Raising your Vibration from Low to High-How to Make the Shift

Bliss and sorrow cannot co-exist. Where there is bliss there is no experience of sorrow. Where there is sorrow, bliss cannot be experienced.Bliss is experienced when you vibrate at the highest frequency. Sorrow, sickness, disease, stress, negativity, pessimism etc. is experienced when you vibrate at a much lower frequency.

If the mind is peaceful and body is relaxed prana will flow freely through the body. When prana flows freely, because there is no resistance within, your vibrational frequency will increase. If you can maintain this uplifted state you will feel positive, happy, forgiving, and grateful. Your face will glow. Body will be free of pain and suffering. You will naturally think fewer and uplifting thoughts and the mind will be peaceful. You will have an overall sense of well-being, peace and positivity without trying to force it.  You will feel drawn to activities, thoughts and people with higher vibration. You will be naturally drawn to healthy fresh foods which is why I don’t want to lecture you on eating healthy or stressing the importance of being around positive people. It will start happening on its own.

Two factors are at the core of increasing one’s vibrational frequency:

  • Think fewer thoughts
  • The few thoughts you have should be positive or neutral

Both can be successfully accomplished through conscious effort and awareness. In order to be positive and to stay positive you have to make a shift.  This shift is not easy because we don’t live in a perfect blissful world where everything is just the way we want it to be. But once you’ve made that positive shift from low to high vibration you won’t be easily dragged down by most everyday lows and stressors. You can make this shift.

The most powerful ways to make that shift and to enjoy lasting results are:

  • Mantra Chanting or Japa: Mantra chanting is very effective if done correctly. If you find it hard to meditate then this might be a great way to get yourself in a meditative state of mind and experience a positive state of mind.

If you don’t feel the emotion of the mantra, chanting it is useless. Each word we understand conjures up an image and a feeling. If I ask you to repeat and focus on these words- fresh sandalwood paste or cool fragrant jasmine flowers you visualize and feel something good. Now chant this all day while doing your chores or while multitasking. You won’t feel anything. You will just mechanically repeat these words.

When I say sapascoffragmine and tell you this is a very powerful and effective mantra so chant it daily. Will you feel anything? There is no image or thought or feeling you can associate with it because you don’t know what it means. (I just made it up by borrowing a few letters from sandalwood paste cool fragrant jasmine  J ).

So when you chant a mantra it is good to know the meaning/significance of each word or at least the gist of it. It is also important to focus on each word and feel it completely which is why the correct way of chanting is to sit down and do it for at least one round of the rosary instead of doing it while driving or doing dishes and laundry, or cooking or whatever mindless chore you are doing. The rosary helps you keep track of how long you have been chanting without distracting you. The more rounds you do the better you will feel. This is why chanting while doing chores is useless, because after repeating a mantra 3-5 times you will get distracted. The whole point of chanting is to improve our focus and concentration; to lessen our thoughts so that our mind is not scattered any more. A scattered mind will make you feel depleted and irritable and negative which can manifest in any form of anger or irritability.

Choosing the mantra: you will either be recommended a mantra (based on your horoscope or a guru depending on what you need at that stage of your life.)

If you pick your own mantra you will tend to be drawn to one based on what you need at that time in your life. Sometimes you will find yourself changing mantras until you find the right one for you. Because you are looking for that which is lacking in you. You are drawn to the vibration of the mantra based on what is missing and very much needed in you at that phase of your life. If you like a certain color it is because you have less of it in you.  That’s when people use color therapy or gemstone therapy, but that’s a topic for another day.

Do at least one round of the rosary. This will come to 108 repetitions. This is just the minimum. But if this is v important to you and you are willing to put in the time and effort for the gains then do at least 3 rounds or 324 repetitions. This will take anywhere between 15 -30 minutes depending on the length of the mantra. The more you do the more you will benefit. Last month I did 10 rounds of a mantra. It took me 2 hours. But after the fifth round I could feel certain sensations and vibrations in my brain. By the end I felt extremely uplifted, strong, positive, confident happy and fearless. I do three rounds daily in the evening and the results are undeniable. I went from feeling a low 2 on the scale to feeling a 10- grounded and positively uplifted; Poised and fearless at the same time.

