Tag Archives: Asana

Approaches to the True Goal of Yoga (Part 6)

The human body is a fascinating and beautiful instrument, and should be properly taken care of, however, according to traditional yoga the body is an instrument, and is not itself the goal.

Approaches to the True Goal of Yoga (Part 6)

This is not meant to imply some anti-body perspective. And, it is not a conflict between philosophies. Instead it should be seen as a misunderstanding of goals and tools.

Again, as has been stated before, the goal of Yoga is Yoga, period.

As a matter of fact, none of the lower levels is the goal. In authentic, traditional yoga, the student works with and trains all levels of their being, including relationships, self-exploration, senses, body, breath, and mind. However, none of these are themselves the final goal of yoga.

The aspirant following a path of authentic, traditional yoga balances their training of the following:

Relationships: The aspirant builds relationship with the world through practices such as non-violence, truthfulness, non-stealing, remembering truth, and non-possessiveness. Building better relationships with the world is not itself the goal of traditional Yoga.
Senses: The aspirant trains the senses so as to be able to consciously regulate them in positive ways, although working with the senses is not itself the goal of traditional Yoga.
Body: The aspirant works with the body so as to make it flexible, strong, and steady, but working with the body is not itself the goal of authentic Yoga.
Breath: The aspirant trains the breath so as to make it smooth, slow, and serene, but training the breath is not itself the goal of traditional Yoga.
Mind: The aspirant deals with the mind at all of its levels, although exploring and dealing with the mind is not itself the goal of authentic Yoga.

It is important for the student to realize that the single goal of Yoga is beyond all of these, while these are to be considered obstacles or “veils” that block the realization of the Self, Truth, or Reality that is being sought. Because they are the obstacles, they are emphasized in regular practice so that they may cease to cover the eternal center of consciousness.

Swami Rama writes about the comparison of traditional Yoga and modern Yoga in his text, “Path of Fire and Light”:

"The majority of people view Yoga as a system of physical culture. Very few understand that Yoga science is complete in itself, and deals systematically with body, breath, mind, and spirit.

"When one understands that a human being is not only a physical being, but a breathing being and a thinking being too, then his research does not limit itself to the body and breath only.

"For him, gaining control over the mind and its modifications, and the feelings and emotions, become more important than practicing a few postures or breathing exercises. Meditation and contemplation alone can help the aspirant in understanding, controlling, and directing the mind."

In his opening paragraph of “Lectures on Yoga,” Swami Rama explains:

“The word Yoga is much used and much misunderstood these days, for our present age is one of faddism, and Yoga has often been reduced to the status of a fad. Many false and incomplete teachings have been propagated in its name, it has been subject to commercial exploitation, and one small aspect of Yoga is often taken to be all of Yoga. For instance, many people in the West think it is a physical and beauty cult, while others think it is a religion. All of this has obscured the real meaning of Yoga.”

In the second volume of Path of Fire and Light, Swami Rama goes even further, where he flatly declares:

"The word 'Yoga' has been vulgarized and does not mean anything now.”

So again, as an important reminder, the goal or destination of Yoga is Yoga itself, union itself, of the little (separate or egoic) self and the True Self.

Swami Sivananda Saraswati (founder of Divine Life Society of Rishikesh, India) writes of Ashtanga Yoga:

"It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy…. Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved."

Many people work with diet, exercise and interpersonal relationships. This may include physical fitness classes, food or cooking seminars, or many forms of personality work, including support groups, psychotherapy, or confiding with friends. When done alone, these are not necessarily aimed towards yoga, and are therefore not yoga; however beneficial they may be.

And yet, combining work with the body, food, and relationships may very much fall under the “domain” of yoga, when yoga is ultimately the goal. The key to understanding this concept lies within that which one holds in their heart and mind, plus their degree of their conviction. Without that being directed towards the state of yoga, these methods can hardly be called yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 7).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 5)

The last posted article dealt with the six classical schools of Indian philosophy and gave a brief description of each. This article will focus on Vedanta as it applies to yoga, more specifically what Dr. David Frawley writes about the nature of yoga and its relationship to Vedanta.

