti) and the means of attaining it (jugati); God’s Name is the fulfilment (tripati) and enjoyment (Bhugati). He who repeats God’s name suffers no setback. Some may disagree but the person, who experiences it, will confirm this. God’s name is the devotee’s distinction and repeating God’s name, the devotee wins honour. Naam is that Omnipresent Existence which manifests itself in the form of creation and is the source and sustenance of all beings and things as the Sri Guru Granth Sahib Ji clearly states. To the atheist, this will all seem meaningless and lacks credence. I would not waste my time convincing as I rather spend the time in meditating in His Name; this will enable to achieve happiness, tranquillity and peace.
 
The word naam is normally discussed in context of the term shabads and Guru and is closely linked with Hukam, which is God’s command. From shabad has originated naam which implies Truth as mediated by the Guru is the shabad, whereas Truth as received by the believer is Naam. As Guru Nanak Dev Ji refers to Naam: In whose heart is embedded the Name of the Lord is the True preceptor. He it is who illumines the mind of the devotee with naam. The mysteries of Naam are only recognised by those who practice and without it everyone is poor. It is called the light, joti which dispels all darkness.
 
In Sikh faith, the concept of naam represents, a discipline leading to God realisation and words used in this context is nadir, daya, Prasad, kirpa which is translated as his Grace or mercy. The person who pursues and glorifies Naam and in obedience to the Guru lives a life which will eventually achieve the blissful serenity of union with the Divine. Those who have achieved this stage will only advocate nothing else but to meditate in his Naam. Faithful cultivation of Naam lifts the disciple or devotee to that sublime level known as mystic experience by far transcending the power of expression. It is this expression which frees him forever from the cycle of transmigration and confers on him the gift of eternal/ internal bliss.
 
Simran forms the basis of Sikhi. And in the Sri Guru Granth Sahib Ji, the Holy Book describes the different aspects of simran and significance of simran to seek God. The benefit is in the practice of Simran and like everything in life, it is difficult to start off but once put in practice, it becomes an integral part of one’s lifestyle. The results of internal bliss and stability grafts on the individual and it becomes addictive and this forms part of his daily practice and routine. A routine that inspires others and makes the person think creatively. Guru Arjan Dev Ji said: Having pored over the Shastra and Simaritis and Vedas, The great-souled saints say, there is no salvation without Naam. None has achieved abiding bliss without Naam.
 
Simran is actually the ladder leading to God. It is hard to climb heavenward without Naam. Some great Masters conceive Simran to be the essence of worship. It is through Simran, one begins to walk on the path leading to God. Simran as I said is the soul’s journey to ethereal regions, which transforms us from baseness to sublimity. The divine knowledge one acquires through Simran becomes an integral part of the individual to face the challenges. As Guru Amar Das Ji stated: Naam is the only thing worthy of Praise. Without Naam, we are naught. Worldly position and wealth are fleeting things, they come and go.
 
Simran washes and purifies the mind and helps to concentrate. The wandering mind is feeble and is full of distraction; the concentrated mind is strong and capable of deep contemplation. Simran sharpens concentration and creates a milieu for yearning to realise God. Simran helps one to be with one Self which will gradually result in distaste for worldly pleasures and joy. It creates a wondrous ecstasy in the soul, and the greater the joy, the greater the aversion to sensual pleasures. The concentrated and focused mind understands and realise the soul and the Infinite Soul. Simran saves the mind from wavering and derailment but stabilizes its concentration. Simran tends to keep God’s attributes constantly before us and thus permeates our being; it lightens and calms the mind, exterminates the illusion of egoism or selfishness, and makes the mind at one with God.
 
The Two ways of Simran are the Guru’s shabad or word and Naam. The Gurbani transforms and purifies the ideas and help us to understand the teachings of the Gurus. Thus, when one concentrates on the shabad, our baser thoughts are purified and we are then blessed with heavenly sights, which produce an ecstatic feeling. The Gurbani draws us close to God, and Naam unites us with Him. The earnest spiritual seeker must practice Naam. The Sacred Word gives us the glimpses of our inner self and the awakening of the chakras (energy wheels), a vision of peace and beauty of that realm of the spirit. It is Naam alone that can groom us to take our abode in it. Those who seek to dwell in God’s realm must seek refuge in Naam. The soul is inspired by the Gurbani and Naam helps to connect with the Akal Purukh- atma and permatma (soul and God).
 