Withdrawing your senses is a precursor to concentration and concentration is a precursor to meditation. When you chant a mantra (japa) you are withdrawing your senses and working on concentration by focusing on each aspect of the mantra. When you can maintain your concentration it becomes meditation. After several rounds of japa (you will know when) don’t be in a rush to get up. Just sit silently in the moment for a while before you open your eyes and get up.

  • Meditation: 30-45 minutes of regular meditation will help us reduce our thoughts, and uplift and strengthen our mind.  When the ancient seers meditated, it wasn’t to relieve stress.  It was to gain knowledge; Not text book knowledge, but transcendental knowledge. Today meditation is recommended to relieve stress and to uplift the mind. I have shared lots of information on meditation in my previous posts along with their benefits so I will re-post those links for your convenience.





While meditation or mantra japa will help you make the big shift, the day to day tips below are recommended as an adjunct.

  • When you practice any activity do it with awareness and attention. So if you practice yoga and pranayama, practice with awareness.  Your mind, body and spirit should become one.  If you are mechanically and mindlessly doing the poses but your mind is wandering to all the useless or negative stuff, you won’t get anything out of your session.
  • Spend time in nature.


    yachna yoga:Spend time in nature

  • Read a positive and uplifting article or book before bedtime.
  • Watch happy shows that make you laugh. Watch educational/inspiring shows.
  • These days our minds are scattered and agitated most of the time. Cut down multi-tasking. Spend less time on social media. With instant messaging, whatsapp, FB etc our minds are scattered in many different directions. Minimize such distractions. Unfollow certain ‘friends’ so you cannot see their posts and place them on the restricted list so they can’t see your posts. This will distance their orbits from the nucleus of your life.

Quick Fix and most effortless methods to improve your vibration when you are feeling very low. Sometimes you might feel really low on energy and down in spirits and in need of a quick fix in.

  • SMILE-it will help diffuse a lot of that negative energy. Just smile. You might feel silly smiling for no reason and might even say-“How can I smile when I’m not happy?” OR “I’ll smile when things are better.” But trust me –smile and things will be better because you will start feeling better. Don’t argue with yourself against smiling. Don’t say anything. Just smile for no reason. When you wake up in the morning just smile without a reason. Set your morning alarm with this positive reminder to SMILE.
  • MUSIC: Play your favorite upbeat music. No sad tunes. Just something that makes you want to get up and dance.  Notice how it quickly alters your mood to a lighter state.
  • Call a friend: Call a friend and talk to them about everything except what’s weighing you down. By the time you are done with the phone call you will feel so much better. But if you just discuss what’s weighing on your mind (especially if these are just repetitive stale thoughts you recycle daily) then you will only feel worse afterwards. So steer your conversation away from anything that will perpetuate your low vibration state.
  • Shopping: Going shopping/window shopping is definitely a distraction that can help you out of low spirits.
  • Watch a funny show or movie

Why is it that the people we care for a lot are the ones who end up hurting us the most?

Why is it that the people we care for a lot are the ones who end up hurting us the most?

When you invest yourself in people you know there is at some subconscious or even conscious level an expectation that your efforts will be reciprocated in equal magnitude. When it is not reciprocated we get hurt.

If you are a naturally giving person by heart and tend to give of yourself, it is best to give your time and effort to other causes, to people who actually need help.

When you give a bag of food and clothes to a homeless person do you ever carry any expectation that one day that homeless person will help you or reciprocate your kindness?

No. Not at all. You don’t even remember the face of the person you helped. You feel satisfied and you move on; there is a feeling of happiness and freedom.

This feeling is missing when you invest a lot of yourself in people you know-friends/family/relatives.  The reality is – They don’t need so much of you. They are quite capable. So there is really no need to be giving so much of yourself to them. Save that part of yourself for those who need you, not those who take advantage of your generosity; OR when helping friends and family adopt a different mentality-that of charity. When you do charity there is automatically no feeling of expectation.


