Khechari vidya

Sammohana
Stambhana
para kaaya pravesha
svapna pravesha
levitation
astha maha vidya-
Anima, Mahima, Garima, Laghima, Prapti, Prakamya, IShitva, VaShiva.
Alchemy
vashikarana

It has become quite popular nowadays to speak about mystical experiences and
�siddhis�. Most yoga and meditation groups speak of them, along with other esoteric
blabber such as the raising of kundalini, opening of chakras, and other things
which no one has actually experienced. On one side we have new age gurus speaking
of siddhis very cheaply as though they are as common as sand on a beach, and on the
other hand we have �rationalists� who discount siddhis all together as mere
fantasy.

Siddhis are a reality, and the science behind them has been passed down from time
immemorial by the rishis and preserved in the Vedic texts. In actuality nothing is
mystic. Everything functions according to natural laws. The rishis, by virtue of
their expanded consciousness, understood the functioning of matter on the subtle
levels of sound and mind. They actually understood the absolute laws of nature, and
not just the surfacial reactions caused by mixing gross physical elements.

True transcendentalists have no interest in mundane material life. As such, the

rishis did not give much importance to material powers and perfections. They were
not interested in acquiring wealth, power, fame, etc. Their aim was much higher.

Krishna says in the Bhagavad Gita:

vishaya vinivartante
niraharasya dehinah
rasa-varjam raso �py asya
param drishtva nivartate

�The embodied soul may be restricted from senses enjoyment, though the taste for
sense objects remains. But, ceasing such engagements by experiencing a higher
taste, he is fixed in consciousness.�

We must imagine how great the spiritual experience of the rishis and yogis must be
to turn away from absolute material power � control over the fundamental laws of
nature � and sit alone in the forest absorbed in meditation. That is the
brahmananda, paramananda, shivananda, yogananda spoken of in the scriptures � the
spiritual bliss which is the constitutional nature of the self. Experiencing a
higher taste of spiritual bliss, they are able to renounce all lower material
sensual enjoyment � both subtle and physical.

How else can we explain the countless yogis, jnanis, tapasvis, siddhas, and rishis
who dwell in the sacred realm of the Himalayas. High in the mountains, surrounded
by a forest covered in snow. The rishis are there even today meditating on the
banks of the Ganges. What keeps them there, living in apparent poverty? Are they
fools, are they mad? No, on the contrary, the world is mad and we are all fools.
For we are chasing after the broken glass of sense enjoyment, while they are
offering us the diamonds of spiritual bliss.

The rishis are calling to us. We must heed their call. Whether we are in the city
or in the forest, it makes no difference. Internally we must all become rishis and
sadhus � transcendentalists of the concrete jungle. Be situated in your place and
attain the goal of life, this is the message of the rishis and the Upanishads �
sthane sthitah shruti gatam tanu-van-manobhih.

The aim of those following spiritual discipline is to become free from the desire
to lord over material nature. Those seeking mystic perfections are motivated by
their desire to control matter, subtle and gross. Those who are sincerely
interested in spiritual life should try their best to become free from such
material desires. I have seen many people who belong to lines that focus on
siddhis. Some of the siddhis are amazing, some are just stupid. Everything from
being able to pull chocolate out of the sand (the specialty of one particular
sadhu) to being able to change the density of matter. Through various processes of
meditation one�s mind is expanded and the understandings of matter become much
greater. All matter is based on sound, so through sound it can be manipulated.
Furthermore, the physical realm of our experience exists and is based on the subtle
mental realm. Those who have conscious access to that realm can know and do things
that we would consider to be mystical or supernatural.

There are eight primary siddhis described in the scriptures, and ten secondary
perfections. Lord Krishna confirms this in the Srimad Bhagavatam as follows:

siddhayo �shtadasa prokta

dharana yoga-para-gaih
tasam ashtau mat-pradhana
dasaiva guna-hetavah

�The masters of the yoga system have declared that there are eighteen types of
mystic perfection and meditation, of which eight are primary, having their shelter
in Me, and ten are secondary, appearing from the material mode of goodness.�

The eight primary mystic perfections are as follows:

Anima-siddhi � The ability to decrease the size of one�s body and become smaller
than the smallest particle. Through this siddhi one may enter into stone or change
the density in one�s body, enabling one to pass through solid matter.

