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Take Advantage Of Ayurveda - Read Top Tips on Ayurveda

Delhi has been the capital of India from ancient times. It is one of the oldest capitals of the world. Indraprastha was the old name of Delhi as mentioned in Mahabharata. It has been a center of art & culture and administrative activities. The city receives lakhs of visitors every year from all parts of the world.

 The Ayurveda therapies are one of the main attractions for tourists visiting India; Delhi has seen a surge in the number of people opting for Ayurveda therapies/treatments in recent years.

 India has a long tradition of using Ayurveda as a health care system. According to a survey, 80% of Indian people use Ayurveda in their lives. When people think of Ayurveda, Kerala Ayurveda comes first in their mind. In fact, a majority of people relate Ayurveda with Kerala only.

 No doubt Kerala is the hub of Ayurveda Treatment, but many other parts of the country also have good Ayurveda hospitals and centers. Delhi is emerging as a preferred destination in north India to enjoy authentic Ayurveda therapies and massages.

 Delhi has a big chain of Ayurveda centers including hospitals, massage parlors, spa centers, etc. These centers have learned Ayurveda Doctors famous for their effective treatment. They are highly experienced and knowledgeable in their fields.

 Ayurveda is the science of health and wellness. It does not only eliminate the diseases but also teaches us how to prevent diseases by adopting a healthy lifestyle. The best thing about Ayurveda is that it is natural and has no side effects. Ayurveda treats a human body as a mixture of five elements (earth, fire, water, sky, and air). It is controlled by three energies (Vatta, Pitta, and Kapha).

 A person remains healthy when these energies are in balanced proportion but whenever any of these elements grows beyond the limit, the body gets ill. For a long and healthy life keeping all three energies in balance is very important.

 Ayurveda cures common diseases and it is also helpful in managing lifestyle related issues. Ayurveda medicines include powders, herbs, medical oils, tablets, etc.

 There is a wide range of therapies and massages in Ayurveda. Panchkarma is a well-known therapy used to cleanse body through five processes namely vomiting, purgation enema, nasya and blood purification.

 Delhi has numerous Ayurveda massage centers offering various types of body massages. Even if you don't have any diseases still Ayurvedic massage is beneficial. It improves blood circulation and removes toxins from the body. Ayurveda massage strengthens muscles, joints, and bones. It is an effective method to rejuvenate your body.

 You cannot enjoy your life to the full extent if you are not healthy. Good health encompasses many other virtues like sharp mind, boldness, impressive personality, physical and mental strength good looks, etc.

 Yoga and Ayurveda are highly recommended for anyone who wants a healthy body peaceful mind and long and happy life. Visit https://www.3doshas.de/

Resource

[tri-dosha-yoga]

Following The Path Of Tantra Sadhana

When most people think of tantra, they usually imagine that it is all about advanced sex. While sex is certainly a component of the tantric science, there is a lot more to it than that. Let me tell you what tantra sadhana involves.

 Sadhana is a term that describes a spiritual path which has a specific objective or goal. A sadhu or sadhika is a man or woman pursuing a spiritual path that leads to a higher degree of spiritual realization. Since tantra is such a spiritual path, one who pursues it can expect to encounter enlightenment and liberation from earthly constraints of mind and body.

 Tantra sadhana is therefore a spiritual pursuit in the classic sense of the tradition of 'Bhakti'. Sexual techniques are certainly involved, but only in the context of liberation from physical and spiritual repression. Overcoming these repressions plays a big role in tantra sadhana so that complete self-realization becomes possible.

 A person embarked on the path of tantra sadhana under an acknowledged tantra teacher practices specific meditation techniques, learns and recites prescribed tantra mantras (chants) and engages in tantra deity worship (puja). In the tantric arts, the quintessential deities are the tantra goddess Shakti and the traditional tantric god Shiva. The power, love and passion that these two deities embody are the basis of all tantric practices.

 Learning tantra under a gifted tantra master is therefore not a trivial pursuit of sexual thrills, but involves understanding a whole philosophy, science and life path. Ancient tantra was conceived by Indian sadhus who studied humans and how they fit into both Nature and the cosmic scheme of things. The techniques they formulated are geared towards helping men and women to get body, mind and soul in perfect synch with Nature and the cosmos.

 A student of tantra can be said to be on the path of tantra sadhana when he or she begins to practice the various rituals and techniques prescribed by their tantra master. This is the spirit of bhakti and sadhana, which requires the relinquishing of the ego and an attitude of worship in order to achieve spiritual awakening. In tantra, this worshipful attitude manifests in tantra puja, which is a system of ritualistic worship of the deities.

 In tantra for couples sessions, the students gain a better understanding of the tantric deities Shiva and Shakti. As the couple progresses in their instructions under their tantra teacher, these deities themselves become the subjects and objects of intimacy - including sexual intimacy. Only when the couple reaches this level of awareness does tantric sex begin to have real meaning.

 In short, the glories and joys of tantric sex are a gift that those who are on the path of tantra sadhana. This gift does not come apart from tantra sadhana. This is why this ancient science of life and love must essentially be learned under the expert tutelage of an experienced tantra teacher, or guru. Contact TRI DOSHA.

Resource

[tri-dosha-yoga]

How Does Ayurveda Work?

"The great thing about Ayurveda is that its treatments always yield side benefits, not side effects." • Shubhra Krishan, Author of Essential Ayurveda

 This well-said quote is warmly accepted by people in India who wish to gain the benefits of Ayurveda. An ancient medicinal form, Ayurveda was developed during the Vedic times about 5000 years ago.

 Ayurveda-An Insight

 The word Ayurveda basically consists of two words; Ayur and Veda. 'Ayur' stands for life, while 'Veda' suggests science. It literally means the 'science of life'. It is not a medicinal system; it is much more than that. It won't be wrong to call Ayurveda a way of life.

 The Science of Healing

 Unlike other medicinal systems, this age-old system deals with physical, mental and spiritual health. Governed by the laws of nature, Ayurveda suggests that health can be acquired by establishing a perfect harmony among mind, body and soul. According to this old science of healing, our body is made of five elements-earth, water, fire, space and air. Three biological humors govern the functional aspects of any individual's body. Ayurveda medicines are prepared using traditional process at home with little mechanization, which is used for large-scale production. This way, the therapeutics contains the active principles in natural forms, which heal the patients from within.

 While prescribing Ayurvedic treatment to a person, the physical, mental and emotional well-being is also considered. The Ayruvedic medicines usually come in the form of powder, decoctions, tablets and medicated oils, prepared using natural herbs, minerals and plants.

 Ayurveda in India

 Kerala, the God's own country is the foremost place in India where Ayurveda has been practiced with complete dedication. We can get an idea of the significance of Ayurveda in Kerala by the fact that Ayurveda tourism is gaining popularity worldwide. The city has the best Ayurveda practitioners and Ayurveda doctors who are carrying forward this amazing science of life. If facts are to be believed, almost 80% of the people in India use it. The Indian Govt. also encouraged organized research on Ayurveda formulations and treatments in 1969. Major cities have an Ayurveda college or hospital to promote this wonderful healing system. The growing impact of Ayurveda in India can be witnessed by learning the fact that Ayurveda resorts have become a preferred choice for many travellers, seeking rejuvenation in India.

 Taking Ayurveda Ahead!

 When it comes to Ayurveda in India, the name 'Jiva' strikes in our minds! There are many renowned organizations that are dedicated towards making Ayurveda a way of life. They not only promote Ayurveda globally but they also educate people about this age-old science. With its chain of clinics throughout India, it has enabled millions of people to restore life with this ancient medicinal system. Visit https://www.3doshas.de/

 Resource

[tri-dosha-yoga]

Tantra For Women - An Exercise to Awaken Sensuality

A tragic fact is that the gender with the greatest potential for mind-blowing sexual pleasure, the ultimate erotic tantra experience, usually settles for much less. As a tantra teacher, I condemn the excessive cultural emphasis placed on a man's virility, and on the fact that a man's orgasm is essential for procreation. Ancient tantra has always recognized that women, whose sexual satisfaction has ironically been downplayed for years, are the ones who are capable of multiple orgasms.

 Women across cultures have been settling for bland, unsatisfying sex or no sex at all. They are unaware of the latent tantra goddess within, and therefore miss out on or ignore the very thing that could give them what all woman crave:

 o    More intimacy and closeness

 o    Their partner's undivided attention, both within and beyond the bedroom

 o    Overall life satisfaction

 o    Confidence in their erotic appeal and attractiveness

 o    Confidence in a secure, happy relationship

 Even for women who report a general sense of satisfaction with sex, the ancient art of tantra can open up a whole world of pleasure beyond what they normally experience. Tantra scriptures believe that sexual satisfaction is vital for strong emotional bonds. Both men and women experience deeper feelings of love and attachment when they share exquisite sexual pleasure and powerful desire.