Two major things will be accomplished by adopting this:

– Emotional freedom and contentment deep down for you, and

– The world will be a better place :)

“One is never wounded by the love one gives, only by the love one expects.”
Marty Rubin

Actions are good or bad not based on their external appearance but the intent with which they were performed.

Actions are good or bad not based on their external appearance but the intent with which it was performed.

Actions are good or bad not based on their external appearance but the intent with which it was performed. yachnayoga.wordpress.com

Every action has defects, just as fire is covered by smoke. When we walk on the earth, we unknowingly kill millions of tiny living entities. In our occupational duties, no matter how careful we are in the fulfillment of our duties, we still end up harming the environment and hurting others. Even if we eat a cup of yogurt, we still incur the sin of destroying the living entities that reside in it. Some religious sects try to reduce this involuntary killing by tying a cloth over their mouth. Even this does not fully eliminate the destruction of living entities in our breath.

When we perform our actions with the intention of fulfilling our self-interest, we are culpable for the sins we commit, knowingly or unknowingly. In accordance with the law of karma, we have to reap their karmic reactions. Good works can also be binding because they oblige the soul to go to the celestial abodes to enjoy their results. Thus, both bad and good karmas result in the continuity of the cycle of birth and death. However, the Bhagvad Gita gives a simple solution for destroying all karmic reactions of work which is the renunciation of selfishness when performing any action.

Resource: http://www.holy-bhagavad-gita.org/chapter/9/verse/28

Tranquility and Equanimity

Lake Bierstadt, Colorado, yachnayoga

Lake Bierstadt, Colorado, yachnayoga

Tranquility can be likened to a still lake, equanimity to a powerful,
unmoving mountain. To call on these two attributes, I (Swami Shankaranda) suggest the following:

1. For tranquility visualize a still, quiet lake and let your mind become
as still as the lake you imagine.

2. For equanimity imagine yourself to be as strong and immovable as
a mountain. Visualize moving through your day with that strength
and certainty.

~ Swami Shankarananda, Happy For No Good Reason

The Vibration Produced by our Thoughts and Actions

When we think, we do not privately think inside our skulls; it is a vibration that we create in us. And the vibration of a person is not confined merely to the physical body; it emanates like an aura to a certain distance from the body of the person. The distance to which the aura goes depends upon the intensity of the aura, or the intensity of the thoughts, or the force of the vibration. This is the principle behind the advice that we must have the company of good people and not of bad people, etc., because vibrations interact. We can be influenced by the atmosphere around us. There is a vibration that is generated within every person whenever a thought occurs. Whenever we think something, whenever we feel something deeply, even when we speak something, there is a vibration generated because we do not speak without thinking. There is a thought behind every action or speech. Naturally, if we take into consideration the cumulative effect of the vibrations produced by all the individuals in the world, we can also contemplate the effect of the vibrations they produce. They disturb the whole atmosphere; they create a magnetic field in the atmospheric realm. And the total effect of the psychic influences set up by the individuals in the world naturally influences the conditions of the manifestation of natural forces. We can obstruct their movement; we can impede their activity; we can interfere with their natural way of working, and so on.

vibrationEvery action produces an effect, that occurs in the process of the thought that underlies it. Actions are not merely unconnected physical movements of the body; they are vibrations, as we have observed. Every vibration impinges upon its atmosphere. It has an effect produced in the environment. It is something newly produced; it is not already there. So, this newly produced effect, the consequence of an action that we perform, is the apurva. Now the effect of our actions, has something to do with us. We are the causes. As we are the causes of the effect of the actions, we would be the reapers of the fruit of these actions. So the result of the actions, becomes the determining factor of what would happen to us even after we depart from this world. Sometimes its effect is felt in this very life. If our actions are very intense, either good or bad, the results are experienced in this life itself; if they are mild, they materialize in a later life.

