Q: Whenever I sit in meditation there is continuous movement of my head from side to side. I have heard it is due to Kundalini Jagran but will this continue forever. When will I go into deeper stages of meditation?

A: Sometimes it can be at the back of the head or eyes, now eyes and forehead are very important and very sensitive points. There are hundreds and thousands of very sensitive nerves present; these nerves endings are again not in your anatomy but at psychic level. These can be easily agitated and when they get agitated, rising of force energy happens.

But natural, no energy can come without a force. This particular energy which is being triggered from the third eye or the Agya chakra which is as such present deep inside our skull, it is on the top of the spine and there are these nerves which are coming through all the way to eyes, to forehead, to the back of this point which in Hath Yoga we call Bindu chakra.

So Bindu chakra is at the back of the head, Sahasrad chakra is at the top of the head and Agya chakra is in between the eyebrows and the nose ending - even this is a very sensitive point. So in either of these areas, if your concentration has moved, it can trigger up the energy. Now when you are not ready for this energy, what will happen?

You would just know this much that head is going left and right or back and forth, now why it is moving so, you have no idea. You get alarmed! You worry and then you ask the question: why it is happening? Sometimes, people are not ready and unconsciously they have traded the path which gives them these surprising experiences.

But their intellect, their mind and also their body is not ready for that, thus they feel little anxious. I know about a lady who went to a doctor saying a throbbing pain is going on in my head. My head throbs. They ran all the tests, all kinds of tests. Every test resulted OK! But why it was happening, they have no clue. So then they suggested her to see a psychiatrist. Then she was asking me, since I have started meditating, I have become a psychic patient. Now I have to go and meet a psychiatrist.

I said to her and I say same thing to you before you move on more into the depths of meditation, you have to purify your body. There is no short cut for anything and whenever knowingly or unknowingly you experience these things, which may come to you as a short cut or may be this world is filled with so many co-incidents, the mind gets confused.

I would suggest you learn asanas and also do pranayam everyday. The basic asanas are every important: Surya Namaskar at least six to eight times, Chander Namaskar at least two to three times and then few back bending, few forward bending, few side bending asanas are very important as these will pave a non-obstructive path in your body and then whenever any energy arises it would become a wonderful experience and not an alarming experience that you would have to ask me when it would end.

It is a very strange thing; it is just like a mother is giving feed to her child and child doesn’t understand that milk is going to come from the bottle and child begins to fight with the bottle and throws the bottle away and wonders how long I have to bear this thing in my mouth? The child doesn’t know that it is his life line, the food which is coming from the bottle.

The other question which you have asked is again just a sign that you have heard too much of me and not absorbed the truth that there are moments in your meditation where you feel that you have disappeared, that you are not anymore there similar to as in a deep sleep state. But who is experiencing that, I will not put a name or I will not put a label on this.

You asked me, how should I enter into nothingness? Well, as long as you exist you can never enter into nothingness. Nothingness happens only then when you are no where present, when you are gone. When you vanish then only we can say that nothingness has happened. This had been the internal debate in between the Buddhist and the Shankracharaya followers. Buddhist would say, ‘everything is from emptiness, there is nothing then emptiness’ and Shankracharya would always argue, ‘who is the one who is seeing this nothingness’. That exist and that who is experiencing the nothingness is the immortal atman, the immortal real self.