What Is a Linga? Learn the Meaning of This Sacred Symbol

“Linga” is the Sanskrit word for symbol, or sign. By calling this form “linga,” the yogis set up a dynamic interplay between name and object. At the physical ... Wisdom|PhilosophyWhatIsaLinga?LearntheMeaningofThisSacredSymbolChrisGermer&PanditRajmaniTigunait5min.AnyonewhohasvisitedIndiaor,forthatmatter,anyonewhohaswanderedthroughanexhibitionofIndianarthasseenalinga.ThisformhasbeenaconstantpresenceinIndiaformorethan5,000years,andeventodaylingascanbefoundnotonlyintheinnersanctumofgreattemples(suchasVishvanathainBenaresandtheNatarajatempleinsouthIndia),butalsoinsimpleroadsideshrines.TheycanfrequentlybefoundtuckedatthebaseoftreesthroughoutIndia.Onlytheimaginationlimitsthematerialsfromwhichalingacanbefashioned.InthesouthofIndia,lingasarecommonlyshapedfrommudformeditationorworship,andsubsequentlydestroyedwhenthepracticeisfinished.Anthillsorbouldersresemblinglingasareoftenveneratedbyruralpeople.TheholysiteofAmarnathinKashmirhousesanicelingaformedbywaterdrippingfromtheceilingofacave.Otherlingasarefound“self-born”intheholyriverNarmadaincentralIndia.Lingasareoftenshapedfromstoneorfashionedoutofmetal,sometimeswithoneormorefacesofShivacarvedonthem.HimalayanpeakssuchasMt.KailashandMt.Gaurishankarareconsideredtobelingasandhaveattractedpilgrimsforcenturies.Whyhasthissymbolenduredformorethanfivemillennia?Whatisitaboutthisshapethatexertssuchapowerfulinfluenceontheheartsandmindsofspiritualseekers?ThesimplestansweristhatthelingaisauniversalsymbolforUltimateReality,avisibleexpressionoftheinvisible.Theesotericandcomplexanswer,theanswerfoundinyogicdoctrine,isthatthelingaisnotsimplyavisiblesymbolofinvisibleTruth;itisquiteliterallyamanifestationofthatTruth.Thesymbolismofthelingaisthesubjectoftheology,mythology,andspiritualpsychologyinIndianliterature.Ontheotherhand,themetaphysicssurroundingthelingafindsitsexpressioninVedicandtantrictexts,specificallyintheschoolsofSrividyaandShaivism,whichtellusthatthelingaisthehighestreality,thesourceandlocusofthemanifestuniverse.Symbolismoffersjustificationforworshipingormeditatingontheformless,transcendentalTruthinaform.Themetaphysicsofthelinga,ontheotherhand,goesevendeeper,helpinguspenetratethesymbolismandgaindirectexperienceofthatwhichliesbehindit.Thenameitself,“symbol,”turnsthemindawayfromtheobjectandsuggeststousthatthelingaisactuallyametaphorforsomethingelse.AUniversalSymbolAccordingtoyoga,GodistranscendentalTruthandliesbeyondtherealmofnamesandforms.Butthemind,conditionedasitisbytime,space,andcausation,hasnowayofgraspingthatwhichiseternalandformless.SotheyogisgaveusthelingaasameansofpointingtothetranscendentalRealitybeyondthephysicalworld—theformlessandunchangingTruthoutsidetherealmofthesenses.Inotherwords,thelingaisasacreddiagram“ofthatwhichisunreachableforthemindandwordsbutbywhosegraceallwordsshine.”“Linga”istheSanskritwordforsymbol,orsign.Bycallingthisform“linga,”theyogissetupadynamicinterplaybetweennameandobject.Atthephysicallevel,theimageofalingapointstotheunmanifest,causalprinciplecontainedintheobject.Thenameitself,“symbol,”turnsthemindawayfromtheobjectandsuggeststousthatthelingaisactuallyametaphorforsomethingelse.Asymbolthusservesasabridgebetweentheconsciousandunconsciousaspectsofthemind,carryingustounknownrealmsandhelpingustomakesenseofthatunchartedterritory.Thelingaisaparticularlycompellingsymbol,foritcantransportustotheultimateTruthitself.Anytangible,externalobjectthatsymbolizestheDivinecanbeusedasthefocusforritualpractices.AnemblemoftheDivinethathasbeencreatedbynatureandleftinitspristinestateisafinesymbolforthispurposebecauseitcarrieslittleculturalbaggage.Alingathatcomesfromariverbed,forexample,hasbeenshapedbyeonsofnature’smeditativework.Itenshrinesthebalancedandtranquilenergyofnature,whichinherownwaybroughtforththissmooth,symmetricalshape.Therehasalwaysbeenuniversalrecognitionthatthelingaisameansofcreatingaconnectionwiththesacred.ThisistruenotonlyinIndia,butthroughouttheancientworldwhenhumanbeingslivedclosertonatureandretainedmorepurityofheartthanwedotoday.ManyoftheplacesconsideredsacredbyNativeAmericansandbytheaboriginalpeoplesofAustraliaandtheSouthPacific,forinstance,centeredaroundthissymbol.Lingasaremostcommonlymadeofrock,adurable,ubiquitoussubstancewhichservestoremindusthatGodiseverywhere(eveninnon-sentiententities)andhelpsustodismantlethewallseparatinghumanandnon-human,sentientandnon-sentientforms.Thelife-spanofalingaencompassesanuntoldnumberofhumanlifespans,thusmakingusrealizethatTruthisunbornandenduring.Mostlingasareshapedandsmoothedbywater,justasweourselvesareshapedandsustainedbythatfluidoflife.Theritualisticmannerinwhichthelingaisworshipedisalsosymbolic.Traditionally,itispropitiatedbyingredientstakendirectlyfromnature—dirt,ash,water,andflowers—aswellasbyanythingelsetheworshiperchooses.Nutritiousfoodandpoisonousherbsareequallyacceptableasofferings;inthelingaalldiversities,conflicts,andcontradictionsdissolve.Engagingintheritualoflingaworshipisanacknowledgmentthatembracingthesacredinliferequiresrisingaboveallconflictsandcontradictions,allowingalldiversitiestofindtheirproperplaces.VariationsinFormThelingaassumeseitherapillar-likeoblongorarounder,egg-likeshape.Althoughallformsconveythesametruth,theroundedpillarhasbecomemorepopularamongthegeneralpopulation,whilethelearnedyogisprefertheegg-likeshapewhichthescripturesrefertoasa bindu (point).Understandingthesymbolismofthesetwoformscangiveusabasicunderstandingofyogicandtantricdoctrineandpractices.ThePillar Inpillarform,thelingarepresentsthehuboftheuniverse,fromwhichthecreatedworldemergesandtowhichiteventuallyreturns.Itremindsusalsoofthephallus,thegiveroftheseedoflife—thecreativeprinciple.Lingascarvedfromstoneareoftenfixedina yoni,abaseshapedlikeateardropwithaspoutofftotheside,symbolicofthefemaleprinciple,thetenderaspectofthecreativeforce.Together,thelingaandyonirepresenttheunityofthemaleandfemaleaspectsoflifeatboththecosmicandindividuallevels.Muchconfusionexistsaboutthesignificanceofthelingainitspillarformbecauseofthetendencyto associatethisshapewiththephallus.Theconfusiondeepenswhenthelingaisfixedintheyoni.Someanthropologistsandhistorianshaveevendevelopedthetheorythatthelingawascentraltoaformofphallicworshipwhich,theypostulate,onceexistedamongtribalpeopleontheIndiansubcontinent.AfewhistorianshavegonesofarastorefertotheindigenouspeopleofIndiaas“thosewhoseGodisthephallus.”ThecomplexitiesoftheSanskritlanguagehaveaddedtotheconfusionbymakingitpossibletointerpretpassagesfromtheancienttextsinawaythatlendscredibilitytotheseviews.TheconnectionofthelingawiththegenerativeorganofShiva,thuscreatinganassociationbetweenthissymbolandfertility,procreation,anderoticsatisfaction,isnotthescripturalview.Rather,thescripturesdescribethelingaasthesymbolofShiva-as-Pure-Consciousness.Accordingtothisview,Shivaisneitherpersonnordeity;Shivaisthenon-dualTruththatcontainstheseedoftheentireuniverse.Vedicandtantrictextssetforthaprofoundsystemofmetaphysicsexplainingtheoriginandworkingsoftheuniverseatthelevelofbothmacrocosmandmicrocosm.Anunderstandingofthisphilosophicalsystem(mentionedbrieflyintheVedasanddetailedintheTantras)iscriticaltopenetratingthemysteryofthelinga,whichisaprerequisitetoundertakingthepracticeoftantraandkundaliniyoga.TheconjunctionoflingaandyonisymbolizesthemetaphysicaltruththatShivaandShaktiareinherentinoneanother—areoneandthesame.Accordingtothetantrictexts,onlyoneTruthexistswhichiscalled“Shiva”—limitlesslightandbliss,withnobeginningandnoend.Andbecausethelightisindescribable,illimitable,andformless,theycalledit“linga”—theformoftheformless—andusedacircularformtoexpressit.Tantricscripturesequatethelingawith