Swami Krishnanada

Excerpts: Chaandogya Upanishad

The Transcendent Secret Behind Ordinary Phenomena-The Knowledge of Cosmic Interconnection-Panchagni Vidya-

We see people being born and people dying, but we do not know why people are born and why people die. The causes are unknown to us. What is it that compels a person to be born and what is it that forces him to die? We know very well, we have no say in either of these ways. We cannot say this or that in respect of these processes. Nor is there any adequate knowledge of the secret of one’s own experiences. Birth, death and the experiences in life are apparently effects produced upon us by causes of which we seem to have no knowledge.

Wherever there is ignorance, there is also bondage in respect to that subject or that circumstance. When we have knowledge of a thing, we are not bound to that thing, we have a control over that thing. The greater is the knowledge that we have about anything, the greater also is the capacity we have in making it subservient to our own selves. But, the more is the ignorance we have about a thing, the more are we subservient to its laws. The world binds us; the law of gravitation limits us; the law of Nature restricts us, because we do not have an adequate knowledge of these laws. We do not know how they operate and why it is that we have been made subject to these laws. What is wrong with us? We do not know this, though we know that there is something fundamentally wrong with every one of us, on account of which the whole world keeps us in subjection. We are under the thumb of every law in the world. The reason is that we are apparently outside the realm of the operation of this law. We are like exiles cast out into the winds, and the law set around our necks, as it were, compels us to follow its dictates. We cannot overcome the law of gravitation, to give only one instance. We are slaves of this law. We can fall down and we can break our legs; we can get drowned; we can be burnt; anything can happen to us. Our very life on earth is based on and is decided by that law. But this happens on account of certain patent limitations in our life. There is some sort of a finitude in our own bodies and the entire personality of ours. Our fate is the same in respect of any law that operates anywhere. We cannot think things which are not purely sensory or physical; we cannot visualize things which are super-physical; we cannot understand any aspect of reality which is not in space, which is not in time and which is not causally related. And outside the realm of our own organic personality, we cannot have a real knowledge. We are finites, we are bound, we are limited in every way.


The processes of birth and death, again, are to be explained from this point of view. There is some law which works in some peculiar manner on account of which we are compelled to follow this course known as transmigration. Is anyone prepared to die? But we have no say in the matter. We will die one day or the other. But why should we die? Who tells you that you must die? No one knows this. And if somebody is born, well, it is doubtful if anyone is born due to the personal wish of anyone. There is some force working behind. So is the case with every kind of experience through which we pass. We do not know what will happen to us tomorrow. So much is our ignorance, so that it appears that we are utterly humiliated beings, shamefaced in every way, ignorant to the core and completely subject to the law of forces of which we have absolutely no knowledge.

You know people are born; you know people die. This much of knowledge we do have. And, perhaps, we have also a knowledge that certain actions that we perform are responsible for our births and deaths and our experiences in life. The good that we do brings good experiences, the pleasant ones; and the bad ones produce contrary results. This much of information we have gathered by study, hearing etc. But this is not the knowledge that will liberate us.

We are so ignorant that we think that the child is born from the womb of the mother. We know only that much, but this is the least type of knowledge that one can have about the birth of a child. The child is not pushed out of the womb of the mother, as if by magic. It is a tremendous process that takes place throughout the cosmos. All the officials of the government of the universe are active in the production of a single child’s career. The whole universe vibrates with action even if a single baby is to be born somewhere in the corner of a house. It is not a private phenomenon of a little child coming out unknown somewhere in a nook and corner of the world, as people ignorantly behold or believe. The whole universe feels the presence and the birth of a single child anywhere. So what produces a child is not the father or the mother. It is the whole cosmos that produces the child. The universe is the parent of this little baby. It may be a human baby, a subhuman one or a superhuman form. Whatever be the character of that child, even if it may be an inorganic production, an atom, or an electron, or the composition of a molecule, the birth of it is regarded as the birth of a child, and it is made possible by the operation of cosmic factors. The whole universe is our father; the entire universe is our mother; the universe is the parent. That is the cause, and even if a little liquid is jetted from a pore we would realize that, ultimately, it has some connection with the universal cause of all causes, by a chain of relations.

