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Class Handout for the Siddhis Meditation Workshop

To Ganesha, the Elephant-headed Destroyer of Obstacles, who is our own innate power of will. We ask for your shakti so that we may overcome any and all karmic hindrances to the attainment of the Great Siddhi of Enlightenment.

To the goddess Saraswati who has bestowed upon us the bijas that open the siddhic realms, we offer our deepest thanks. 

To the Siddhas Masters who have preceded us throughout all time and space, we pay homage and ask for your blessings.

To the Protectors of the Path,

we offer the radiant mandalas of pure mind.

To the Guru within, to our own divinity, we bow.

May the benefits of this sadhana extend beyond us and be a blessing to all sentient beings.  


The Siddhis Meditation: Background

This particular form of meditation uses “seed words” or bijas to activate specific vibratory domains or powers of consciousness. These bijas are repeated silently during two distinct phases of the meditation called the non-localized and localized phases.

The non-localized phase is when a bija is directed into spaciousness (i.e., Ananda Brahma). Siddhas yogis and yoginis view the spatial nature of consciousness (Mind) as the womb from which all phenomena arise. In Tibetan Buddhism, Siddhas masters refer to this as the Prajnaparamita or The Mother of All Buddhas.

The localized phase is when a bija is directed into a specific chakra while simultaneously residing in the sense of spaciousness (i.e., Ananda Brahma).

When engaging a bija during the meditation, it is good to let its subtle vibrations settle in your mind for several seconds. This length of time will be different for different persons, but a general guideline would be to allow 15 – 60 seconds before repeating a bija or going to the next bija in the sequence. This allows the vibrational essence of the seed sound to activate deeper levels of awareness.

This Siddhis Meditation is comprised of eleven (11) bijas.


Regarding the Origins of this Meditation

The use of bijas (seed words) as a means to activate siddhic powers can be traced back to the Hindu lineages of ancient India. This particular Siddhis Meditation traces its formalization to the “seat” of Shankacharya of Jyotir Ma. The method was then transmitted through an oral tradition and eventually entered the West through the teachings of Maharishi Mahesh Yogi. I personally received instruction in this siddhic method but felt that something was missing, namely the power of the Prajnaparamita (or the Mother of All Buddhas, which is nothing less than Emptiness, the womb from which all phenomena including the siddhis arise). In the meditation, this state of Emptiness is called Ananda Brahma, and it is through this agency of spaciousness that the quiescent and potent states of Samadhi are attained.

In my many conversations with The Celestial Ones, including White Tara, Vajrapani and Vajradhara (in the Tibetan traditions) I was guided to add the non-localized phase of the meditation as a means to activate the transformational powers of the Prajnaparamita.

I do not authorize anyone under any conditions to teach this method of meditation to any being, human or otherwise.


Some Food For Thought Regarding the Siddhis Meditation

When you engage the Siddhis Meditation you are, for all intents and purposes, a Siddhas yogi or yogini and become subject to the self-liberating and self-luminous nature of consciousness.

Knowledge is structured in consciousness, which in turn is affected by one’s perception of reality.

Knowledge and perception are not separate categories of experience but are rather intimately linked phenomenon. Your perception of reality and your knowledge of the cosmos will change if you work with the Siddhis Meditation on a regular basis. This is because the meditation alters the subtlest levels of your sensory and mental perception.

Perceived time and space are maintained through an unconscious act of will, some of which is biologically dictated while most of it is conditioned through socialization.

All mind/body healing modalities  (including the Siddhis Meditation) are characterized by changes in perceived time and space.

When perceived time and space are successfully transcended there is an increase in bliss and ecstasy, as well as a heightened awareness of subtle sensory displays within the Mind.

Do not be seduced by these sensory displays nor by the states of bliss and ecstasy that may arise. Stay with the sequence of the bijas so that the entire Tree of Life (i.e., all of your subtle bodies) is permeated by the shakti (spiritual energy) that is naturally liberated through the state of Samadhi.

Generally speaking, it is best to remain in the various degrees of Ananda Brahma (Samadhi) as long as is comfortable before moving to the next bija in the meditation. In other words, remaining in Emptiness (Spaciousness) with awareness is the great liberator of consciousness.

The mental, emotional and spiritual states generated by the Siddhis Meditation are, by their nature, tenuous at first. Until you are firm in your conviction and strongly rooted in the transcendent nature of your being (awakened Mind), it is best to not discuss your experiences with others. After you have stabilized yourself as a Siddhas yogi or yogini (meaning that you have entered and can remain in the various degrees of Samadhi at will) remember that a true Siddhas Master does not reveal his or her accomplishments.