Purusha,pureconsciousness,andtheyoniwith Prakriti,thecreativeenergyofconsciousness.Yogatexts,suchasthe YogaSutra,andthe SamkhyaKarika,aswellasShaivitetextsdevotemanypassagestoacarefulexplanationoftheonenessandinseparabilityofconsciousnessandthecreativeenergyinherentinit.TheconjunctionoflingaandyonisymbolizesthemetaphysicaltruththatShivaandShaktiareinherentinoneanother—areoneandthesame.Onlyone-fourthofthelingaremainssubmerged;therestrisesabovetheyoni,indicatingthatonlyafractionoftheDivineLighthasbecomeflesh.ThisisinharmonywithVedicmetaphysics,whichholdsthatonlyaquarterofPurushaisassociatedwithmatter,whilethreequartersremainuninvolved(RigVeda,Purushasukta 1-4).Vedicscholarsinterpretthistomeanthatintheprocessofmanifestationonlyaquarteroftheenergyandconsciousnessemittedfromtheprimordialsourcewasembroiledintheformationoftheuniverse—theremainingthreequartersremaineduninvolved.Theproportionsofthelingaarecongruentwiththehypothesisofmodernscientiststhat80percentoftheenergyandmatteremittedbythe“BigBang”isunaccountedfor,andthatthesumtotaloftheuniverseconsistsoftheremaining20percent.Thus,theinnermeaningofthe Shivalinga isthatthereisanunmanifestmaleprinciplewhichisstaticconsciousness,andanunmanifestfemaleenergywhichisthecreativeforce.Whenthesetwounmanifestforcesembracewithaharmoniousintent,theuniverseevolvesinitsmanifestform.Insymbolicterms,lingaandyoniarethecosmicequivalentofprocreation,theprimordialprincipleoflove,knownaskamatattva or icchashakti.ThisistheforcethatimpelsShivaandShakti,lingaandyoni,towardthisprotogenicconfiguration.Thesameprocessoccursinthemanifestworld:theprincipleoflovedrawsthetwoloverstogetherandimpelsthemtowardacommongoal.Inthelivesofthosewhoarelessevolvedspiritually,thisprimordialprincipleoflove(kama)isaccompaniedbylust(vasana),whichiswhymany actionsaremotivatedbysensualcravings,attachment,andlust.Theyogilearnstoharnessthelustforlimited,worldlyobjectsinordertoreposeinthesourceofallpleasure—loveitself.TheGoldenEggTheseemingdualityinherentintheformoftheShivalingaisnotaprobleminthesymboloftheellipsoidalcosmicegg.Here,maleandfemaleaspectsareunitedlikeDNAinafertilizedegg.Becausetheellipsehasnopointofbeginningorendonitsroundedsurface,itmaybeseenastheprimordialformfromwhichallformsemerge.Justas“Om”istheprimordialvibrationfromwhichallothersoundsemanate,sodoallotherformsandshapesemergefromthelinga.Ontheroundedlinga,anypointcouldrepresenttheeyes,head,orfeetofanyoftheinfiniteformsthattheUniversalBeingpervades.Justasformandnameareinextricablyintertwined,sohighestTruthhasacquiredmanynamesandforms.Popularfolklore,documentedinthe Puranas