The Vijnanabhairava Tantra, a content composed by the Shaivite

Ancient Discoveries Documentary The Vijnanabhairava Tantra, a content composed by the Shaivite School of Kashmir around the principal century A.D., speaks to "the core of the considerable number of tantras." It stands above all else on the plane of total reality, where it touches the most profound bases of the soul. This "tantra of incomparable cognizance" is likely the most exceptional entirety of yogic strategies ever united. It offers a to a great degree unique approach that uses the complete range of thought, feeling, and sensation as an otherworldly way. A long way from instigating the enthusiast to deny the world, unexpectedly, it urges him or her to touch the world so significantly that he or she finds the total at the very heart of reality.

So what may be the significance of this verse ~ one strand from a fabric of "phenomenal" yogic knowledge ~ to an asana hone? Is there a path for us to "touch the world" of our bodies (as they move into and out of different asanas) "so significantly that [we] find the total at the very heart of reality"? We should investigate ...

What, with regards to an asana practice, may be the "flame of preeminent reality" into which we cast the five components, and so forth.? One approach to see this is as a kind of perspective to the vitality of the Shushumna Nadi, the brilliant center of the yogic body, which is imagined and afterward experienced as streaming along the vertical hub of our body, just before the spine, from the middle purpose of the pelvic floor (Muladhara Chakra, or ~ as far as the needle therapy framework ~ Hui Yin) to the crown of the head (Sahasrara Chakra, or Bai Hui). The activity of "throwing into the flame of preeminent reality" can be seen, then, to be the nonstop return of our (periodically dualistic) mindfulness into this channel of (nondual) vitality/mindfulness. As far as the yogic body, this relates to the converging of the vitality of the Ida and Pingala ~ the channels through which mindfulness streams when we're working inside dualistic, samsaric designs ~ into the Shushumna Nadi. The Shushumna Nadi, then, is the field inside which our mindfulness capacities, and out of which our asanas can express, when we've risen above (or "relinquished") those dualistic examples.

So would could it be that we "cast into" this "flame of incomparable reality"? The verse encourages us to offer "the five components, the faculties and their articles, the dualistic personality and even vacuity." So fundamentally ... everything (!) inside our remarkable experience, or ~ in Buddhist terms ~ the greater part of the five skandhas (structure, feeling, observation, mental development, awareness). So as we're traveling through our asana hone, we "offer" into this "flame" of the Shushumna Nadi the "five components" of which our physical bodies are made; we offer our "faculties and their articles," i.e. all that we're seeing, hearing, tasting, noticing or feeling; we offer our "dualistic personality," i.e. the majority of the mental editorial that is occurring; and, at long last, we offer "even vacuity," even our experience of openness, of witness cognizance ... Every last bit of it is hurled ~ like ghee and rice into a conciliatory flame ~ into the brilliant center of our Being, whose yogic illustration is the Shushumna Nadi.

Furthermore, what is offering the components of our experience into this "flame"? As far as an asana practice, this is a signal got to, for one, by just saying (inside or so everyone can hear) "aaaah" ... a physical/enthusiastic/mental motion which discharges the delicate sense of taste, discharges us from the ties of passionate and mental pre-originations ... places us back at the starting point (or square zero, which is a circle), at not-knowing. It induces a tender grin, a sentiment profound help and endless appreciation (basically for the excursion, which is dependably now). It is a state of mind which offers its "assessments" persistently into the euphoria of the focal channel, where they are obliterated ... So we let our vitality stream "outward" into our appendages and organs, into whatever shape we are investigating, into whatever asana we are showing ... however return, over and over, to the Source of that expression, which is the nondual vitality of the Shushumna Nadi, the wellspring of our natural flawlessness, endless insight, steadily extending sympathy.

Furthermore, how, then, it is safe to say that this is method for rehearsing asana a "genuine offering to the Gods"? It is this in light of the fact that rehearsing along these lines speaks to the disintegration of the extremity between hallowed and disrespect, between mortal and heavenly, between "me" (as a humble asana professional) and "God" (as the one "out there" who I'm attempting to satisfy). It's the sort of offering "God" loves best, since what we're putting forth are each one of those (deceptive) parts of our egoic self still "got" in the figment of separateness, still got in the wrong view which sees our self as something not as much as Divine. It permits us to realize ~ in the field of our human body ~ the "marriage" of Shiva (the unmanifest) and Shakti (the stirred vitality of appearance). Furthermore, out of this divination, this disintegration, grows a profound quietude: we re-cognize ourselves as being, at the same time (!), endlessly little and interminably expansive ... we know ourselves as a sparkle of the Divine, as Love itself, taking one structure and afterward another ... one asana and afterward the following ... from Samasthiti to Shavasana.