Approaches to the True Goal of Yoga (Part 5)

The following is excerpted from Dr. Frawley’s book, “Vedantic Meditation: Lighting the Flame of Awareness.” …

"The first teachers who brought Yoga to the West came with the profound teachings of Vedanta as their greatest treasure to share with the world. They presented Vedanta as the philosophy of Self-realization and Yoga as the methodology by which to achieve it. Such great masters began with Swami Vivekananda at the end of the nineteenth century and continued with Swami Rama Tirtha, Paramahansa Yogananda, and the many disciples of Swami Shivananda of Rishikesh. They called their teaching Yoga-Vedanta, which they viewed as a complete science of spiritual growth.

"However, in the course of time asana or Yoga postures gained more popularity in the physically-minded West, and the Vedantic aspect of the teachings fell to the sidelines, particularly over the last twenty years. The result is that today few American Yoga teachers know what Vedanta is or can explain it to others. If they have an interest in meditation they generally look to Zen or Vipassana, not knowing that meditation is the very foundation of classical Yoga and its related traditions.

"Even students of related disciplines like Ayurveda or Vedic astrology may know little about Vedanta, the path of self-knowledge that is the spiritual support and goal of these systems. Meanwhile, those who study the great Vedantic gurus of modern India, like Ramana Maharshi or Nisargadatta Maharaj, generally look at the particular teacher as the source of the teachings, and they may fail to understand the tradition that they are part of. In this way the heart teachings of India's great sages have become progressively lost even to those who claim to follow their teachings in the West.”

A bit about David Frawley: He has been a student of Ramana Maharashi’s teachings since 1970 and has written for their magazine The Mountain Path since 1978. He is a visitng professor at the Sringeri Shankaracharya Math, the oldest vedantic center in India, and has receive the personal blessings of the Shankaracharya. He teaches at Vedantic centers in America and is one of the few Westerns recognized as an authentic Vedantic teacher by the Vishva Hindu Parisha, the largest Hindu religious organization in the world. Frawley directs the American Institute of Vedic Studies in Santa Fe, New Mexico.

A brief Biography: Dr. David Frawley (aka, Pandit Vāmadeva) is a Vedic teacher and educator who is the author of over thirty books in several Vedic and Yogic fields published worldwide over the past thirty years. He is the founder and director of the American Institute of Vedic Studies (www.vedanet.com), which offers on-line courses and publications on Ayurvedic medicine, Yoga, mantra and meditation, and Vedic astrology. He is involved in important research into ancient Vedic texts and is a well known modern exponent of Hinduism and Sanatana Dharma. He has a rare D.Litt in Yoga and is a recipient of the prestigious Padma Bhushan award, one of India's highest civilian awards for "distinguished service of a higher order." His work is highly respected in traditional circles in India, as well as influential in the West, where he is involved in many Vedic and Yogic schools, ashrams and associations.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 6).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 4)

There are six schools of classical Indian philosophy. These are:

Approaches to the True Goal of Yoga (Part 4)

A brief review of those six schools or systems will easily clarify the true nature of authentic Yoga as being a system of spiritual pursuit. There is not universal agreement on there being 6 schools as some consider the teachings of Buddha to be a seventh system or school of Indian philosophy, rather than a separate system. This is because the Buddha’s methods come from the same root. In addition, some others consider any divisions between schools to be inaccurate, stating that the only valid and authentic Yoga comes directly from the ancient texts, the Vedas.

Yoga is one of the classical schools of Indian philosophy: To understand the true nature of Yoga as a path of spiritual realization, it is necessary to have some small understanding of all of the six classical schools (or systems) of Indian philosophy, of which Yoga is one. By understanding Yoga in that context, it will be easier to more fully delve into Yoga as the enlightenment practice that it actually is, rather than the mere physical fitness program it has recently come to be known as. The sincere student (or seeker) can then discriminate between authentic teachings and modern adaptations.