 I give below an esoteric tantra technique known as 'Shakti ambuddhi paddati'. This ancient technique is designed to increase a woman's sensual receptivenesA tragic fact is that the gender with the greatest potential for mind-blowing sexual pleasure, the ultimate erotic tantra experience, usually settles for much less.

 As a tantra teacher, I condemn the excessive cultural emphasis placed on a man's virility, and on the fact that a man's orgasm is essential for procreation. Ancient tantra has always recognized that women, whose sexual satisfaction has ironically been downplayed for years, are the ones who are capable of multiple orgasms. Women across cultures have been settling for bland, unsatisfying sex or no sex at all. They are unaware of the latent tantra goddess within, and therefore miss out on or ignore the very thing that could give them what all woman crave:

 o More intimacy and closeness

o Their partner's undivided attention, both within and beyond the bedroom

o Overall life satisfaction

o Confidence in their erotic appeal and attractiveness

o Confidence in a secure, happy relationship

 Even for women who report a general sense of satisfaction with sex, the ancient art of tantra can open up a whole world of pleasure beyond what they normally experience.

 Tantra scriptures believe that sexual satisfaction is vital for strong emotional bonds. Both men and women experience deeper feelings of love and attachment when they share exquisite sexual pleasure and powerful desire.

 I give below an esoteric tantra technique known as 'Shakti ambuddhi paddati'. This ancient technique is designed to increase a woman's sensual receptiveness and sensitivity to physical and emotional stimulation - in short, to awaken the tantra goddess within her and make her an active, eager and excited partner.

 This tantra exercise also acts as a subconscious sexual 'tonic' in that it helps balance hormones, create proper sexual function and increase libido in women. This particular exercise for women must be done at night, preferably between 1 to 4 am (the specific time is related to the breathing cycle).

 o Lie on your back with your arms along your sides and relax.

o Exhale, then inhale deeply, relaxing all the muscles in your body

o Slowly exhale as you squeeze your 1st and 2nd chakras and the adjoining muscles, trying to pull your energy as deeply inward as you can. Do not strain while squeezing - this tantra exercise is not meant to be exhausting

o After exhaling, relax your 1st and 2nd chakra muscles for 10 minutes

o Repeat the inhaling and exhaling as you squeeze 1st and 2nd chakra muscles 10-15 times slowly

o Relax, then repeat the exercise if you feel comfortable

 Tantra for women influences mind, body and soul simultaneously and is best practiced under the careful guidance and supervision of an experienced tantra teacher. Amateur instructions or attempts to self-practice tantra will not result in optimum benefits. It requires the expert guidance and supervision of a qualified tantra master to get the most out of such techniques, and to prevent possible physical and emotional harm.

 s and sensitivity to physical and emotional stimulation - in short, to awaken the tantra goddess within her and make her an active, eager and excited partner.

 This tantra exercise also acts as a subconscious sexual 'tonic' in that it helps balance hormones, create proper sexual function and increase libido in women. This particular exercise for women must be done at night, preferably between 1 to 4 am (the specific time is related to the breathing cycle).

 o    Lie on your back with your arms along your sides and relax.

 o    Exhale, then inhale deeply, relaxing all the muscles in your body

 o    Slowly exhale as you squeeze your 1st and 2nd chakras and the adjoining muscles, trying to pull your energy as deeply inward as you can. Do not strain while squeezing - this tantra exercise is not meant to be exhausting

 o    After exhaling, relax your 1st and 2nd chakra muscles for 10 minutes

 o    Repeat the inhaling and exhaling as you squeeze 1st and 2nd chakra muscles 10-15 times slowly

 o    Relax, then repeat the exercise if you feel comfortable

 Tantra for women influences mind, body and soul simultaneously and is best practiced under the careful guidance and supervision of an experienced tantra teacher. Amateur instructions or attempts to self-practice tantra will not result in optimum benefits. It requires the expert guidance and supervision of a qualified tantra master to get the most out of such techniques, and to prevent possible physical and emotional harm. Contact TRI DOSHA.

Resource

[tri-dosha-yoga]

Yoga Body, Yoga Spirit: Can We Have Both?

It's easy to understand why John Friend highly recommends the book Yoga Body: The Origins of Modern Posture Yoga "for all sincere students of yoga." Because, Mark Singleton's thesis is a well researched expose of how modern hatha yoga, or "posture practice," as he terms it, has changed within and after the practice left India.

 But the book is mainly about how yoga transformed in India itself in the last 150 years. How yoga's main, modern proponents-T. Krishnamacharya and his students, K. Patttabhi Jois and B. K. S. Iyengar-mixed their homegrown hatha yoga practices with European gymnastics.

 This was how many Indian yogis coped with modernity: Rather than remaining in the caves of the Himalayas, they moved to the city and embraced the oncoming European cultural trends. They especially embraced its more "esoteric forms of gymnastics," including the influential Swedish techniques of Ling (1766-1839).

 Singleton uses the word yoga as a homonym to explain the main goal of his thesis. That is, he emphasizes that the word yoga has multiple meanings, depending on who uses the term.

 This emphasis is in itself a worthy enterprise for students of everything yoga; to comprehend and accept that your yoga may not be the same kind of yoga as my yoga. Simply, that there are many paths of yoga.

 In that regard, John Friend is absolutely right: this is by far the most comprehensive study of the culture and history of the influential yoga lineage that runs from T. Krishnamacharya's humid and hot palace studio in Mysore to Bikram's artificially heated studio in Hollywood.

 Singleton's study on "postural yoga" makes up the bulk of the book. But he also devotes some pages to outline the history of "traditional" yoga, from Patanjali to the Shaiva Tantrics who, based on much earlier yoga traditions, compiled the hatha yoga tradition in the middle ages and penned the famous yoga text books the Hatha Yoga Pradipika and the Geranda Samhita.

 It is while doing these examinations that Singleton gets into water much hotter than a Bikram sweat. Thus I hesitate in giving Singleton a straight A for his otherwise excellent dissertation.

 Singleton claims his project is solely the study of modern posture yoga. If he had stuck to that project alone, his book would have been great and received only accolades. But unfortunately, he commits the same blunder so many modern hatha yogis do.

 All yoga styles are fine, these hatha yogis say. All homonyms are equally good and valid, they claim. Except that homonym, which the cultural relativist hatha yogis perceive as an arrogant version of yoga. Why? Because its adherents, the traditionalists, claim it is a deeper, more spiritual and traditional from of yoga.

 This kind of ranking, thinks Singleton, is counterproductive and a waste of time.

 Georg Feuerstein disagrees. Undoubtedly the most prolific and well-respected yoga scholar outside India today, he is one of those traditionalists who holds yoga to be an integral practice-a body, mind, spirit practice. So how does Feuerstein's integral yoga homonym differ from the non-integral modern posture yoga homonym presented to us by Singleton?

 Simply put, Feuerstein's remarkable writings on yoga have focused on the holistic practice of yoga. On the whole shebang of practices that traditional yoga developed over the past 5000 plus years: asanas, pranayama (breathing exercises), chakra (subtle energy centers), kundalini (spiritual energy), bandhas (advanced body locks), mantras, mudras (hand gestures), etc.

 Hence, while posture yoga primarily focuses on the physical body, on doing postures, integral yoga includes both the physical and the subtle body and involves a whole plethora of physical, mental and spiritual practices hardly ever practiced in any of today's modern yoga studios.

 I would not have bothered to bring all this up had it not been for the fact that Singleton mentioned Feuerstein in a critical light in his book's "Concluding Reflections." In other words, it is strategically important for Singleton to critique Feuerstein's interpretation of yoga, a form of yoga which happens to pretty much coincide with my own.

 Singleton writes: "For some, such as best-selling yoga scholar Georg Feuerstein, the modern fascination with postural yoga can only be a perversion of the authentic yoga of tradition." Then Singleton quotes Feuerstein, who writes that when yoga reached Western shores it "was gradually stripped of its spiritual orientation and remodeled into fitness training."

 Singleton then correctly points out that yoga had already started this fitness change in India. He also correctly points out that fitness yoga is not apposed to any "spiritual" enterprise of yoga. But that is not exactly Feuerstein's point: he simply points out how the physical exercise part of modern yoga lacks a deep "spiritual orientation." And that is a crucial difference.

 Then Singleton exclaims that Feuerstein's assertions misses the "deeply spiritual orientation of some modern bodybuilding and women's fitness training in the harmonial gymnastics tradition."

