Third Eye Meditation

Third Eye Meditation 

This third eye meditation is a simple technique to focus the mind, increase concentration and improve mental clarity.

Sit in a comfortable position, either cross-legged on the floor or in a chair. Sit up tall with the spine straight, the shoulders relaxed and the chest open. Rest the hands on the knees with the palms facing up. Lightly touch the index finger to the thumb. Relax the face, jaw, and belly. Let the tongue rest on the roof of the mouth, just behind the front teeth. Allow the eyes to lightly close.

Breathe slowly, smoothly and deeply in and out through the nose. With the eyes closed, look up at the third eye, the space between the eyebrows, the sixth chakra. Focus your gaze and concentration intently on this spot, looking for a white or indigo blue light to appear. When thoughts arise in the mind, let them go and return the focus to the third eye.

Practice this meditation for 10-20 minutes. To end, inhale the palms together in front of the heart, exhale and gently bow while saying these words “May I see and perceive clearly on every level, and seek only the truth”. Gently let the eyes blink open and take a moment or two before moving on with the rest of your day. 

Yoga Meditation

Yoga Meditation 

This smple seated meditation focuses on the breath to calm the mind, body and emotions.

Sit in a comfortable position, either cross-legged on the floor or in a chair. Sit up tall with the spine straight, the shoulders relaxed and the chest open. Rest the hands on the knees with the palms facing up. Lightly touch the index finger to the thumb. Relax the face, jaw, and belly. Let the tongue rest on the roof of the mouth, just behind the front teeth. Allow the eyes to lightly close.

Breathe slowly, smoothly and deeply in and out through the nose. Let the inhale start in the belly and then rise gently up into the chest. As the breath slows and deepens, let go of any thoughts or distractions and allow the mind to focus on the breath. Feel the breath as it moves in and out of the body, feeling it move through the nose, throat, windpipe and lungs. Feel the body as it rises and falls with each breath. Bring as much of your awareness and attention to your body and breath as possible with each moment. As the thoughts return to the mind, let them go, and return the focus back to the body and breath.

Practice this meditation for 10-20 minutes. To end, gently let the eyes blink open, inhale the palms together in front of the heart, exhale and gently bow. Take a moment or two before moving on with the rest of your day.

Inner Peace Meditation

Inner Peace Meditation 

This meditation is a simple technique to reduce stress, tension and anxiety and to promote a calm and tranquil mind.

Sit in a comfortable position, either cross-legged on the floor or in a chair. Sit up tall with the spine straight, the shoulders relaxed and the chest open. Rest the hands on your knees or in your lap with the palms facing up. Relax the face, jaw, and belly. Let the tongue rest on the roof of the mouth, just behind the front teeth. Allow the eyes to lightly close.

Breathe slowly, smoothly and deeply in and out through the nose. Let the inhale start in the belly and then rise gently up into the chest. As the breath slows and deepens, let go of any thoughts or distractions and allow the mind to focus on the breath. Draw your focus deeply inside your body, to its very core, finding a place of stillness, quiet and peace. Breathe deeply into this center filling it with your awareness. Feel this place of inner peace being nourished with your breath and awareness, slowly beginning to grow and expand outwards. Feel this place of inner peace expand to fill your entire being. Feel your inner peace completely saturating your body and radiating outwards into the world.

Practice this meditation for 10-20 minutes. To end, gently let the eyes blink open, inhale the palms together in front of the heart, exhale and gently bow. Take a moment or two before moving on with the rest of your day.

Heart Chakra Meditation

Heart Chakra Meditation 

This heart chakra meditation is a simple technique to release sadness and fear and to bring compassion and love into your life.

Sit in a comfortable position, either cross-legged on the floor or in a chair. Sit up tall with the spine straight, the shoulders relaxed and the chest open. Inhale the palms together and lightly press the knuckles of the thumbs into the sternum at the level of your heart (you should feel a little notch where the knuckles magically fit). Breathe slowly, smoothly and deeply into the belly and into the chest. Soften your gaze or lightly close the eyes. Let go of any thoughts or distractions and let the mind focus on feeling the breath move in and out of your body. Once the mind feels quiet and still, bring your focus to the light pressure of the thumbs pressing against your chest and feeling the beating of the heart. Keep this focus for one to five minutes.

Next, gently release the hands and rub the palms together, making them very warm and energized. Place the right palm in the center of your chest and the left hand on top of the right. Close the eyes and feel the center of your chest warm and radiant, full of energy. See this energy as an emerald green light, radiating out from the center of your heart into the rest of your body. Feel this energy flowing out into the arms and hands, and flowing back into the heart. Stay with this visualization for one to five minutes.

After you feel completely soaked with heart chakra energy, gently release the palms and turn them outwards with the elbows bent, the shoulders relaxed and the chest open. Feel or visualize the green light love energy flowing out of your palms and into the world. You can direct it towards specific loved ones in your life or to all sentient beings.

To end your meditation, inhale the arms up towards the sky, connecting with the heavens, then exhale and lower the palms lightly to the floor, connecting with the earth. Take a moment or two before moving on with the rest of your day. 