Yoga contains (or is built on) other philosophies: It is important to note that the Yoga system contains, or is built on four of the other systems or schools of Indian philosophy (Nyaya, Vaisheshika, Mimasa, and Sankhya). In other words, it is not necessary to go into great depth into those as separate studies and/or practices. These four are adequately incorporated into the Yoga system, from the standpoint of doing the practices. Additionally, the Vedanta system is a practical companion to the Yoga system.

The exact dates of formalizing the six systems are not known. The studies were originally transmitted by purely oral means (writing had not yet been created). However, estimates generally range from about 2,000-3,000 or more years ago. Some say the roots of these are as much as 5,000-10,000 years ago, or more. The absence of clear dates is also explained as coming from the fact that the students/practitioners were so focused on the timeless quality of higher truths that they simply didn't care to record dates.

Here’s a brief description of each of these six schools:

Yoga: Yoga offers practical methods for obtaining direct experience, systematically dealing with all of the levels of one's being while striving to experience the eternal center of consciousness. Yoga is best described in the Yoga Sutras and involves systematic witnessing of your inner states, so as to experientially go beyond all of them to the center of consciousness.
Sankhya: Sankhya philosophy offers a framework for all the levelof manifestation, from the subtlest to the grossest. Sankhya comes from samyag akhyate, which literally means that which explains the whole. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), manas (mind), indriyas (cognitive and active senses), and the five subtle and gross elements (earth, water, fire, air, and space).
Vedanta: Vedanta philosophy and practice provides contemplative methods of self-inquiry leading to the realization of one's true nature, that which is not subject to death, decay, or decomposition. A major key of these practices is contemplation on the Mahavakyas. The teachings of Vedanta are best captured in the books of the Upanishads. The text, Vivekachudamini (Crest Jewel of Discrimination) by Adi Shankaracharya is an excellent source, and is available in English translation.
Vaisheshika: The Vaisheshika system was developed by Prashastapada and emphasizes the physical sciences such as chemistry, it also includes exploring the elements of earth, water, fire, air and space, as well as time, mind and soul.
Nyaya: The Nyaya system was founded by the ancient sage Gautama, and deals with logic, the process of reasoning. Doubt is considered a prerequisite for philosophical inquiry. Other systems of Indian philosophy draw on this process.
Mimasa: The Mimasa system was founded by Jaimini and pursues freedom through action. It has a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 5).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 3)

Most respected Western publishers acknowledge authentic, traditional yoga, this is quite unlike many of the so-called modern and highly competitive yoga teachers and yoga schools.

The following definition of yoga is excerpted from Funk & Wagnalls New Encyclopedia: YOGA (Skt. yuga, “yoke”), one of the six classic systems of Hindu philosophy, distinguished from the others by the marvels of bodily control and the magical powers ascribed to its advanced devotees. Yoga affirms the doctrine that through the practice of certain disciplines one may achieve liberation from the limitations of flesh, the delusions of sense, and the pitfalls of thought and thus attain union with the object of knowledge. Such union, according to the doctrine, is the only true way of knowing. For most Yogi (those who practice Yoga), the object of knowledge is the universal spirit Brahma. A minority of atheistic Yogi seek perfect self-knowledge instead of knowledge of God….

There are currently two main perceptions of yoga which have recently shifted a great deal in the past century, particularly the past couple decades. Most of this is due to changes made in the Western hemisphere, particularly in the United States, although these shifts are not solely an American phenomenon.

The gist of these shifts can be summarized in two perspectives, one of which is modern and false, and the other of which is ancient and true.

False: Yoga is primarily a physical system with a spiritual component.
True: Yoga is primarily a spiritual system with a physical component.

Unfortunately, the false view that Yoga is primarily a physical exercise program is now the dominant viewpoint. This false view is spreading through many institutions, classes, teachers, books, magazines, and then on to millions of students of modern Yoga. These students often have little or no knowledge (or interest) in the spiritual goals of ancient, authentic, traditional yoga and yoga Meditation.