Mahima-siddhi � The ability to increase the size of one�s body, ultimately

enveloping the universe.

Laghima-siddhi � The ability to make one�s body lighter than air and fly at will.
The perfection of this siddhi enables one to travel on the sun�s rays and enter
into the sun planet.

Prapti-siddhi � The ability to manifest any object one desires within one�s hand.
This siddhi removes the limitations of space which seperate two objects from each
other. It is said one will even be able to touch the moon with one�s finger [i.e.
the limitation of distance is removed].

Prakamya-siddhi � The ability to attain anything one desires.

Ishita-siddhi � The ability to control the sub-potencies of the laws of nature.

This enables one to control various energies and seemingly defy the laws of nature.
On the lowest level, one may make fire come from one�s mouth, etc.

Vashita-siddhi � The ability to bring others under one�s control.

Kamavasayita-siddhi � The ability to attain anything anywhere. This is the highest

of the eight and contains most of the abilities of the other perfections.
The ten secondary perfections are as follows:

1) The ability to be free from hunger and thirst. With this perfection one no
longer depends on food and water for maintenance of one�s body. One will be able to
sustain himself simply on prana, the life air.

2) The ability to hear things far away. With this perfection one can hear any
conversation spoken anywhere in the world.

3) The ability to see things far away. With this perfection one develops a mystic
vision, by which one can see any person or place. Sanjaya, the disciple of Vyasa,
used this siddhi to see and hear the conversation between Krishna and Arjuna (known
as Bhagavad Gita) which took place on the battlefield of Kurukshetra, though he was
situated far away.

4) The ability to travel at the speed of the mind. With this perfection one can
travel great distances in a moment simply by thinking of the destination.

5) The ability to assume any form one desires. This enables one to change one�s
physical body at will.

6) The ability to enter the bodies of others. This perfection enables one to enter
into the bodies of others and enjoy through their senses. Since ghosts do not have
physical senses, they often resort to this to satisfy their desires through other�s
bodies.

7) The ability to control the time of one�s death. With this perfection one may
choose the time of leaving his body.

8) The ability to witness the pastimes between the demigods and the celestial girls
called apsaras.

9) Satya-sankalpa � Perfect accomplishment of one�s determination. Whatever one

desires to happen will happen.

10) Satya-vak � Giving orders that are unimpeded. With this perfection one�s very
word is truth. Simply by saying something it occurs.

Besides these eighteen, there are five inferior perfections as follows:

The ability to know past, present and future.

The ability to tolerate heat, cold and other dualities.

The ability to know the minds of others.

The ability to check the influence of fire, water, poison, and weapons.

The ability to remain unconquered by others.

The primary eight siddhis are of a much higher order than the rest, and require
severe discipline to accomplish. It is very rare that one will achieve such a
perfection. But for every siddhi there is a reflection that is easily attained. The
processes for attaining these minor siddhis are usually outlined in the Tantra-
shastra. [Please refer to the course on Vedic literature to understand what is
Tantra-shastra.] The processes generally involve doing upasana to a particular
deity, who when pleased reveals their form to the Sadhaka. On the way many siddhis
naturally develop due to expansion of the consciousness through mantra upasana and
meditation. According to the category of deva one worships the result will come
either quickly or after a long time, and the result will either be temporary or
permanent. If you aim at a low entity, for example a ghost, the result will be
quick, but it will be of minimal value. Whereas if your upasana is to a higher
divinity, the result will be much more permanent and significant, but will take
much more time to accomplish. The aim of the Sadhaka generally depends on his
conditioning within the modes of nature. This is described by Krishna in the
Bhagavad Gita:

yajante sattvika devan

yaksa-raksamsi rajasah
pretan bhuta-ganams canye
yajante tamasa janah

�Men in the mode of goodness worship the demigods; those in the mode of passion
worship the yakshas and rakshasas; and those in the mode of ignorance worship
ghosts and spirits.�

As you progress in the modes, the worship becomes more and more purified, from
ignorance to goodness. When you finally transcend the modes by worship of Krishna,
the worship is completely transcendental beyond the influence of material nature.