The 13 Obstacles of Yoga

The 13 Obstacles of Yoga

The path of yoga can be long and hard, filled with obstacles, pitfalls, and detours. Luckily, yogic philosophy provides a roadside assistance program to aid you when you become stuck. The yogis who have traveled the path before us have left us a troubleshooting guide called the 13 obstacles of yoga. The nine main obstacles of yoga are:
1. Vyadhi - Illness, disease, physical or mental. It is difficult to do yoga if you are physically sick. Thus it is important to lead a healthy lifestyle for the prevention of illness and promotion of optimal health.
2. Styana - Apathy, disinclination towards performing ones kartavya or duty. By procrastinating, we avoid our practice and create excuses for not being on the path and doing the work.
3. Sanshaya - doubting ones capability or the result of yoga. We can only come to know Reality, declares the Brihad-Âranyaka-Upanishad (4.4.23), when we are free from doubt. It is important to cultivate faith in oneself as well as the yogic path.
4. Pramada - Heedlessness, carelessness, a lack of persistence. Yoga is both a science and art and approaching it without skill, care, respect and devotion will create erratic and possible negative results.
5. Alasya - Sloth, inertia of mind or body due to dominance of the tamasic element. Yoga requires discipline, zeal and tapas (will-power) to succeed on its path. Laziness will prevent you from attaining your highest potential.
6. Avirati - Overindulgence, attachment to pleasurable things. We must learn to “let go” of our attachments to desire and physical objects if we are to make progress in yoga.
7. Bhrantidarshan - False vision, a premature sense of certainty. The development of a false notion about the practice of yoga and its outcome can not only lead one off the path of yoga, but also create harm and disappointment.
8. Alabdha-bhumikatva - Non-attainment of the next yogic stage or accomplishment. This happens due to faulty or poor practice and creates a feeling of being “stuck” and leads to discouragement.
9. Anawasthitatwa - Instability, non-permanence of a yogic accomplishment or stage. Not able to maintain an attained stage can be a real drag. This again can be a result of faulty or poor practice.
When any of these primary obstacles are encountered, four minor obstacles may appear according to the circumstances:
1. Duhkha - Pain or sorrow
2. Daurmanasya - depression, pain caused by non-fulfilment of desires.
3. Angamejayatwa - the shivering of parts of the body.
4. Shvâsa-prashvâsa - disturbances in kumbhaka or breath retention causing the irregular breathing pattern that comes with mental agitation.
You will need to be able to remove all these obstacles at will to be successful in yoga. They may appear at any time, and if not conquered during their first appearance, they are most likely to return until you learn how to overcome them.
The key to the removal of any and all of the above obstacles is the cultivation of the one-pointedness of mind. These obstacles will naturally pass with time unless we allow ourselves to become entangled and bogged down in them. By focusing all of your attention on a single object the obstacles dissolve and begin to lose their importance and power.

The Four Ashramas of Yoga

The Four Ashramas of Yoga

The traditional Indian culture promoted four Ashramas, or stages of spiritual life, that provided a simple framework of life planning for the spiritual aspirant. Each Ashrama defined a level of spiritual practice based on the duties and responsibilities required at each stage of life. The four Ashramas allowed the Indian culture to participate in and actively support a rich spiritual life, as well as gave the individual comfort and clarity to progress along the path of Self-realization. These four stages need not be practiced in a sequential order, and while they were traditionally discussed as lasting 21-25 years, the duration of the Ashramas will vary with the individual.

Brahmacharya (Student)
The first quarter of spiritual life is spent as a celibate student, closely studying with a spiritual teacher (guru). In this stage the focus is on yogic training, mental discipline, and learning about spiritual, community, and family life. This Ashrama creates the foundation and overview of spiritual practice that follows in the three other stages.

Grihasta (Householder)
The second quarter of spiritual life is spent as a householder, creating and supporting a family and fulfilling one’s worldly interests and duties. The most appropriate path of yoga for this stage is Bhakti and Karma Yoga, and other practices that can be performed in the context of worldly life and service to others. During this Ashrama one utilizes the training, discipline and knowledge gained from the Brahmacharya Ashrama to live a complete life and to enjoy worldly pleasures. The Householder’s challenge is to “Live in the world but allow not the world to live in you.” He or she must view life as a great teacher and strive towards a spiritual life in the midst of worldly temptations and distractions. The Householder path is also considered the most important Ashrama as it supports all of the other three Ashramas.

Vanaprasthya (Hermit)
In the third Ashrama, one begins to withdraw from the world to establish a state of hermitage. This is a transition stage, moving away from fulfilling the needs of the family and society to deepening the practices started as a householder in preparation for the forthcoming renunciate stage. A quiet living space is sought, a simple yogic lifestyle is practiced and the close ties with family and community are reduced to the role of a detached counselor.