Approaches to the True Goal of Yoga (Part 3)

To understand the recent “devolution” that asserts yoga is only a physical exercise program is an essential step for the modern seeker of authentic Yoga.

Using a common Christian point of view as an example of this devolution; many Christians are of the belief that Yoga is merely attaining and maintaining a higher degree of physical fitness. This is as false as saying that Christian communion is merely drinking wine and eating bread with a meal or that baptism is as simple as taking a shower or bath. Remember, the goal of Yoga is Yoga.

This article will close with another definition of yoga from the Columbia Encyclopedia (Sixth Edition, 2001-07) – Yoga: [Skt. = union]: A general term for spiritual disciplines in Hinduism, Buddhism, and throughout South Asia that are directed toward attaining a higher consciousness and liberation from ignorance, suffering, and rebirth. More specifically it is the name of one of the six orthodox systems of Hindu philosophy. Both Vedic and Buddhist literature discuss the doctrines of wandering ascetics in ancient India who practiced various kinds of austerities and meditation. Also, it’s the basic text of a yoga philosophical school; the Yoga Sutras of Patañjali (2nd cent. B.C.), being a systematization of one of these older traditions.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 4).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 2)

We keep hearing about yoga "on" and "off" the mat. But there has been a new invention that has occurred in the last few decades, the yoga "mat", which is commonly made of some sort of synthetic rubber or plastic material. This has lead to the idea that "yoga" is to be practiced "on" such a mat. Since the yoga mat is designed to be used primarily for asanas (physical postures), its invention has led to even further distortion of the true yoga. This is not to lessen the fact that through the mastery of asana, we lessen the natural tendency for restlessness and are increasingly able to meditate on the infinite, making it clear the greater purpose of our physical practice is to facilitate the mindfulness and focus necessary to attain our goal.

Along with the recent reference to yoga "on the mat", there has been a subsequent reference to yoga "off the mat" to describe some "other" form of yoga. A Google search presently reveals over 3,000,000 results for the keywords "yoga off the mat.” While it’s a good thing that students are recognizing that there are some other important yoga practices, the mere fact that the expression "yoga off the mat" has come into vogue implies that the default position that real yoga is always "on" some synthetic "mat". This is a good example of how the ancient tradition of authentic yoga is set aside for the sake of promoting a modern and limited (mostly physical) form of yoga through all of the yoga business channels and so-called yoga “communities.”

Now there’s a yoga industry. Yoga or most everything using the name "Yoga" has gotten so big and has had such great commercial success that there is now even a business category known as the "Yoga Industry". Googling the keywords "Yoga Industry" reveals over 28,000,000 results. The latest survey (2016) conducted by Yoga Journal magazine (USA) reports that it is a $16.8 billion dollar per year industry, and that over 37 million people in US are regular practitioners of yoga and about 80 million more are interested in yoga or likely to try it.

Modern yoga is promoted commercially by the use of oxymorons. An oxymoron is a phrase that combines two opposite meanings which do not go together in reality, often having a humorous effect. Real yoga is an inner experience of the union between the individual self and the Universal Self, and therefore "yoga studio" and "yoga class" fall into the category of oxymorons. The following list includes some examples of other phrases that are often considered to be oxymorons:

Authentic replica
Balding hair
Bittersweet
Civil unrest
Clearly confusing
Confirmed rumor
Deafening silence
Dry lake
Ill health
Open secret

Let us remember that the goal of Yoga IS Yoga: The goal or destination of Yoga is Yoga itself – union itself, of the little self and the True (or Universal) Self, a process of awakening to the pre-existing union that is called Yoga. There is too much to be said here in one article to give a final or all-inclusive definition of the term Yoga – which can be described in different ways. But it has to do with the realization, of and through, the direct experience of the pre-existing union between Atman and Brahman, Jivatman and Paramatman, and Shiva and Shakti, or the realization of Purusha standing alone as separate from Prakriti. The mere fact that one might do a few asanas or stretching sequences using the physical body doesn’t in itself mean that one is headed towards that highest union referred to as Yoga.

