Yoni Shakti: A woman's guide to power and freedom through yoga and tantra (2nd edition)

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McIntosh, Jane (2008). The Ancient Indus Valley: New Perspectives. ABC-CLIO. pp.286–287. ISBN 978-1-57607-907-2. Do not firmly press your finger against each other. They should be slightly touching each other and not put excessive pressure. For the sadhaka who says ‘ Aim Aim’ at the time of worship, the yoni is fortunate and gives both enjoyment and liberation. A yogin is not a bhogin (seeker of pleasure) and a bhogin is not a yogin, but if one worships the yoni, one is a Kaula, a person who has both yoga and bhoga (enjoyment). All worship is pointless without worship of the yoni, O Durga.” ( Yoni Tantra, Patala 3)

Welcome home! This Online Immersion is for you sister, to reclaim your menstrual health and reconnection to cyclical wisdom. The yoga therapy practices in this online immersion are our gift to you: Simple gestures, easy rhythmic movements, deep relaxation are all integrated to support your menstrual well being. There are friendly conversations, sharing tips, hints and encouragement for all women to celebrate the wisdom of our bodies. On the other hand, this book shines in its accounts of the women who were suffering and then rediscovered their power and ability to heal themselves through their yoga practice.What is most important in a yoni puja is the devotion towards Shakti and single-minded attention of the practitioners. It is this combination of love and awareness that enables the raising of consciousness during these rituals. The crucial aspect of being in deep love with and having reverence for the Mother in all Her forms can not be overemphasized. Women are multiple facets of the Supreme Shakti. Inner Yoni Puja

In the Sanskrit language, the word linga refers to a “chief mark” or “characteristic” of something. The term is nowhere simply a synonym for the male sexual organ. Linga indicates what is outstanding and determinative. In this regard, the male sexual organ can be said to be the distinguishing characteristic or linga of a man at a physical level, but many other such marks of distinction exist on various levels. Apparently, practitioners of yoni shakti routinely encounter visions or spontaneous energy body knowledge. The goal is not to seek these experiences, but to be aware when they arise and dissipate, and then utilize them for greater self knowledge.

Usually, there is a stage called the magic stage during which the worshippers, before the visible yoni, (either of a living woman or an image of the Goddess) beg the Goddess to grant them wishes of all kinds. Such wishes may range from “please cure my mother” or “please give me a son,” to the even more egocentric “let me have success in business and increase my bank accounts.”

A free, extensive yoga nidra library gives you access to yoga nidra in 23 languages, with the heartfelt desire to ensure everyone has access to the healing practice of yoga nidra. The two main Tantric symbols are the Shiva linga and the Shakti yoni, which indicate the main ascending and descending forces in the universe. They have many forms on all levels of manifestation. Understanding them is central to the inner Tantric Yoga and its transformative processes. While the linga and the yoni on a biological level are symbols of sexual energy, male and female, this is only a portion of their greater symbolism as the two prime powers of cosmic existence. It is not all that they are, as some would think, or their main indication. Yet other Shiva lingas are associated with gold or crystal, the light powers in the metal kingdom. The Shiva linga is often described in terms of light, crystal or transparency. Shiva himself is said to be pure light or light in its primal undifferentiated state, from which the diversified lights of the Sun, Moon and Fire arise. a b c d e f Urban, Hugh B. (2009). The Power of Tantra: Religion, Sexuality and the Politics of South Asian Studies. I.B.Tauris. pp.2–11, 35–41. ISBN 978-0-85773-158-6.

During These Times of Stress and Uncertainty Your Doshas May Be Unbalanced.

instructions for womb-friendly asana and pranayama practices, including restorative yoga, for every part of a woman's life and menstrual cycle This Mudra doesn’t require you to perform in any specific sitting or standing posture, so you can practice this in any posture, whichever you feel is right for you.

Worship carefully a woman or a maiden as she is Shakti, sheltered by the Kulas. One should never speak harshly to maidens or women.” ( Kaulajnananirnaya, Patala 23) The state of Tamil Nadu in South India has special Shiva linga forms for the five elements with lingas of Earth, Water, Fire, Air and Ether at special temples in the region. Arunachala, the sacred hill of Ramana Maharshi, is the fire linga of Shiva, of which Ramana was said to be a manifestation. The Shakti yoni is the complementary horizontal force to the Shiva linga’s vertical force. The yoni is the valley to the mountain, the meadows to the forests, the water to the fire, the woman to the man. Geometrically, the yoni isthe downward pointing triangle, which also indicates water, creation, the flow of grace, Soma or nectar. The yoni is present as the female sexual organ in both plants and animals as the power of the womb. The yoni of the Goddess is worshipped at the great temple of Kamakhya in the state of Assam in northeast India, where a special spring of water flows down a small hill by the great Brahmaputra River.The practice is accessible to all ages, abilities and not limited to a particular body type or fitness level as no movement is required. After the first practice, I experienced an almost immediate increase in my sensitivity to my body's energy and overall energy level. After the first week, this improved awareness led to some fascinating experiences during my meditations. Lopez, Donald S. (1995). Religions of India in Practice. Princeton University Press. pp. 304–307. ISBN 978-0-691-04324-1. If you want to implement practice and detachment described by various Yogic texts to achieve a state of bliss. Leeming, David (2001). A Dictionary of Asian Mythology. Oxford University Press. p.205. ISBN 978-0-19-512053-0.