The Upanishad tells us this secret of cosmic interconnectedness and involution of factors which are unknown to the senses and unthinkable to the mind. There is no such thing as a private act in this world. There is also no such thing as ‘my’ child and ‘your’ child. If this secret is known, no one will say, “It is my son, my daughter.” It is neither yours nor anybody’s. It belongs to that from where it has come. And from where has it come? It has come from every cell of the universe. It has not come from the seminal essence of the father or the mother, as it is believed. It is the quintessence of every particle of the whole of Nature, so that the cosmos is reflected in every body. That is why we say +the macrocosm is in the microcosm. The cosmos is reverberating and is reflected in the little baby. How, then, can you say that it is your child? It is the child of the universe, which is to take care of it; and it shall withdraw it when it is to be summoned back; it projects it when it is to be sent out for reasons which are known to the universal law alone. Here is the philosophical background of the vidya, called Panchagni-Vidya.  The cause of a particular event which is ordinarily regarded as normal, physical, personal, social, visible, tangible, etc., this particular thing, has a transcendent secret behind it. This is the great point made out in the Panchagni-Vidya.

There is a light that shines beyond all things on earth, Beyond us all, beyond the heavens, beyond the highest, the very highest heavens. This is the light that shines in our hearts — Chandogya Upanishad

There is a light that shines beyond all things on earth,
Beyond us all, beyond the heavens, beyond the highest, the very highest heavens.
This is the light that shines in our hearts — Chandogya Upanishad

The birth of a human being in this world does not take place in this world alone, exclusively. It takes place in the highest regions first. One is born first in the higher levels in certain degrees of expression, and the impact of this birth is felt in the lower levels until it becomes visible to the physical eye on this mortal earth. Then we say that a child is born, someone has come, and there is a rebirth, and so on. But this someone has not come suddenly from the skies. There has been a complicated interior process preceding, which always manages to escape the notice of ordinary vision. This is the case not only with the birth of a human being, but it is so with the coming of every event in the world. The Panchagni-Vidya is not an elucidation of a single phenomenon merely, namely, the organic birth of a human individual in the mother’s womb. This is only an instance which is to be extended to phenomena of every kind comprehended in the whole of Nature. There is a total activity, in a subtle form, taking place prior to the apparently individual expression of it in the form of experience and perception.

There is a cycle, as it were, a wheel rotating in the form of give-and-take between the gods in the heaven and the human beings here. We give something and we are given back something. Nature gives us what we give to it in the form of our own deeds in this world. We do not get what we do not deserve, and we cannot get, also, what we have not given actually. What we have given, what we have deserved, what we have parted with in the form of a sacrifice, that is given back to us, with compound interest sometimes, according to the law of Nature. Unless there is a harmonious give-and-take understanding between us and Nature, Nature will not give anything to us. If we are too greedy, miserly and selfish, well, everything will be withheld from us. The earth will withdraw her forces. And in the ‘Puranas’ we are told that the earth, which is compared to a sacred cow, withdraws her milk and does not allow men to drink a drop of the milk of her giving, when they are so selfish, self-centered and absolutely averse to the virtue of giving or sharing with others. It is then that we notice an adverse action in the field of Nature. And then there is drought; there is poverty; there is catastrophe; sometimes there can be cataclysm also, as the case may be.

Causes and causes, perhaps thousands and thousands in number, have joined together through the various levels of birth chandogyamanifestation for the birth of this child, all of which is not known to this child. It knows nothing except the little locality where it is born, and all other aspects of its birth in this particular world are forgotten at one stroke due to the association of consciousness with the body in a much intensified manner. The intensity with which the consciousness gets tied up to the body is such that there is a complete obliteration of the memory of past lives, a total ignorance of everything that happened in the earlier incarnations, and there is an attachment to this particular body only, as if that is the only reality—as if there was nothing before, and there is nothing going to be in the future also! The entire chain is forgotten. Only a single link is caught hold of, and consciousness is bound hard to this particular link, and this is the earthly, the physical life of the individual.