 While I think I am quite clear about what Feuerstein means by "deeply spiritual," I am still not sure what Singleton means by it from just reading Yoga Body. And that makes an intelligent comparison difficult. Hence why did Singleton bring this up in his concluding arguments in a book devoted to physical postures? Surely to make a point.

 Since he did make a point about it, I would like to respond.

 According to Feuerstein, the goal of yoga is enlightenment (Samadhi), not physical fitness, not even spiritual physical fitness. Not a better, slimmer physique, but a better chance at spiritual liberation.

 For him, yoga is primarily a spiritual practice involving deep postures, deep study and deep meditation. Even though postures are an integral part of traditional yoga, enlightenment is possible even without the practice of posture yoga, indisputably proven by such sages as Ananda Mai Ma, Ramana Maharishi, Nisargadatta Maharaj, and others.

 The broader question about the goal of yoga, from the point of view of traditional yoga is this: is it possible to attain enlightenment through the practice of fitness yoga alone? The answer: Not very easy. Not even likely. Not even by practicing the kind of fitness yoga Singleton claims is "spiritual."

 According to integral yoga, the body is the first and outer layer of the mind. Enlightenment, however, takes place in and beyond the fifth and innermost layer of the subtle body, or kosa, not in the physical body. Hence, from this particular perspective of yoga, fitness yoga has certain limits, simply because it cannot alone deliver the desired results.

 Similarily, Feuerstein and all us other traditionalists (oh, those darn labels!) are simply saying that if your goal is enlightenment, then fitness yoga probably won't do the trick. You can stand on your head and do power yoga from dawn to midnight, but you still won't be enlightened.

 Hence, they designed sitting yoga postures (padmasana, siddhasana, viirasana, etc) for such particular purposes. Indeed, they spent more time sitting still in meditation over moving about doing postures, as it was the sitting practices which induced the desired trance states of enlightenment, or Samadhi.

 In other words, you can be enlightened without ever practicing the varied hatha postures, but you probably won't get enlightened by just practicing these postures alone, no matter how "spiritual" those postures are.

 These are the kinds of layered insights and perspectives I sorely missed while reading Yoga Body. Hence his criticism of Feuerstein seems rather shallow and kneejerk.

 Singleton's sole focus on describing the physical practice and history of modern yoga is comprehensive, probably quite accurate, and rather impressive, but his insistence that there are "deeply spiritual" aspects of modern gymnastics and posture yoga misses an important point about yoga. Namely, that our bodies are only as spiritual as we are, from that space in our hearts, deep within and beyond the body.

 Yoga Body thus misses a crucial point many of us have the right to claim, and without having to be criticized for being arrogant or mean-minded: that yoga is primarily a holistic practice, in which the physical body is seen as the first layer of a series of ascending and all-embracing layers of being-from body to mind to spirit. And that ultimately, even the body is the dwelling place of Spirit. In sum, the body is the sacred temple of Spirit.

 And where does this yoga perspective hail from? According to Feuerstein, "It underlies the entire Tantric tradition, notably the schools of hatha yoga, which are an offshoot of Tantrism."

 In Tantra it is clearly understood that the human being is a three-tiered being-physical, mental and spiritual. Hence, the Tantrics very skillfully and carefully developed practices for all three levels of being.

 From this ancient perspective, it is very gratifying to see how the more spiritual, all-embracing tantric and yogic practices such as hatha yoga, mantra meditation, breathing exercises, ayurveda, kirtan, and scriptural study are increasingly becoming integral features of many modern yoga studios.

 So, to answer the question in the title of this article. Can we have both a limber physique and a sacred spirit while practicing yoga? Yes, of course we can. Yoga is not either/or. Yoga is yes/and. The more holistic our yoga practice becomes-that is, the more spiritual practice is added to our posture practice-the more these two seemingly opposite poles-the body and the spirit-will blend and unify. Unity was, after all, the goal of ancient Tantra.

 Perhaps soon someone will write a book about this new, ever-growing homonym of global yoga? Mark Singleton's Yoga Body is not such a book. But a book about this, shall we call it, neo-traditional, or holistic form of yoga would certainly be an interesting cultural exploration. Visit https://www.3doshas.de/

Resource

[tri-dosha-yoga]

Take Advantage Of Ayurveda - Read Top Tips on Ayurveda

Delhi has been the capital of India from ancient times. It is one of the oldest capitals of the world. Indraprastha was the old name of Delhi as mentioned in Mahabharata. It has been a center of art & culture and administrative activities. The city receives lakhs of visitors every year from all parts of the world.

 The Ayurveda therapies are one of the main attractions for tourists visiting India; Delhi has seen a surge in the number of people opting for Ayurveda therapies/treatments in recent years.

 India has a long tradition of using Ayurveda as a health care system. According to a survey, 80% of Indian people use Ayurveda in their lives. When people think of Ayurveda, Kerala Ayurveda comes first in their mind. In fact, a majority of people relate Ayurveda with Kerala only.

 No doubt Kerala is the hub of Ayurveda Treatment, but many other parts of the country also have good Ayurveda hospitals and centers. Delhi is emerging as a preferred destination in north India to enjoy authentic Ayurveda therapies and massages.

 Delhi has a big chain of Ayurveda centers including hospitals, massage parlors, spa centers, etc. These centers have learned Ayurveda Doctors famous for their effective treatment. They are highly experienced and knowledgeable in their fields.

 Ayurveda is the science of health and wellness. It does not only eliminate the diseases but also teaches us how to prevent diseases by adopting a healthy lifestyle. The best thing about Ayurveda is that it is natural and has no side effects. Ayurveda treats a human body as a mixture of five elements (earth, fire, water, sky, and air). It is controlled by three energies (Vatta, Pitta, and Kapha).

 A person remains healthy when these energies are in balanced proportion but whenever any of these elements grows beyond the limit, the body gets ill. For a long and healthy life keeping all three energies in balance is very important.

 Ayurveda cures common diseases and it is also helpful in managing lifestyle related issues. Ayurveda medicines include powders, herbs, medical oils, tablets, etc.

 There is a wide range of therapies and massages in Ayurveda. Panchkarma is a well-known therapy used to cleanse body through five processes namely vomiting, purgation enema, nasya and blood purification.

 Delhi has numerous Ayurveda massage centers offering various types of body massages. Even if you don't have any diseases still Ayurvedic massage is beneficial. It improves blood circulation and removes toxins from the body. Ayurveda massage strengthens muscles, joints, and bones. It is an effective method to rejuvenate your body.

 You cannot enjoy your life to the full extent if you are not healthy. Good health encompasses many other virtues like sharp mind, boldness, impressive personality, physical and mental strength good looks, etc.

 Yoga and Ayurveda are highly recommended for anyone who wants a healthy body peaceful mind and long and happy life. Visit https://www.3doshas.de/

Resource

[tri-dosha-yoga]

Following The Path Of Tantra Sadhana

When most people think of tantra, they usually imagine that it is all about advanced sex. While sex is certainly a component of the tantric science, there is a lot more to it than that. Let me tell you what tantra sadhana involves.

 Sadhana is a term that describes a spiritual path which has a specific objective or goal. A sadhu or sadhika is a man or woman pursuing a spiritual path that leads to a higher degree of spiritual realization. Since tantra is such a spiritual path, one who pursues it can expect to encounter enlightenment and liberation from earthly constraints of mind and body.

 Tantra sadhana is therefore a spiritual pursuit in the classic sense of the tradition of 'Bhakti'. Sexual techniques are certainly involved, but only in the context of liberation from physical and spiritual repression. Overcoming these repressions plays a big role in tantra sadhana so that complete self-realization becomes possible.

 A person embarked on the path of tantra sadhana under an acknowledged tantra teacher practices specific meditation techniques, learns and recites prescribed tantra mantras (chants) and engages in tantra deity worship (puja). In the tantric arts, the quintessential deities are the tantra goddess Shakti and the traditional tantric god Shiva. The power, love and passion that these two deities embody are the basis of all tantric practices.

 Learning tantra under a gifted tantra master is therefore not a trivial pursuit of sexual thrills, but involves understanding a whole philosophy, science and life path. Ancient tantra was conceived by Indian sadhus who studied humans and how they fit into both Nature and the cosmic scheme of things. The techniques they formulated are geared towards helping men and women to get body, mind and soul in perfect synch with Nature and the cosmos.

 A student of tantra can be said to be on the path of tantra sadhana when he or she begins to practice the various rituals and techniques prescribed by their tantra master. This is the spirit of bhakti and sadhana, which requires the relinquishing of the ego and an attitude of worship in order to achieve spiritual awakening. In tantra, this worshipful attitude manifests in tantra puja, which is a system of ritualistic worship of the deities.

