Vyayama – Preparatory Work
Preparatory work uses simple squats, seats and arm movements to cultivate the beginner according to condition and capacity so that they can enter the practice of Nrtta.
Mantra Sadhana – The Way of Sound
Sound is the essence of the (shakti) vital energy and mastery of mantra changes the resonance of the entire being to create the inner shape required for the advanced practices. This requires a broad training. The following aspects are taught in three stages.
- Pranams: Invocation & Salutations
- Seven powers of Saraswati
- Yogini-nyasa-vidhim
- Chakras & Nadis
- Vargaksharas
- Khechari mantra & Hamsa pitha
- Japa & Conclusion
Taranyali Tridha Dhyanam – The threefold meditation of the Thunder Dragon
An ancient threefold meditation system from the Tantrik Hatha Yoga tradition revived by Sundernath for use by present day practitioners of Hatha Yoga.
- Taranyali Krantam: The Emergence of the Thunder Dragon
- Taranyali Kriya: The Proceeding of the Thunder Dragon
- Taranyali Dipa Dhyanam: The Floating Lamp
- Meditation of the Thunder Dragon
Nrtta Sadhana – The Way of Pure Dance
Nrtta is that sadhana (way of accomplishment) by which the sadhaka (aspirant) rediscovers the rhythmic life currents hidden within the body by means of unimposed natural positioning. The shapes acquired through these rhythmic movements (karana) are empty of mood (bhava) and flavour (rasa).
- Ananda Tandava (Shiva’s dance of dissolution),
- Ashta Matrikas (the eight mother palms),
- Lasya (Kali’s creative dance or Long form),
- Shiva Tandava (Wild dance of Shiva),
- Taranyali Krantam (Emergence of the Thunder Dragon),
- Taranyali Tandava (Thunder Dragon’s Dance).
Khechari Sadhana – The Path of Khechari
The Khechari mudra is not a single outlandish technique but the core of a complex set of tools by which the aspirant is able to gain freedom from the seven elemental fields and their associated layers of activity. Each of the seven fields is engaged in turn and its essence distilled so that the single unalloyed ray of light of the soul is restored. The stages of the Khechari path are referred to as melana – gathering, yuj or yoga – harnessing, and avadhuta – shaking loose.
A person who traverses all these stages is an avadhuta, one who has detached or shaken free from worldly attachments. For each stage on the way, a specific set of tools is utilised until the activity of that stage has been mastered and full knowledge of its field gained. Once mastered, the sadhaka abandons this activity and moves on to the next field together with its corresponding set of tools. Those who fixate and are unable to let go of that which has become redundant will go no further. This is the message of the sloka from Goraknath’s Shatakam that states:
A well-schooled person, after using a boat to cross a river, leaves it at the river bank; they do not put it on their back to climb a mountain.
Once all the tools have been used and all the fields attained, the sadhaka moves away from formulated activity. He or she becomes a Niracarin, one who is beyond formulations. Going beyond formulation one is able to respond spontaneously in any situation, doing exactly what is required, neither too much nor too little. As long as one relies on the techniques of Dharana, Dhyana et al one has not reached mastery and must depend on regulated disciplines under the teacher’s guidance.
The tools required for the Khechari journey are Nrtta, Kriya, Bandha Trayam, Asanas, Mudras, Pranayama, Dharana, Dhyana and the final state, Kevala Kumbhaka or Samadhi. The key to all of these is the Yogini-nyasa-vidhim, the science of the placement of power through the sense of touch. Through the cultivation of this skill one is able to access the key locations on the body termed adharas (supports). These locations reveal where the self is manifest according to the waxing and waning of the moon and so where the breath should be held in kumbhaka.
As the moon reflects or obscures the light of the sun according to the lunar cycle so the adharas show where the light is accessible and where it is blocked. Through Yogini-nyasa-vidhim one can access the light where it is manifest and dissolve the locations (granthi) where it is obstructed using the appropriate tools. When the fullness of Khechari Mudra is attained one goes beyond the 16 transitions of the moon and the nine granthis. Yoganananda states:
_Then the divine life current withdraws the Prana from the senses into the Avadhuti (sushumna nadi), and through the chakras joins consciousness with the Vaishvanara (the universal spirit).
In the shadow yoga community, we have already introduced the preliminary requirements for the Khechari path and in 2026 we will begin to set out the steps of this path. The essence of the path is best expressed by the sage Dattåtreya:
_Light is the cause of shadows. Through dissolving them, the Yogin lives in it.
Although the goal is the same the steps will be different for each individual and only the individual can take those steps. This is the essence of the story of the archer Ekalavya.