In the context of the Work, do not compare your accomplishments or attainments with others. But rather enjoy the taste of true progress on your own path as a Siddhas yogi or yogini.


The Niyama of Harmlessness

Virtually every spiritual tradition has its own set of ethical constraints, called niyamas (in Sanskrit). Some traditions impose many constraints on behavior, both internal (thought and feeling), as well as external (dealing with others).

For practicing this Siddhis Meditation you are asked to follow only one niyama or constraint:

For the sake of my own elevation and the elevation of all life, I shall strive to be harmless to myself and others.”

By striving to be harmless to yourself and others, you acknowledge that your thoughts and actions have effects. And you recognize that your individual consciousness cannot expand in a balanced way if you are harming either yourself or others. This is an intrinsic understanding throughout all Perennial Philosophies regardless of their source or cultural background.

For those of us consciously developing the siddhis, this niyama becomes both mandatory and beneficial. It is mandatory because the powers of consciousness, without ethical constraint, can be dangerous to oneself and others. Thus, this niyama helps to protect us from the misuse of powers and the resulting negative karma.

This niyama is particularly beneficial because it helps to keep our essence pure of negativity and because this ethical constraint leads us to great insight regarding ourselves. It does this by providing us with the continual question “Who is the one being harmed, and who is attempting to harm?”  The psychological insights that are birthed from this internal query can be extraordinary.

Finally, you will find that the concept of harm will alter as your own consciousness undergoes changes and refinements. What is harmless at one level of consciousness may be harmful at another, and as with all phenomena in this cosmos, harmlessness is relative to the perceiver.

Thus, we need to recognize that appropriate ethical action is relative to the consciousness of the one taking the action. We cannot accurately judge the actions of another since we are viewing it from our own level of perception and development.

The pragmatic path in regards to this niyama is to take personal responsibility for ourselves rather than needlessly worry about the actions of others.

There is another important concept in this niyama, and its wording is precise: I shall strive to be harmless to myself and others. Notice that it does not read I vow to be harmless… or I will be harmless. This niyama is not meant as a vessel for guilt or self-abuse.

When we harm ourselves or another it is not a time to beat ourselves up. Rather, it is a time for self-insight into the motivations behind our actions. This exploration of our motivations is crucial to the path of self-realization.

This niyama is stated silently at the end of each Siddhis Meditation before re-entering the outer world.

Note: If you happen to be Mahayana Buddhist you might wish to add a statement of the Mahayana view as follows:

For the sake of my own elevation and the elevation of all life, I shall strive to be harmless to myself and others. And may the merits of this sadhana extend to all sentient beings.”     


Overcoming Hindrances to the Practice   

Expectation and The Grasping Mind

Inherent in our nature is a tendency to grasp or hold onto experiences. This trait of human consciousness is rooted in our very biology. The hemoglobin in our blood, for instance, bonds with oxygen, which is then absorbed by the cells of our bodies to continue life. If there is not enough oxygen our cells become “anxious” to use an emotional metaphor for a biological event.

Much of our mental and emotional lives are spent anticipating future events (whether good or bad) and tend to move toward those experiences we like and move away from those experiences we dislike.

One of the greatest hindrances to the successful practice of the Siddhis Meditation is expectation.

Once you experience profound meditative states of consciousness (Samadhi) and their associated states of pleasure and bliss, there is a nature tendency to want more—to experience them again.

However, this is counterproductive in that the desire for more of these experiences creates a type of psychic (mental) tension that actually makes it harder to experience these states again. Thus it is best to enter each meditation as if it were your first and to put expectation aside. This is the most fruitful approach.


Sometimes your mind will be agitated and you will find it difficult to settle into the quiescence of Ananda Brahma (the inner state of deepest mental stillness). Usually these agitated states are created by 1) emotional reactions to an event that occurred earlier, 2) toxic elements in the blood caused by the consumption of food or drink that hinder the sattvic, i.e., calming and restorative elements of meditation, and/or 3) planetary or cosmic influences.

If the agitation is caused by emotional reactions, you might find it helpful to first deal with your feelings. What caused them and what can you do (if anything) about them? It is not advisable to use the Siddhis Meditation as a means to avoid emotional awareness. If you are upset about something, deal with it. Do not use the meditation as a means to dampen emotional pain.

