The Origin of Yoga Teacher Training


Here information about The Origin Of Yoga Teacher Training Courses will be described. A rare opportunity to learn from the Himalayan Tantric Guru-disciple tradition. Below are videos where Ishaputra – Kaulantak Nath MahaYogi Satyendra Nath Ji Maharaj and MahaYogi Akshar Ji are in Himalaya and showing you how the Guru-disciple tradition is still alive. You will find English translations under each video link.


ENGLISH TRANSLATION BELOW – The Journey of Himalayas 1

We and other people who are not familiar with the real situation of the Himalayas, they only think that, if a mountain is seen behind and we stand here, then we have reached Himalayas. [Ishaputra gestures this is not so]. Himalaya is not just a mountain. You and I are seeing this mountain. All the means to reach here are present. You will reach here in some way or the other, but even after reaching here, then too no person acquires anything until he understands the holiness of this place. Now see, the soil of this place – black-colored soil. This is grass, and there is a speciality of this soil that this entire mountain is made of this soil. For the yogi, this soil has an importance. Now, put this on the agya chakra [Ishaputra takes the soil in his hands, and using his fingers applies it as a tilak on his agya chakra] with this very soil. And this itself becomes the main cause of pulsation of our agya chakra. So, when the yogi’s dharanas become strong, then we acquire that tatva [essence or quality] from this, this soil. That is why for the yogi, this places becomes very pure. Even though, it is restricted to lie down here because the earth absorbs the energy of your body. However, the yogis are taught this and it is our tradition that, to lie down on it, to experience the touch of the ground is necessary for the yogis. So, it is the best to have this itself as the ‘aasan’ [i.e. seat for posture], although yog texts and religious texts say that you must not do sadhna on the ground without an aasan. But, in these Himalayan mountain peaks, these rules do not apply. You can experience this soil’s holiness and divinity.

At this time, because we are on a high mountain, and this is the top [or peak] of this mountain, see the valleys from here down. You are seeing civilization and human civilization down. [You are] seeing the sun’s rays reaching down through the clouds. The valleys from which we came, there…at the last … completely at the end, which you are able to see [Ishaputra points out- see at 2:01] … the dark valley from where we have come. And our journey is the journey of these Himalayas. This mountain that you are seeing only a little bit [or lightly] [Ishaputra points out – see at 2:11], where there is mist. Walking from this mountain itself respectively [Ishaputra point out –see 2:14], in this particular order, from there, turning left [Ishaputra points out – see 2:20], we have to go that mountain [Ishaputra points out – see 2:21]; then from that mountain going in that order forward, that mountain with snowfall, this mountain peak which is filled with snow that you can see [Ishaputra points out – see 2:30-2:33], this is our main place- place for doing sadhnas.

So, these places were chosen for doing sadhnas because first, there is no human civilization here. And secondly, from there another region will now begin [Ishaputra points out – see 2:42] where there is silence. Now, the sounds of animals and birds are coming even here from a distance. And the sounds of human civilization are coming from down. The people down cannot hear our sound; but we [at the top] can hear the sounds coming from down, because sound travels upward. However, when you and I leave this region and move further from here, [Ishaputra points out – see 3:03], then no sound will be heard, only one artificial sound of the manmade aeroplane, only this sound will be heard. So, as we keep getting inside … go inside [these mountains], then a new circle of aura appears to you. When the yogi makes this internal energy conscious, activating the agya chakra, lives in that environment, then his sadhna becomes very fruitful. That is why no one can describe the splendour that belongs to this Himalaya. That is why those sages-hermits said that this is ‘yog ki bhoomi’ of yog, looking at its divinity, its otherworldliness, and spirituality. That is why this place is dear to all the yogis.