Samnyasa (Renunciate)
In this last Ashrama, the yogi/ni retreats from all involvement in all worldly pursuits and seeks only the attainment of the unitive state of Self-realization. Becoming a Sannyasin requires committing to a set period of practice and the taking of spiritual vows, usually including a vow of poverty and the abandonment of physical possessions. In order that all their time, energy and focus could be expended on spiritual practices, the Sannyasin cannot stay in a household, he has to stay in a temple or live in forest or ashram, relying on charitable donations for food.

The structures and meanings of the Ashramas have changed over the years due to the loss of caste system and through the influence of Western culture. The distinctions between the Ashramas have over time become blurred, and their overall importance has become diminished. The deeper yoga practices, once only taught to renunciates, are now becoming available to Householders who wish to practice a hybrid path. Unfortunately, these changes have produced a level of confusion and misunderstanding in the modern world of yoga, as the levels and types of yoga practices are missing an overall context. Reviving the idea of the Ashramas will not only provide this missing context, it will also give modern yoga practitioners a valuable long–term plan for their progress along the path of yoga.

Tantra Yoga Demystified

Tantra Yoga Demystified

Tantra Yoga is a relatively modern revamping of the ancient vedic and yogic spiritual practices. The Tantrics developed innovative yet unorthodox techniques for allowing one to experience the reality of the true Self, the oneness of the entire cosmos. The Tantra Yogis emphasis on personal experimentation and experience led to radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. The famous “Left Hand” schools of Tantra used unlawful practices of consuming sex, alcohol and meat as powerful tools for transformation. Tantra Yoga encompasses a huge range of techniques, yet its underlying focus is on using the body as a temple to worship the all-encompassing oneness of life as sacred. In Tantra Yoga, the subtle bodies of energy and spirit are developed to create a bridge from the physical to the Devine. The development of energy is focused on the purification and cultivation of prana and the activation of kundalini. The physical body is used to activate energy through the practices of asana, pranayama, mudra and shatkarma. Thus, the Tantra yogis developed the yoga postures (asana) and breathing exercises (pranayama) that are most commonly used today in Hatha Yoga. Mudras include hand gestures and an intense fusion of asana, pranayama and bandha. Shatkarma (often referred as kriya) are esoteric exercises and techniques to purify the body and cleanse the energy pathways.

The devotional practices of mantra, yantra and puja are used to develop the spiritual body. Mantras are sacred Sanskrit sounds that are manifestations of the divine power. Yantras are sacred geometric forms used for concentration and visualization in Tantric rituals. Puja is the active devotional worship of a chosen deity through offerings of food, incense, light, water and gems.

Tantra enables the practitioner to directly experience the Divine and to taste the oneness of the cosmos. Tantra offers a smorgasbord of yogic techniques to bring one into the state of ecstasy representing a vast synthesis of spiritual knowledge.

Bhakti Yoga: the Yoga of Devotion

Bhakti Yoga: the Yoga of Devotion

Bhakti Yoga is one of the four main yogic paths to enlightenment. Bhakti means “devotion” or “love” and this path contains various practices to unite the bhakta (Bhakti Yoga practitioner) with the Divine. Bhakti Yoga is considered the easiest yogic path to master and the most direct method to experience the unity of mind, body and spirit. While Hatha Yoga requires a strong and flexible body, Raja Yoga requires a disciplined and concentrated mind, and Jnana Yoga requires a keen intellect, the only requirement for Bhakti Yoga is an open, loving heart. But Bhakti Yoga complements other paths of yoga well, and it is said that jnana (knowledge or wisdom) will dawn by itself when you engage in the devotional practices of Bhakti Yoga.

This deeply spiritual practice draws heavily on the Hindu pantheon of deities. Each of these deities is seen as representing a humanized aspect of the single Godhead or Brahman – much the same way the Christian saints represent specific attributes and qualities of God. The use of Hindu deities in Bhakti Yoga can be a large obstacle for Western practitioners, especially for those with a deeply religious background. But the use of the Hindu deities is not required for this practice – in fact, finding your own object(s) of devotion will be all the more effective in achieving yoga (union) with the Divine.

There are nine main practices of Bhakti Yoga that can be practiced independently or together. Each of these limbs creates a specific bhava (feeling) that appeals to different inner constitutions of practitioners.

The Nine Limbs of Devotion 1. Shravana – “listening” to the ancient scriptures, especially potent if told by a saint or genuine bhakta. 2. Kirtana – “singing” devotional songs, usually practiced in a call-and-response group format. 3. Smarana – “remembering” the Divine by constantly meditating upon its name and form. 4. Padasevana – “service at the feet” of the Divine, which incorporates the practice of karma yoga (selfless service) with bhakti (devotion). 5. Archana – the “ritual worship” of the Divine through practices such as puja (deity worship), and havan or homa (fire offering). 6. Vandana – the “prostration” before the image of one’s chosen image or representation of the Divine. 7. Dasya – the “unquestioning” devotion of the Divine involving the cultivation of serving the will of God instead of one’s own ego. 8. Sakhya – the “friendship” and relationship established between the Divine and the devotee. 9. Atmanivedana – the “self-offering” and complete surrender of the self to the Divine.

