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talonabraxas · 2 months

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The Goddess Kali and the Spiritual Heart

Ma Kali and the Yoga of Knowledge

Ma Kali is the primary Goddess of Yoga, the background Yoga Shakti, the power of Yoga or Kriya Shakti. Hers is the force that takes our energy within, which causes us to seek the eternal and lose interest in the outer affairs of life. She is the electrical stirring of the soul to Divinity. She is the voice of the Divine reverberating within us, when we let our ego fade into the background. Kali is the power of the great current of awareness.

Kali is the great Prana or cosmic life-force (Mahaprana). She represents the most primal will of all life, which is to live forever and never die. This core wish for immortality is not some mere delusion or arrogance within us, it is the very reflection of Sat or pure Being into creation, the portion of the Eternal that is our soul.

Kali represents the most primal desire, which is to love all and be one with all, to find the perfect, pure and eternal bliss, which is the presence of Shiva, the Eternal Being and Consciousness hidden in all life. Hidden even in ordinary desires is Kali’s ascending force to get us to seek something more beautiful and wondrous, to take us beyond our boundaries, to make us unhappy with what we already have in order to reach a greater reality.

Her will-power generates the decisive moment of spiritual awakening, in which we realize that true happiness cannot be found in the outer world but only within. Then she redirects our life as a mystic journey to the inner source, the heart of creation, and the Eternal flame.

Kali’s Shakti works to focus our energies back to the heart and the core of our being. Kali’s energy reverses the ordinary process of creation. Hers is the power that merges earth into water, water into fire, fire into air, air into ether, ether into mind, and mind into pure consciousness. She takes us back from the many to the One, reintegrating the world into our deepest Self and Being.

Ma Kali’s energy is like a simulated death experience. She helps us withdraw our attention from the outer mind, emotions and senses into the inner heart. In this regard, Kali is the prime Goddess of Jnana or Self-knowledge. She takes us back to the Self in the heart, unifying all our experience within it. Kali is Nirvana Shakti, the power that takes us to dissolution or Nirvana. She is the magnetic pull of Nirvana within us.

In Yogic terms, Kali is the Nirodha Shakti, the power that gives the ability to dissolve the fluctuations of the mind stuff or chitta, that is the tradition definition of Yoga through Patanjali in the Yoga Sutras. Her power checks, negates, masters and dissolves all the functions of mind and prana into the infinite silent calm of the Purusha within the heart.

One is reminded of the experience of Paramahansa Ramakrishna, who was a great devotee of Kali. After learning the importance of the Self-knowledge of Vedanta through his guru Tota Puri, Ramakrishna meditated on the Self within the heart in order to realize it. In doing so, the image of Ma Kali arose. He found that he had to break through his attachment to her by removing her form with the sword of knowledge. Yet he had to eventually realize that the sword of knowledge was that of Ma Kali. She projects a form to teach us, but removes the form to reveal her formless being as Pure Consciousness.

The Power of Ma Kali’s Mantras

Ma Kali’s Bija Krim

Each deity has its mantras, starting with single-syllable seed or bija mantras and extending to longer mantras, prayers and supplications. Kali’s primary single syllable mantra is KRIM (pronounced Kreem). KRIM refers to Kriya or the power of action, but action of a yogic nature.

KRIM is composed of three primary letters. The letter-k is the first of all the consonants in the Sanskrit alphabet. It indicates manifest existence, power and force. The letter-r is the seed of fire and light. The letter-i is focused energy and will power.

KRIM as the sound of Kali sets in motion the primary force of life and manifestation. It is the electrical energy or lightning force that gives power to everything, like the electric current that can run any number of appliances.

Yet when we use this mantra in sadhana or yogic practices, it is the inner current that we are switching on. Once this inner current is available we can use it to empower any sadhana or open up any inner faculty, just like having the electricity on in our house can allow us to do so many things and without it we can do nothing.

The great Goddess Kali, specifically through her mantra KRIM, provides us the support of energy for all that we do in Yoga. More so, she increases our inner energy, both allowing and pushing us on to do more. Her mantra creates a relentless force of spiritual energy within us that does not merely help us but propels and guides us to the higher goal. At some point her current takes over from our minds and directs our sadhana by its flow. This opens up the higher level of working with her power and her presence. Kali’s Kriya Shakti allows the Yoga to work but also as an ascending lightning force can break through all obstacles and veils of karma, prana or mind.