If the agitation is caused by a reaction to something you ate or drank earlier, it is usually best to wait until you have metabolized the “offending element”. This is why it is advised to wait at least an hour or more after eating before sitting to meditate. Also, generally speaking, the siddhic states of mind are of a sattvic nature and thus sattvic foods tend to have a beneficial affect. (Note: This is not meant as a prohibition against certain foods. Rather it is meant to be a context by which you can explore how different foods affect your consciousness—especially during meditative states).

If your mind remains agitated as you enter the meditation, spend more time at Heaven’s Gate. Remain with your focus in this area until your mind calms down and the swirl of your mind stream (i.e., the flow of thought) has diminished. It may take several minutes for this calming action to take place, but eventually even the most agitated states of mind will lessen if the focus of attention remains at the Gate long enough.


Mastery of any new skill (including meditation) can only occur over time. The Siddhis Meditation will quickly accelerate your spiritual evolution, but only if you practice it!

The immortal Siddhas Yogi, Babaji, once said regarding spiritual sadhanas:“Banat, Banat, Banaji!” or Doing, Doing, It is done! In other words repeated practice of the meditation is a requirement if you wish to make authentic progress.


The Wheel of Physiology

The brain/mind operates as one interconnected dynamic system.

The Siddhis Meditation creates changes in both brain processing and mental experience by affecting the Wheel of Physiology—specifically by increasing alpha and/or theta activity through focused inner attention, a form of yogic trance called Samadhi. There are varying degrees of Samadhi, and in the deeper states of yogic trance perceived time and space, as well as personal identity, are temporarily and profoundly altered or transcended altogether.

Focused Inner Attention

Internal sensory experiences 
(Increased sensory displays)
Spaciousness/Ananda Brahma
(Activation of the right cerebral hemisphere)
Subtle Energy Fluctuations
(Alterations in the flow of prana through the body’s chakras and nadis.)
Brain Wave Responses
(Increased alpha and/or theta, EEG)
Muscle Tension
(Decreased muscle tension) 
Sympathetic/Parasympathetic Response
(Activation of Parasympathetic Nervous System)
(Decreased Respiration)  
Hormonal Response/Neuropeptides 
(Decreased stress-related hormones)

Heart Rate/ Blood Pressure
(Lowered heart rate and Blood Pressure)


Preparation for the Meditation

First prepare by making sure that you won’t be disturbed by intrusions such as phones, visitors, etc. Sit comfortably with your spine erect and close your eyes. Place your tongue at the roof of your mouth to close the Microcosmic Orbit.

Notice your breath for a few moments. Don’t change it in any way. Just notice it.

Begin the practice by entering into the Taoist meditation—Heaven’s Gate. This will quickly establish an inner sense of equanimity, which is necessary for you to enter into Ananda Brahma, the state of deepest quiescence and expansive space.


The Heaven’s Gate or Celestial Gate Meditation

Place your focus on Heaven’s Gate (sometimes referred to as The Celestial Gate), located about an inch behind the bridge of your nose. Imagine the Gate as an area about one inch square.

Thought is not a hindrance during The Heaven’s Gate Meditation. Do not try to stop the arising of thoughts. Just allow the mind stream to flow of its own accord. Just make sure some part of your attention is on the Gate. As long as you keep some portion of your attention on the Gate, you will eventually experience an increase of inner calm. When you have reached a degree of moderate to deep relaxation, you are ready to transition into a more expansive state called Ananda Brahma or the bliss of creation. The deeper you enter into this expansive space, the more powerful your Siddhis Meditation will be.


To read more about The Heaven’s Gate Meditation, go to the Articles section at our website ( and scroll down to the article titled Taoist Stillness Practices. An article titled The Siddhis is also located in the Articles section, which you might find of interest.


Entering Ananda Brahma

To enter into the expansive mental state of Ananda Brahma simply recall the feeling of being surrounded by a large space. It is the feeling of space as opposed to the thought of space that creates the perceptual state of Ananda Brahma. Just as the thought of space does not create Ananda Brahma the visualization of space does not create Annanda Brahma either. It is the actual kinesthetic sense (or felt sense) of space that creates the brain states responsible for Annanda Brahma to arise.

Note: You will return to the state of Ananda Brahma (the feeling of spaciousness) before each new bija is introduced.


The Siddhis Meditation

This handout does not contain the bija sequences or the details of the actual Siddhis meditation.

A booklet containing the entire sequence of the meditation is provided to those who purchase The Siddhis workshop recordings. The complete set of recordings is available through our online Store in either physical CDs, which will be shipped to you, or in mp3 audio files, which you download.

Click here to view The Siddhis Workshop recordings in our online Store.