 In tantra for couples sessions, the students gain a better understanding of the tantric deities Shiva and Shakti. As the couple progresses in their instructions under their tantra teacher, these deities themselves become the subjects and objects of intimacy - including sexual intimacy. Only when the couple reaches this level of awareness does tantric sex begin to have real meaning.

 In short, the glories and joys of tantric sex are a gift that those who are on the path of tantra sadhana. This gift does not come apart from tantra sadhana. This is why this ancient science of life and love must essentially be learned under the expert tutelage of an experienced tantra teacher, or guru. Contact TRI DOSHA.

Resource

[tri-dosha-yoga]

How Does Ayurveda Work?

"The great thing about Ayurveda is that its treatments always yield side benefits, not side effects." • Shubhra Krishan, Author of Essential Ayurveda

 This well-said quote is warmly accepted by people in India who wish to gain the benefits of Ayurveda. An ancient medicinal form, Ayurveda was developed during the Vedic times about 5000 years ago.

 Ayurveda-An Insight

 The word Ayurveda basically consists of two words; Ayur and Veda. 'Ayur' stands for life, while 'Veda' suggests science. It literally means the 'science of life'. It is not a medicinal system; it is much more than that. It won't be wrong to call Ayurveda a way of life.

 The Science of Healing

 Unlike other medicinal systems, this age-old system deals with physical, mental and spiritual health. Governed by the laws of nature, Ayurveda suggests that health can be acquired by establishing a perfect harmony among mind, body and soul. According to this old science of healing, our body is made of five elements-earth, water, fire, space and air. Three biological humors govern the functional aspects of any individual's body. Ayurveda medicines are prepared using traditional process at home with little mechanization, which is used for large-scale production. This way, the therapeutics contains the active principles in natural forms, which heal the patients from within.

 While prescribing Ayurvedic treatment to a person, the physical, mental and emotional well-being is also considered. The Ayruvedic medicines usually come in the form of powder, decoctions, tablets and medicated oils, prepared using natural herbs, minerals and plants.

 Ayurveda in India

 Kerala, the God's own country is the foremost place in India where Ayurveda has been practiced with complete dedication. We can get an idea of the significance of Ayurveda in Kerala by the fact that Ayurveda tourism is gaining popularity worldwide. The city has the best Ayurveda practitioners and Ayurveda doctors who are carrying forward this amazing science of life. If facts are to be believed, almost 80% of the people in India use it. The Indian Govt. also encouraged organized research on Ayurveda formulations and treatments in 1969. Major cities have an Ayurveda college or hospital to promote this wonderful healing system. The growing impact of Ayurveda in India can be witnessed by learning the fact that Ayurveda resorts have become a preferred choice for many travellers, seeking rejuvenation in India.

 Taking Ayurveda Ahead!

 When it comes to Ayurveda in India, the name 'Jiva' strikes in our minds! There are many renowned organizations that are dedicated towards making Ayurveda a way of life. They not only promote Ayurveda globally but they also educate people about this age-old science. With its chain of clinics throughout India, it has enabled millions of people to restore life with this ancient medicinal system. Visit https://www.3doshas.de/

 Resource

[tri-dosha-yoga]

Tantra For Women - An Exercise to Awaken Sensuality

A tragic fact is that the gender with the greatest potential for mind-blowing sexual pleasure, the ultimate erotic tantra experience, usually settles for much less. As a tantra teacher, I condemn the excessive cultural emphasis placed on a man's virility, and on the fact that a man's orgasm is essential for procreation. Ancient tantra has always recognized that women, whose sexual satisfaction has ironically been downplayed for years, are the ones who are capable of multiple orgasms.

 Women across cultures have been settling for bland, unsatisfying sex or no sex at all. They are unaware of the latent tantra goddess within, and therefore miss out on or ignore the very thing that could give them what all woman crave:

 o    More intimacy and closeness

 o    Their partner's undivided attention, both within and beyond the bedroom

 o    Overall life satisfaction

 o    Confidence in their erotic appeal and attractiveness

 o    Confidence in a secure, happy relationship

 Even for women who report a general sense of satisfaction with sex, the ancient art of tantra can open up a whole world of pleasure beyond what they normally experience. Tantra scriptures believe that sexual satisfaction is vital for strong emotional bonds. Both men and women experience deeper feelings of love and attachment when they share exquisite sexual pleasure and powerful desire.

 I give below an esoteric tantra technique known as 'Shakti ambuddhi paddati'. This ancient technique is designed to increase a woman's sensual receptivenesA tragic fact is that the gender with the greatest potential for mind-blowing sexual pleasure, the ultimate erotic tantra experience, usually settles for much less.

 As a tantra teacher, I condemn the excessive cultural emphasis placed on a man's virility, and on the fact that a man's orgasm is essential for procreation. Ancient tantra has always recognized that women, whose sexual satisfaction has ironically been downplayed for years, are the ones who are capable of multiple orgasms. Women across cultures have been settling for bland, unsatisfying sex or no sex at all. They are unaware of the latent tantra goddess within, and therefore miss out on or ignore the very thing that could give them what all woman crave:

 o More intimacy and closeness

o Their partner's undivided attention, both within and beyond the bedroom

o Overall life satisfaction

o Confidence in their erotic appeal and attractiveness

o Confidence in a secure, happy relationship

 Even for women who report a general sense of satisfaction with sex, the ancient art of tantra can open up a whole world of pleasure beyond what they normally experience.

 Tantra scriptures believe that sexual satisfaction is vital for strong emotional bonds. Both men and women experience deeper feelings of love and attachment when they share exquisite sexual pleasure and powerful desire.

 I give below an esoteric tantra technique known as 'Shakti ambuddhi paddati'. This ancient technique is designed to increase a woman's sensual receptiveness and sensitivity to physical and emotional stimulation - in short, to awaken the tantra goddess within her and make her an active, eager and excited partner.

 This tantra exercise also acts as a subconscious sexual 'tonic' in that it helps balance hormones, create proper sexual function and increase libido in women. This particular exercise for women must be done at night, preferably between 1 to 4 am (the specific time is related to the breathing cycle).

 o Lie on your back with your arms along your sides and relax.

o Exhale, then inhale deeply, relaxing all the muscles in your body

o Slowly exhale as you squeeze your 1st and 2nd chakras and the adjoining muscles, trying to pull your energy as deeply inward as you can. Do not strain while squeezing - this tantra exercise is not meant to be exhausting

o After exhaling, relax your 1st and 2nd chakra muscles for 10 minutes

o Repeat the inhaling and exhaling as you squeeze 1st and 2nd chakra muscles 10-15 times slowly

o Relax, then repeat the exercise if you feel comfortable

 Tantra for women influences mind, body and soul simultaneously and is best practiced under the careful guidance and supervision of an experienced tantra teacher. Amateur instructions or attempts to self-practice tantra will not result in optimum benefits. It requires the expert guidance and supervision of a qualified tantra master to get the most out of such techniques, and to prevent possible physical and emotional harm.

 s and sensitivity to physical and emotional stimulation - in short, to awaken the tantra goddess within her and make her an active, eager and excited partner.

 This tantra exercise also acts as a subconscious sexual 'tonic' in that it helps balance hormones, create proper sexual function and increase libido in women. This particular exercise for women must be done at night, preferably between 1 to 4 am (the specific time is related to the breathing cycle).

 o    Lie on your back with your arms along your sides and relax.

 o    Exhale, then inhale deeply, relaxing all the muscles in your body

 o    Slowly exhale as you squeeze your 1st and 2nd chakras and the adjoining muscles, trying to pull your energy as deeply inward as you can. Do not strain while squeezing - this tantra exercise is not meant to be exhausting

 o    After exhaling, relax your 1st and 2nd chakra muscles for 10 minutes

 o    Repeat the inhaling and exhaling as you squeeze 1st and 2nd chakra muscles 10-15 times slowly

 o    Relax, then repeat the exercise if you feel comfortable

 Tantra for women influences mind, body and soul simultaneously and is best practiced under the careful guidance and supervision of an experienced tantra teacher. Amateur instructions or attempts to self-practice tantra will not result in optimum benefits. It requires the expert guidance and supervision of a qualified tantra master to get the most out of such techniques, and to prevent possible physical and emotional harm. Contact TRI DOSHA.

Resource

[tri-dosha-yoga]

Yoga Body, Yoga Spirit: Can We Have Both?

It's easy to understand why John Friend highly recommends the book Yoga Body: The Origins of Modern Posture Yoga "for all sincere students of yoga." Because, Mark Singleton's thesis is a well researched expose of how modern hatha yoga, or "posture practice," as he terms it, has changed within and after the practice left India.