The mantra KRIM also has a fierce side, like a jolt of lightning it can function like a sword to cut things open. It can stimulate, shock, electrify and propel. It can energize the weapons of the Gods to defeat the undivine or Asuric forces. Yet it can energize the ornaments of the Gods, their gems and gifts, which grant bliss to the devotee.

Kali’s Threefold Bija: KRIM HUM HRIM

Out of this single seed mantra is developed a longer threefold mantra or three seed-mantras as KRIM HUM HRIM. This has yet more energy and efficacy in awakening the Goddess within us. It begins with the mantra KRIM and builds upon its power.

The mantra HUM (hoom) is composed of two primary sounds. The letter-h is the seed syllable of the element of space or ether. It also represents the sun, Prana and the Purusha principle. The letter-u creates a force field that can both serve to hold in and to push out. HUM represents an explosion of energy, an expression of great power that is pranic, electrical and fiery. HUM is the power of Agni or fire particularly as directed by the wind or Vayu. Whereas KRIM awakens the electrical force or Shakti, HUM serves to direct it with great force, to use it to make great efforts.

HRIM (hreem) is the great mantra of the spiritual heart, hridaya. It is composed of three main letters. The letter-h, as in HUM, represents, space, prana and light. The letter-r as in KRIM represents light and fire. The letter-i as in KRIM represents focused energy or a ray of light, the Shakti as such. Through the mantra HRIM alone one can enter into the spiritual heart and the small space within its lotus (dahara akasha) in which the entire universe is held.

These put together, Kali’s threefold mantra serves to awaken and energize the spiritual heart, hridaya.

The mantra KRIM serves to cut the knots of the heart. It works like a sword. It stimulates the heart energy within us, its primal desire or wish for immortality, love and light.

The mantra HUM gives power to the heart, expanding the energy of prana and Agni (fire) in a strong, if not explosive manner.

The mantra HRIM opens the energy of the spiritual heart which is like the Sun, spreading it into the Infinite.

This threefold Kali Heart mantra can be compared to a kind of spiritual adrenaline. KRIM awakens the energy of the heart, like an electrical jolt to a heart patient whose heart is failing. HUM expands it this current with great force. HRIM stabilizes it as an infinite power and eternal presence.

KRIM draws the Prana from the breath, the sensory and motor organs and directs it into the heart. HUM turns the Prana into a force of fiery meditative power. HRIM connects the individual prana-mind with the power of the Supreme Self, the power of the light of consciousness (Chid-jyoti). This threefold mantra therefore creates a powerful Pratyahara in the yogic sense, it takes our energy back to the spiritual heart.

Kali Sadhana and the Yoga of Knowledge

Kali mantras serve to develop a Kali Sadhana, in which the true nature of Kali is revealed. In this regard, Kali is the death of the ego, which is the rebirth of the soul. Kali is the Divine Mother in her role of slaying the demon or dragon of the ego or I am the body idea. Her mantras bring about an inner death, which is the rebirth of the immortal Self within us.

Through Kali we can experience a simulated death, the real death which is that of the ego, after which there is no more death. Kali is this death of death by the power of eternity. Kali mantras take us into the spiritual heart. They are a good accompaniment to Atma Vichara.

The Goddess Kali, we might say, is the power of meditation personified as a Goddess. Yet She is meditation not as a mere technique, She is the natural state of meditation as the power of consciousness pervading Infinite Space and Eternal Time, in which the waves of karma, including birth and death, cannot touch us, because we are the All!

Mahakali by Talon Abraxas

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crazycatsiren · 2 years

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Chakras - What they really are

(I managed to salvage this post written by @rue-cimon from an old deactivated account. I copied it down here because this was too good a post to lose.)

Chakra literally means "wheel" or "circle" in Sanskrit. The concept of chakras originates from Hinduism in ancient India. These are focal points used in a variety of ancient meditation or yoga practices. These practices are collectively called "tantra".

Although the concept is frequently found in early traditions of Hinduism and are often mentioned in the Vedas, beliefs around chakras differ between various Indian religions. Buddhist texts consistently mention 5 chakras, whereas Hindu texts and sources speak of 6 or 7 chakras.

Early Sanskrit texts speak of them both as meditative visualizations combining flowers and mantras and as physical entities in the body. Within kundalini yoga, various breath exercises, visualizations, mudras, kriyas, and mantras are focused on manipulating the flow of subtle energy through chakras.

Chakras are also present in Ayurvedic traditions.