The daily recitation of Gurbani eventually leads to reading it mentally which paves the way for the practice of Naam. When one repeats a verse from the Gurbani, its sense becomes rooted in our mind; the mind is moulded accordingly and when it is thus moulded, it is bound to assume in the corresponding from in due course. Sacred words from the Bani do comfort and soothes the devotees. As Guru Arjan Ji’s Bani says: No scorching wind can harm me, For I have sought refuge at God’s feet Around me is the God’s bastion, No pain will afflict me. I adore God, who has created me. His name is my complete remedy I dwell on Him alone. The protector has preserved me, all woes are at an end. Saith Nanak, His Grace has descended, and God is here to succour (that is to assist or aid person especially in danger or distress) me.
 
Many people do not understand the potency of Naam. One has to practice it to derive the maximum benefit. How can we know the taste of something we have never tasted? The best way is to thoroughly understand the philosophy of Naam is to practice it. Another aspect about Naam is that initial stages are so difficult that few people take it. Even if we have no mental concept of God, by repetition of His Name, His attributes are visualized and as we go on doing so, His attributes are slowly assimilated by us. It is a peculiar quality of our mind that if something impresses us profoundly, and if we aspire to be shaped in the same pattern, we gradually moulded accordingly.
 
The best time for Naam Simran is at the ambrosial period that is early morning when dawn and dusk merge, and this will depend wherever one lives. Practicing Naam at this ambrosial period, after the spiritual exercise one can sleep for almost two hours which recuperates oneself and refreshes us for the day. Again at the ambrosial period, there is perfect silence and calm in nature, and the attuned mind is in raptures in His Unity effortlessly and without any disturbance. It is time when the birds chirp and enjoy the tranquility at this time. It is believed that at this time, the transcendental or absolute, aspect of God predominates in us. One should strive to get up at this time and if this is not possible, then the early morning hour and dusk are the next best. Once one gets into the routine, one becomes accustomed to it at all hours and Simran become part of life and Life becomes part of Simran. A break in Simran, as Guru Gobind Singh Ji said is tantamount to the agony of dwelling near the hole of a cobra. As Guru Ram Das Ji says in the Bani: That good soul alone is acceptable to God who never forgets Him. Sleeping and awaking, they who never forget Him, They alone are perfect.
 
To be able to do naam simran, one has to know the method of simran, that is, how to perform and its postures. In the initial stages, it is best to practice Nam seated. One should squat cross-legged on the floor as erect as possible, even if the person feels inconvenient at first. To avoid fatigue, a cushion may be used to sit upon for comfort. The practice of Simran in a sitting posture is more conducive to concentrated devotion. When practicing Simran, we must observe the golden rule of alertness and one-pointedness on God or mantra. as one acquires proficiency, it does not matter whether it is performed seated, lying down or at work. When the practitioner has mastered the preliminaries of simran, he will find that when his mind descends from a higher spiritual level, and he is again conscious of the world around him, he will find it easier to control his mind and body, if he is used to sitting upright. The posture will depend on the individual and the comfort they can derive with naam simran.
 
With progression of Simran, we soon attain a state of peace, equipoise and bliss. The first stage is the audible repetition of the Divine Naam. In the initial stages, we should practice Simran by uttering the Divine Name or Naam aloud such as Wahe guru. The mind should be focused on the mantra and if this fails to achieve mental concentration, perhaps pressing on with the fingers on the rosary beads may enhance concentration. Subdued utterance of the Divine Naam and listening to its sounds help us to concentrate. At first, the mind does wander and concentration is difficult to attain. In this tug-of-war, irrelevant thoughts are bound to recur, but one need not despair: There is no escape except through Simran; this human life is the time to realise God and such inspirational mottoes will enable the individual to achieve peace within him. I am a sacrifice unto all thy Names.
 