When the span of life is finished, there is what we call the death of the body, the extrication of the prana (life force) from the individual embodiment. And these Fires take the individual to the destination to which it is bound after death. 

upanishads3The Five Fires, called the Panchagnis, mentioned here, are not actually fires in the physical sense. They are meditational techniques. The Upanishad here tells us that the whole universal activity of creation may be conceived as such a kind of sacrifice—yajna.  unless we have a practical living knowledge of the various factors that are involved in the process of manifestation, or creation, we cannot be free from the law of manifestation. Births and deaths are parts of the universal process. What we call the universal process of manifestation is inclusive of every event that takes place anywhere, in any manner, including the experiences through which we are passing here in life. The point that the Upanishad would make out is that no event or no experience can be isolated from other experiences. It is a continuity throughout from beginning to end, and births and deaths and other phenomenal experiences are not isolated factors. They are connected to ultimate causes. If we can contemplate the internal connection that obtains between the effects that are visible with the causes that are invisible, then we would be free from the clutches, or the harassments, of these laws which are operating outside us. Things are not what they seem; there is a deeper significance behind every visible process or activity in Nature. Events take place first in the highest heaven, and then their presence is felt gradually in greater and greater density as they come down to the level of more and more grossness and perceptibility and tangibility, as is the case with a disease. The illness does not manifest itself suddenly in the physical body. It happens inside first. Its seed is sown within. There is some kind of event that is taking place in the depths of our personality, and in the recesses of the world. This impulse is manifest outside as some occurrence.

The cause of a particular event which is ordinarily regarded as normal, physical, personal, social, visible, tangible, etc., this particular thing, has a transcendent secret behind it. This is the great point made out in the Panchagni-Vidya.


Our First Thought



The progress of our life in spirituality can be judged from the first thought that occurs to the mind in the early morning when we get up. What is the first thought that comes to our mind the moment we wake up from sleep? That will give us an idea as to what we have been thinking throughout the day. The conscious mind remains suppressed and the impulses alone work in the deep sleep state, and these impulses will thrust up certain ideas the moment we get up. It may be something which is connected with this world or something which is related to our sadhana. It may be a thought of anxiety or it may be a thought of freedom. It may be a thought of anything, depending upon the thoughts during the waking state. From this we can have an idea, an inkling as to how we have been conducting our thoughts.

Swami Krishnanda

“Hope is what keeps your spirit alive. Expectation weighs it down.”

“Hope is what keeps your spirit alive. Expectation weighs it down.

“Hope is what keeps your spirit alive. Expectation weighs it down.”

But how can you be positive when faced with disappointments?

By knowing that disappointments are part of the learning process.

Hope is a beautiful thing, and it must be kept alive, but expectation is a demand that comes from your ego. It is easy to be positive when things are going well.

The real test is to be positive when life is difficult, when things don’t go your way. That is how you evolve as a person”

~ Laws of the Spirit World

The Magical and Miraculous Sudarshan Kriya- Indispensable in Today’s Day and Age

Sri Sri Ravi Shankar Quotes

Sri Sri Ravi Shankar Quotes

In today’s post I’ll be sharing something quite personal.  It is difficult, but the reason why I started this blog was not to just share articles that sound great in theory, but also to share personal stories of struggle and solutions I found that helped me overcome these challenges; to help anyone going through similar struggles.

Last September I read an article about a young woman who had suffered from a tumor. After 3 months of practicing the Sudrashan kriya as taught at the Sri Sri Ravi Shankar Art of Living program, her tumor had disappeared.  You can read her full story here:


At the time I had been suffering from severe depression, severe insomnia resulting from traumatized nerve cells, and horrible panic disorder for 7-8 months which started in early 2014. I had dealt with anxiety disorder in the past, 15 yrs ago and had overcome it with the help of Ayurvedic (Indian herbal) medicines.  This time around the problem was exacerbated due to the severe insomnia, leaving me with no respite or temporary escape.  I lost 13 pounds in 4 weeks.  I couldn’t swallow food and had to force food down by washing whatever little I could chew on with some juice or milk or water. Even prescription sleep meds failed to give me sound sleep. My own doctors didn’t handle my case properly.  They were just interested in putting me on a long term anxiety med, which did not address my severe sleep situation that needed immediate help. I had no energy and couldn’t function at all.  I was utterly confused and couldn’t understand what was even wrong with me from a medical stand point. I displayed symptoms that mimicked symptoms of other auto immune and neurological illnesses but all test came back normal. But it kept eating into my subconscious that something was wrong and doctors were taking it too lightly resulting in me spiraling into a deep depression.  Four months of this torment continued, until one of our family friends who is also a doctor prescribed me something to take at night to help with the sleep and anxiety.  For the first time in months I woke up feeling rested mentally and physically. I continued taking the medicine to get to a stabilizing point.  But after months of not being able to function normally I was in a hurry to get back to my normal self. I would get off the medicine and then find that I was back on again which is what (I believe) caused me to develop a tolerance to this medicine.  I had to increase the dosage and even that barely helped me with my sleep. I was still very depressed and hopeless about my condition and worried if it would ever really go away.  I spent a lot of money on things like acupuncture and other therapies hoping and praying they would help.

Two months into my health crisis I had attended an Art of Living Program upon my sister and brother in law’s behest. It was a very difficult period for me as I barely had the strength. A complete stranger (now a friend) who was also attending the program and lived close to me drove me to the center and back 40 minutes away for the 3-4 days. I learned the kriya/technique but wasn’t able to practice it as recommended at the time due to too much weakness.  In June I made a trip to India and sought Homeopathic and Ayurvedic treatment.  The herbal preparations helped pry me out of the deep well of darkness that I was in.  It strengthened my nerves, but the insomnia prevailed and I was still struggling with the decision of whether or not to take the prescribed medicine for insomnia. It was as if my nerves had snapped after being stretched to their maximum limit. I decided to take the prescribed medicine for insomnia and anxiety regularly, but I continued to feel hopeless that this waking hellish nightmare would never end.  The panic disorder symptoms had gone down considerably, but were still present. It was like after some steady improvement with the herbs, my progress plateaued and I was ‘stuck’.

After I read the article about the young woman mentioned above, I told myself I would do the kriya also for a period of 3 months and see if it made a difference. I religiously practiced the kriya without analyzing it or judging it. I noticed a subtle difference the very first time.  It was small but it was there.  For the first time I found myself laughing and cracking a joke in months. As time went by I found that I was returning to normal routines and day to day tasks, laughing, socializing.  Slowly the dosage of my sleep meds went down. After 3 months I stopped taking the meds completely and switched to over the counter milder forms. After a month I stopped even that and survived with just minimal, poor but natural sleep which left me feeling tired. But I continued with kriya.  My nerves are now almost back to their normal state.  I have been getting naturally drowsy and been sleeping at first just 4 hrs/night then 5-7 hrs/night.  Mentally I feel happy, strong, confident and positive like never before. This Sudrashan kriya has really been a blessing, miraculously improving my health.  It is the best gift for people in this time and age when there is so much stress and worry.

I have always been a health conscious person and strived to lead a healthy life, physically and spiritually. But sometime a problem creeps into our life and before we realize it takes over and devours us.  Everything that I had learned and that had helped me in the past just seemed to be having system failures. Meditations, mudras pranayams all just failed. I couldn’t understand why.  Looking back I realize my problem had become too big. I had also stopped my meditation process for several month prior to this, due to a bad job of prioritizing and at the same time I was taking on excessive worry and imagining fearful outcomes. So consumed was I that I didn’t even realizing the damage I was unleashing on myself.

Anxiety disorder and depression carry a lot of stigma in places like India even in this day and age, where people are quick to mock and judge attributing this illness to weakness. It is not considered a real problem by people who have never suffered from it. Sooner or later we all go through it but in varying degrees because sooner or later we all go through some tragic or traumatic life changing event, whether it is a job loss, loss of a loved one, loss of health or financial insecurity.  If the emotions associated with such loss persists for a few months it manifests as depression and panic disorder. No human being is immune to the lows of life.