 But the book is mainly about how yoga transformed in India itself in the last 150 years. How yoga's main, modern proponents-T. Krishnamacharya and his students, K. Patttabhi Jois and B. K. S. Iyengar-mixed their homegrown hatha yoga practices with European gymnastics.

 This was how many Indian yogis coped with modernity: Rather than remaining in the caves of the Himalayas, they moved to the city and embraced the oncoming European cultural trends. They especially embraced its more "esoteric forms of gymnastics," including the influential Swedish techniques of Ling (1766-1839).

 Singleton uses the word yoga as a homonym to explain the main goal of his thesis. That is, he emphasizes that the word yoga has multiple meanings, depending on who uses the term.

 This emphasis is in itself a worthy enterprise for students of everything yoga; to comprehend and accept that your yoga may not be the same kind of yoga as my yoga. Simply, that there are many paths of yoga.

 In that regard, John Friend is absolutely right: this is by far the most comprehensive study of the culture and history of the influential yoga lineage that runs from T. Krishnamacharya's humid and hot palace studio in Mysore to Bikram's artificially heated studio in Hollywood.

 Singleton's study on "postural yoga" makes up the bulk of the book. But he also devotes some pages to outline the history of "traditional" yoga, from Patanjali to the Shaiva Tantrics who, based on much earlier yoga traditions, compiled the hatha yoga tradition in the middle ages and penned the famous yoga text books the Hatha Yoga Pradipika and the Geranda Samhita.

 It is while doing these examinations that Singleton gets into water much hotter than a Bikram sweat. Thus I hesitate in giving Singleton a straight A for his otherwise excellent dissertation.

 Singleton claims his project is solely the study of modern posture yoga. If he had stuck to that project alone, his book would have been great and received only accolades. But unfortunately, he commits the same blunder so many modern hatha yogis do.

 All yoga styles are fine, these hatha yogis say. All homonyms are equally good and valid, they claim. Except that homonym, which the cultural relativist hatha yogis perceive as an arrogant version of yoga. Why? Because its adherents, the traditionalists, claim it is a deeper, more spiritual and traditional from of yoga.

 This kind of ranking, thinks Singleton, is counterproductive and a waste of time.

 Georg Feuerstein disagrees. Undoubtedly the most prolific and well-respected yoga scholar outside India today, he is one of those traditionalists who holds yoga to be an integral practice-a body, mind, spirit practice. So how does Feuerstein's integral yoga homonym differ from the non-integral modern posture yoga homonym presented to us by Singleton?

 Simply put, Feuerstein's remarkable writings on yoga have focused on the holistic practice of yoga. On the whole shebang of practices that traditional yoga developed over the past 5000 plus years: asanas, pranayama (breathing exercises), chakra (subtle energy centers), kundalini (spiritual energy), bandhas (advanced body locks), mantras, mudras (hand gestures), etc.

 Hence, while posture yoga primarily focuses on the physical body, on doing postures, integral yoga includes both the physical and the subtle body and involves a whole plethora of physical, mental and spiritual practices hardly ever practiced in any of today's modern yoga studios.

 I would not have bothered to bring all this up had it not been for the fact that Singleton mentioned Feuerstein in a critical light in his book's "Concluding Reflections." In other words, it is strategically important for Singleton to critique Feuerstein's interpretation of yoga, a form of yoga which happens to pretty much coincide with my own.

 Singleton writes: "For some, such as best-selling yoga scholar Georg Feuerstein, the modern fascination with postural yoga can only be a perversion of the authentic yoga of tradition." Then Singleton quotes Feuerstein, who writes that when yoga reached Western shores it "was gradually stripped of its spiritual orientation and remodeled into fitness training."

 Singleton then correctly points out that yoga had already started this fitness change in India. He also correctly points out that fitness yoga is not apposed to any "spiritual" enterprise of yoga. But that is not exactly Feuerstein's point: he simply points out how the physical exercise part of modern yoga lacks a deep "spiritual orientation." And that is a crucial difference.

 Then Singleton exclaims that Feuerstein's assertions misses the "deeply spiritual orientation of some modern bodybuilding and women's fitness training in the harmonial gymnastics tradition."

 While I think I am quite clear about what Feuerstein means by "deeply spiritual," I am still not sure what Singleton means by it from just reading Yoga Body. And that makes an intelligent comparison difficult. Hence why did Singleton bring this up in his concluding arguments in a book devoted to physical postures? Surely to make a point.

 Since he did make a point about it, I would like to respond.

 According to Feuerstein, the goal of yoga is enlightenment (Samadhi), not physical fitness, not even spiritual physical fitness. Not a better, slimmer physique, but a better chance at spiritual liberation.

 For him, yoga is primarily a spiritual practice involving deep postures, deep study and deep meditation. Even though postures are an integral part of traditional yoga, enlightenment is possible even without the practice of posture yoga, indisputably proven by such sages as Ananda Mai Ma, Ramana Maharishi, Nisargadatta Maharaj, and others.

 The broader question about the goal of yoga, from the point of view of traditional yoga is this: is it possible to attain enlightenment through the practice of fitness yoga alone? The answer: Not very easy. Not even likely. Not even by practicing the kind of fitness yoga Singleton claims is "spiritual."

 According to integral yoga, the body is the first and outer layer of the mind. Enlightenment, however, takes place in and beyond the fifth and innermost layer of the subtle body, or kosa, not in the physical body. Hence, from this particular perspective of yoga, fitness yoga has certain limits, simply because it cannot alone deliver the desired results.

 Similarily, Feuerstein and all us other traditionalists (oh, those darn labels!) are simply saying that if your goal is enlightenment, then fitness yoga probably won't do the trick. You can stand on your head and do power yoga from dawn to midnight, but you still won't be enlightened.

 Hence, they designed sitting yoga postures (padmasana, siddhasana, viirasana, etc) for such particular purposes. Indeed, they spent more time sitting still in meditation over moving about doing postures, as it was the sitting practices which induced the desired trance states of enlightenment, or Samadhi.

 In other words, you can be enlightened without ever practicing the varied hatha postures, but you probably won't get enlightened by just practicing these postures alone, no matter how "spiritual" those postures are.

 These are the kinds of layered insights and perspectives I sorely missed while reading Yoga Body. Hence his criticism of Feuerstein seems rather shallow and kneejerk.

 Singleton's sole focus on describing the physical practice and history of modern yoga is comprehensive, probably quite accurate, and rather impressive, but his insistence that there are "deeply spiritual" aspects of modern gymnastics and posture yoga misses an important point about yoga. Namely, that our bodies are only as spiritual as we are, from that space in our hearts, deep within and beyond the body.

 Yoga Body thus misses a crucial point many of us have the right to claim, and without having to be criticized for being arrogant or mean-minded: that yoga is primarily a holistic practice, in which the physical body is seen as the first layer of a series of ascending and all-embracing layers of being-from body to mind to spirit. And that ultimately, even the body is the dwelling place of Spirit. In sum, the body is the sacred temple of Spirit.

 And where does this yoga perspective hail from? According to Feuerstein, "It underlies the entire Tantric tradition, notably the schools of hatha yoga, which are an offshoot of Tantrism."

 In Tantra it is clearly understood that the human being is a three-tiered being-physical, mental and spiritual. Hence, the Tantrics very skillfully and carefully developed practices for all three levels of being.

 From this ancient perspective, it is very gratifying to see how the more spiritual, all-embracing tantric and yogic practices such as hatha yoga, mantra meditation, breathing exercises, ayurveda, kirtan, and scriptural study are increasingly becoming integral features of many modern yoga studios.

 So, to answer the question in the title of this article. Can we have both a limber physique and a sacred spirit while practicing yoga? Yes, of course we can. Yoga is not either/or. Yoga is yes/and. The more holistic our yoga practice becomes-that is, the more spiritual practice is added to our posture practice-the more these two seemingly opposite poles-the body and the spirit-will blend and unify. Unity was, after all, the goal of ancient Tantra.

 Perhaps soon someone will write a book about this new, ever-growing homonym of global yoga? Mark Singleton's Yoga Body is not such a book. But a book about this, shall we call it, neo-traditional, or holistic form of yoga would certainly be an interesting cultural exploration. Visit https://www.3doshas.de/

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[tri-dosha-yoga]

Take Advantage Of Ayurveda - Read Top Tips on Ayurveda

Delhi has been the capital of India from ancient times. It is one of the oldest capitals of the world. Indraprastha was the old name of Delhi as mentioned in Mahabharata. It has been a center of art & culture and administrative activities. The city receives lakhs of visitors every year from all parts of the world.

 The Ayurveda therapies are one of the main attractions for tourists visiting India; Delhi has seen a surge in the number of people opting for Ayurveda therapies/treatments in recent years.