tosomeextent,typicallyrelatesmorestoriesofthelingainpillarform.Theexpositionoftheovalform,ontheotherhand,isundertakenbyyogisandmysticswhoseexperiencesanddoctrinesaredocumentedinShaiviteandShaktatantrictexts.Accordingtothese,thewholeuniverseisalinga.Thesourceofthisuniverse,whichisunmanifestandthusinvisible,isalsoalinga.Here“linga”meansthestateofrealitywhichcannotbedescribed,onlyhintedat.Toindicatethisstate,yogisusedtheterms“bindu”(apoint),“prakasha”(thelight),and“Shiva”(theauspiciousone).This,accordingtoyogis,istheultimatestateofReality:intenselycondensedlightfromwhichradiatesthelightthatbecomestheuniverse.Thislightcontainsthecharacteristicsofitssource.Thus,becausetheformoftheprimordialbinduisovallight,allthatevolvesfromitisalsoovallight.Thiscosmiclawappliestoeverythingintheuniverse.Galaxies,stars,planets,andeverythingtheycontainareessentiallyovalsoflight.WhenyogisattainastateofShivaconsciousness,theirexperienceisoneoflimitlesslightandendlessbliss.FromMetaphysicstoDirectExperienceWhenyogisattainastateofShivaconsciousness,theirexperienceisoneoflimitlesslightandendlessbliss. InherentinthisistheexperienceofShakti—theSelf-awarenessoreternalpulsationofconsciousnessintrinsictothislight.ShivaandShakti,consciousnessandthevibrationofconsciousness,areidentical—aconceptthatisconveyedintheterm Shaktyanda (Shaktianda),“theeggofShakti,”thegrandest anda.Thepresidingforceinherentinthisprimordialandaisvariouslyknownas Maheshvara,theGreatLord,or Parmashakti,theAbsoluteShakti.Inthiscontext,Shaktiisinfiniteprimordialpotentiality,orenergyofconsciousness,containedwithinthewallsofboundlessconsciousness,orShiva.Inotherwords,ShivaisthegroundonwhichShaktistands,althoughtherelationshipbetweenthetwoismoreanalogoustothatoffireandheat,orsunandsunlight.Justasheatcannotbeseparatedfromfireorsunlightfromthesun,theintrinsicpotentialityofconsciousnesscannotbeseparatedfromconsciousness.Justasthereisnoheatwithoutfireorsunlightwithoutsun,ShakticannotstandapartfromthegroundofShiva.ShaktiandShivaaretwowordsfordescribingonesinglenon-dualTruthfromtwodifferentangles.Justaseveryeggcontainsayolkconsistingofnumberlesscells,thisprimordialeggcontainsaninfinitenumberofuniverses.InVedicandtantricliterature,eachuniverseiscalled Brahmanda (Brahamaanda),theeggoftheuniverse.Brahma,looselytranslatedas“thecreator,”isthepresidingforceofeachBrahmanda.ThesheerwilloftheprimordialShaktiinitiatesanoutwardvibrationofconsciousnessintheprimordialShaktyandathatresultsinthemanifestationofnumberlessuniverses.Bythesametoken,thesheerwillof Brahma,theunmanifestpotentialenergyineachBrahmanda,alsomanifestsasauniversecontaininggalaxies,stars,andplanets—eachofwhichinturnisa jagadanda (jagatanda),“theeggoftheworldthatrotates.”Inthejagadanda,thelinga,orlight,heretoforeformlessandimperceptible,takesatangibleshapeandcanbeperceivedbythesenses,althoughitretainstheovalshapeinwhichithaditssource.Numberlessentitiesissuefromthisegg.Theytaketwoprincipalforms:sentientbeings(pindanda)andnon-sentiententities(sthanu).Thus,accordingtothismodelofevolution,everythinginthemanifestworld—includingthehumanbody—isalinga,theformoftheformless.Thatiswhythescripturessay,“Dehodevalayh...”(“ThisbodyisatempleandtheconsciousnessresidingthereinisShiva.”)Thehumanbodyitselfconsistsofnumberlesslingasintheformofcells,whichinturncontainnumberlesslingasintheformofmolecules.Whatwecallevolutionisonlyamanifestationofafractionofthoselingascontainedwithintheprimordial,infinite,unmanifestlightoftheShaktyanda.Everymoleculeinthehumanbodyispurelight,asiseveryatomicandsubatomicparticleintheuniverse.Allthatexistsislight—thelinga—andwithinthatlightisonlylight.Itisanendlessstreamoflingaswithinlingas,lightwithinlight.Thatiswhywhentheyogisattaineddirectexperienceofthatlighttheyperceivedthatitwaswithoutbeginningorend.Allisboundlesslightconsistingofnumberlessparticles,eachofwhichisauniverse,initselfcontainingnumberlessuniverses.Henceyogicliterature,especiallyliteraturepertainingtotantraandkundalini,depictsthehumanbeingasanovalofpurelight,avibratoryfieldofconsciousnesswithinwhichthephysicalbodyfloats.Initshighestsense,thepurposeofyoga