The Soul is the Center:

Why Every Yogic System is Really About Orientation

By Gian Navjeet

I’m a poet, researcher, and teacher working to carry the lineage of Kundalini Yoga into the future—with integrity, imagination, and just enough rebellion. I write across a range of topics—kindness, telepathy, mysticism, intuition, the evolution of consciousness, poetics, the sacred—and all of it is rooted in my commitment to documenting and transmitting the deep teachings of Kundalini Yoga. My approach isn’t always easy. The writing is layered. The practice is intense. But I’m here to help those who feel the call to evolve—through one-on-one work, classes, and shared inquiry.

I believe we’re living at the edge of a new yogic paradigm—where meditation, AI, ancestral knowledge, and superhuman intuition are converging. At the heart of this work is an ancient-future stewardship of the Earth and our relationship to it: not just ecological, but spiritual, mythic, and deeply intimate.

If that resonates, stay close. Like, subscribe, share, and come practice. We need each other more than ever. 🌀 I encourage you to listen to this post in the Substack App. 🌀🌀 Through the Crack in the Real

Gian Navjeet | UBU Substack

There is something most spiritual and yogic systems agree on, whether they admit it or not: the core issue is orientation. Specifically, the orientation of the soul to the body—or the lack of it. Most human suffering is the byproduct of this misalignment. It is not primarily about karma, trauma, or sociopolitical oppression. It is about the soul having lost its seat.

In contemporary life, we are hyper-coordinated on the outside—meetings, projects, performances—but internally, the parts of the psyche are in mutiny. The soul sits exiled while the mental faculties drive the vehicle into confusion and exhaustion. Ancient traditions understood this; yogic technologies were developed precisely to reestablish the soul’s command. What modernity has mostly forgotten in its spiral of abstraction is the basic truth that orientation, not information, is the foundation of liberation.

Four Major Systems of Soul–Body Orientation

What follows is a comparative analysis of four major frameworks that address this issue from different perspectives.

1. Yogi Bhajan’s Ten-Body System

In this model, the soul is not merely acknowledged—it is primary. It is the first of ten bodies. The mind is treated not as an enemy but as a navigational system, with its three aspects—Negative, Positive, and Neutral—designed to serve the soul’s mission. Crucially, the eighth body, the Pranic Body, must be cultivated in order to fuel the soul and allow it to govern. Without prana, the mind overrides the soul, leading to fragmentation. The physical and subtle bodies then act either as instruments of radiance or confusion, depending on this central alignment. It is a living map, practical and applicable. It is not just philosophical—it is mechanical, psychic, and functional.

2. Maharishikaa Preeti’s Vibrational Embodiment

Preeti’s teachings reject conceptual spirituality in favor of vibrational presence. The body is not a costume to transcend but the sacred site of Source. The soul is a field of vibration that must inhabit the flesh and frequency of daily life. Orientation here is not upward but downward: descent into the body until it becomes luminous. Her work is especially healing for those burned out by the formless void of Neo-Advaita. Her medicine is tenderness, breath, and the reweaving of subtle threads between being and form. But her system is not a closed loop. It is not yet a map—it is an atmosphere. A field. Frequencies rather than technologies.

3. Classical Advaita Vedanta

This is the most philosophically rigorous of the four. Atman is Brahman. The self is identical with the Absolute. Body and mind are provisional, tools for practice but not final realities. The core task is discrimination: neti neti, not this, not that. Through persistent inquiry, the student is expected to turn away from phenomena and awaken to the unchanging self. While this approach carries the weight of ancient transmission, it often becomes abstracted too quickly, disembodying the seeker before they are energetically or psychologically prepared. It acknowledges the soul but tends to abandon the body too soon.

4. Neo-Advaita: The Bypass Trap

Neo-Advaita emerges as a modern mutation of Advaita Vedanta, but one stripped of context, lineage, and sadhana. It posits that there is no body, no mind, no soul—only Awareness. Orientation becomes meaningless. There is nothing to do, no one to be. While this might sound like freedom, it is often a dissociative trap. Many who follow this path report emotional numbness, disconnection, and a spiritualized nihilism. It is not awakening—it is an erasure of being.