 India has a long tradition of using Ayurveda as a health care system. According to a survey, 80% of Indian people use Ayurveda in their lives. When people think of Ayurveda, Kerala Ayurveda comes first in their mind. In fact, a majority of people relate Ayurveda with Kerala only.

 No doubt Kerala is the hub of Ayurveda Treatment, but many other parts of the country also have good Ayurveda hospitals and centers. Delhi is emerging as a preferred destination in north India to enjoy authentic Ayurveda therapies and massages.

 Delhi has a big chain of Ayurveda centers including hospitals, massage parlors, spa centers, etc. These centers have learned Ayurveda Doctors famous for their effective treatment. They are highly experienced and knowledgeable in their fields.

 Ayurveda is the science of health and wellness. It does not only eliminate the diseases but also teaches us how to prevent diseases by adopting a healthy lifestyle. The best thing about Ayurveda is that it is natural and has no side effects. Ayurveda treats a human body as a mixture of five elements (earth, fire, water, sky, and air). It is controlled by three energies (Vatta, Pitta, and Kapha).

 A person remains healthy when these energies are in balanced proportion but whenever any of these elements grows beyond the limit, the body gets ill. For a long and healthy life keeping all three energies in balance is very important.

 Ayurveda cures common diseases and it is also helpful in managing lifestyle related issues. Ayurveda medicines include powders, herbs, medical oils, tablets, etc.

 There is a wide range of therapies and massages in Ayurveda. Panchkarma is a well-known therapy used to cleanse body through five processes namely vomiting, purgation enema, nasya and blood purification.

 Delhi has numerous Ayurveda massage centers offering various types of body massages. Even if you don't have any diseases still Ayurvedic massage is beneficial. It improves blood circulation and removes toxins from the body. Ayurveda massage strengthens muscles, joints, and bones. It is an effective method to rejuvenate your body.

 You cannot enjoy your life to the full extent if you are not healthy. Good health encompasses many other virtues like sharp mind, boldness, impressive personality, physical and mental strength good looks, etc.

 Yoga and Ayurveda are highly recommended for anyone who wants a healthy body peaceful mind and long and happy life. Visit https://www.3doshas.de/

Resource

[tri-dosha-yoga]

Following The Path Of Tantra Sadhana

When most people think of tantra, they usually imagine that it is all about advanced sex. While sex is certainly a component of the tantric science, there is a lot more to it than that. Let me tell you what tantra sadhana involves.

 Sadhana is a term that describes a spiritual path which has a specific objective or goal. A sadhu or sadhika is a man or woman pursuing a spiritual path that leads to a higher degree of spiritual realization. Since tantra is such a spiritual path, one who pursues it can expect to encounter enlightenment and liberation from earthly constraints of mind and body.

 Tantra sadhana is therefore a spiritual pursuit in the classic sense of the tradition of 'Bhakti'. Sexual techniques are certainly involved, but only in the context of liberation from physical and spiritual repression. Overcoming these repressions plays a big role in tantra sadhana so that complete self-realization becomes possible.

 A person embarked on the path of tantra sadhana under an acknowledged tantra teacher practices specific meditation techniques, learns and recites prescribed tantra mantras (chants) and engages in tantra deity worship (puja). In the tantric arts, the quintessential deities are the tantra goddess Shakti and the traditional tantric god Shiva. The power, love and passion that these two deities embody are the basis of all tantric practices.

 Learning tantra under a gifted tantra master is therefore not a trivial pursuit of sexual thrills, but involves understanding a whole philosophy, science and life path. Ancient tantra was conceived by Indian sadhus who studied humans and how they fit into both Nature and the cosmic scheme of things. The techniques they formulated are geared towards helping men and women to get body, mind and soul in perfect synch with Nature and the cosmos.

 A student of tantra can be said to be on the path of tantra sadhana when he or she begins to practice the various rituals and techniques prescribed by their tantra master. This is the spirit of bhakti and sadhana, which requires the relinquishing of the ego and an attitude of worship in order to achieve spiritual awakening. In tantra, this worshipful attitude manifests in tantra puja, which is a system of ritualistic worship of the deities.

 In tantra for couples sessions, the students gain a better understanding of the tantric deities Shiva and Shakti. As the couple progresses in their instructions under their tantra teacher, these deities themselves become the subjects and objects of intimacy - including sexual intimacy. Only when the couple reaches this level of awareness does tantric sex begin to have real meaning.

 In short, the glories and joys of tantric sex are a gift that those who are on the path of tantra sadhana. This gift does not come apart from tantra sadhana. This is why this ancient science of life and love must essentially be learned under the expert tutelage of an experienced tantra teacher, or guru. Contact TRI DOSHA.

Resource

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How Does Ayurveda Work?

"The great thing about Ayurveda is that its treatments always yield side benefits, not side effects." • Shubhra Krishan, Author of Essential Ayurveda

 This well-said quote is warmly accepted by people in India who wish to gain the benefits of Ayurveda. An ancient medicinal form, Ayurveda was developed during the Vedic times about 5000 years ago.

 Ayurveda-An Insight

 The word Ayurveda basically consists of two words; Ayur and Veda. 'Ayur' stands for life, while 'Veda' suggests science. It literally means the 'science of life'. It is not a medicinal system; it is much more than that. It won't be wrong to call Ayurveda a way of life.

 The Science of Healing

 Unlike other medicinal systems, this age-old system deals with physical, mental and spiritual health. Governed by the laws of nature, Ayurveda suggests that health can be acquired by establishing a perfect harmony among mind, body and soul. According to this old science of healing, our body is made of five elements-earth, water, fire, space and air. Three biological humors govern the functional aspects of any individual's body. Ayurveda medicines are prepared using traditional process at home with little mechanization, which is used for large-scale production. This way, the therapeutics contains the active principles in natural forms, which heal the patients from within.

 While prescribing Ayurvedic treatment to a person, the physical, mental and emotional well-being is also considered. The Ayruvedic medicines usually come in the form of powder, decoctions, tablets and medicated oils, prepared using natural herbs, minerals and plants.

 Ayurveda in India

 Kerala, the God's own country is the foremost place in India where Ayurveda has been practiced with complete dedication. We can get an idea of the significance of Ayurveda in Kerala by the fact that Ayurveda tourism is gaining popularity worldwide. The city has the best Ayurveda practitioners and Ayurveda doctors who are carrying forward this amazing science of life. If facts are to be believed, almost 80% of the people in India use it. The Indian Govt. also encouraged organized research on Ayurveda formulations and treatments in 1969. Major cities have an Ayurveda college or hospital to promote this wonderful healing system. The growing impact of Ayurveda in India can be witnessed by learning the fact that Ayurveda resorts have become a preferred choice for many travellers, seeking rejuvenation in India.

 Taking Ayurveda Ahead!

 When it comes to Ayurveda in India, the name 'Jiva' strikes in our minds! There are many renowned organizations that are dedicated towards making Ayurveda a way of life. They not only promote Ayurveda globally but they also educate people about this age-old science. With its chain of clinics throughout India, it has enabled millions of people to restore life with this ancient medicinal system. Visit https://www.3doshas.de/

 Resource

[tri-dosha-yoga]

Tantra For Women - An Exercise to Awaken Sensuality

A tragic fact is that the gender with the greatest potential for mind-blowing sexual pleasure, the ultimate erotic tantra experience, usually settles for much less. As a tantra teacher, I condemn the excessive cultural emphasis placed on a man's virility, and on the fact that a man's orgasm is essential for procreation. Ancient tantra has always recognized that women, whose sexual satisfaction has ironically been downplayed for years, are the ones who are capable of multiple orgasms.

 Women across cultures have been settling for bland, unsatisfying sex or no sex at all. They are unaware of the latent tantra goddess within, and therefore miss out on or ignore the very thing that could give them what all woman crave:

 o    More intimacy and closeness

 o    Their partner's undivided attention, both within and beyond the bedroom

 o    Overall life satisfaction

 o    Confidence in their erotic appeal and attractiveness

 o    Confidence in a secure, happy relationship

 Even for women who report a general sense of satisfaction with sex, the ancient art of tantra can open up a whole world of pleasure beyond what they normally experience. Tantra scriptures believe that sexual satisfaction is vital for strong emotional bonds. Both men and women experience deeper feelings of love and attachment when they share exquisite sexual pleasure and powerful desire.

 I give below an esoteric tantra technique known as 'Shakti ambuddhi paddati'. This ancient technique is designed to increase a woman's sensual receptivenesA tragic fact is that the gender with the greatest potential for mind-blowing sexual pleasure, the ultimate erotic tantra experience, usually settles for much less.