The most popular limb of Bhakti Yoga in the West is Kirtana (usually called Kirtan), with national and local Kirtan walas performing weekly in small to large cities. Bhakti Yoga can be practiced by itself or be integrated into other types of yoga or spiritual practices.

The benefits of Bhakti Yoga are immense, as Swami Sivananda writes, “Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge”.

The ultimate goal in the practice of Bhakti yoga is to reach the state of rasa (essence), a feeling of pure bliss achieved in the devotional surrender to the Divine.

Jnana Yoga: The Yoga of Wisdom

Jnana Yoga: The Yoga of Wisdom

Jnana (wisdom or knowledge) is considered the most difficult of the four main paths of Yoga, requiring great strength of will and intellect. In Jnana yoga, the mind is used to inquire into its own nature and to transcend the mind’s identification with its thoughts and ego. The fundamental goal of Jnana yoga is to become liberated from the illusionary world of maya (thoughts and perceptions) and to achieve union of the inner Self (Atman) with the oneness of all life (Brahman). This is achieved by steadfastly practicing the mental techniques of self-questioning, reflection and conscious illumination that are defined in the Four Pillars of Knowledge. The Four Pillars of Knowledge (sadhana chatushtaya) are the prescribed steps toward achieving liberation in Jnana Yoga. These practices build upon each other and thus should be practiced in sequential order. Even if one does not have the goal of achieving liberation, practicing these techniques will cultivate spiritual insight and understanding as well as reduce one’s suffering and dissatisfaction of life.

Viveka (discernment, discrimination) is a deliberate, continuous intellectual effort to distinguish between the real and the unreal, the permanent and the temporary, and the Self and not-Self.

Vairagya (dispassion, detachment) is cultivating non-attachment or indifference toward the temporal objects of worldly possessions and the ego mind. "It is only when the mind is absolutely free from the attachment of all sorts that true knowledge begins to dawn." - Swami Sivananda.

Shatsampat (six virtues) are six mental practices to stabilize the mind and emotions, and to further develop the ability to see beyond the illusions of maya. • Shama (tranquility, calmness) is the ability to keep the mind peaceful, through moderating its reaction to external stimuli. • Dama (restraint, control) is the strengthening of the mind to be able to resist the control of the senses, and the training of the senses to be used only as instruments of the mind. • Uparati (withdrawal, renunciation) is the abandonment of all activities that are not one's Dharma (Duty). A simple lifestyle is followed that contains no worldly distractions from the spiritual path. • Titiksha (endurance, forbearance) is the tolerance of external non-conducive situations that are commonly considered to produce suffering, especially in extreme opposite states (success and failure, hot and cold, pleasure and pain). • Shraddha (faith, trust) is a sense of certainty and belief in one's guru (teacher), the scriptures and the yogic path. • Samadhana (focus, concentration) is the complete one-pointedness of the mind.

Mumukshutva (longing, yearning) is an intense and passionate desire for achieving the liberation from suffering. In order to achieve liberation one must be completely committed to the path, with such longing that all other desires fade away.

It can be difficult to grasp or comprehend the intellectual approach of jnana yoga, and since one can easily overemphasize intellectual attainment it is important to cultivate humility and compassion on this path. It is easy to become entangled in the constructs and thoughts of the mind and loose sight of the goal of jnana: to realize the divine oneness inherent in all beings. Obviously, this approach would be contraindicated for anyone with a history of mental disease or emotional instability. It is also highly advised to find a competent teacher before divulging deeply into the path of jnana yoga.

Raja Yoga, Oneness through Meditation

Raja Yoga is viewed as the “royal path” to attaining the state of yoga or unity with mind-body-spirit. Raja Yoga is so highly revered because it attains enlightenment from direct control and mastery of the mind. This approach makes Raja Yoga an extremely challenging and difficult practice to engage in. Hatha Yoga, what we usually know as just “yoga” in the West is a much easier path. Hatha Yoga aims to control the body and breath to still prana (energy) that in turn stills the mind. Although Hatha Yoga was developed as a preparation for Raja Yoga, they can be practiced simultaneously. Raja Yoga is often referred to as “classical yoga” as it was the oldest system of yoga to by systematically developed into a unified practice. The practice of Raja Yoga was compiled by the sage Patanjali in his famous Yoga Sutras during the second century CE. The Yoga Sutras break down the practice of yogic meditation into eight limbs or sub-practices. The first four limbs are referred to as the external limbs and are to be practiced simultaneously. Some of these limbs have the same names as the Hatha Yoga practices, but are not the same and should not be confused. The last four limbs are referred to as the internal limbs and are practiced sequentially.

The foundation of Raja Yoga is Patanjali’s external limbs of Yama, Niyama, Asana and Pranayama. Yama and Niyama are the principles of right conduct and lifestyle, the dos and don’ts of yoga. Yama, respect for others, includes nonviolence, truth, honesty, moderation, and noncovetousness. Niyama, positive self action, includes purity, contentment, discipline, self study, and devotion. Asana in Raja Yoga is not the same Asana that we are doing in yoga class. Patanjali simply instructs one to find a comfortable yet stable seated position. The same confusion exists with Patanjali’s instruction in Pranayama. Patanjali only instructs the Raja yogi to observe and slow the breath down to the point where one cannot distinguish between the inhalation and the exhalation. The numerous yoga postures and breathing exercises were developed much later as part of the Hatha Yoga system of mastering the body to still the mind.