Does it matter what faith one is; faith is bestowed onto us and we are born in faiths. Some have a choice later in life to embrace a faith but the essence of remembering the Creator has similarities. As our Fifth Guru enunciates: The First Cause, the Merciful Karim, Rahim or the Merciful God, sustains all, Allah, is unknowable and transcendent. Khuda, is self-existent and Infinite. The Divine Lord, the Creator, pervades all his creation, He is Jagan Nath, the Sustainer of creation, and He is Madho, the remover of fear. Remember Him in thy innermost heart, He is Rikkhikesh, Gopal, Gobind, He is Gracious, Unique Maula, The Pir, The Prophet, the Shailkh, He is Narain, Nar Hari, Dayal (Merciful), Vasudeva, dwelling everywhere, His play is inscrutable. O Thou, the First Cause of all things, Be merciful to me, Grant me the gift of devotion. O Thou Maker mine, Saith Nanak, the Guru Has removed all my illusions, Allah and Parbrahm are the same of God. To utter the name, one has to pledge to Him to grant you the devotion and it does not matter what faith one is, the ultimate goal is the same, that is to seek for peace and salvation.
 
Personally, however I use the mantra, Waheguru for Simran and I recommend to Sikh followers and other faith will have their own mantra (e.g. Ram, Om, Allah, Gobind, Madho and others all symbolize attributes of the Creator) and it does not matter. The power is in the mantra and what accompanies after the utterance of it, is for the person to feel and enjoy it. When the spiritual seeker grows conscious both of the immanence and transcendence of God, it would diminish the area of one who is meditating on the All-Encompassing and All-Pervasive. It takes time for the spiritual seeker to attain a sublime spiritual stature and finds within his soul the Eternal Refulgent Light; he involuntarily exclaims ecstatically the wonder of his experience.
 
It is a wondrous, ecstatic state and one perceives the full benefit of the mystic mantra and there is no other conceivable word that can equally comprehensively describe the great mystery and wonder that he exist. I just wonder I can get this message across to the atheist and agnostics. They have to experience it and with change in perception through practice, they may cling their hope on to a particular faith.
 
The second stage involves the repetition of the Name at times, leads to automatic mental simran: the lips cease to move, and yet the processes reverberate in one’s mind. This induces mental peace dissipates all anxiety and anguish. As we grow spiritually, mental simran will always, or whenever we choose, progress unceasingly. The physical aspect of Simran ends and mental repetition continues from day to day. The external attractions and distractions are so overwhelming begins to drop, while mental harmony with Him begins. It is always a difficult to start off with but one has to persevere to realize the benefits. All the powers of the mind which were diffused in external objects begin to concentrate through the sweet, soft mental Simran. The seeker perceives a flood of mental peace cascading through his whole being, the mind is at rest, the lips are motionless, and yet the Simran continues and burns like a lighted candle!
 
The third stage of Naam is absolutely marvellous as it promotes concentration and the gentle sound becomes more audible. The sounds of external world are drowned in the sound of mental simran and nothing except the wondrous mantra nourishing our body and soul. This creates a union with God and the mind is at equipoise. This Sahej state is achieved when the mind is at peace and His peace and bliss defy any description. As Guru Ji, mentioned that those who have not practiced Naam are leading a useless, insipid life. I am inclined to agree to what Guru Ji has said in the sermons. The mind is in a state of inebriation and is full of unfathomable bliss, and the joys of the world stand no comparison to it. When we descend from this Sahej state, mental Simran begins and, through it again, we ascend to this stage of peace, poise and joy. If I had a choice, this will be my first priority to the rest. As one great devotee said: In the first stages, there is Simran with the lips, followed by mental simran. This is followed by mind resting in a state of poise and peace. Turmoil, stress and anguish are unpleasant and distressing and lots have immersed into naam simran to achieve that inner bliss! He added, “ When somebody is performing Simran with the lips, followed by mental simran, he stands apart from God and adores God, but when he draws nearer to God, Simran begins to drop and there emerges a state of being-at-one and one drinks the heavenly nectar, as birds nourishes every drop of it. He paused awhile, and remarked: Take two pieces of iron, When the two pieces are welded together, they become one whole piece. So is the Simran is liken to the welding, the joining link that unites the soul with the Infinite Soul. To achieve this, it takes long training and self-discipline until the experience is achieved.
 