 As a tantra teacher, I condemn the excessive cultural emphasis placed on a man's virility, and on the fact that a man's orgasm is essential for procreation. Ancient tantra has always recognized that women, whose sexual satisfaction has ironically been downplayed for years, are the ones who are capable of multiple orgasms. Women across cultures have been settling for bland, unsatisfying sex or no sex at all. They are unaware of the latent tantra goddess within, and therefore miss out on or ignore the very thing that could give them what all woman crave:

 o More intimacy and closeness

o Their partner's undivided attention, both within and beyond the bedroom

o Overall life satisfaction

o Confidence in their erotic appeal and attractiveness

o Confidence in a secure, happy relationship

 Even for women who report a general sense of satisfaction with sex, the ancient art of tantra can open up a whole world of pleasure beyond what they normally experience.

 Tantra scriptures believe that sexual satisfaction is vital for strong emotional bonds. Both men and women experience deeper feelings of love and attachment when they share exquisite sexual pleasure and powerful desire.

 I give below an esoteric tantra technique known as 'Shakti ambuddhi paddati'. This ancient technique is designed to increase a woman's sensual receptiveness and sensitivity to physical and emotional stimulation - in short, to awaken the tantra goddess within her and make her an active, eager and excited partner.

 This tantra exercise also acts as a subconscious sexual 'tonic' in that it helps balance hormones, create proper sexual function and increase libido in women. This particular exercise for women must be done at night, preferably between 1 to 4 am (the specific time is related to the breathing cycle).

 o Lie on your back with your arms along your sides and relax.

o Exhale, then inhale deeply, relaxing all the muscles in your body

o Slowly exhale as you squeeze your 1st and 2nd chakras and the adjoining muscles, trying to pull your energy as deeply inward as you can. Do not strain while squeezing - this tantra exercise is not meant to be exhausting

o After exhaling, relax your 1st and 2nd chakra muscles for 10 minutes

o Repeat the inhaling and exhaling as you squeeze 1st and 2nd chakra muscles 10-15 times slowly

o Relax, then repeat the exercise if you feel comfortable

 Tantra for women influences mind, body and soul simultaneously and is best practiced under the careful guidance and supervision of an experienced tantra teacher. Amateur instructions or attempts to self-practice tantra will not result in optimum benefits. It requires the expert guidance and supervision of a qualified tantra master to get the most out of such techniques, and to prevent possible physical and emotional harm.

 s and sensitivity to physical and emotional stimulation - in short, to awaken the tantra goddess within her and make her an active, eager and excited partner.

 This tantra exercise also acts as a subconscious sexual 'tonic' in that it helps balance hormones, create proper sexual function and increase libido in women. This particular exercise for women must be done at night, preferably between 1 to 4 am (the specific time is related to the breathing cycle).

 o    Lie on your back with your arms along your sides and relax.

 o    Exhale, then inhale deeply, relaxing all the muscles in your body

 o    Slowly exhale as you squeeze your 1st and 2nd chakras and the adjoining muscles, trying to pull your energy as deeply inward as you can. Do not strain while squeezing - this tantra exercise is not meant to be exhausting

 o    After exhaling, relax your 1st and 2nd chakra muscles for 10 minutes

 o    Repeat the inhaling and exhaling as you squeeze 1st and 2nd chakra muscles 10-15 times slowly

 o    Relax, then repeat the exercise if you feel comfortable

 Tantra for women influences mind, body and soul simultaneously and is best practiced under the careful guidance and supervision of an experienced tantra teacher. Amateur instructions or attempts to self-practice tantra will not result in optimum benefits. It requires the expert guidance and supervision of a qualified tantra master to get the most out of such techniques, and to prevent possible physical and emotional harm. Contact TRI DOSHA.

Resource

[tri-dosha-yoga]

Yoga Body, Yoga Spirit: Can We Have Both?

It's easy to understand why John Friend highly recommends the book Yoga Body: The Origins of Modern Posture Yoga "for all sincere students of yoga." Because, Mark Singleton's thesis is a well researched expose of how modern hatha yoga, or "posture practice," as he terms it, has changed within and after the practice left India.

 But the book is mainly about how yoga transformed in India itself in the last 150 years. How yoga's main, modern proponents-T. Krishnamacharya and his students, K. Patttabhi Jois and B. K. S. Iyengar-mixed their homegrown hatha yoga practices with European gymnastics.

 This was how many Indian yogis coped with modernity: Rather than remaining in the caves of the Himalayas, they moved to the city and embraced the oncoming European cultural trends. They especially embraced its more "esoteric forms of gymnastics," including the influential Swedish techniques of Ling (1766-1839).

 Singleton uses the word yoga as a homonym to explain the main goal of his thesis. That is, he emphasizes that the word yoga has multiple meanings, depending on who uses the term.

 This emphasis is in itself a worthy enterprise for students of everything yoga; to comprehend and accept that your yoga may not be the same kind of yoga as my yoga. Simply, that there are many paths of yoga.

 In that regard, John Friend is absolutely right: this is by far the most comprehensive study of the culture and history of the influential yoga lineage that runs from T. Krishnamacharya's humid and hot palace studio in Mysore to Bikram's artificially heated studio in Hollywood.

 Singleton's study on "postural yoga" makes up the bulk of the book. But he also devotes some pages to outline the history of "traditional" yoga, from Patanjali to the Shaiva Tantrics who, based on much earlier yoga traditions, compiled the hatha yoga tradition in the middle ages and penned the famous yoga text books the Hatha Yoga Pradipika and the Geranda Samhita.

 It is while doing these examinations that Singleton gets into water much hotter than a Bikram sweat. Thus I hesitate in giving Singleton a straight A for his otherwise excellent dissertation.

 Singleton claims his project is solely the study of modern posture yoga. If he had stuck to that project alone, his book would have been great and received only accolades. But unfortunately, he commits the same blunder so many modern hatha yogis do.

 All yoga styles are fine, these hatha yogis say. All homonyms are equally good and valid, they claim. Except that homonym, which the cultural relativist hatha yogis perceive as an arrogant version of yoga. Why? Because its adherents, the traditionalists, claim it is a deeper, more spiritual and traditional from of yoga.

 This kind of ranking, thinks Singleton, is counterproductive and a waste of time.

 Georg Feuerstein disagrees. Undoubtedly the most prolific and well-respected yoga scholar outside India today, he is one of those traditionalists who holds yoga to be an integral practice-a body, mind, spirit practice. So how does Feuerstein's integral yoga homonym differ from the non-integral modern posture yoga homonym presented to us by Singleton?

 Simply put, Feuerstein's remarkable writings on yoga have focused on the holistic practice of yoga. On the whole shebang of practices that traditional yoga developed over the past 5000 plus years: asanas, pranayama (breathing exercises), chakra (subtle energy centers), kundalini (spiritual energy), bandhas (advanced body locks), mantras, mudras (hand gestures), etc.

 Hence, while posture yoga primarily focuses on the physical body, on doing postures, integral yoga includes both the physical and the subtle body and involves a whole plethora of physical, mental and spiritual practices hardly ever practiced in any of today's modern yoga studios.

 I would not have bothered to bring all this up had it not been for the fact that Singleton mentioned Feuerstein in a critical light in his book's "Concluding Reflections." In other words, it is strategically important for Singleton to critique Feuerstein's interpretation of yoga, a form of yoga which happens to pretty much coincide with my own.

 Singleton writes: "For some, such as best-selling yoga scholar Georg Feuerstein, the modern fascination with postural yoga can only be a perversion of the authentic yoga of tradition." Then Singleton quotes Feuerstein, who writes that when yoga reached Western shores it "was gradually stripped of its spiritual orientation and remodeled into fitness training."

 Singleton then correctly points out that yoga had already started this fitness change in India. He also correctly points out that fitness yoga is not apposed to any "spiritual" enterprise of yoga. But that is not exactly Feuerstein's point: he simply points out how the physical exercise part of modern yoga lacks a deep "spiritual orientation." And that is a crucial difference.

 Then Singleton exclaims that Feuerstein's assertions misses the "deeply spiritual orientation of some modern bodybuilding and women's fitness training in the harmonial gymnastics tradition."

 While I think I am quite clear about what Feuerstein means by "deeply spiritual," I am still not sure what Singleton means by it from just reading Yoga Body. And that makes an intelligent comparison difficult. Hence why did Singleton bring this up in his concluding arguments in a book devoted to physical postures? Surely to make a point.

 Since he did make a point about it, I would like to respond.

 According to Feuerstein, the goal of yoga is enlightenment (Samadhi), not physical fitness, not even spiritual physical fitness. Not a better, slimmer physique, but a better chance at spiritual liberation.