The belief behind chakras is that human life simultaneously exists in two parallel dimensions, one is the physical body and the other is psychological, emotional, mind, non physical (the subtle body).

The aforementioned subtle body is energy, while the physical body is mass. The psyche or mind plane corresponds to and interacts with the body plane, and the belief holds that the body and the mind mutually affect each other. The subtle body consists of energy channels connected by nodes of psychic energy called chakras.

The chakras - in Hindu and Buddhist texts - are said to be arranged in a column along the spinal cord, from its base to the top of the head, connected by vertical channels. Tantric traditions strive to awaken, master, and energize these chakras through yoga and often with the help of a teacher.

The esoteric traditions in Buddhism generally teach four chakras. In some early Buddhist sources, these chakras are termed as manipura (navel), anahata (heart), vishuddha (throat), and ushnisha kamala (crown). However, a system of five chakras is common among classes of tantra in Tibetan Buddhism. These five chakras are basal, abdominal, heart, throat, and crown, and each chakra corresponds with an element, a Buddha, and a bija mantra.

The more common and most studied chakra system incorporates six major chakras along with a seventh center generally not regarded as a chakra.

The chakras are traditionally considered meditation aids. The yogi starts from lower chakras and progresses to the highest chakra located in the crown of the head, in the journey of spiritual ascent.

In the Hindu kundalini and Buddhist candali traditions, the chakras are pierced by a dormant energy residing near or in the lowest chakra. in Hindu texts she is known as Kundalini, while in Buddhist texts she is called Candali or Tummo.

Some terms and definitions:

Tantra: Esoteric traditions in Hinduism and Buddhism that developed in India mainly during the middle of the 1st millennium CE. The term tantra, in the Indian traditions, also means text, theory, system, method, instrument, technique, or practice. A key feature of these traditions is the use of mantras.

Kundalini yoga: A type of yoga focused on channeling energy through the chakras.

Mudra: A symbolic or ritual gesture or pose in Hinduism, Jainism, and Buddhism. Mudras have meaning in many forms of Indian dance and yoga. In hatha yoga, mudras are used in conjunction with pranayama (yogic breathing exercises), generally while in a seated posture, to stimulate different parts of the body involved with breathing and to affect the flow of prana and is associated with consciousness in the body. Mudras are also used in tantric practices.

Kriya: Practice within a yoga discipline meant to achieve a specific result. The Yoga Sutra of Patanjali defines three types of kriya, namely asceticism, study, and devotion. Such yoga is called kriya yoga. Kriya is a Sanskrit word that literally means "to do" or "to work".

Mantra: A sacred utterance, a sound, a syllable, word, or phonemes, or group of words in Sanskrit, Pali, and other languages. They hold spiritual and religious significance. At its simplest, the word "om" serves as a mantra. It is believed to be the first sound which was originated on earth. It creates a reverberation in the body which helps the body and mind to be calm. In more sophisticated forms, mantras are melodic phrases with spiritual interpretations such as a human longing for truth, reality, light, immortality, peace, love, knowledge, and action. Not all mantras have literal meanings but rather are simply uplifting.

Ayurveda: An alternative medicine system with historical roots in ancient India.

#chakras #hinduism #buddhism #witches of color #asian religions #eastern spirituality #ancient india #asian witches #buddhist witches

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blessed1neha · 7 months

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The Yamas and Niyamas are ethical and moral guidelines

The Yamas and Niyamas are ethical and moral guidelines outlined in the ancient yogic philosophy of Patanjali's Yoga Sutras. They offer principles for living a harmonious and fulfilling life. Here are the benefits associated with practicing the Yamas and Niyamas:

Yamas:

Ahimsa (Non-violence): Practicing ahimsa promotes peace and compassion. It encourages individuals to cultivate kindness towards themselves and others, leading to improved relationships and a more harmonious society.

Satya (Truthfulness): Living truthfully fosters authenticity and integrity. Being honest with oneself and others builds trust and strengthens connections, resulting in healthier relationships and a sense of inner peace.

Asteya (Non-stealing): By practicing asteya, individuals learn contentment and gratitude for what they have. This cultivates a mindset of abundance rather than scarcity, promoting generosity and reducing feelings of envy or lack.

Brahmacharya (Moderation): Brahmacharya encourages balanced living and mindful consumption. By practicing moderation in all aspects of life, individuals conserve energy, maintain focus, and cultivate self-discipline, leading to greater physical, mental, and emotional well-being.