The fruits of sahej are the blessed state; the seeker feels as if he has received an electric current within him-waves of ecstasy surge through him. A wondrous thrill permeates his being; there is boundless, overflowing joy; he is steeped in an ocean of bliss; he feels inebriated with bliss. When he turns his mind to his ears he hears sweet melodies coming form the universe and the mind is filled with celestial symphony. This Sahej sate brings Divine knowledge. The bliss of Sahej infinitely excels the pleasures of the flesh in intensity and are exhilarating, invigorating and health rejuvenating. One starts to discard the worldly pleasures, only when we taste the bliss of Naam. As Bhagat Kabir Ji, said when we taste spiritual bliss, the pleasures of the flesh repel us. We just have to rely on the guidance and inspiration from enlightened souls, put into practice the methodology of naam simran and achieve spiritual advancement with Naam Simran.
 
With naam simran, came the yogic practices of meditation came into play with the faith. It is relevant that a dip into yoga and mediation is delved into as this will enable the seeker to gain insight into the practical aspects of achieving naam simran and preparing for relaxing the body and mind to be receptive to uttering the Nam of the creator. Yogi Bhajan came to the West in 1969 with a clear aim to create teachers, not knowing that he created disciples, later on with the faith and practice of yoga. . Kundalini yoga is a physical and d meditative discipline, comprising a set of techniques that use the mind, senses and body to create a communication between mind and body. It focusses on psycho-spiritual growth and the body’s potential for maturation, giving special consideration to the role of the spine and the endocrine system in the understanding of yogic awakening as naam simran does. Kundalini is concentrated form of prana or life force, lying dormant in chakras of the body. It is a conceptualized coiled up serpent, with its mouth engulfing the base of the Sushumna Nadi. It is the yoga of awareness.
 
Yoga, a Sanskriti word meaning team, vehicle, application, means, union, connection, profit, zeal and has many more connotations. It is derived from the root yuj, to yoke. Its principal meaning is undoubtedly ‘yoking or harnessing or integration. It is joining together of our fragmented self, yoking of our mind which seems ever ready to ‘fly out’ through the senses, continuously hankering after sense-pleasures. There are many paths with its own gains; it is the yoga of contemplation; the practice of meditative absorption.” The yogin should continually yoke (him) self (and at set times) remain in privacy, alone, (with) mind and self-restrained, without hope (and) not languishing (for objects-of-sense). Setting up steady seat for(him) self in a pure place, neither too high nor too low, with a cloth, deer-skin or sheep-skin or grass upon it, there making the mind one-pointed, restraining the activity of mind and senses, he should, seated on the seat, yoke(his self) in Yoga for the purification of the s elf. Equable, keeping the trunk, head(and) neck motionless(and) steady, gazing(relaxedly) at the tip of the nose, without looking around about him,(with) tranquil self(and) devoid of fear, steadfast in the vow of celibacy, controlling the mind(his)thoughts on Me, yoked-he should sit intent on Me.
 
Interest in yoga very recently has become world-wide and some are attracted to for genuine spiritual realization and fulfillment which has evidently changes people’s lives for the better. It is worthwhile knowing what the law of spiritual life is all about:
1. Whatever we take to be real for the time being, affects our whole personality, thoughts, emotions and actions. Our whole being responds to this reality.
2. Our concept of reality depends upon our concept of ourselves, that is, man’s conception of God evolves with the evolution of his consciousness.
3. Spiritual awakening in the transformation of one’s consciousness, which means moving from a lower centre to a higher centre of consciousness.
4. Though distinct from the moral imperative, spiritual aspiration must be supported by it. The practice of concentration (meditation), if not preceded and followed by purification of mind and sublimation of instinct, is likely to lead the aspirants astray.
5. Each aspirant must first understand where he is and begin from there, but making the best use of the protection and support given to him during the early years of life, he should outgrow them and stand on his own two feet, drawing his sustenance more from the Divine than from other sources such as institutions and people. This is the law of spiritual growth, and this will enable the aspirant to lung forward on the spiritual path.
6. The realization of the Absolute-the transcendental Reality-lies always through the realization of the Immanent Divine Principle. The Holy personality is a manifestation of this Divine Principe.
7. The more our Consciousness expands, the more we see the Divine in all people and the more spiritual we become.
 