The long term results of various upasanas are also described by Lord Krishna:

yanti deva-vrata devan

pitrin yanti pitri-vratah
bhutani yanti bhutejya
yanti mad-yajino �pi mam

�Those who worship the demigods will take birth among the demigods; those who
worship the ancestors go to the ancestors (pitruloka); those who worship ghosts and
spirits will take birth among such beings; and those who worship Me will live with
Me.�

Sri A.C. Bhaktivedanta Swami Prabhupada, our divine spiritual master, says in his
commentary to this verse:

�Pishacha (ghost) worship is called �black arts� or �black magic.� There are many
men who practice this black art, and they think that it is spiritualism, but such
activities are completely materialistic.�

It should be noted that in this verse from Bhagavad Gita the first three types of
worship are described as a vow (vrata). The worshipper is making a vow to the
object of worship in exchange for some material gain. An agreement is being made
between the two parties. But in regards to the worship of Krishna it is stated to
be devotion (mad-yajinah). There is no expectation on the part of the devotees. The
true yogi, meditating on the Paramatma within his heart, has no desire for mundane
mystical perfections. Their worship is completely unalloyed, without a tinge of
desire for material enjoyment.

Another category of siddhi involves the control of the object of worship. You do
not directly acquire a siddhi, but you maintain control over an entity who by
nature of their higher existence possess natural powers. This relationship is
maintained through your worship to the entity, who receives nourishment from the
worship.

According to the level of the deity the results are greater and more permanent. But
the greater the results the more difficult the process is. As you move up from the
lowest levels of worship of ghosts, to yakshas and yakshinis, to minor devas, the
process becomes harder and harder (i.e. there is more sacrifice and sincerity
involved). The perfection one achieves by worshipping a ghost cannot be compared to
that attained by worshipping someone like Ganesha, but the worship of Ganesha will
require more on the part of the Sadhaka. The results will not nearly be as
temporary as that attained by worshipping a ghost or spirit. In the same way, when
you go beyond the worship of the devas and you take up the worship of Lord Krishna,
the Supreme Personality of Godhead, the perfection you will achieve will be much
greater than anything that is offered within this material world. And more than
that, it will be the most permanent (eternal to be precise). But at the same time,
to attain it will require the most sacrifice and sincerity. From the bottom of the
grades of worship up to the top most level (worship of Lord Krishna) there is a
direct correspondence between the necessary endeavour for perfection and the
permanence of the result.

The third chapter of the Yoga sutras describe the following minor siddhis:

The ability to know all languages including those of animals.

Knowledge of one�s past lives.

Knowledge of the nature of other peoples minds.

The ability to make one�s body invisible.

The ability to make the sounds of one�s body unhearable.

The ability to make everyone happy and joyful.

The ability to possess great strength.

The ability to locate hidden things.

The knowledge of the fourteen planetary systems.

The knowledge of the arrangements of stars.

The knowledge of the movement of stars.

The knowledge of bodily anatomy.

The ability to remain motionless.

The ability to perceive the celestial beings known as siddhas.

The understanding of consciousness.

The knowledge of the soul.

The ability to walk on water, thorns and similar objects.

The ability to surround oneself with a blaze of light.

The ability to be omnipotent and omniscient.