Aparigraha (Non-attachment): Aparigraha teaches the art of letting go and releasing attachments to outcomes. By detaching from material possessions, expectations, and desires, individuals experience freedom from stress, anxiety, and dissatisfaction, leading to greater contentment and inner peace.

Niyamas:

Saucha (Purity/Cleanliness): Practicing saucha involves purifying the body, mind, and environment. This fosters clarity of thought, enhances physical health, and creates a conducive space for spiritual growth and self-discovery.

Santosha (Contentment): Santosha promotes gratitude and acceptance of the present moment. Cultivating contentment regardless of external circumstances leads to greater peace of mind, reduced stress, and an increased sense of fulfillment.

Tapas (Discipline): Tapas involves cultivating self-discipline and perseverance in pursuit of spiritual growth and personal development. By embracing challenges and overcoming obstacles, individuals build resilience, inner strength, and a sense of accomplishment.

Svadhyaya (Self-study): Svadhyaya encourages self-reflection and introspection. By studying sacred texts, exploring personal beliefs, and observing one's thoughts and actions, individuals gain insight into themselves, deepen their understanding of life's mysteries, and foster spiritual evolution.

Ishvara Pranidhana (Surrender to the Divine): Ishvara Pranidhana involves surrendering to a higher power or divine intelligence. By relinquishing the ego's need for control and trusting in a greater purpose, individuals find peace, guidance, and spiritual connection.

Overall, practicing the Yamas and Niyamas promotes personal growth, ethical behavior, and spiritual development. By aligning one's actions with these principles, individuals cultivate virtues such as compassion, truthfulness, contentment, and self-discipline, leading to a more fulfilling and meaningful life.

#astrology numerology vedicastrology #vedic astrology #vedas #vedic jyotish online #astrology #vedic astro observations #lordkrishna #krishna #harekrishna #hare krishna #vedic culture #veda #vedanta

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chicagognosis · 2 months

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The particular beauty of this scripture, The Voice of the Silence, is that it is practical. It teaches a very profound mystical science of acquiring information for ourselves, not merely with the senses of our physical experience, but with the consciousness. Some people have called that consciousness soul: the ability to perceive and to understand.

In our last lecture, we talked about the stages of meditation, the principles outlined such as in the Yoga Sutras of Patanjali, which are also correlated within Buddhism, as well as Blavatsky’s scriptures, or her translation of it.

More importantly, what we want to understand in this talk today is the spiritual path known as initiation. It is a path in which by meditating, the consciousness develops its true potential and is able to understand mysteries beyond the senses, beyond physical experience, and beyond our common daily life.

New Lecture Transcription!

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santoschristos · 9 months

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Cosmic Avatars Many of the world’s great spiritual teachers are in fact Cosmic Masters who have come to Earth from other planets. Examples include the Master Jesus, Sri Krishna, the Lord Buddha, Lao Zi, Confucius and Sri Patanjali. These spiritually advanced individuals have given of their otherworldly wisdom in different ways, at different times, in different places to help us to progress in our evolutionary journey back to the Divine Source from which we came.

The words attributed to them in ancient texts such as the Bible, the Bhagavad Gita, the Dao De Jing (also known as the Tao Te Ching), and so on, are a shining light to all humanity – even if these great works, as passed down to us through the centuries, are not necessarily entirely accurate or complete in their current form. We should focus on the ideals such inspirational texts have in common, rather than focusing on petty differences in dogma, as has happened so frequently in our history – often with gruesome consequences which are the very opposite of the philosophies in question.

The word “avatar” comes from a Sanskrit word meaning “descent”, because these great beings have come down to us from their heavenly abodes on other planets. They have chosen, in compassion, to sacrifice their bliss and allow a part of their consciousness to be born as a baby on Earth in a body apparently just like us. They then stay here for an allotted time, during which they help humanity in various ways, including giving spiritual teaching.

While incarnate upon Earth a Cosmic Avatar is under tremendous limitation and has only a fraction of the powers and wisdom which they enjoy on their own planet. One important reason for this is the very poor state of the karma of humankind as a whole. In simple terms we are not ready for, and do not deserve, the direct, open intervention of these great beings in what is termed their “Full Aspect”.

The Aetherius Society

art: Cosmic Avatars by --Mahaboka

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whatonyogaearth · 7 months

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A Short Introduction to the Yoga Sutras

The Yoga Sutras are generally considered a foundational text of the yoga tradition. In this article we examine the context and background of the text, briefly explore its structure and content, and I also offer some reflections on the text’s relevance in modern times.