 For him, yoga is primarily a spiritual practice involving deep postures, deep study and deep meditation. Even though postures are an integral part of traditional yoga, enlightenment is possible even without the practice of posture yoga, indisputably proven by such sages as Ananda Mai Ma, Ramana Maharishi, Nisargadatta Maharaj, and others.

 The broader question about the goal of yoga, from the point of view of traditional yoga is this: is it possible to attain enlightenment through the practice of fitness yoga alone? The answer: Not very easy. Not even likely. Not even by practicing the kind of fitness yoga Singleton claims is "spiritual."

 According to integral yoga, the body is the first and outer layer of the mind. Enlightenment, however, takes place in and beyond the fifth and innermost layer of the subtle body, or kosa, not in the physical body. Hence, from this particular perspective of yoga, fitness yoga has certain limits, simply because it cannot alone deliver the desired results.

 Similarily, Feuerstein and all us other traditionalists (oh, those darn labels!) are simply saying that if your goal is enlightenment, then fitness yoga probably won't do the trick. You can stand on your head and do power yoga from dawn to midnight, but you still won't be enlightened.

 Hence, they designed sitting yoga postures (padmasana, siddhasana, viirasana, etc) for such particular purposes. Indeed, they spent more time sitting still in meditation over moving about doing postures, as it was the sitting practices which induced the desired trance states of enlightenment, or Samadhi.

 In other words, you can be enlightened without ever practicing the varied hatha postures, but you probably won't get enlightened by just practicing these postures alone, no matter how "spiritual" those postures are.

 These are the kinds of layered insights and perspectives I sorely missed while reading Yoga Body. Hence his criticism of Feuerstein seems rather shallow and kneejerk.

 Singleton's sole focus on describing the physical practice and history of modern yoga is comprehensive, probably quite accurate, and rather impressive, but his insistence that there are "deeply spiritual" aspects of modern gymnastics and posture yoga misses an important point about yoga. Namely, that our bodies are only as spiritual as we are, from that space in our hearts, deep within and beyond the body.

 Yoga Body thus misses a crucial point many of us have the right to claim, and without having to be criticized for being arrogant or mean-minded: that yoga is primarily a holistic practice, in which the physical body is seen as the first layer of a series of ascending and all-embracing layers of being-from body to mind to spirit. And that ultimately, even the body is the dwelling place of Spirit. In sum, the body is the sacred temple of Spirit.

 And where does this yoga perspective hail from? According to Feuerstein, "It underlies the entire Tantric tradition, notably the schools of hatha yoga, which are an offshoot of Tantrism."

 In Tantra it is clearly understood that the human being is a three-tiered being-physical, mental and spiritual. Hence, the Tantrics very skillfully and carefully developed practices for all three levels of being.

 From this ancient perspective, it is very gratifying to see how the more spiritual, all-embracing tantric and yogic practices such as hatha yoga, mantra meditation, breathing exercises, ayurveda, kirtan, and scriptural study are increasingly becoming integral features of many modern yoga studios.

 So, to answer the question in the title of this article. Can we have both a limber physique and a sacred spirit while practicing yoga? Yes, of course we can. Yoga is not either/or. Yoga is yes/and. The more holistic our yoga practice becomes-that is, the more spiritual practice is added to our posture practice-the more these two seemingly opposite poles-the body and the spirit-will blend and unify. Unity was, after all, the goal of ancient Tantra.

 Perhaps soon someone will write a book about this new, ever-growing homonym of global yoga? Mark Singleton's Yoga Body is not such a book. But a book about this, shall we call it, neo-traditional, or holistic form of yoga would certainly be an interesting cultural exploration. Visit https://www.3doshas.de/

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Take Advantage Of Ayurveda - Read Top Tips on Ayurveda

Delhi has been the capital of India from ancient times. It is one of the oldest capitals of the world. Indraprastha was the old name of Delhi as mentioned in Mahabharata. It has been a center of art & culture and administrative activities. The city receives lakhs of visitors every year from all parts of the world.

 The Ayurveda therapies are one of the main attractions for tourists visiting India; Delhi has seen a surge in the number of people opting for Ayurveda therapies/treatments in recent years.

 India has a long tradition of using Ayurveda as a health care system. According to a survey, 80% of Indian people use Ayurveda in their lives. When people think of Ayurveda, Kerala Ayurveda comes first in their mind. In fact, a majority of people relate Ayurveda with Kerala only.

 No doubt Kerala is the hub of Ayurveda Treatment, but many other parts of the country also have good Ayurveda hospitals and centers. Delhi is emerging as a preferred destination in north India to enjoy authentic Ayurveda therapies and massages.

 Delhi has a big chain of Ayurveda centers including hospitals, massage parlors, spa centers, etc. These centers have learned Ayurveda Doctors famous for their effective treatment. They are highly experienced and knowledgeable in their fields.

 Ayurveda is the science of health and wellness. It does not only eliminate the diseases but also teaches us how to prevent diseases by adopting a healthy lifestyle. The best thing about Ayurveda is that it is natural and has no side effects. Ayurveda treats a human body as a mixture of five elements (earth, fire, water, sky, and air). It is controlled by three energies (Vatta, Pitta, and Kapha).

 A person remains healthy when these energies are in balanced proportion but whenever any of these elements grows beyond the limit, the body gets ill. For a long and healthy life keeping all three energies in balance is very important.

 Ayurveda cures common diseases and it is also helpful in managing lifestyle related issues. Ayurveda medicines include powders, herbs, medical oils, tablets, etc.

 There is a wide range of therapies and massages in Ayurveda. Panchkarma is a well-known therapy used to cleanse body through five processes namely vomiting, purgation enema, nasya and blood purification.

 Delhi has numerous Ayurveda massage centers offering various types of body massages. Even if you don't have any diseases still Ayurvedic massage is beneficial. It improves blood circulation and removes toxins from the body. Ayurveda massage strengthens muscles, joints, and bones. It is an effective method to rejuvenate your body.

 You cannot enjoy your life to the full extent if you are not healthy. Good health encompasses many other virtues like sharp mind, boldness, impressive personality, physical and mental strength good looks, etc.

 Yoga and Ayurveda are highly recommended for anyone who wants a healthy body peaceful mind and long and happy life. Visit https://www.3doshas.de/

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Following The Path Of Tantra Sadhana

When most people think of tantra, they usually imagine that it is all about advanced sex. While sex is certainly a component of the tantric science, there is a lot more to it than that. Let me tell you what tantra sadhana involves.

 Sadhana is a term that describes a spiritual path which has a specific objective or goal. A sadhu or sadhika is a man or woman pursuing a spiritual path that leads to a higher degree of spiritual realization. Since tantra is such a spiritual path, one who pursues it can expect to encounter enlightenment and liberation from earthly constraints of mind and body.

 Tantra sadhana is therefore a spiritual pursuit in the classic sense of the tradition of 'Bhakti'. Sexual techniques are certainly involved, but only in the context of liberation from physical and spiritual repression. Overcoming these repressions plays a big role in tantra sadhana so that complete self-realization becomes possible.

 A person embarked on the path of tantra sadhana under an acknowledged tantra teacher practices specific meditation techniques, learns and recites prescribed tantra mantras (chants) and engages in tantra deity worship (puja). In the tantric arts, the quintessential deities are the tantra goddess Shakti and the traditional tantric god Shiva. The power, love and passion that these two deities embody are the basis of all tantric practices.

 Learning tantra under a gifted tantra master is therefore not a trivial pursuit of sexual thrills, but involves understanding a whole philosophy, science and life path. Ancient tantra was conceived by Indian sadhus who studied humans and how they fit into both Nature and the cosmic scheme of things. The techniques they formulated are geared towards helping men and women to get body, mind and soul in perfect synch with Nature and the cosmos.

 A student of tantra can be said to be on the path of tantra sadhana when he or she begins to practice the various rituals and techniques prescribed by their tantra master. This is the spirit of bhakti and sadhana, which requires the relinquishing of the ego and an attitude of worship in order to achieve spiritual awakening. In tantra, this worshipful attitude manifests in tantra puja, which is a system of ritualistic worship of the deities.

 In tantra for couples sessions, the students gain a better understanding of the tantric deities Shiva and Shakti. As the couple progresses in their instructions under their tantra teacher, these deities themselves become the subjects and objects of intimacy - including sexual intimacy. Only when the couple reaches this level of awareness does tantric sex begin to have real meaning.

 In short, the glories and joys of tantric sex are a gift that those who are on the path of tantra sadhana. This gift does not come apart from tantra sadhana. This is why this ancient science of life and love must essentially be learned under the expert tutelage of an experienced tantra teacher, or guru. Contact TRI DOSHA.

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