How these powers are attained is summarized by Patanjali as follows:

janmaushadhi-mantra-tapah-samadhijah siddhayah

�The mystical perfections may be obtained either by birth, by elixir, by the

chanting of mantras, by austerities, of by attainment of samadhi.�

The Vedic texts describe 400,000 different species of humans existing throughout
the universe (such as yaksha, rakshasa, vanara, etc.) In many of the species, they
are born automatically with various powers. This is the siddhi attained by birth.
By reciting certain mantras and performing austerities one�s consciousness is
expanded and one develops supernatural abilities. Finally, by attaining the state
of complete absorption in meditation, samadhi, one attains powers depending on the
object of one�s meditation. For example, one who meditates on the sun gains
complete knowledge of the planetary systems; one who meditates on the relationship
between the ear and the ether attains the ability to hear anything.

After listing all of these apparently wonderful powers, Patanjali provides a

warning:

tad-dvairamyadipi doshabijajakshaye kaivalyam

�By giving up even these powers the seed of evil is destroyed and liberation
follows.� This is the last test of the yogi.

Patanjali mentions one final method for attaining these perfections:

pratibhadva sarvam

�All these powers will come to one whose mind is spontaneously enlightened through
purity.�

Even without following a mechanical process of meditation, if one�s mind is

naturally purified by spiritual advancement and unalloyed devotion to God, one will
automatically attain these various supernatural abilities. Lord Krishna confirms
this in the Bhagavad Gita when He says:

yoginam api sarvesham

mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

�Of all the yogis, the one with great faith who always abides in Me, thinks of Me
within himself, and renders transcendental loving service to Me � he is the most
intimately united with Me in yoga and the highest of all. That is My opinion.�

The topmost yogi is not someone who has artificially restricted his senses through
mechanical processes (like asana, pranayama, pratyahara, etc.), but one who has
naturally engaged all of his senses in the devotional service of the Lord. The
devotee, having experienced the spiritual bliss of bhakti-yoga, has no interest in
mundane perfections and remains fixed on his ultimate aim to attain the lotus feet
of Krishna. That is the ultimate perfection, sam-siddhi:

mam upetya punar janma

duhkhalayam ashashvatam
napnuvanti mahatmanah
samsiddhim paramam gatah

�After attaining Me, the great souls (mahatmas), who are yogis in devotion, never
return to this temporary world, which is full of miseries, because they have
attained the highest perfection (sam-siddhi).�

Questions and Answers

Question: For most of my life I have been able to feel objects in my left hand that
aren�t there and manipulate their texture and shape, etc. Do you know anything
about this?

Thank you very much for your question. What you are experiencing is the residual
effects of prapti-siddhi from your previous life. One of the sadhakas at our ashram
had similar experiences when he was young. He would feel something like an itching
sensation in his hand and he would feel the subtle presence of some object. When he
would close his eyes, he could see what object was there. Later by mantra upasana
he was able to revive the siddhi to the extent that he could materialize things
within his hand.

The prapti siddhi enables one to acquire any object one desires by transfering it
from one location to one�s hand. As mentioned in the Bhagavad Gita, there are eight
material elements:

bhumir apo �nalo vayuh

kham mano buddhir eva ca
ahankara itiyam me
bhinna prakritir ashtadha

�Earth, water, fire, air, ether, mind, intelligence and false ego � all together
these eight constitute My separated material energies.�

The Sankhya system of philosophy explains how each element telescopes out from the
previous element. The first physical or gross element is the ether. Within the
ether all the other four gross elements are present (earth, water, fire and air) in
a subtle form. The subtle quality of ether is sound, and from the sound expands the
air. The subtle quality of air is touch (movement), and from the touch expands the
fire. The subtle quality of fire is sight, and from the sight expands the water.
The subtle quality of water is taste, and from the taste expands the earth. And
finally, the subtle quality of earth, the last of the physical elements, is smell.

Thus you have a telescoping effect of the elements and their subtle qualities
beginning from ether down to earth. Since each element is manifesting from the
previous, each new element contains all of the qualities of the previous elements.
The ether element, being the first, only possesses the quality of sound. One cannot
touch, see, taste or smell ether. The air element, having expanded from the ether,
possesses both the qualities of sound and touch. One can feel and hear the
movements of air, but one cannot see, taste or smell the air. The fire element�s
added quality is sight. Thus one can see, touch and hear the fire, but one cannot
taste or smell fire. The water, having expanded from the fire, can be heard, felt,
seen and tasted, but not smelt. And earth, being the final element, contains all
the five qualities of sound, touch, sight, taste and smell.