Note: I have decided not to use diacritics in this article. Diacritics are those little lines and dots above and below letters that tell you how to pronounce Sanskrit words. Normally I use diacritics in my writing, as they are essential for pronouncing Sanskrit correctly. However as this article is meant for non-scholars I have decided it would be better to try and write the Sanskrit words in a way that will make them easy to read and pronounce, so as not to put anybody off!

History & Context

Most scholars these days date the Yoga Sutras to somewhere between the 2nd and 5th centuries CE, with Philipp Maas placing it in the early 5th century.

The text is attributed to a sage named Patanjali. Biographically, we know next to nothing about Patanjali. The name is a compound word formed from the Sanskrit words pata (falling, flying) and anjali (the gesture of joining the hands together in reverence).

Yoga had already been around in some form or another for many centuries by this point. Therefore, Patanjali did not ‘invent’ Yoga. Nevertheless, this is the earliest comprehensive and systematic text on the subject that has survived.

Yoga was just one darshana or school out of many in ancient India. In terms of philosophy, it shares many similarities with the Samkhya school. But whereas Samkhya tends to emphasise the use of reason and knowledge to gain liberation, Yoga emphasises practical and experiential methods.

Philosophically, both the Samkhya and Yoga schools teach a form of dualism. This is a dualism between purusha (our true Self) and prakriti (everything else, including the body and mind) and the whole point of Samkhya and Yoga in a nutshell is to guide us towards the realisation of purusha, that is, our true Self. This is true liberation or moksha in Yoga.

Most of the ancient darshanas had their own sutra text. Sutra texts are known for their brevity. Basically, sutra texts are where the most essential teachings of a school are distilled into as few words as possible. Knowledge systems were handed down orally in ancient India and thus source material was kept minimal with a view to facilitating memorisation.

Other authors would then come along and write longer commentaries on these sutra texts. The Yoga Sutras have a rich commentarial tradition spanning many centuries. The first and most well known is the bhasya commentary by a certain Vyasa. Vyasa actually means something like ‘compiler’ or ‘editor’ so that probably wasn’t his actual name!

Some scholars even argue that Patanjali and Vyasa are actually one and the same person, though others would strongly disagree with this thesis. Either way, this commentary is indispensable when it comes to making sense of the sutras, and published versions of the Yoga Sutras tend to include the bhasya commentary or at least reference it.

As a final note, many scholars now use the term pātañjalayogaśāstra to refer to this text as a whole (sutras plus commentary), because that is the name our oldest existing manuscripts use. But to keep things simple we will continue to use the name Yoga Sutras!

Structure of the Text

The Yoga Sutras are divided into the following four padas or chapters:

Samadhi Pada: This is where Patanjali defines Yoga and then describes the nature and the means to samadhi, the goal of Yoga.

Sadhana Pada: Sadhana is the Sanskrit word for practice or discipline. Here the author outlines two forms of Yoga, the kriya yoga (yoga of action) and the ashtanga yoga (the yoga of eight auxiliaries or limbs). This is also where Patanjali discusses the kleshas, five ‘afflictions’ or impediments to Yoga.

Vibhuti Pada: Vibhuti is the Sanskrit word for power or manifestation. Supra-normal powers (siddhis) are said to be acquired by the practice of Yoga. However, the temptation of these powers should be avoided and the attention should ultimately be fixed only on liberation.

Kaivalya Pada: Kaivalya literally means isolation. This is the chapter on final liberation. The Kaivalya Pada describes the process of liberation, it explains how the mind is constructed and veils the inner light of the Self.

The Goal of Yoga

Not one for a lengthy preamble, Patanjali gets stuck right in there and clearly states the goal of Yoga in the well-known second sutra:

yogas chitta-vritti-nirodhah YS 1.2

Any Sanskrit sentence allows for a number of possible translations and this one is no different. A nice and accurate one is this one from Barbara Stoler Miller:

Yoga is the cessation of the turnings of thought

The reason I say this one is accurate is because a literal meaning of vritti is ‘turning’. Ever felt that thoughts are ‘going round and round’ in your head? Well this phrase nicely captures that! The vrittis in this statement refer to thoughts, emotions, ideas and basically any cognitive act of the mind. Patanjali lists five types of vrittis. These are, once translated:

Right knowledge

Error or false knowledge

Imagination

Sleep &

Memory

All such activities of the mind are products of prakriti and are completely distinct from the true Self, purusha, that pure awareness or consciousness which we are aiming to enter into through Yoga. The means prescribed by Patanjali in the first chapter of the Yoga Sutras to still the vritti states of mind are sustained practice (abhyasa) and dispassion (vairagya).