Once a comfortable seated position and a slow deep breath are obtained, then one begins practicing the internal limbs: Pratyahara, Dharana, Dhyana, and Samadhi. Pratyhara is the drawing of the mind’s focus away from the external senses to the inner sensations of the body. When the mind draws inwards, then the next limb, Dharana, is useds to concentrate the mind on a single object, usually the breath. This is where the practice becomes challenging, keeping the mind focused and releasing attachment to thoughts. When one obtains the ability to concentrate the mind on a single object to the point of being completely absorbed in it, then one has moved into the next limb of Dhyana, meditation. When the mind is absorbed in Dhyana the thoughts cease and the mind stills. The sustained practice of Dhyana leads to the last limb, Samadhi. Enlightenment, ecstasy and bliss are all words used to describe this last limb where one sees pure awareness reflected on the still surface of the mind. Here object, subject and perceiving all melt into a feeling of oneness.

Hatha Yoga: The Physical Path

What we commonly call yoga in the West is technically Hatha Yoga. Hatha Yoga (ha="sun" tha="moon") attains the union of mind-body-spirit though a practice of asanas (yoga postures), pranayama (yoga breathing), mudra (body gestures) and shatkarma (internal cleansing).   These body centered practices are used to purify the body and cultivate prana and activate kundalini, the subtle energies of the body.   Modern Hatha Yoga does not emphasize many of these esoteric practices and focuses primarily on the physical yoga postures.
In the history of yoga, hatha yoga is fairly recent technique that was developed from Tantra Yoga.  The tantrics embraced the physical body as the means to achieve enlightenment and developed the physical-spiritual connections and body centered practices that lead to Hatha Yoga. But Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga (meditation).
The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers, and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga. Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga.
It was not until the 1920s when Hatha Yoga became popularized and promoted in India with the work of T. Krishnamacharya and a few other brave and determined yogis. Krishnamacharya traveled through India giving demonstrations of yoga poses and with other pioneering yogis promoted hatha yoga through its strong healing and other positive benefits. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.

History of Yoga

Yoga's history has many places of obscurity and uncertainty due to its oral transmission of sacred texts and the secretive nature of its teachings. The early writings on yoga were transcribed on fragile palm leaves that were easily damaged, destroyed or lost. The development of yoga can be traced back to over 5,000 years ago, but some researchers think that yoga may be up to 10,000 years old old. Yoga's long rich history can be divided into four main periods of innovation, practice and development.

Pre-Classical Yoga
The beginnings of Yoga were developed by the Indus-Sarasvati civilization in Northern India over 5,000 years ago. The word yoga was first mentioned in the oldest sacred texts, the Rig Veda. The Vedas were a collection of texts containing songs, mantras and rituals to be used by Brahmans, the Vedic priests. Yoga was slowly refined and developed by the Brahmans and Rishis (mystic seers) who documented their practices and beliefs in the Upanishads, a huge work containing over 200 scriptures. The most renowned of the Yogic scriptures is the Bhagavad-Gîtâ, composed around 500 B.C.E. The Upanishads took the idea of ritual sacrifice from the Vedas and internalized it, teaching the sacrifice of the ego through self-knowledge, action (karma yoga) and wisdom (jnana yoga).

Classical Yoga
In the pre-classical stage, yoga was a mishmash of various ideas, beliefs and techniques that often conflicted and contradicted each other. The Classical period is defined by Patanjali's Yoga-Sûtras, the first systematic presentation of yoga. Written some time in the second century, this text describes the path of Raja Yoga, often called "classical yoga". Patanjali organized the practice of yoga into an "eight limbed path" containing the steps and stages towards obtaining Samadhi or enlightenment. Patanjali is often considered the father of yoga and his Yoga-Sûtras still strongly influence most styles of modern yoga.

Post-Classical Yoga
A few centuries after Patanjali, yoga masters created a system of practices designed to rejuvenate the body and prolong life. They rejected the teachings of the ancient Vedas and embraced the physical body as the means to achieve enlightenment. They developed Tantra Yoga, with radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. This exploration of these physical-spiritual connections and body centered practices led to the creation of what we primarily think of yoga in the West: Hatha Yoga.

Modern Period
In the late 1800s and early 1900s, yoga masters began to travel to the West, attracting attention and followers. This began at the 1893 Parliament of Religions in Chicago, when Swami Vivekananda wowed the attendees with his lectures on yoga and the universality of the world’s religions. In the 1920s and 30s, Hatha Yoga was strongly promoted in India with the work of T. Krishnamacharya, Swami Sivananda and other yogis practicing Hatha Yoga. Krishnamacharya opened the first Hatha Yoga school in Mysore in 1924 and in 1936 Sivananda founded the Divine Life Society on the banks of the holy Ganges River. Krishnamacharya produced three students that would continue his legacy and increase the popularity of Hatha Yoga: B.K.S. Iyengar, T.K.V. Desikachar and Pattabhi Jois. Sivananda was a prolific author, writing over 200 books on yoga, and established nine ashrams and numerous yoga centers located around the world.