This sequence is the natural sequence of manifestation of gross matter. The prapti
siddhi enables one, through mantra, to reverse this process and transform gross
physical objects into ethereal objects by merging the respective elements into
their source element. Thus one takes an object located in a particular location,
and by utilizing mantra siddhi, one merges the earth element into the water
element, the water element into the fire element, the fire element into the air
element, and finally the air element into the ether element. As you merge each
element into the previous, the corresponding quality disappears (being merged back
into the source element). In this way, a physical object is transformed into an
ethereal object with no quality other than sound. This ethereal object can be
transferred over space by mind, and then the entire process is reversed to
remanifest the original object in one�s hand.

What appears as a mystical feat to most is actually manipulation of the subtle laws
that govern physical nature. There are eight major siddhis and ten secondary
siddhis, all of which are based on manipulation of the subtle laws of nature.

To revive this latent siddhi you will need to take up mantra upasana very
seriously. At present we are shifting our library from one location to another, so
all of our manuscripts are in trunks. After one or two weeks, when the shifting is
over, I will be able to provide you with the necessary mantra and yantra for prapti
siddhi.

You must rekindle your spiritual pursuits. In your previous life you had undertaken
much sadhana. Now continue from where you left off and perfect your life. These
siddhis are not important at all. They will arise in anyone who takes seriously to
spiritual practices. For the weak minded they are an obstacle on the path of self-
realization. Their use is only to reaffirm one�s faith that one is progressing on
the path.

You have mentioned [in Tattva Prakasha 1.1] that at the final devastation Lord
Brahma will also have to face his karma but I have indeed read that Lord Brahma
goes to Vaikuntha upon the final devastation. Please clarify.

The scriptures state:

brahmana saha te sarve

samprapte pratisancare
parasyante kritatmanah
pravishanti param padam

�Brahma along with all of his followers enter into the supreme abode at the time of
devastation.�

This verse is in reference to the present Brahma of this particular universe, who
is a pure devotee of the Lord. It does not mean that every Brahma in every universe
will automatically attain liberation. Neither will every inhabitant of Brahma-loka
automatically go to the spiritual world. Brahma is no different than any other
living entity. If he engages in pure devotional service he goes to the spiritual
world. The same is the case for any of us. If he does not execute unalloyed
devotional service, he will take his birth according to his desires.

Sri Bhaktivinoda Thakura, a great saint in the line of Chaitanya, has sung:

kita-janma hau jatha tuwa das

bahir-mukha brahma-janme nahi as

�May I be born again even as a worm, so long as I remain Your [Krishna�s] devotee.
I have no desire to be born as a Brahma averse to You.�

Very rarely there is a bahir-mukha brahma, a Brahma who is averse to the Lord�s
devotional service. Generally all Brahma�s are favourable to bhakti, but there are
exceptions. Sri Viraraghava acharya has stated, based on revelation, that two
brahma-kalpas (lives of brahma) ago within this universe there was a bahir-mukha
brahma. Otherwise we generally do not get information of what has occured in other
universes, or even within the same universe in prior creations.

Question: Is it possible to tell one�s future?

Dear Sadhaka,

There are ancient sciences that enable one to know the destiny one has created for
himself in previous lives. Our future is based on the previous activities we have
performed and the karmic reactions we have accumulated. At the same time, free will
is powerful enough to overcome any fate that one may have, provided it is powered
from a spiritual source. It is like the water flowing in a river. Generally the
water will follow the river bed, and it will not flow above the river bank. But it
is possible if there is enough force for the water to make a new path. Such an
occurrence is very rare. Thus, if a man sees a river flowing, he can �predict� the
path it will follow. It will naturally follow the riverbed towards the ocean. Our
futures can be known in a similar manner, but 99% of modern astrologers do not know
the actual science behind it. They are simply interested in making money from the
public. Only a spiritually powerful person has the purity and honesty to be able to
tell your future in truth.