This ordeal made me more spiritual, more empathetic and compassionate (not that I wasn’t before, but it took me farther and deeper). I leaned heavily for support on my family, parents, sisters and brothers-in-law, mother in law and select friends. They were my rock.  It brought me even closer to the Universal Spirit/God and my loved ones. I read the famous religious texts Ramayan and Bhagvad Puran (as translated by Kamala Subramaniyam) from which I derived immense strength. I am even more hungry for spiritual evolution than I’ve ever been).

If you are suffering from anxiety/panic disorder, depression, stress, excess worry, negative thought don’t be hopeless. There is CERTAIN help.  You will get better. You will laugh again. The dark clouds inside will disperse and the sun will shine again and your world will be a beautiful place once again. Please give this Sudrashan kriya a try.  It’s the BEST GIFT you can give yourself. It is not meditation. Just a technique which involves repeated sets of breathing at different rhythms. Very Simple; Even a child can do it.

Ayurveda ascribes anxiety disorder/depression etc. to three factors:

Poor diet/nutrition, poor lifestyle that increases the element of air/vayu and mental agitation and weakness and also astrological reasons.  In the past I have shared my experience with astrology (not your daily horoscope as printed in magazines and newspapers, but your customized horoscope based on your personal birth details). The shadowy planet called Rahu (the head/dragons head) is responsible for all sickness and disease above the neck which I know now. My horoscope shown to few astrologers by my dad in India and upon my request indicated a severely bad phase of mental stress due to Rahu.

You can read more about the Ayurvedic Approach to Anxiety at this link:




Please feel free to share your questions either in the comment box or privately through the Contact Me form. I’d be happy to help and answer your questions.

How Mental and Physical Diseases Arise and How They are Destroyed

How mental diseases arise and how they are destroyed?

Sage Vashishtha, spiritual seer instructing Lord Rama on the Methods to obtain Self Realization

In response to Rama’s inquiry about the cause of mental and physical diseases, Vashishtha responds:

“When the fixed Mind is agitated, then this body is agitated. Then there is no proper perception of things and Prana (life force) deviates from its  even path. It will stagger from its proper path like an animal hit by, and reeling from the wound of an arrow. Through such an agitation, Prana (life force) instead of pervading the whole body, steadily, equally and evenly, will vibrate everywhere at an unequal/ uneven rate.

Thereby the Nadis (subtle energy channels) will not maintain a steady position, but will quiver. Then to the body (which is the receptacle of food digested partially or completely), the Nadis are simply death, due to the imbalance/ fluctuation of the Pranas. The food which settles itself down in this body amidst such a commotion is transformed into incurable diseases. Thus through the primary cause (of the mind) is the disease of the body generated. If this primary cause be annihilated at its root then all diseases will be destroyed.

When the intense desires of a person begin to manifest themselves externally and the ignorance in him preponderates, he performs fearful karmas and these in their turn breed bodily diseases. Again, the body is further subject to diseases through such actions as the eating of unwholesome food, living in unhealthy countries, and doing things at unreasonable hours, injuries inflicted, association with the wicked, longing after improper things, evil desires, bad thoughts, the distention and contraction of the orifices of the Nadis in the joints, and the interrupted flow of the beneficial Pranas throughout the body, cause the body to shrink away.  Then these blossom in the form of diseases in the body, waxing and waning- like the floods in a river during the long seasons of autumn and winter. Thus do we see that diseases, primary and secondary arise through the five-fold Bhutas (elements-air, fire, earth, water, ether).

Like base gold, which when placed in the crucible is transmuted through alchemical processes into pure gold, the mind is unfailingly rendered pure through true, virtuous and pure actions and through dependence upon the wise. In the mind purified thus there will be unalloyed bliss. If the mind becomes purified with true Satwaguna (virtuous thoughts/actions), then Prana-Vayu (life force) will begin to circulate freely throughout the body, the food taken in will be digested properly and hence no diseases will arise. If the diseases which afflict this body return to their primal cause, then they are destroyed. Their primary cause being (bad) thoughts, if these thoughts are destroyed, all bodily diseases will vanish.”

An excerpt from Yoga Vashishth, The Art of Self-Realization written roughly around 7500 B.C.E

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