The Guru or spiritual guidance or teacher guides and teaches correctly the path and the techniques to assimilate the practices. The word Guru etymologically means a spiritual GURU who removes darkness and ignorance in others and bring light to them. The need for Guru is very crucial. The power of spiritual initiation, the power becomes manifest only in a pure soul who interests yearns for Divinity. The Guru transmits his power via a mantra and the power of the mantra enables the aspirants to meditate and achieve their goals. Association of the Holy company or sadhsangat is important and the need for renunciation and detachment to achieve purity of mind. As the famous Patanjali stated that purity of kind is a fundamental need in spiritual life and it is the prayer and japa meaning utter, when methodically practiced, create a new harmony which purifies our thinking, feeling and willing- a great step forward toward true meditation. As Swami Brahmanda summed up the purity: The easiest way to purify and steady the mind is to retire into solitude, control all the cravings and engage in contemplation. The more you occupy the mind with the holy thought, the greater will be your spiritual unfoldment. Just as a cow yields much milk when it is well fed, so when the mind is fed with spiritual food, it will yield greater tranquillity; spiritual food f consists of meditation, prayer, contemplation and japam (utterance of mantra or Divine Name). Another way to steady the mind is to let it wander, but to keep a steady watch, over its wandering. After a while the mind itself becomes tired and comes back to find peace in God. If you watch your mind, your mind will in turn keep watch over you. (The Eternal Companion pp 251-252 by Swami Prabhavanada.
 
The important qualification for an aspirant is to have physical strength and mental strength of faith and perseverance; the ability to make decisions And the ability to control even good thoughts; also to be bold and think we are secure. The spiritual aspirant also to have the integration a personality with inner poise and to be at peace with himself or herself. The love for God and the practice of self surrender is imperative to achieve the path of self-control and meditation.
 
Patanjali the great teacher of Yoga has placed before us a spiritual ladder with 8 steps that takes us to perfection.
 
The first step called Yama means the observance of the 5 virtues; ahimsa (non-violence); satya-truth; astaya (non -stealing); brahmacarya (continence); and aparigarha (non-dependence on other’s charity).
Then comes niyama or the five rules of conduct; Sanca-the purity of mind and body; santosa-contentment, has to developed; tapas-austerity in life;sradhyaya-self study; also reflecting on what is learnt and making it a part of your own; Isvara-pranidhana-self-surrender to God, that is surrender you all-body, mind and soul to Him.
 
The third step is asana; you may sit like a statue for many years but there should be spiritual aspiration; then your sitting posture helps you in your spiritual practice.
 
The fourth step or discipline (pranayama), you stop your breath. But when the mind is greatly disciplined; when the mind is in a spiritual mood, pranayama helps one to rise to a higher place of consciousness by rhythmic breathing.
 
The fifth step is pratyadhara is detachment. If you wish to meditate, you should detach your mind, as much as you can, from the things of the world-even pictures, the thoughts and feelings that arise within you.
 
Sixth steps is discipline, dhrama meaning fixing your mind for some time on some divine theme or on a Holy word or on a Holy, blissful Form in a particular centre of consciousness; this leads to the highest state, a Samadhi or superconscious state. Dhyana is the mystic worship God in spirit and in truth.
 
Kundalini yoga combines breathing, movement, meditation and relaxation. It is the science of sequence, rhythm and sound, to work on every aspect of your body, mind and soul. One cannot achieve this in a Gym or health centre! The endorphins secreted during the exercise are only transient but the effects of cumulative meditation are beneficial both to soul and body; it wipes out all maladies and keeps the individual healthy. No previous experience in yoga or related disciplines is required for you to achieve undeniable benefits almost immediately. Over a period of time, this practice provides the physiological and psychological pre-requisites for total health. Even President Clinton preserved the value of such practices and invited Yogi Bhajan to the White House. It cannot be grasped within seconds but it is a progression as not dissimilar to Naam Simran. The principles of practice are very akin to relaxation and body movements. These includes a balanced glandular system, strong nervous system, expanded lung capacity and the clearing the emotional blocks.
 
Kundalini yoga is a holistic philosophy that brings practical benefits of rejuvenation and healing. It is a comprehensive system of exercises, breathing, meditation, chanting and a healthy mental projection. In this way, we develop conscious and dynamic relationship between our personal life energy and the universal flow of Prana. The overall result is the balancing of our chakras and the alignment of our Ten spiritual Bodies. This awakens us to who we really are: spiritual beings having a human experience.
 