Question: Can I know what will be my future. Also, can I get rid of bad luck and if
so how?

Dear Sadhaka,

Everyone�s future in this world is the same. We are all moving towards death. Time
is constantly ticking away, decreasing our life by the second. This is the only
future that everyone can be certain of. It is possible to know other aspects of
one�s future and destiny, but the information is not as important as this.

For all the wealth in the world, one cannot buy back one second of time wasted.
Thus there is nothing more valuable than time. Use your time valuably in spiritual
pursuit. Then you will be able to know your ultimate future, and become free from
the bondage of �destiny�.

Bad luck is very simple to remove. You must take up a daily spiritual sadhana, for
by spiritual strength only can destiny be changed. Spend at least 10 minuted a day
in the morning doing nama japam. Recite the names of Hari and meditate on the sound
vibrations of the divine names. Swami Shivananda, the great saint from Rishikesh,
has advised that this is the simplest way by which we can become free from the
influence of bad luck.

Actually there is no such think as �luck�. Everything happens due to our previous
activities. The Karmic reactions are comming to us from previous lives of activity.
We must burn up the seeds of karma before they sprout into reactions. For our
previous good activities we will experience enjoyment or happiness, and for our
previous bad activities we will experience suffering or disturbance. Those who have
knowledge of these laws of nature know there is no luck, but only the natural law.
Develop your spiritual strength and you can burn the karmic reactions to ashes. The
scriptures describe that just as dry grass is instantly burnt to ash, in the same
way the chanting of Hari�s name will burn away the sinful reactions. If you truly
want to become free from the control of your karmic reactions, take up a daily
spiritual sadhana. Spend ten minutes a day in meditation on the mantra:

hare krishna hare krishna krishna krishna hare hare

hare rama hare rama rama rama hare hare

This will benefit you immensely.

---------------------------------------------------------------Anima: The Yogi can
become as minute as he pleases.

Mahima: This is the opposite of Anima. He can become as big as he likes. He can
make his body assume a very large size. He can fill up the whole universe. He can
assume a Virat Svarupa.

Laghima: He can make his body as light as cotton or feather. Vayustambhanam is done
through this Siddhi. In Jalastambhanam also the power is exercised to a very small
degree. The body is rendered light by Plavini Pranayama. The Yogi produces a
diminution of his specific gravity by swallowing large draughts of air. The Yogi
travels in the sky with the help of this Siddhi. He can travel thousands of miles
in a minute.

Garima: This is the opposite of Laghima. In this the Yogi acquires an increase of
specific gravity. He can make the body as heavy as a mountain by swallowing
draughts of air.

Prapti: The Yogi standing on the earth can touch the highest things. He can touch
the sun or the moon or the sky. Through this Siddhi the Yogi attains his desired
objects and supernatural powers. He acquires the power of predicting future events,
the power of clairvoyance, clairaudience, telepathy, thought-reading, etc. He can
understand the languages of the beasts and birds. He can understand unknown
languages also. He can cure all diseases.

Prakamya: He can dive into the water and can come out at any time he likes. The
late Trilinga Swami of Benares used to live for six months underneath the Ganges.
It is the process by which a Yogi makes himself invisible sometimes. By some
writers it is defined to be the power of entering body of another (Parakaya
Pravesh). Sri Sankara entered the body of Raja Amaruka of Benares. Tirumular in
Southern India entered the body of a shepherd. Raja Vikramaditya also did this. It
is also the power of keeping a youth-like appearance for any length of time. Raja
Yayati had this power.

Vashitvam: This is the power of taming wild animals and bringing them under
control. It is the power of mesmerising persons by the exercise of will and of
making them obedient to one�s own wishes and orders. It is the restraint of
passions and emotions. It is the power to bring men, women and the elements under
subjection.