Approaches to the True Goal of Yoga (Part 2)

The history of Yoga may be conveniently divided into the following four broad categories: Vedic Yoga, Pre-classical Yoga, Classical Yoga, Post-classical Yoga.

There are those who may find the information in this article of interest. Some might find it offensive. So why is this information being posted in this blog ? Simply stated, it is here to serve that number (no matter how small) of you who have come to realize that Yoga is far more than we generally see these days. Some of you may feel completely outnumbered by the current wave of distortion and devolution of Yoga. You may feel misled, confused, and alone because your personal perspective and journey seem out of alignment with your peers and the popular so-called teachers and styles that are competitive in the yoga “business.”

If you are a sincere seeker and devotee of the higher, authentic goals of yoga you may find you are sometimes on an exasperating journey and other times on one that is filled with joy. In the long run, you will certainly conclude it is infinitely worth the challenges and effort along the way.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 3).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 1)

Approaches to the True Goal of Yoga (Part 1) is the first in a series of articles on the unity of all the different "approaches" to the "true" goal of yoga (which IS yoga or union). These articles will be written in an effort to elaborate on the attainment of "Self-Realization," which is the direct experience of the center of consciousness (aka; the Self, the Atman, the Purusha and the Absolute Reality).

This “Self-Realization” becomes available to the student or devotee through the study and meditation on the Yoga Sutras of Patanjali, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra. These three complement one another like fingers on a hand. They employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga.

By systematic and dedicated practice; meditation, contemplation, mantra and prayer can converge into a unified force which may then be directed towards realization of the final stage, the Absolute.

Approaches to the True Goal of Yoga (Part 1)

Modern Vs Traditional Yoga:

Western civilization’s perception of yoga has shifted significantly in recent years from the traditional yoga of the ancient sages to the modern revisions. In recent times the relative position of the asanas (postures) has been elevated. This view leads people to believe that the word "yoga" refers mainly to the physical postures or asanas, and that the goal of yoga is primarily physical fitness. This is terribly misleading and confusing to most people about the true nature of authentic yoga.

In the US we now have millions of people who totally believe that yoga is akin to a gymnastic exercise or a physical fitness program. Most modern day yoga doesn't specifically require one to practice for any kind of spiritual awakening, although it can be used to further that purpose. The physical aspects of yoga asana have become popular in western culture largely due to their numerous benefits including stress relief, increased flexibility, detoxification of the body, and injury prevention/recovery.

"Traditional yoga" has historically been taught orally, and there are subtle nuances among various lineages and teachers. Principles are often communicated in sutra style, where brief outlines are expanded upon orally. For example, yoga is outlined in a total of 196 of Patanjali’s Yoga Sutras and then each sutra is discussed, explained, and commented on by a teacher to the student. Likewise, the great depth of meaning of Om mantra is outlined in only 12 verses of the Mandukya Upanishad but is expanded upon orally. More than 10% of the 700 verses of the Bhagavad Gita contain the word “yoga,” yet only the sacred oral traditions allowed these lessons from the “Gita” to illuminate from within.

When modern yoga classes and studios teach asana to the exclusion of profound spiritual discipline and practice, the student may never realize that (according to the ancient sages) the entire purpose of Yoga is spiritual in nature. It is unfortunate that the word "yoga" has so often been used in place of the word "asana" or "posture" in recent years. No one would call a brick a "house" even though it is part of the house’s construction. The first word of Yoga Sutras is "atha" which means "now," and that implies a prior preparation.

A student may do postures for years and still not be ready for yoga. We could call them "asana classes" and "asana studios" and that would be a great service to people. The word "yoga" could then be appropriately reserved for the journey that the student embarks on when they begin to truly understand the philosophy, science, history and actual nature of authentic, traditional yoga.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 2).”

