As God moon is connected to feminine aspects of brain (emotions, love, devotion etc). Will worshipping God Moon helps us to ( helps mean being lubricant or catalyst ) make us femininely strong, i.e emotionally strong? Also, As god sun is connected to intellect, god moon is connected to mind (manas) so will it help to control mind as well?
Moon is also known as "soma" and is the nourisher. There can be internal and external practices. Chandra is said to be the giver of nectar. Same thing can be seen in yogic practices as well.
Internal worshipping of Chandra<\H3>
The Hatha Yoga Pradipika states:
"When the yogi now curls his tongue upward and back, he is able to, close the place where the three paths meet' The bending back of the tongue is khechari mudra and the closing of the three paths in akasha chakra. The yogi who remains but half a minute in this position is free from illness, old age and death. He who has mastered khechari mudra is not afflicted with disease, death sloth hunger', thirst and swooning."(HYP 8: 36-39)
The Gherand Samhita states:
"The body becomes beautiful; samadhi is attained, and the tongue touching the holes in the roof of the mouth obtains various juices,... first he experiences a saltish taste, thru alkaline to bitter then astringent, then he feels the taste of butter then ghee, then of milk, then of curds, then of whey, then of hone then of palm juice, and lastly arises the taste of nectar."(GS iii, 30-32)
The Hatha Yoga Pradipika further states:
"Daily he may eat the flesh of the cow and drink wine. The word go (cow) means tongue; eating it is to thrust it into the gullet, which produces heat in the body causing nectar to flow out of the moon (chandra nadi) situated on the left side of the eyebrow centre, also called ida nadi, and that is called drinking wine."(HYP 8: 47-49)
Khechari and Meditation
Khechari mudra can be practiced with pranayama and shambhavi mudra, gazing at the eyebrow centre. All these practices are symbolic of turning the mind inwards. The eyes which always face outward are made to turn in and gaze at the ajna chakra or third eye in the eyebrow centre. Khechari mudra turns the tongue, which always points outward, in and up towards the pituitary gland, the physical correlation of sahasrara chakra. Thus, by these practices, we turn the attention of the mind inwards and stimulate prana in this direction. When we enter deeper states of meditation, khechari prevents the air from coming out of the lungs, thus acting in the same way as jalandhara bandha. If the awareness introverts and we lose body consciousness, it is natural for the breath, to be exhaled. Khechari mudra prevents this and allows us to retain oxygen in our lungs to feed the hypometabolic (slowed down) body.
Khechari influences the nectar glands by which we can conquer thirst and hunger, and stop the decay of the physical body. Of course, this is a very advanced practice. However, we see its practical aspect in ujjayi pranayama with khechari as, for example, in ajapa japa or kriya yoga. It allows us to maintain the practice for many hours as the flow of saliva from the salivary glands under the tongue is stimulated, the mouth remaining moist. Without khechari the mouth becomes dry and painful, drawing attention outward.
In the practice of Yoga, Agni is the fiery Kundalini force that dwells in the root or earth chakra below. It is the power of aspiration that rises from below and ascends to the heavens above. Soma is the watery nectar that dwells in the crown or head chakra. It is the power of Divine grace that descends from above. As Agni rises, Soma descends. The oily drops of Soma provide the fuel for Agni to aid in its upward movement.
The Yoga tradition teaches us that the crown chakra is the region of the Moon or Soma (Chandra Kanda), just as the lower three chakras are the region of fire (Agni-Kanda). Soma, according to the Vedas, flows in a thousand streams. These are the thousand currents of the crown chakra, the Sahasrara or thousand petalled lotus. Physiologically, Agni relates to the solar plexus, while Soma relates to the soft palate in the head, the source of saliva and other secretions in the head. Balancing these two energy centers is an important Yoga practice.
Soma and the Heart
Yet in Vedic thought, Soma descends and flows through the purification filter (pavitra) of the heart, which is also the original home of Agni. The heart is the meeting place of the dual principles of Agni and Soma, fire and water, or consciousness and delight. In this regard we must remember that the spiritual heart or hridaya is not simply a location in the chest. It is also linked with the center of the thousand-petalled lotus.
Everything is contained in the small space (dahara akasha) within heart, including all the other chakras. It contains the entire universe, all worlds and planes of experience, all time and space, and what is beyond all manifestation as well. It is the ultimate abode of God and the soul. In fact, the soul is Soma or the food for God in his creation. In this supreme place, God is the inextinguishable fire and the entire universe is its unending Soma offering.
The Bindu Visagra is a secondary chakra located behind the nasal cavity, and works in conjunction with the Lalana. The Bindu Visagra produces Amrita (the nectar of immortality); the Lalana then stores it, distils it, and sends it to the Vishudha chakra for its redistribution throughout the body.
Approximately two inches above the Vishudha, in the area behind the uvula, there is another secret and sacred secondary chakra called the Lalana, which is the seat of the female energy of the tongue. It is also known as the Talu chakra. Some ancient tantric texts advise practitioners to bring the Kundalini to this chakra and let it stabilize there before attempting to bring it up into the higher chakras.
In the Saubhagya-Lakshmi Upanishads (111, 6) the Lalana chakra is described as having 12 bright red petals. Other texts say it has 64 silvery white petals and a bright red periphery called ghantika, where the energy of the moon exudes its nectar (bramhi or bhumi). When this chakra opens, it gives the sadhak (practitioner) a glimpse of cosmic emptiness or the great Void.