Ishitvam: It is the attainment of divine power. The Yogi becomes the Lord of the
universe. The Yogi who has this power can restore life to the dead. Kabir,
Tulsidas, Akalkot Swami and others had this power of bringing back life to the
dead.

Minor Siddhis

The Yogi acquires the following minor Siddhis also:

1. Freedom from hunger and thirst.

2. Freedom from the effects of heat and cold.

3. Freedom from Raga-Dvesha.

4. Doora Darshan, clairvoyance or Dooradrishti.

5. Doora Sravan, clairaudience or Doora Sruti and Doora Pravachana.

6. Mano-Jaya, control of mind.

7. Kama Rupa: The Yogi can take any form he likes.

8. Parakaya Pravesha: He can enter into another body, can animate a dead body and
enter into it by transferring his soul.
9. Iccha-Mrityu: Death at his will.

10. Devanam Saha Kreeda and Darshana: Playing with the gods after seeing them.

11. Yatha Sankalpa: Can get whatever he likes.

12. Trikala-Jnana: Knowledge of past, present and future.

13. Advandva: Beyond the pairs of opposites.

14. Vak-Siddhi: Whatever the Yogi predicts will come to pass by the practice of
Satya, Prophecy.

15. The Yogi can turn base metal into gold.

16. Kaya-Vyuha: Taking as many bodies as the Yogi likes to exhaust all his Karmas
in one life.

17. Darduri-Siddhi: The jumping power of a frog.

18. Patala-Siddhi: Yogi becomes Lord of desire, destroys sorrows and diseases.

19. He gets knowledge of his past life.

20. He gets knowledge of the cluster of stars and planets.

21. He gets the power of perceiving the Siddhas.

22. He gets mastery of the elements (Bhuta Jaya), mastery of Prana (Prana Jaya).

23. Kamachari: He can move to any place he likes.

24. He gets omnipotence and omniscience.

25. Vayu-Siddhi: The Yogi rises in the air and leaves the ground.

26. He can point out the place where a hidden treasure lies.

Power Of A Yogi

A Yogi forgets the body in order to concentrate the mind on the Lord. He conquers
heat and cold by mastering breath-control and by controlling his nervous system.

A Yogi generates psychic heat in the body through the practice of Bhastrika
Pranayama.

He can bear extremes of climates without discomfort.

He sits on the snow and melts it by the warmth generated in his body.

A Yogi covers his body with a sheet dipped in very cold water and dries it by the
Yoga heat given off from his body. A few adepts have dried as many as thirty sheets
in a single night.

A perfect Yogi cremates his body in the end by the Yogic heat generated by his
power of Yoga.
Instructions On Siddhis

1. By the process of Hatha Yoga, the Yogi attains perfect physical body�Rupalavanya
Bala Vajrasam-hanana Kaya Sampat. �The perfection of the body consists in beauty,
grace, strength and adamantine hardness.� The power to bear extreme cold and heat
(Titiksha), the power to live without water and food and other powers come under
the category of Kaya Sampat (perfection of body).

2. Since the body of the Hatha Yogi is perfect and firm, his mind also is firm and
one-pointed. By the practices of Dharana and Dhyana, he reaches the highest rung in
the Yogic ladder and attains Immortality through Yogic Samadhi. The Yogi who has
reached the highest stage, will have the 8 major and all the minor Siddhis.

3. Attainment of powers depends upon the amount of concentration at different

Chakras and Tattvas and awakening of Kundalini. The practice of Mudras, Bandhas,
Asanas and Pranayamas will also help a lot in acquiring Siddhis.

4. The Siddhis that are obtained by the practice of Mudras can be obtained by the
practice of Bandhas, Asanas, Pranayamas and also by the concentration on different
Chakras. That depends upon the temperament and capacity of the aspirants. One can
obtain the desired goal by one exercise and others by different methods. Therefore
if one is not able to get success by a particular exercise, he will have to have
recourse to other exercises.