As I briefly described the word Kundalini means a spiral of hair and later came to be known as the coiled serpent of potential energy and consciousness which is thought to lay at the base of the spine waiting to be awoken by various practices; moving and sounding like a serpent as it arises. I have spoken to many and they have described the activation of the chakras and the heightened level of consciousness by practices. In fact before it can be awoken it will naturally open out again, giving the sensation of awakening or rebirth. On of the earliest methods used was to wind the hair into a knot at the top of the head. This knot then acts as an amplifier and transformer between the finite/ personal life and the infinite/ impersonal. Those practicing the yoga, who embraced the Sikh faith decided to keep the hair and practice it fully.
 
Yoga means union and in addition to the temporary union between the mind, body and soul while in this worldly existence there is also the possibility of an eternal union between the differentiated small souls/ self as it expands towards the undifferentiated and the large soul/ self as it individualises or diversifies itself.. Yoga is a way of healing the separation through various stages.
 
The structure and processes of the body/ mind are the most potent tools for accomplishing this union as well as the most likely hindrances. The stages of the Kundalini journey have been visualized as seven chakras-energy wheels or gates through which the conscious must pass; individual consciousness rising up while universal consciousness descends. Most of our states of consciousness could be thought of as postures-some static and some dynamic- each of which effect our breathing and mind patterns. By changing our body posture, breathing rhythm and thought vibration we can change our state.
 
Awakening the Kundalin, the uncurling of the knot, is no big deal since for life to exist in us, it must already be active, though relatively unconscious. Moments of deeper awakening do happen in life but we do not always know either what contributed to this awakening or how to sustain it. Kundalini yoga developed as a systematic method of expanding consciousness and maintaining the new awareness.
 
Kundalini is related to primal consciousness and is only dangerous if ignored, when it becomes misguided intent; like truth, weeds, sexuality, bacteria and the rest all cause trouble if ignored. The chanting of mantra is one of the important ways in which the stimulation and raising of the energy from the dreamy subconscious realms can be harmoniously regulated, channeled and appropriately transformed.
 
Kundalin refers to an impulse and an energy that has both personal and collective dimensions; it is enduring and can offer us guidance from within-it is our inner Guru. Ritual is one of the ways that Kundalini has been awoken and with its sacred quality, ritual offers a respect to an energy that is thought to be very powerful and somewhat unknown. The practice in a congregation makes it powerful and the vibrations stronger.
 
Kundalini yoga is acquired by chanting of several mantras, which incooperates breathing, deep relaxation and meditation. It is a comprehensive system and it helps to have discussions about life experiences and spiritual philosophy.
 
It is regular practice of naam simran which incorporates some of the facets of yogic practices of uttering of mantra, deep breathing, and relaxation techniques which will gradually raise subjective awareness and equipoise.
 
Methodology on uttering mantra, for meditation, breathing movements and exercises and relaxation techniques will be explained in practical terms. It is very simple and includes the chanting of several mantras.
 
Ong Namo Gurdev Namo: This is a mantra to help us tune into our inner Guru. Ong is used to expres the universal vibration as it extends itself into Creation while OM has been used to express the monastic move of renouncing life. Namo is to state that we have named the vibration and to identify ourselves in relation to it. Gur Dev is the aspect of the transparent, invisible and all pervading guiding impulse in everybody. Guru is a word and a sound that when chanted has the qualities of bringing about the experience implied in the word. GU means cave, hidden place, mystery and recently has been used to mean darkness or ignorance. RU means to remove, release, reveal, realize and has come to be known as light. The whole word therefore is a marriage between the unknown and the known, the dark and the light. In short, it is a dispeller of darkness or throwing light on a subject to make it clearer to ones understanding.
 
Aad Gur-eNameh, Jugad(i) gur-e namah, Sat(i)gur-e namah. Sri Gurdev-e namah (I bow to the Primal Guru, who is the Creator of all. I bow to the Primal Guru, Who has been existing even prior to the beginning of ages. I bow to the True Guru. I bow to the Divine Guru). This mantra declares the four stages of time through which the Guru prevails; before the beginning, through the ages past, in the present and in the future.
 