These [Ishaputra points out – see 3:46] are the peaks of Mahadev [i.e. Shiv]; these are the traditions of Guru Gorakshnath and Mahayogi Matsyendranath. Here, Acharyas [i.e. Masters] like Maharishi [i.e. Great sage] Markendaya and Maharishi Patanjali and Maharishi Ved Vyas, and Parshuram chose this place. And this place, you see beyond these mountains [Ishaputra points out – see 4:02- ] which Bhagwan Parshuram, this entire region of the mountains … there far away which can be seen— Bhagwan Parshuram has complete predominance over these entire regions. This area of Bhagwan Parshuram is very divine and invaluable [or priceless]. So, this has remained our land of yog always. And, different types of gemstones like blue sapphire, topaz, ruby, etc, are found here itself in abundant quantities. And gold too, is present in these places of the Himalayas. For us yogis, the best gold is ‘sadhna’. The yogi should do praanaayam; you must be experiencing that there is a bit less air to breathe. As we reach the height of the Himalayas, the oxygen level decreases, so the yogi should do rechan, kumbak, rechan [pranaayam techniques; Ishaputra gestures] – become proficient in all these. And, when this proficiency increases, then only he is able to move forward in these Himalayan regions. And, the secret sutra [i.e. teaching] is this that yoginis live in these regions, ‘kshetrapal’ [or deities that protect a given area or place] kinnars live here. This is believed by the tantra religious texts. And tantric ‘kulas’ [i.e. spiritual groups making a unit like family] also live here [Ishaputra points out – see 5:14] in these Himalayas. Our yogi kulas also lives here in these Himalayas.

So, Maharishi Lomesh is considered the entrance keeper of this entire Himalayan region. So, without having done his stuti [i.e. without worshipping him with praises], nobody gets entry here. So, whenever you want to go to the Himalayas, the first rule is this that [Ishaputra points out – see 5:33]—‘Om Shri Guru Mandalaaya Namah’, and ‘Om Mahahimalaya Namah’, and ‘Om Shri Maharishi Lomeshaaya Namah’ – in this way, do their stuti [i.e. sing their praises], And then, [praying] with attention on Ma Yogmaaya Ma Parvati [Goddess manifesting as Maya; or power that create phenomena] because she herself is ‘him-kanya’ [i.e. daughter of the Himalayas], daughter of the Giriraj i.e. king mountain. And she herself is the Ultimate Mother Goddess governing our kula. Remembering them only, the yogi carries his sadhna [spiritual practices] forward considering himself yogi like Shiv.


ENGLISH TRANSLATION BELOW – The Journey Of Himalayas 2

‘Akshaya Yogadhikar’

Those sutras [or teachings] of yog which are in the books, those sutras of yog which were created by great Matsyendranath, before Guru Gorakshnath—all those sutras are like lotuses petals; and it looks as though time has stopped in these places. There is no sense of time. That is why the Himalayas have its own usefulness to understand knowledge of Time. In such place as this when you do sadhna, then it feels as though world is just limited to this area, that this area of the region [Ishaputra gestures] only becomes the region of your sadhna. So, in these regions, it appears that the whole world is gathered here and concentrated in this area. So, for the control of the senses and for the control of thoughts, sometimes the environment has such a miraculous effect on you that you on seeing that environment get stunned by its miraculous effect. If you become fearless, you receive deeksha [i.e. initiation] as per Guru tradition, you have knowledge of right tradition, and you do sadhna living in such an environment, then you reach a level when you begin to acquire the right to be ‘Akshaya Adhikaar’. Only that yogi who has acquired that ‘Adhikaar’ [or the right], in the true sense, can give knowledge on ‘yog marg’ [i.e. path of yog] to some other student, some other spiritual practitioner, some other yogi or some other Guru. That is why the yogis have two duties. First, go to do your sadhna, to take yourself to that state where he can get knowledge of yog; and then, to obtain that ‘Yogadhikar’ so that those men coming from the [next] generation … because, this entire cosmos is so vast and infinite, in these places that it is not visible easily to the human beings with their ordinary eyes.