Specifically the practice offered is meditation, or keeping the mind fixed on any particular object of choice without distraction. Patanjali then describes a number of possible forms such meditation could take. By stilling all thought, meditation removes all objects of awareness. Awareness can therefore now be aware only of itself, of its own source, the true Self or purusha. This state is known as samadhi in Yoga and Patanjali makes it super clear that this state of samadhi is the goal of Yoga and thus the whole text is focused upon achievement of that goal.

Obstacles to Yoga

Patanjali mentions five kleshas, which can be translated as impediments or obstacles to achieving samadhi and thus Yoga. These five are as follows:

Ignorance

Ego

Desire

Aversion

Clinging

In the Yoga Sutras, and indeed in ancient Indian philosophy in general, the first item in any list is the most important and fundamental. It’s the same here. Ignorance here means failing to recognise our true Self or purusha and instead identifying ourselves with our body, mind and the material world. All of the other obstacles arise from this fundamental error.

Yoga Psychology

Like most other schools of Indian thought, the Yoga school believed in the related concepts of karma and rebirth. According to this doctrine, we are caught in an endless cycle of rebirths called samsara and the purpose of following a path such as Jainism, Buddhism or Yoga is to bring an end to this cycle. Where the Yoga Sutras really shine are in interpreting this doctrine in a highly sophisticated ‘psychological’ way, to use modern terminology.

According to this Yoga psychology, the mind forms an impression of an object through the sense organs, which is called a pratyaya. Once this pratyaya or active image of this object is no longer of active interest to the mind, it becomes an inactive or latent samskara. A samskara is an imprint left in the chitta, somewhat like a sound is imprinted on a tape recorder, or an image on photographic film. In this way the vrittis, the activities of the mind, are retained as samskaras when they fade.

It is important to note that these samskaras are not just passive imprints but vibrant latent impulses that can get activated under conducive circumstances and can exert influence on a person’s thoughts and behaviours, even many years after the impression was made. What’s more, according to Yoga these samskaras can persist from previous lives. The chitta is thus something of a storehouse of these recorded samskaras, deposited and accumulated there over countless lifetimes. One is here reminded of the theory of the subconscious in modern psychoanalysis.

According to Yoga, karma is generated by the vrittis, and the vrittis, in turn, are produced by the kleshas. There is thus a vicious cycle of kleshas, vrittis and samskaras. To run through the whole cycle again to try and make it as clear as possible: vrittis are recorded in the chitta as samskaras, and these samskaras eventually activate consciously or subliminally, producing further vrittis. These vrittis then provoke actions and reactions, which in turn are recorded as samskaras, and the cycle continues endlessly, leading to much suffering along the way.

The whole Yoga project aims to bring this vicious cycle to an end and it is liberation from this mind created suffering that we are after as yogis. The Yoga Sutras are effectively a manual guiding us towards this end, this state of samadhi or complete meditative consciousness.

The Yamas and Niyamas

The second pada or chapter of the Yoga Sutras contains a famous exposition of five ethical restraints (yamas) and five ethical observances (niyamas) and these are relatively well-known in the modern yoga world. The first thing to get clear is that these yamas and niyamas are NOT original or unique to Yoga. All ascetic schools in ancient India had these ethical codes, and the exact same ones appear in Jainism for example. Sometimes, you even get more of them. Some yoga texts for instance list 10 yamas and 10 niyamas.

The five yamas listed in the Yoga Sutras are:

Ahimsa (non-harming) Satya (truth telling) Asteya (non-stealing) Brahmacharya (chastity or celibacy) Aparigraha (non-acquisitiveness)

The five niyamas are:

Shauca (purity or cleanliness) Santosha (contentment) Tapas (self-discipline) Svadhyaya (study) Ishvarapranidhana (devotion to the Ishvara or Lord)

Many of these could do with further explanation and commentary but there is not space in this present article. The other thing I want to stress is that these yamas and niyamas were not seen as optional extras for yogis. Rather, these were the bedrock of fruitful yoga practice. Patanjali and others refer to them as the mahavratam or ‘great vow’. Importantly, having listed the yamas, Patanjali devotes an entire sutra to reiterating just how central and non-negotiable these yamas are. Once translated, this sutra reads as follows:

[These yamas] are considered the great vow. They are not exempted by one’s class, place, time or circumstance. They are universal. YS 2.31

So, regardless of your social status, regardless of where you live, in which time period you live, and any other extenuating circumstances (such as your career), adherence to the yamas, including especially ahimsa, the foundation of them all, is an essential part of being a yogi as defined by Patanjali’s system.