sadhana istopermitustogaindirectexperienceofthislivingShivalingawhichistheessenceofourbeing.Thisrequireslearningtopenetratethephysicalsheath(which,duetoignoranceandkarmicimpurities,hasbecomedenseandopaque),inordertofindthelightwhichiseternalandall-pervading.Thus,aspirantsonthepathofyogalearntolocateandmeditateontheinternallingaratherthanonaformintheouterworld.AcommonmetaphorinthescripturesisthatthebodyisatempleandeachbuildingblockisaShivalinga.Justaspeopledonotworshipthetempleitselfbutthedivinityenshrinedwithinit,yogisturntheirmindsinward,enterthetempleofthebody,andmeditateonaspecificlingathereasameansofattainingthestateofonenesswiththepresidingforceofthatlinga.IfmeditationontheinternalShivalingaispossibleonlyforthosewhoarealready“there,”thenhowdoesanaspirantreachthatplace?LingaMeditation Accordingtokundaliniyoga,thefirstcenterofconsciousnessislocatedatthebaseofthespine.Asleepingserpentknownas mahamaya or kundalinishakti iswrappedaroundthelingainthecenterofthis chakra,anduntilthisserpentawakens,uncoils,andrises,anaspirantcannotexperiencethegloryandbrillianceofthelingaresidinginthefirstchakra.Toawakentheserpentwemustgainaccesstothatlinga,butthisispossibleonlyiftheveilofignorancehasbeenliftedfromconsciousnessandthepathwaytothecenterofthatchakraisilluminated.Thesourceofilluminationisthelingaitself.Inotherwords,aslongasthesleepingserpent,mahamaya,isblockingthelightofthelinga,wearegropingindarkness.Onlywhenthekundalinihasawakenedandmovedtothehigherchakrascanwefindthedoorwaytotheinnersanctum,meditateonthelingaofpurelight,andattainastateofonenesswithit.Thatiswhythescripturessay,“Shivobhutvashivamyajeta.”(“Onlyafter oneistransformedintoShivacanoneworshipormeditateonShiva.”)IfmeditationontheinternalShivalingaispossibleonlyforthosewhoarealready“there,”thenhowdoesanaspirantreachthatplace?Thisiswheretheexternalsymbolcomesin.Eitherwecanfindalingamadeofstoneoranothersubstanceandofferitourlove,homage,andrespectasbefittingarepresentativeoftheTruth,orwecanvisualizethatsymbolinoneofthecentersofconsciousnesswithinourbodyanduseitasanobjectofmeditation.Kundaliniyogaisapurelyinternalmeditation.Itinvolvesnoimaginationorvisualization,butitcanbeginonlyafterthemindhasturnedinwardandfoundthelightthere.Visualizingthelingainternally,however,isameansofpreparingforthepracticeofkundaliniyoga.Thisapproach(whichisformeditatorswhohaveanintellectualunderstandingofthedynamicsofenergyinthehumanbodybutwhodonothavedirectaccesstothisenergy)trainsthemindtoturninwardandengendersalongingforthedirectexperienceofthatlight.Thepracticeofvisualizationfallssomewherebetweenpurelyinternalmeditationandexternal,ritualisticpracticesinthesensethatitrequiresnoexternalobjecteventhoughtheprimaryobjectoffocushascharacteristics(suchasshapeandcolor)ofanexternalform.Thescripturescallvisualization manaspuja (mentalworship).Becauseofitsmixednature,itiscalled mishrasadhana andisdescribedinthetantrictextsbelongingtothemishraschool;theexternalritualisticpracticesaredescribedinkaulaliterature;andthepurelyinternalpracticesarefoundinthesamayatexts.Althoughtherearenumberlesslingasinthehumanbody,theconcentrationofconsciousnessinthechakrascausesthelingatoshinemorebrilliantlythere,makingthemsuitablecentersformeditation.Thelingasthataremostcommonlythefocusofmeditationarethe swaymbhuvalinga attherootchakra,the itaralingaatthecenterbetweentheeyebrows,andthe banalinga