What not kind of people are there who are wicked, who are mean, who are ignoble; but among them only, there are those, who knows how many, who are outstanding [or distinguished or admirable]; who are divine, who are filled with consciousness. So, these people should look for the right path. So, going through pseudo methods, they reach upto that person, that yogi who has ‘Akshaya Adhikhar’. So, that person who has acquired ‘Akshaya Yogadhikar’ can enlighten those people, can give them knowledge. That is why what is this ‘Adhikaar’? How can this be reached [or attained]? It is necessary to understand how we can make such progress internally through path of consciousness. The diet [or consumption] of air—through which nostril is the air to be taken in—and, you should possess knowledge of what you must retain inside from that air [taken in], and what you have to remove through that same nostril. After that, how to accumulate [or store] internal tatvas—this happens through the medium of ‘dhaarana’ [i.e. focused conception or notion]. First, when we tap our body, use our body, the body remain completely ordinary like ordinary human beings, but as we keep tapping [or using] the body, then this entire vascular system, this entire brain system, vessel system tied in a thread creates those glands within you.
So yog sutra, sadhna, the practice of tap [penance], and the practice of Samadhi [deep meditation], and the choice of location, and taking the recourse of, support of the Himalayas—these are those basic sutras of a yogi walking on whose path only, he is able to reach a great height. That is why it is necessary to understand this small sutra of yog. Otherwise generally, even if a person comes into this wilderness in these Himalayas, then too, his heart is not able to be in peace. For some time, he gets oblivious looking – ‘Waah! [exclaiming in wonder] how beautiful is the sky so high, how beautiful is the mountain there behind! How the clouds are moving!’ So, as long as it is day, he likes it. But after some time, he gets attacked by fear,it becomes lonely, and as night falls, he becomes further fearful. Then he gets greedy for those substances from where [the place] he has come. So, for staying here, the mind should be cleared [or emptied] in such a way that what got lost, is lost. What is present here is that which is directly visible only. And for the yogi, life is that only which is in front of his eyes—what got left behind becomes his past, what is beyond those mountains becomes his future, but where he is living, that is his present. So, when the yogi comes to this state, there comes no need to reach ‘vairagya’ [i.e. detached or dispassionate] beyond this. That is the state of ‘sam’ [i.e. state of evenness]. Remaining in that state, you put your concentration on any picture, there only activation of the ‘tantus’ [i.e., network of nerve fibres] and ‘sahastrahar kamal’ [i.e. sahastrahar chakra] happens.

For example, these small thorns of green grass, that have grown on these mountains. If you observe any tree or thorns or branch, and look continuously towards it, and the air that is coming here – breathe in slowly [Ishaputra gestrues], keeping your concentration on that only, you put your tongue curled up backwards [touching the top of your roof palate ] inside [i.e.] in the khechari mudra – when you keep looking towards it, you ask for energy from the tree; you ask for energy from that branch, then the cosmos and that energy become joined with you, there ‘tadamya’ [i.e. unity or oneness] happens. Then, that branch begins to communicate with you. It begins to connect to you. In this way, the yogi must watch the small creatures that are there, the small birds [Ishaputra gestures] that are flying up [in the sky]; you have to establish communication with lifeless-appearing breaking soil mountain. The wind is blowing —opening your fingers, you have to feel that air; you have to establish communication with it. Lifting your hand up towards the sky, you have to practice observing the endlessness of the sky; and you have to practise establishing a communication with it. In this way, when a yogi does these kind of practices at the beginning, and take these [practices] to its peak to its topmost position, then the right to become a yogi enters him, where the level of his consciousness becomes ‘akshaya’ [i.e. unfailing].