5. Many of the 8 major Siddhis are not possible at all at the present age (Kali
Yuga), when the body and mind of the vast majority are not fit enough. Even today
there are several Siddhas who have the power to perform some of the Siddhis. When
people approach them to do this and that, they hide themselves or generally say:��I
do not know.� They are not much particular about these Siddhis. Their aim is to
ignore these as unreal and aspire to reach the highest. They are the only real
Yogins. Many are able to use some powers and they do not know how they are able to
do them.

6. One can read the thoughts of others. A man in London hears the spiritual message
of sages in India. You have seen several persons removing the poison of cobras by
chanting some Mantras or by mere touch. By giving some sort of leaves, incurable
diseases are cured. There are men who will very accurately tell your past, present
and future. Some are able to see astral entities. Stopping the functions of the
heart and changing the mind of others and other powers are due to Yogic practices.

7. Nowadays you cannot find a man who has developed all the powers. When one gets
certain powers, he stops there by the influence of Maya and false Tushti
(satisfaction) and uses the powers for his livelihood or for fame. Therefore he is
not able to proceed further and attain perfection. It is not the mistake of the
Yogic Kriyas. You should not lose faith. Faith, attention, sincerity and
earnestness will lead you to success. -- SRI SWAMI SIVANANDA A DIVINE LIFE SOCIETY
-------------------------------------------------------------
The Eight Primary Siddhis
Anima Siddhi: One can become able to be smaller than the smallest subatomic energy
particle. You can go inside or through objects.
Mahima Siddhi: One can be as large as the universe.
Laghima siddhi: One can become any frequency of light and travel in light.
Prapti Siddhi: One can call any object forth from emptiness.
Prakamya Siddhi: One can fulfil any desire one has.
Ishita Siddhi: One can appear to defy the laws of nature by walking on fire or
water, breathing fire etc.
Vashita Siddhi: One can control other beings actions.
Kamavasayita Siddhi: One can do anything. This highest of Siddhis contains most of
the others.
Ex: Astral travel in other body

The Ten Secondary Siddhis

One cannot be bothered by thirst, hunger or other physical appetites.
One can hear distant sounds and conversations.
One can see distant events.
One can travel to any location instantly, just by thinking of the post.
One can become any shape or being one wants.
One can enter anyone�s body anytime one wants.
One can choose when one will die.
One can watch the activities of beings in other realms or dimensions.
Any event one desire to happen will happen.
One�s spoken words become reality.

The Five Inferior Siddhis

One can know the future, present and past.
One is unaffected by dualities like cold and heat.
One can know the thoughts of others.
One can stop the effects of water, fire and poison.
One cannot be conquered by others.
The inferior siddhis are relatively common. Many people can use one or more of
them.

----------------------------------------------------------
How You Can Get Siddhis Safely

Patanjali, who wrote Yoga Sutras, listed 5 methods to attain Siddhis.

1. By birth. Remedia was born feet first into a family of shamans in the Wari-Wari
tribe on the full moon in Pisces, the most psychic of signs.

2. By elixir. Adepts commonly imbue substances with the ability to awaken powers in
disciples. These initiations are often passed through food or drink.

3. By chanting mantras. To be really effective, the mantra needs to be accompanied

by an initiation from an adept.

4. By austerities. Not many people want to endure fasting and penance today.
Besides, receiving initiations is much easier and faster.

5. By attaining Samadhi. This is, by far, the best choice. You put your precious
time and effort into your Spiritual growth. You gain liberation, and the Siddhis
are the natural outcome of your expanded consciousness.

From reading this list of Siddhis, and my sometimes impertinent comments, perhaps
you can begin understanding that Siddhis are very much double edged swords.

Powers are best left alone to come naturally while you devote your practice to
reaching Enlightenment �a very attainable goal.

But if you REALLY want Siddhis�

Kundalini Brings Psychic Powers

Regular Kundalini practice can bring you psychic abilities quickly and safely.

Kundalini energy cleans, expands and grows your chakras. Your psychic vision clears
as you become cleaner. Your ability to process more and more psychic energy grows
as your chakras grow and expand.