Rae Indigo is ERYT 500

The Kleshas (part 4 – Manomaya kosha)…

Mana means mind and Manamaya (or Manomaya) kosha is the sheath responsible for processing thoughts, feelings, mind and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. Swami Jnaneshvara Bharati says of this kosha: “It is like a supervisor in a factory, in that it gives instructions, but is not supposed to be the manager of the factory of life. Because of this, it naturally has doubts, and created illusions. When it receives clear instructions from the deeper level, it functions quite well. However, when it is clouded over by its illusions, the deeper wisdom is clouded over.”

During meditation, we become aware of Manamaya kosha, we can then explore it, and then go inward, to and through the remaining two koshas. This is what we commonly call the “monkey mind” and it is through the lens of this dimension that we perceive the world and our likes and dislikes (raga and dvesha) through the agency of our five senses.

Patajajali tells us in the yoga sutras: “Yogash chitta vritti nirodhah. Tada drashtuh svarupe avasthanam”. (“Yoga is the mastery of the activities of the mind-field. Then the seer rests in its true nature.”)

The Kleshas (part 4 - Manamaya kosha)...

The Manamaya Kosha forms the mental body. The primary way to impact this kosha is through meditation. It is affected by the 5 kleshas as follows:

Avidya (Ignorance): When the Manamaya kosha or mental body has mistakenly identified the Atman with the thinking mind it is easy to get “stuck” in this sheath feeling like we’re abducted by our mind. In order to break this spell, practices like pranayama (breathing) and pratyahara (mental withdrawing of the senses), are quite efficient and effective.
Asmita (Ego): When the ego becomes aware of the Manamaya kosha and identifies with all the constant mental chatter, this becomes an obstacle to meditation, forbidding us to evolve to the point where we can work on the remaining two koshas.
Raga (Attachment): Thoughts animate the Manamaya kosha and pleasant thoughts inhibit deep meditation. To prevent this we need to go beyond the fluctuations of the mind and master its activities. This is the basis of the Yoga Sutras.
Dvesha (Aversion): Just the opposite of the Raga klesha, unpleasant thoughts are repulsive and being stuck in dealing with them also inhibits the deeper stages of meditation. Regular meditation practice settles these disturbing thoughts and lets us advance toward our goal of a mind at peace.
Abhinivesha (Clinging to Life): This klesha increases our identification with our mental body, and this causes us to fear that if our thought activity stops, so do we. Our thoughts are unable to accept or deal with our mortality or the immortal aspect of the Self. To overcome this, the life of the spirit must be recognized as transcending this bodily life.

As noted in my last posts as these kleshas are recognized and dissolved (or cleared) from the Manamaya kosha, we move on to the remaining koshas enabling them to be cleansed of these afflictions, then the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the goal of Yoga, meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the Vijnanamaya kosha.

Rae Indigo is ERYT 500

The Kleshas (part 3 – Pranamaya kosha)…

Prana means energy, maya in this case means body or vehicle. The Chinese call it Chi, the yogis Prana or life force. Prana moves around the body through channels, called nadis. Some 72,000 reportedly, but who counted them, nobody knows. When we practice asana and pranayama, we are affecting Pranamaya kosha.

Prana enters into the body not only through food and water, but it also comes into the body via of the breath. One of the major benefits of yoga is that we become more and more conscious of our breathing, and eventually we learn to take proper deep breaths. Practicing diaphragmatic breathing, complete yogic breathing, and alternate nostril breathing are specifically designed to enhance the proper functioning of this second sheath. This leads to an increase of prana into our system which literally makes us feel more alive plus it invigorates and powers Pranamaya kosha.

Additionally, getting plenty of fresh air and sunlight is essential for maintaining the health of the vital force. Yoga texts often refer to the sun as the ultimate source of Prana.

The Kleshas (part 3 - Pranamaya kosha)...