Vyasa is even more emphatic in his bhasya commentary to the Yoga Sutras, and it is here that the link between ahimsa and vegetarianism is explicitly and unequivocally made, and several examples are brought to bear. Refer to the work of scholar Jonathan Dickstein to read more about the strong case for vegetarianism made in Patanjali Yoga.

The Ashtanga Yoga

These yamas and niyamas are just the first two parts of Patanjali’s famous ashtanga or eight-part path. I would first like to clarify that this systematisation of yoga into a series of angas (a word translated by some modern scholars as ‘auxiliaries’ but more commonly rendered as ‘limbs’) was again not novel to Patanjali. Throughout the yoga tradition we find various similar schemes, predating and postdating Patanjali, including fourfold, fivefold, sevenfold and even fifteenfold schemes. I would also like to stress that, despite sharing the same name, this ashtanga yoga bears little relation to the modern postural form of yoga known as Ashtanga.

Following the yamas and niyamas then, we then have the following six angas:

Asana (posture): At last I hear you cry, postures! In Patanjali’s day meaning a steady and comfortable seated posture, asanas today comprise a set of physical exercises which stretch and strengthen the body. It is this aspect of yoga that has been most visibly exported to the West but too often stripped from its context as just one ingredient in a more ambitious and far-reaching sequence.

Pranayama (breath control): Prana refers to the universal life force whilst ayama means to regulate or control, but it can also mean to expand and lengthen. Prana is the vital energy needed by our physical and subtle layers, without which the body would perish. It is what keeps us alive. Pranayama is thus the control or expansion of prana through the breath, depending on which definition of ayama you use.

Pratyahara (withdrawal of the senses): This limb further deepens the above process by removing consciousness from all engagement with the senses (sight, sound, taste, smell and touch) and sense objects.

This is followed by the final three limbs collectively known as samyama: Dharana (concentration, fixation), Dhyana (meditation), and finally Samadhi (the latter of which Patanjali further divides into seven rather esoteric stages). These last three limbs are essentially different degrees of concentrative intensity and culminate in the realisation by the Self of its own nature.

Just to reiterate one more time, it is this Self-realisation, the state known as samadhi, that is the true goal of Yoga.

Relevance of the Yoga Sutras for Today

In this brief introduction we have of course only scratched the surface of this incredible text, and there is much more that could be said. But for now I want to end with some concluding reflections on the continuing relevance of the Yoga Sutras in the modern world.

One question that arises is whether Patanjali was prescribing a strictly ascetic path. And indeed, the general scholarly consensus has usually been to associate Patanjali's Yoga exclusively with extreme asceticism, mortification, denial and renunciation. However, there are dissenting vocies. For example, Ian Whicher has repeatedly and passionately argued that Patanjali's Yoga can be seen as enabling a more responsible living in and engagement with the world, and that Patanjali was not advocating total renunciation. For Whicher, following the path of Patanjali can lead one towards that integrated and embodied state of liberated selfhood whilst living, a state known as jivanmukti.

Regardless of whether Patanjali was historically preaching ascetism or not, the fact remains that the Yoga Sutras are full of valuable ideals and tools for the practitioner living in the modern world. Let’s face it though, this is a challenging path. As a scholar and practitioner I often perceive a huge disconnect between the kind of yoga I am seeing on the likes of Instagram and the teachings of the Yoga school as presented in the Yoga Sutras. After, all, the former is highly focused on body image, whereas the Yoga of Patanjali is all about dissociating ourselves from our body and mind and recognising our true Self. However, this does not mean that the two are necessarily irreconcilable.

Though there is absolutely no historical evidence that Patanjali and his followers were practicing postural yoga (that didn’t come until later with the emergence of the Hatha tradition) nowhere in the Yoga Sutras does it say that physical exercise cannot be part of one’s yoga practice. We just have to remember that as far as Patanjalian Yoga is concerned, such postural activity is just a further means or method on the path towards samadhi or full meditative awareness. This is why any so-called yoga that does not contain more internalised meditational practices but which focuses solely on physical exercise should not really be called yoga.