After obtaining ‘Akshaya Adhikhar’, the yogi should [pass on or] give the knowledge of yog forward. Till you don’t have that ‘akshaya’ knowledge, then to speak anything in relation to yog will only be an imagination, only an effort of yours, but that becomes separate from the traditions of sages, becomes useless. These small small authoritative [or official] levels, these itself, will take you to the state of becoming an outstanding yogi, where we get join to the state of consciousness of yogi, Mahayogi [i.e. Great Yogi], Yogeshwar [i.e. Lord of Yoga], and Paramyogi [i.e. Ultimate Yogi]. And, this is itself the sutra given by Mahadev. And here, what do you do?—this is the main question. In this wilderness, in these Himalayas, in these thorns, in these branches, living here, after all, what do you do here? Here, we only create [or develop] ourselves— [i.e. further development] of our brain, of our consciousness, of ourselves. When this has developed, then the civilizations that are spread afar are waiting for us. The humankind spread afar waits for us—why? Because in the life that they are living, they have various ailments, illnesses, worries, sorrows, and stress. So, to explain them life’s philosophy [of philosophy of living life], that what human life is, how it should be lived—we become capable of explaining these when we obtain this ‘Yogadhikar’. So understanding this only, we should move forward on this path.

ENGLISH TRANSLATION BELOW – The Journey of Himalayas 3

…take within…take the breath in up to the base of your navel. And, stop breathing [i.e. retain the air breathed in], because the temperature at present is so low that any person can lose his life in a few moments. So, you have to stop the cold you are experiencing, [by] performing a ‘kumbak’ [earlier described here]—[uttering] ‘ram’ beej and taking breath in, do kumbak. You can practice this [kumbak] both internally [as described here] and externally [vice versa of what is described here i.e. exhale air completely, and stop breathing]. And, you have to take your consciousness [Ishaputra gestures] to your agya chakra slowly and even further up than your agya chakra. And, you have to experience that Shakti [i.e. energy or force] in your skull where in the middle of your sahastrahar kamaldal [i.e. thousand lotus petals of the highest chakra] the divine ‘amrit kund’ [i.e. pool of elixir] , ‘amrit’ tatva[ i.e. essence of elixir] is present. Now we will practise more aasans [i.e. yog postures]. For example, ‘bhujang aasan’ is done.

So, we will do ‘bhujang aasan’ because half of your body is in contact with [or touching] the Himalayas. And now, you are slowly slowly getting up, and slowly slowly, you are taking your consciousness along with your aasan within [Ishaputra gestures-see 1:29-1:30]. And at this time, while doing bhujang aasan , you have to take your breath in like a snake [Ishaputra gestures using hands to show the movements – see 1:39], just like how the snake moves, kundalini makes its movement. So, taking the breath in [first], you have to keep the breath ‘stopped’ [i.e. maintain not breathing in], but, the stopped breath [that has already been inhaled at this time while you are not breathing in or out] has to be moved from within [Ishaputra gestures – see 1:49], [you] have to move it from within—has to be kept moving from within, and then you have to breathe out slowly…yes, So, this is the real method of doing ‘bhujang aasan’ that—you do that ‘aasan’ bodily, and, you take that stopped breath up to your brain in that same manner . Try it..very beautiful. Now here, the practice of surya namaskar has been told to be the best, because that peak of the Himalaya from where the sun rises—[Ishaputra gestures-see 2:22] this Himalaya that is here in front of us – so we have to do surya namaskar facing this mountain. Come into the Surya Namaskar mudra [i.e. pose]. And, begin the process of doing surya namaskar in its sequence slowly facing the Himalaya. Yes, slowly… very slowly…beautiful … very beautiful. Keep control over your breath. Whenever you do pranaayam in the Himalaya, keep in mind that, if there is excess cold, then exhale air through your mouth, your throat. By [doing] this, the ‘agni tatva’ [i.e. fire essence or quality] meaning, energy remains. Do the aasan…complete the next aasans of namaskar…do this process with complete slowness, along with full energy, being fully conscious. Slowly up…slowly back…yes…now exhaling air slowly.

Your…your method of doing these aasanas are very secret. We know aasanas only that much as we are taught them. In our traditions, the three charans [i.e. stages]—for the ordinary people, for the gurus, for the yogis, for the mahayogis—the aasan will remain the same itself [for all these]; however the internal ‘kriyas’ in all of them will keep changing. In the same manner itself, you will do this aasan yourself, and you will have the yogis who will come in the future do the aasan in this same manner also. This is the practice [or process or convention] of our Himalaya, and the tradition of the yogi.


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