The Pranamaya Kosha forms the energy body. The primary way to impact this kosha is through breathing. It is affected by the 5 kleshas as follows:

Avidya (Ignorance): When the Pranamaya kosha or energy body has mistakenly identified the Atman with Prana, mind and/or intellect, it is impossible to discover the Atman’s true nature which is entirely distinct from this and the other four sheaths. This identification must be transcended before the yogi can proceed to discover their true Self.
Asmita (Ego): When the ego becomes aware of the Pranamaya kosha and identifies with it, this prevents the exploration of it and the proceeding inward, to and through it to the remaining three koshas.
Raga (Attachment): As Pranayama energizes the Pranamaya kosha it can become a rapturous experience that we easily become attached to. To explore the deeper aspects of Prana and Pranayama, we will need to achieve a state beyond the fluctuations of the ego, ordinary senses and the mind.
Dvesha (Aversion): Sometimes attempting to going beyond the Pranamaya kosha seems like an epic fail and we may worry that we’re not anywhere near “getting it,” and maybe we still find altering our breathing to be surprisingly stressful. This creates aversion and it can be overcome by persistence and regular practice.
Abhinivesha (Clinging to Life): This klesha will increase our identification with our energy body, resulting in a fear somewhat like suffocating. To overcome this identification we can practice a deep and abiding acceptance of our mortality. Whenever we refuse to cling we prepare ourselves to transcend this and the next three sheaths.

As noted in my last post as these kleshas are recognized and dissolved (or cleared) from the Pranamaya kosha, the next step is taken. As the remaining koshas are cleansed of these afflictions, the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the goal of Yoga meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the Manamaya kosha.

Rae Indigo is ERYT 500

Compassion and Yoga Are One

True compassion manifests as the sacred energy that flows through the heart chakra (Anahata chakra) to each and every living thing in the universe. Whenever it is accessed it enables us to feel a sense of oneness or unity with all. This is the goal and the essence of yoga.

Yoga students and teachers encourage compassion to blossom, becoming their inner guidance. This way it will constantly reminds them that it is not the perfection of a technique (or asana) that gives them the experience of Yoga, but the ability to access their own sacred energy.

Compassion is cultivated by observing our personal experience as we go through physical, mental or emotional hardships with an open heart and/or by perceiving the suffering of others with an open heart.

Whenever we experience a slight injury or pain, focus on allowing the awareness of that discomfort to expand, thus embracing and understanding those who live with chronic suffering or pain on a permanent basis. This expanded consciousness will aid tremendously in the development of compassion.

All the rules and structures that we have amassed will dissolve when we embrace another in their deepest suffering. This compassion then becomes the catalyst that allows the great yogic teachings to guide us in realizing that the physical body is simply a temple housing the Divine Self.

According to yoga philosophy and science, disease manifests not so much from physical forces, but from a disconnection with our source or spirit. Whenever we are able to recognize and realize who we really are, healing is accelerated.

When we study Patanjalis yoga sutras we see the reasons for this separation are defined in the Kleshas Sutra II-3; Avidya (ignorance of our true nature), is the prime cause of forgetting. Avidya is the individual cosmic hypnosis or illusion imposed on all forms that makes them express, perceive, and interact with one another as though each has its own separate reality. When we strive to become compassionate beings we realize our ability to help others is directly affected by our own belief in this most basic of concepts.

Compassion and Yoga Are One

By constantly refining and rediscovering the many yogic practices each person is able to gain the benefits of healing. Many times the actual healing was not solely a physical cure, but a rebalancing of the energies that flow through the body, the mind and the emotions, touching the spirit. This rebalancing enables everyone to gain a sense of peace and clarity, especially when making decisions and changes based on the highest level of healing.

Yoga is the creation of this balance of energies and it grants the natural intelligence of the body and mind to correct itself. It is for this reason that most of the gentle and compassionate practices can positively affect any disease or imbalance. By facilitating the alchemy of connecting hearts and souls with spirit, we remember that inherently, we are all one!