Sat Nam and Vahe guru is also used as mantra. Satnam mantra means in the name of truth and confirms integrity of the intention with which the yoga has been practiced. It can also be understood as true name or identity and is an appropriate mantra for practicing silently. Hearing Sat while you inhale and Nam as you exhale. The same goes to Vahe guru meaning the wondrous Lord; Inhale on saying Vahe and exhale on seeing Guru. SA TA NA MA is expressions of the journey home as the sleeping and serpentine consciousness is brought awake its infinite connection (SA) through the life form (TA) across the daily chasm of death (NA) and into an enduring birth (MA).
 
For meditation: Mantras are important aid to meditation helping to cleanse the sub-conscious mind as well as releasing new resources of consciousness. The rhythmic breathing and alternative thought form of the mantras serve to interrupt our usual patterns and create opportunities for the intuition to function and have more influence, bringing clarity and purity to our lives.
Keep the spine straight and the chin in and the back-straightening the neck.
Become conscious of the breath possibly linking it to a mantra.
Prepare by inhaling white light and clear energy, exhaling toxins and tensions. Be aware of the hands, their position or movement; usually the index finger presses on to the tip of the thumb.
Eyes-focus in and down to root of nose or third eye, between the brows.
Thoughts-do not attach, suppress, run from or otherwise make thoughts important, just allow them.
Tongue; if not chanting press lightly to upper palate.
 
How to do Sat Kriya?
 
Sit on the heels with the arms overhead and palms together. Interlace the fingers except for the index fingers, which point straight up. Men cross the right thumb over the left thumb and the women cross the left thumb over the right. Chant SAT and pull the Navel Point in; chant NAAM and relax it. Continue at least 3 minutes. Then inhale, apply Root Lock and squeeze the muscles tightly from the buttocks all the way up the back, past the shoulders. Mentally allow the energy to flow though the top of the skull. Exhale, hold the breadth out and apply all the locks. Inhale and relax.
 
Basic Breath Series.
 
Eye focus for all exercises: close the eyelids. Press the eyes gently and focus at the Brow point.
 
1. Left nostril Breathing. Sit in easy pose. Rest the left hand in Gyan Mudra (touch the tip of the thumb with the tip of the index finger). The left arm is straight on the left knees. Raise the right hand in front of the face with the palm flat facing to the left. The fingers of the hand are together and point straight up. Press the side of the thumb on the right nostril to gently close it. Begin long deep, complete yogic breadths through the left nostril. Inhale and hold comfortable for 10-30 seconds, exhale and relax.
2. Right nostril breathing. Sit is easy pose. Rest the right hand in Gyan Mudra. The right arm is straight on the right knee. Raise the left hand in front of the face with the palm flat facing to the right. The fingers of the hand are together and point straight up. Press the side of the thumb on the left nostril gently close it. Begin long, deep, complete yogic breaths through the right nostril. Inhale and exhale only through the right nostril. Continue for 3 minutes. Inhale and hold comfortable for 10-30 seconds, exhale and relax.
3. Alternate nostril breathing. Sit in easy pose, with the spine relaxed and straight. Make Gyan Mudra with the left hand. Rest the left hand over the left knee. Close the eyelids. Press the eyes up gently and focus at the Brow point. Block the right nostril with the thumb. Press just hard enough to close the nostril. Keep the rest of the fingers straight up. Inhale deeply through the left nostril. When the breadth is full, bend the right hand into a U extending the little finger over to press on the left nostril. Close the left nostril and let the right nostril open by releasing the thumb pressure. Exhale smoothly and completely through the right nostril. When the breath is completely exhaled, begin the cycle again with the inhale through the left nostril. Continue for 3 minutes with long, deep regular breaths. Inhale at the end and hold the breath for 10-30 seconds. Exhale and relax.
4. Alternate nostril breathing. Repeat exercise No 3 except use the left hand direct the inhale the right nostril and exhale through the left nostril.
5. Breath of Fire. Sit in an easy pose with both hands in Gyan Mudra. Begin a powerful, regular and conscious Breath of Fire. Continue for 7 minutes. Then inhale and hold the breath fro 10-60 seconds. Mentally watch the energy circulate through his entire body. Relax the breath and concentrate on the natural flow of the breath as life force for 3 minutes. Notice how your mind and emotions have changed.
6. In the same posture, meditate. Inhale deeply and chant long Sat NAAMs. Continue 3-15 minutes.
 