The importation of yoga to the West still continued at a trickle until Indra Devi opened her yoga studio in Hollywood in 1947. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.

Yoga Philosophy

Yoga Philosophy

The main philosophy of yoga is simple: mind, body and spirit are all one and cannot be clearly separated. Yet there is a multitude of philosophical ideas developed by looking into the deeper dimensions of the body, mind and spirit.

The Five Yamas of Yoga

The Five Niyamas of Yoga

The Law of Karma

The Cause of Suffering: The Kleshas 

The Inward Journey Through the Koshas

Moksha and Maya 

The 3 Gunas of Nature

Sankhya's Map of the Universe

The Vedas 

The Upanishads

The Bhagavad Gita

The Hatha Yoga Pradipika

The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

The Bhagavad Gita

The Bhagavad Gita is the most treasured and famous of India’s spiritual texts. Composed of 700 verses, the Bhagavad Gita was written in the third or fourth century BCE as part of the epic text the Mahabharata. The Gita, as it’s commonly called, is a dialogue between Prince Arjuna and Sri Krishna, Arjuna’s charioteer, friend and council. The story opens to the scene of a battlefield just prior to the start of a colossal war with Arjuna asking Krishna for guidance.

Knowing that by engaging in this war family members and friends will be lost on both sides of the battle line, Arjuna is faced with a personal and ethical crisis. The resulting conversation between Arjuna and Krishna develops into a discourse on the nature of the soul, the purpose of one’s life, and the threefold path of yoga.

One of the main reasons the Gita is so cherished is due to its promotion and discussion of the middle path of yoga. Besides the Gita, many of the sacred texts and teachings of yoga advocate a complete renunciation of the world to lead the life of an ascetic or hermit. In the Gita, Krishna tells us that this is both a difficult and unnecessary practice. Krishna recommends the path of Karma Yoga or selfless service as the superior and quickest path to realizing the Divine. Once one is established in Karma Yoga, then one can proceed with the deeper practice of meditation, instructs Krishna. Towards the end of the Gita, Krishna places great importance on the role of devotion and faith in attaining the unitive state. All of these practices that Krishna gives such high praise to are easily practiced and incorporated into a normal everyday life.

The Gita also heavily incorporates the yogic philosophies of karma, dharma, reincarnation, atman, brahman, maya and moksha within Krishna’s responses to Arjuna’s dilemma. Krishna patiently and eloquently teaches Arjuna how to apply these core philosophies to his life to relieve him from his suffering and to attain liberation and eternal happiness. And through hearing Krishna’s examples and allegories we too learn how to further understand and apply these teachings within our daily lives.

The Bhagavad Gita is a unique scripture in that it is considered both Shruti (divine revelation) and Smriti (ancient stories). The Gita serves as both an ancient story of Krishna leading Arjuna into battle and a spiritual text on the inner struggle for self-mastery and the attainment of happiness through yoga.

The Upanishads

While the Vedas are considered the most sacred and treasured texts of India, it is the Upanishads that transferred the wisdom of the Vedas into practical and personal teachings. The word Upanishad literally means "sitting down beside” and the collection of Sanskrit texts known as the Upanishads are thought to be the direct teachings received at the foot of the ancient Indian sages. In these sacred texts we see an internalization of the sacrifice and worship extolled in the Vedas and a deeper understanding and exploration of the internal world of mind and spirit. Composed over several centuries and in many volumes, the Upanishads reflect a strong need to express and communicate the deep mystical states and spiritual contemplations that the ancient yogis experienced. According to tradition, there were over two hundred Upanishads, but there are only eleven "principal" Upanishads, as commented on by the ancient sage Shankara. The texts are written in a passionate poetic verse describing mystical states and spiritual concepts or in descriptive short stories and dialogues between historical figures.

The teachings of the Upanishads revolve around four primary spiritual themes. The first and most important is the realization that the ultimate, formless, and inconceivable Brahman (Godhead) is the same as Atman, as our internal soul. Brahman represents the entire universe, and the Atman is a little piece of that divine oneness that we contain inside us. This philosophical idea is summed up in the mantra Tat Tvam Asi (That Art Thou). The idea that the Atman is eternal, and becomes reborn over and over again is central to the concept of reincarnation that is taught in the Upanishads. This concept of rebirth is highly tied to the teachings of Karma: the future consequences of one's current intentions, thoughts, behaviors and actions. It is the accumulation of Karma that binds us to Samsara, the cycle of death and rebirth. To escape the endless cycle of Samsara requires one to attain enlightenment through the realization of Atman/Brahman. It is this state of Self realization that the majority of the Upanishads attempt to describe and encourage us to achieve through the yoga practices of meditation, mental discrimination and mantra recitation.

These spiritual concepts have exerted a profound influence on the development of Yoga, Hindu and Indian philosophy. While the yogic practices taught in the Upanishads were primarily mediation based, these philosophical teachings will remain the core beliefs for all of the future developments in the many paths and practices of yoga.