Enter Derrida, or Why Deconstruction Doesn’t Enlighten Anyone

Within this landscape, Jacques Derrida appears as a symbolic figure—not a villain, but a symptom. His endless deferral of meaning, his refusal of presence, is the philosophical echo of a soul without ground. Deconstruction emerges after the soul has given up its seat. Language folds in on itself. Meditation becomes impossible. All that remains is the echo chamber of a ghost intellect. Derrida’s musings on telepathy are revealing: he senses something real, but cannot access it. He theorizes from inside the cage. It is intellect untethered from embodiment—spiritual psychosis dressed in academic syntax.

Neo-Advaita and Derridean deconstruction are not merely parallel—they are culturally homologous. Both arise from a postmodern suspicion of presence, of truth, of the real. Both collapse the scaffolding of meaning without offering a way to live inside what remains. In the wake of their influence, what is left is a disoriented subject: language spinning without gravity, awareness claimed without embodiment. They produced generations fluent in negation but incapable of integration. While intended as liberatory gestures, they have often functioned as invitations to drift—either into abstract intellectualism or spiritual dissociation. In this way, both Derrida and Neo-Advaita are symptoms of the same civilizational rupture: the exile of the soul from the body, the severance of meaning from being.not a villain, but a symptom. His endless deferral of meaning, his refusal of presence, is the philosophical echo of a soul without ground. Deconstruction emerges after the soul has given up its seat. Language folds in on itself. Meditation becomes impossible. All that remains is the echo chamber of a ghost intellect. Derrida’s musings on telepathy are revealing: he senses something real, but cannot access it. He theorizes from inside the cage. It is intellect untethered from embodiment—spiritual psychosis dressed in academic syntax.

Preeti as a Balm (But Not Yet a System)

This is where Maharishikaa Preeti offers something crucial. She offers a balm for the Western seeker who has been left shattered by Neo-Advaita. She reminds us that energy is real. That frequency matters. That the soul must reenter the body not as concept, but as felt, lived, humming presence. Her teachings are medicine, but they are not yet a full system. She offers a current, not a circuit. A temple without a blueprint.

Why Kundalini Yoga Preceded—and Surpasses—Her Ontology

Kundalini Yoga as taught by Yogi Bhajan already includes everything Preeti points toward, and more. It is a complete psychospiritual technology. It provides kriyas to command the mind, meditations to clear the aura, breathwork to ignite the soul, and postures to stabilize the nervous system. The system integrates vibrational embodiment through the Radiant Body, energetic descent through the Soul Body, and subtle coordination through the chakra network. Kundalini Yoga does not reject Preeti’s insights—it absorbs and exceeds them. It offers not just healing but mastery.

Yogi Amandeep and the Reindigenization of the Map

In this context, Yogi Amandeep Singh plays a vital role. He is not simply echoing Yogi Bhajan—he is revealing the deeper tantric and Himalayan roots of the system. Where Bhajan engineered the map, Amandeep reveals its soil. His teachings move through myth, mantra, and ancestral vision. He restores memory to the map. He is a mystic cartographer, a guardian of the vibrational architecture behind the practices. He brings the lineage back to its indigenous context—not as nationalism, but as spiritual ecology.

Reindigenization and the Soul’s Return

What both Preeti and Amandeep are doing, in different ways, is reindigenizing Himalayan yogic practice. They are not modernizing it. They are unmodernizing it. They return it to ritual, to transmission, to story and breath and Earth. They remind us that when teachings globalize, they also destabilize. They become aestheticized, diluted, commodified. The responsibility now lies with those who practice and transmit—to root the teachings again in being.

Our New Responsibility

As these lineages globalize, we must face a paradox. The more widespread a teaching becomes, the more easily it is emptied of its soul. The more access we have to knowledge, the more we must resist the illusion that information is transformation. The more we interface through screens and theories, the more we must return to body, breath, and ground.

This moment demands a new sacred orientation. Not toward spectacle, not toward theory—but toward origin, integrity, and embodied presence. Origin is not about the past. Origin is about gravity. When the soul leads the body, the origin is now. When the soul is absent, all that remains is technique.

Let us not forget: You are you. You are within you. And within you is the real you.