Ordinarily much of humankind is dumbfounded by the alluring participation of illusory sense experiences, and clings to various delusive material forms as though they were the reality, the cause and even the security of his or her existence. The yogi however, is ever conscious inwardly of the sole reality and spirit, and sees maya and avidya (universal and individual delusion) as merely a flimsy web holding together the atomic, magnetic, and spiritual forces that give him a body and a mind with which to play a part in the cosmic drama of the Divine’s creation.

Rae Indigo is ERYT 500

How the Benefits of Yoga Transcend Conventional Exercise Regimes

Yoga starts by learning how to develop self-awareness and feel good about the physical body. It shapes and tones the body, helps with flexibility and the development of balance and strength, but it doesn’t end there. Additionally, it helps you become more focused in life and discover your inherent happiness. It slows down your thoughts, and quieting the mind helps the mind and body relax and be at peace.

But, for yoga to be more than a physical work out, you’ll need to skip the trendy yoga classes that are almost entirely focused on weight loss, or looking hot, and commit to a high-quality practice that encompasses more of yoga’s original teachings.

Conventional exercise trends such as Zumba, Tae Bo, Jazzercise, P90X and Insanity may come and go. And sadly, many styles of yoga (especially in the West) fall into this category. They promise a “quick fix” and eliminate the details and the depth of a thorough yoga practice. This “workout” style of yoga can be a popular entry point for students, however, it often leaves them unsatisfied (sometimes injured) and seeking more. Instead of seeking instant gratification and a hasty means to a temporary state of health, try a quality, “full spectrum” yoga for a full, meaningful and safe experience.

“Full-Spectrum” Yoga Practice:

Most serious students, at some point, need depth in their yoga practice to achieve optimal health and wellness along with long-lasting results. If your practice is purely physical, you’ll probably get bored and burn out quickly. Yoga that provides both insight and fitness is a great way to maintain a balanced practice with profound depth. This way you get fit and continuously learn and evolve while having an enjoyable experience. A properly taught and guided yoga practice is designed to provide deep insights on alignment along with techniques that bring your attention to the simplicity of the breath. After such a practice session you feel more grounded in both your body and your mind. It’s this experience of a mind-body connection that often produces those endorphins that makes you feel blissed-out and provide a real depth and richness in your practice.

A good yoga practice accompanied by proper guidance and instruction from an experienced, registered yoga teacher (ERYT) will help you to find (and apply) the value of its teachings in everyday life. Unlike a simple work-out program, yoga classes often have a specific focus or theme (intention) that is interwoven throughout an asana sequence. Themes can take a variety of purposes, such as balance/centering, calming/relaxing, breathing/meditation, healing/therapeutic, etc. When you practice with a vision and intention, it gives you insights and a purpose that goes well beyond the physical poses.

How the Benefits of Yoga Transcend Conventional Exercise Regimes

Remember that your physical body will go through many different evolutions over time as you grow with your yoga practice. Some asanas and techniques you will achieve with relative ease, others you won’t. Keep it fun, and they’ll be a great way to keep your vitality. A strong yoga practice teaches you to cherish life and the things that matter most to you.

There is no limit to the ways you can approach most asanas. The subtle nuances that you can observe will work to advance your practice. Through mindfulness and awareness, you’ll find revelations in your body that are fascinating and keep you longing for more. When you intellectualize the physical postures and your approach to them, you can rethink and rework them, attaining a healthy alignment.

Overall, everyone wants to be healthy, fit and at their best. Working out using conventional methods like those typically found in a gym or fitness center is not a bad thing if done intelligently. In fact, yoga can be a great workout in itself or can be used to supplement and amplify other physical forms of exercise. So, it would be fine to say that fitness is an important part of most modern yoga systems, but it is only one part of a very dynamic process. Yoga practice can become an awesome way to align all the facets of your life so that you feel healthy and whole, while simultaneously exploring and exercising self-awareness and self-control. Yoga enables us to transcend our lower instincts and harness the true power of transformation.

Rae Indigo is ERYT 500