The Vedas

The Vedas are considered the most sacred and treasured texts of India. The Vedas are a collection of hymns that were received by the ancient rishis (sages) as shruti, divine revelation. As hymns and mantras, these works were actively recited out loud to both praise and invoke the powers of the spiritual realms, and had been verbally passed on for many generations before written down on delicate palm leaves. These Vedic mantras were utilized in yagas and yajnas (ritual sacrifices and ceremonies) for promoting the well being of individuals, society and the world. As the oldest texts in any Indo-European language, it’s astounding that within these works the foundations of yoga are established, with yoga being defined as "yoking" and as a "discipline." The Vedas provided the spiritual core and philosophical foundations for the future development of both yoga and Hinduism.

There are four texts that compose the Vedas: Rig-Veda, Sama-Veda, Yajur-Veda and Atharva-Veda.

The Rig-Veda is the oldest, dating back to 1500 B.C.E., and is the most revered and important of the four. The Rig-Veda’s collection of inspired hymns and mantras were used to invoke courage, happiness, health, peace, prosperity, success, and wisdom. In the Rig-Veda we learn the now famous Gayatri mantra, which is still used today for its potent spiritual qualities. We also find the first use and definition of the word yoga. These verses provide the foundation and material for the remaining Vedas.

The Sama-Veda is purely a devotional collection of melodies (saman) used to elevate one’s consciousness. The hymns in the Sama-Veda are combined with musical notes, and their content was heavily drawn from the Rig-Veda, providing no distinctive lessons of their own. This use of music combined with mantras formed the foundation for the Bhakti yoga practice of kirtan, devotional chanting.

The Yajur-Veda is devoted entirely to the worship of the deities and the instruction for the technical aspects of ceremonies. The Yajur-Veda served as a handbook for the Vedic priests who executed sacrificial acts through simultaneously chanting the hyms and mantras while following the sacrificial formula (yajus).

The Atharva-Veda consists of spells and charms to dispel evil, disease and misfortune. Its hymns are of a more diverse character than the Rig-Veda and were composed of a simpler language making them more accessible to the general population.

The Vedas expounded a diverse set of practices, ideas and concepts; among them was an primitive form of yoga as well as one of the world’s oldest, diverse and complex spiritual philosophies. Six main schools of philosophy emerged from these teachings. These Darshanas (viewpoints) all systematically represent the core ideas illuminated in the Vedas. They are: Nyaya (logic), Vaiseshika (analysis of the universe), Samkhya (classification of the universe), Yoga (union with the Divine), Mimansha (ritual interpretation of the Vedas), and Vedanta (inquiry into the Self).

Because all of these philosophical systems draw from the same source, they are seen to complement rather than compete with each other. Over time, Vaisheshika, Nyaya, and Mimamsa have become somewhat obsolete and are not actively practiced. Samkhya, Vedanta, and Yoga continue to have a strong importance and influence in Indian thought and many of the practices that evolved out of these Darshanas continue to be practiced today.

Sankhya's Map of the Universe

Sankhya philosophy, one of the oldest and most influential of the six systems (darshans) of Indian thought, has had a profound impact on the beliefs, values and concepts used in the practice of yoga. At the time of the Buddha, Sankhya philosophy revealed a detailed map of the universe to serve as a guide towards realizing the unitive state, the ultimate goal of yoga. Sankhya philosophy divides the universe into 25 distinct yet related principles called tattvas. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. Acknowledging and understanding these tattvas refines our discrimination, affirms our consciousness and brings us towards self-realization. Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya’s philosophical foundations.

The fundamental distinction in Sankhya philosophy is the separation of Brahman (oneness of all elements in the universe) into two distinct parts: Purusha (pure consciousness) and Prakriti (nature, primeval matter). Samsara or bondage arises when Purusha enters into a state of advidia (not knowing), loosing its identity and confusing itself with the physical body - which is seen as a distinct evolute of Prakriti. Purusha becomes liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

These 25 elements were further simplified into two other maps of the body-mind-spirit: the three Shariras (bodies) and the five Koshas (sheathes). These both identify layers within our experience, which correlate with each other and the tattvas. The Shariras and the Koshas are both used to draw one’s awareness inside, traveling from the physical, to the energetic and casual bodies, towards the very essence of our being, which Sankhya tells us is Brahman, pure undivided oneness. This moving from the physical to the subtle deeper experiences of the body is an important tool in the practice of meditation and inner contemplation.

While the dualism apparent in the Sankhya system soon became incongruent with further developments in yogic philosophy, Sankhya’s core concepts became ingrained into yogic teachings as well as into other Indian systems of science, art and knowledge. Sankhya’s core concept of seeing all aspects of the created world as having the same essence remains an important realization to remove fear, separation and suffering and to lead us towards a state of experienced oneness.