The above meditative exercises give you a quick lift in energy, increased clarity and a sense of balance. If you do the minimum times for each exercise, it only takes 22-25 minutes to completely reset yourself. It is an excellent set fro beginners. You learn the relationship to the breath and the differences in emotion and thinking that each type of breath creates. If you continue and command the breath, then you will gain a new sense of ease and control where you direct your mind.
 
Breath Awareness Exercise:
 
Sit in an Easy Pose, with eyes closed, focusing at the Brow Point. Let your hands rest over your knees in Gyan Mudra or keep them in prayer pose at the centre of the chest. Let your body feel in perfect balance. You can sit in this posture without effort. Let all your attention gather on the breath. Sense the breath as a quality of motion. How does it move in the different parts of your body as you breathe in a steady and meditative rhythm? What guna and elements seem to dominate the quality of your breath as you begin the exercise? How does that change as you continue to meditate? Bring your attention through the one-inch square area above the root of the nose where the eyebrows meet. Then focus the attention through the brow to the Navel Point area. Concentrate just below the interior of the umbilicus. Feel the motion and the life energy of the breath; visualize the body as luminous. As you inhale, the light increases in bright, extent and penetration. Let that breath and light merge with the entire Cosmos. Let the breath breathe you. Experience yourself as a unit and the Cosmos as unlimited. Feel that you are part of that vastness. The breath is a wave on a much greater ocean of energy of which you area part. Notice the motions and the changes in the subtle breath, prana.You are sensitizing your awareness to notice the state of energy and the motion in your prana. You must calibrate to this baseline to notice and appreciate the effect of various pranayam meditation techniques.
 
The character of your thoughts and emotions are reflected in the motion and level of energy in your breath. It is prudent to notice the state of breath as any disturbance in the subtle prana fore-shadows that will manifest in the body and emotions. If you learn what your normal state is, then you can notice deviations that are unhealthy as well as health enhancements. You can choose certain behaviour and meditations to re-direct and shape those inner emotions. This short circuit the cycle of manifestation. You can avoid many illnesses and bad decisions. It also opens your intuition to environmental changes. It increases your awareness of how other people influence you. Meditation on the breath at the Navel Point is the starting point for awareness of prana. Practice this meditation in silence and assess your energy level. Yogi Bhajan had his students meditate in this manner and would often add the mantra SAT NAAM to the flow of the breath.
 
Breath of Fire with Lion’s Paws:
 
Sit is an easy pose and make both hands into Lion’s Paws; curl and tighten the fingers of each hand. Keep the tension in the hands throughout the exercise. Extend both arms out to the side, parallel to the ground with the palms up.
Breath and movement: Bring both arms up over the head so that the hands pass each other over the crown of the head. The elbows bend and the palms face down. Then bring the hands back down as you extend the arms parallel to the ground again. Start a rhythmic motion in this way. Alternate which wrist is in front when they cross by each other over the head. Create a powerful breath with the motion of the arms. The arm motion is very fast-paced. The breath is an inhale as the arms extend and an exhale as the arms crosses over the head. The breath becomes a steady Breath of Fire. Continue for 9 minutes. To end the sessions: without breaking the pace of the exercises, stick the tongue out and down all the way. Continue for 15 seconds more. Then inhale, bring in the tongue and fix the arms at 60 degrees so that they form an arc around the head with the palms facing down about six inches apart over the head. The hands are still in Lion’s Paws. Hold the breath for 15 seconds. Keep the arms fixed as you exhale and inhale completely. Then hold the breath for the seconds. Relax and let the arms down. Mediate at the Heart Centre. Follow the gentle flow of the breath. Chant an inspiring and uplifting song. Continue for 3-5 minutes.
 
This short one-exercise kriya has a powerful and immediate effect on the brain and its electromagnetic field. The pressure in the hand position triggers reflexes in the finger-tips to each area of the brain. The movement of the arms moves the lymph in the lymphatic system. It also pressurises the nervous system to change its current state. The Breath of Firs added to the motion enhances the functioning of the pituitary and stimulates the pineal gland to increase the radiance and subtle frequency of the brain’s projection. This helps in the prevention of mental distress or any depressive episodes in  individual.