attheheartcenter.TheSwaymbhuvalingaTherootchakraisthecenteroftheearthelementandgovernstheprimitiveforcesofourpsyche,includinghunger,thirst,andfear,aswellasthedark,heavytendenciesofthemind.Meditatingonthislingaisdifficult,forinordertoreachit,eveninimagination,wemustconfronttheseforceswithinourselves.Accordingtothescriptures,meditationonthislingaispossibleonlywhentheaspiranthasreceivedthegraceofitspresidingforce,knownasGanesha,thedestroyerofobstacles.Althoughheislovingandcompassionate,Ganesha’sassociationwiththeforcesthatsurroundhimmakehisexternalappearanceterrifying,andeventheexperienceofreceivinghisgracecanbedevastating.Thisiswhymostsadhakas arenotabletoreachthiscenter.TheItaralingaMeditatingatthethirdlinga,thecenterbetweentheeyebrows,isalsodifficultbecauseaccesstothiscenterisgainedonlythroughthegraceofthe guru—andfindinga sadguru (anaccomplishedmaster)requiresexceptionallygoodkarma.Inmostcases,ameditatorbecomessensitivetotheitaralingaonlyaftermeditatingonhisorhermantraforalongtime.TheBanalingaThelingaattheheartcenteristhebestplacetostart.Infact,mostofthescripturesdiscussonlypracticesatthiscenterformentalworship(manaspuja).Thereareseveralmethodsofgainingaccesstothebanalinga—amongthemarevisualizing,andsystematicallymeditatingonthelingathatshinesthere.Butbecausenoneofthesources,mostofwhichareinSanskrit,givecompletedescriptionsofthesepractices,instructionmustalsobereceivedfromateacherwhohaslearnedthem fromthetradition.InConclusionSeekersexploreamultitudeofpossibilitiesintheirsearchforthesacred.Theytrytofinditintheirday-to-dayexistence,intheirnaturalsurroundings,intheskyandthespacebeyond,intheinnersanctumofatemple,orwithintheirownbodyandmind.Themindisthemainmediumforthissearchand,aswehaveseen,themindcancomprehendtheDivineonlyifithasaform.Therefore,eventhosewhohaveattainedtheexperienceoftranscendentalTruthareboundtoexpressitthroughasymbolthatcanberecognizedandunderstoodbyothers.Imagesoffire,suchasacandleflame,aswellassuchimagesastheStarofDavid,thecross,andcomplexmandalasaredialectsofthesacredlanguageofspiritualsymbolism.However,allofthesesymbolscarryatleastsomereligiousconnotationandaccordinglymaynotbeequallymeaningfulinallculturesandinalltimesandplaces.Buttheyogis,whohavenointerestinthematerialformofthelinga,devotethemselvestoattainingunionwiththeinnerlinga—thelightoftranscendentalTruth.Forthemthelingaisnotasymbol;itisanexperience.Thesymbolofthelinga,ontheotherhand,isrelativelyfreefromculturalconnotationsinsofarasitisaformfoundinnature.Thelingacanbeunderstoodfromthreedifferentperspectives:asamaterialobjectintheexternalworld,asameansofmovingfromtheexternaltotheinternal,andastheLightitself.Thus,thelingacanserveasasacredsymboloftheDivineforthoseseekingspiritualrevelationintheexternalworld—justasothersymbolsdo.Buttheyogis,whohavenointerestinthematerialformofthelinga,devotethemselvestoattainingunionwiththeinnerlinga—thelightoftranscendentalTruth.Forthemthelingaisnotasymbol;itisanexperience.Mostofusaresomewherebetweenthelaityandtheyogis.Wearesearchingforaspiritualmeaningintheinnerworldbuthavenotyetfreedourselvesfromanattractiontoandbeliefinsymbolsandsacredimages.Forus,meditationonthelingaasasymbolcanbeameansoftranscendingthelimitationsofmindandsensesinordertoentertherealmwhichliesbeyondallsymbolsandimages.RelatedTopicsindianphilosophyAbouttheteacherChrisGermerChrisGermer,Ph.D.,isaclinicalpsychologistinprivatepracticeinCambridge,Massachusetts,and... ReadmoreAbouttheteacherPanditRajmaniTigunaitSpiritualheadoftheHimalayanInstitute,PanditTigunaitisthesuccessorofSwamiRamaoftheHimalayas.... ReadmoreRelatedPreviousNext@TODO