The 3 Gunas of Nature

In the philosophy of Yoga, all matter in the universe arises from the fundamental substrate called Prakriti. From this ethereal Prakriti the three primary gunas (qualities) emerge creating the essential aspects of all nature—energy, matter and consciousness. These three gunas are tamas (darkness), rajas (activity), and sattva (beingness). All three gunas are always present in all beings and objects surrounding us but vary in their relative amounts. We humans have the unique ability to consciously alter the levels of the gunas in our bodies and minds. The gunas cannot be separated or removed in oneself, but can be consciously acted upon to encourage their increase or decrease. A guna can be increased or decreased through the interaction and influence of external objects, lifestyle practices and thoughts.

Tamas is a state of darkness, inertia, inactivity and materiality. Tamas manifests from ignorance and deludes all beings from their spiritual truths. To reduce tamas avoid tamasic foods, over sleeping, over eating, inactivity, passivity and fearful situations. Tamasic foods include heavy meats, and foods that are spoiled, chemically treated, processed or refined.

Rajas is a state of energy, action, change and movement. The nature of rajas is of attraction, longing and attachment and rajas strongly binds us to the fruits of our work. To reduce rajas avoid rajasic foods, over exercising, over work, loud music, excessive thinking and consuming excessive material goods. Rajasic foods include fried foods, spicy foods, and stimulants.

Sattva is a state of harmony, balance, joy and intelligence. Sattva is the guna that yogi/nis achive towards as it reduces rajas and tamas and thus makes liberation possible. To increase sattva reduce both rajas and tamas, eat sattvic foods and enjoy activities and environments that produce joy and positive thoughts. Sattvic foods include whole grains and legumes and fresh fruits and vegetables that grow above the ground. All of the yogic practices were developed to create sattva in the mind and body. Thus, practicing yoga and leading a yogic lifestyle strongly cultivates sattva.

The mind’s psychological qualities are highly unstable and can quickly fluxuate between the different gunas. The predominate guna of the mind acts as a lens that effects our perceptions and perspective of the world around us. Thus, if the mind is in rajas it will experience world events as chaotic, confusing and demanding and it will react to these events in a rajasic way.

All gunas create attachment and thus bind one’s self to the ego. “When one rises above the three gunas that originate in the body; one is freed from birth, old age, disease, and death; and attains enlightenment” (Bhagavad Gita 14.20). While the yogi/nis goal is to cultivate sattva, his/her ultimate goal is to transcend their misidentification of the self with the gunas and to be unattached to both the good and the bad, the positive and negative qualities of all life.

The Inward Journey Through the Koshas

The ancient yogis have drawn a map to explore the deepest levels of our being and to facilitate the inward journey of yoga. The concept of having five selves (atma) within our body appeared in the earliest yogic texts, the Upanishads . Fifteen hundred years later Advaita Vedanta refined these five selves into the koshas, the five sheaths or coverings that veil the light of our True Self (Atman). The koshas are imagined as layers of an onion and form a barrier from realizing our true nature of bliss and oneness with the universe. Yoga is the tool to peel back these layers to bring our awareness deeper and deeper into our bodies, eventually reaching the innermost core, our True Self. When we can clearly see through the layers of the koshas we then attain a state of yoga, oneness with the universe. The outermost layer is our gross physical body, the Annamaya kosha. Anna means 'food', as this sheath feeds our awareness into the other layers and provides the ability to sustain the other 4 koshas.

The next three layers of the self are considered to be part of the subtle body or suksma-sarira. The next layer within the physical sheath is the energy body, the Pranamaya kosha. Prana means 'life force energy" as this sheath contains and regulates the movement of the physical and mental energies through the energy channels (nadis) and energy centers (chakras).

The next layer in is the mental body, the Manamaya kosha. Mana means '"mind" as this sheath contains mental thoughts and emotional feelings. This kosha governs the rational, linear, and sequential thought processes.

The last layer of the subtle body is the wisdom body, the Vijnanamaya kosha. Vijnana means "knowledge" as this sheath contains intuition, wisdom and witness consciousness.

The last kosha covering the True Self is the bliss body, the Anandamaya kosha. Ananda means "bliss" as this sheath contains the pure unchanging happiness, joy, love, peace and ecstasy that is found here at the deepest layer of our being. These are not merely feelings, but a state of being that has always existed yet has been buried by the other koshas. Behind this thin layer resides the pure consciousness of our True Self.

The koshas serve both a guide for the deeper practices of yoga and as map for our journey. The path of yoga is one of progressively moving inward, through each of the koshas, to experience the radiance of the True Self. At the same time, yoga allows this inner radiance to shine through our individuality.

In the beginning of yoga practice, the primary focus is on Annamaya Kosha, the alignment and physical sensations of the physical body. Once we have connected with this kosha we can use the breath as a bridge into the Pranamaya kosha, connecting with the energy manifesting in the body. Focusing on the body, breath and the energy absorbs the mind and the thoughts diminish allowing the Manamaya kosha to dissolve. Now we can explore the Vijnanamaya kosha to access our intuition and inner wisdom. Finally we move through the first four layers and taste the bliss, extacy and joy of the Anandamaya kosha. True enlightenment happens when all the koshas dissolve and we become absorbed in our True Self.