The Yoga Sutras remains undoubtedly the most famous ancient yoga text, and it is studied to some extent in probably every yoga teacher training course. To be honest, I personally feel that too much emphasis is placed on the Yoga Sutras, at the expense of other branches and other texts of the tradition. The Tantric texts, in particular, are still sorely neglected. One of my own aims in my work is to try and decentre the Yoga Sutras and provide a much wider overview of the history and philosophy of yoga and the other related schools of ancient India. This is not to take anything away from the Yoga Sutras, however, as it is without doubt an extraordinary text that continues to be highly relevant in the 21st century.

Further Reading

I have already mentioned some scholars whose work you may wish to refer to, such as Philipp André Maas, Ian Whicher and Barbara Stoler Miller. For a translation and commentary on the Yoga Sutras that is both scholarly accurate and reasonably accessible I would recommend that of Edwin Bryant published by North Point Press.

#yoga philosophy #yoga #yoga sutras #patanjali #philosophy #meditation #yogahistory #vrittis #yamas #niyamas

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imstarlight · 2 years

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How can we get to the state of pure consciousness?

What is remarkable about this is that we tend to think of meditation as a peaceful state, and would probably guess that in a state of deep meditation the brain waves were likely to be more slow and quiet, similar to deep sleep states. It turns out that the opposite is true. The brain waves during meditation are of higher frequency than during all other conscious states, including both waking and dreaming states. It is as if the brain is highly aware of the experience but is not disturbed by it. Might this be the state of “superconsciousness” or “pure consciousness” that Mandukya Upanishad talks about?

Another interesting distinction that the study made was between object-based and objectless meditation. It showed that the brain waves during deep loving-kindness meditation (objectless meditation) were different from object-based meditation (when you focus your attention on something specific, which in yoga we call one-pointedness). “Objectless meditation does not directly attend to a specific object but rather cultivates a state of being. Objectless meditation does so in such a way that, according to reports given after meditation, the intentional or object-oriented aspect of experience appears to dissipate in meditation. This dissipation of focus on a particular object is achieved by letting the very essence of the meditation that is practiced (on compassion in this case) become the sole content of the experience, without focusing on particular objects. By using similar techniques during the practice, the practitioner lets his feeling of loving-kindness and compassion permeate his mind without directing his attention toward a particular object. These phenomenological differences suggest that these various meditative states (those that involve focus on an object and those that are objectless) may be associated with different EEG oscillatory signatures.” (2)

This description of object-based and objectless meditation sounds remarkably similar to the three stages of meditation defined in the yoga tradition. According to yogic teachings of meditation, at the beginning of your meditation exploration it is useful to pick an internal or external object to focus on. This object serves an important purpose of training your focus and teaching you to be able to concentrate on one thing for an extended period of time (developing one-pointed focus). Later on, as the practitioner becomes more experienced, the object of meditation serves more as a gateway to the meditative state of being. Those ideas are described in the Yoga Sutras of Patanjali as three stages of meditation: dharana, dhyanam and samadhi.

First step: Dharana

Dharana (-dha- “to hold”) means being able to hold attention on an object for progressively longer periods of time without distraction. For example, you can hold your attention on the light of a candle, or the rhythm of your breath for extended period of time.

Second step: Dhyanam

Dhyanam (-dhi- “to reflect”) occurs when there begins to be a relationship between the mind and the object of attention. It means that you gain some insights about yourself from concentrating on the object. For example, by meditating on an image of fire in your belly you gain insights about your ability to process your experiences.

Third step: Samadhi

In the state of Samadhi the relationship between the object and the mind becomes very close, as if they have merged. At that point the mind begins to shed its conditioning and the object shines forth as it is. It is as if you take on the qualities of an object, become it.

At that point, according to Patanjali, instead of being clouded by your baggage, the mind becomes like a transparent crystal, able to reflect the object perceived, the instrument of perception (the mind) and the process of perception. It sounds as if Samadhi is a gateway to the state of Turya (pure consciousness) that might be manifested in high-frequency, synchronous gamma brain waves.

In our normal daily life we continuously cycle through three stages of consciousness: waking state, dreamless sleep, and dream state. All of those three states are about “me, me, me” – assessing everything that comes into your awareness through the lens of its relevance to YOU. This is a normal brain activity that prioritizes your survival and well-being. However, according to both the Buddhist and the yoga tradition, all this concern with self is contained within a wider pool of pure awareness. “In particular, awareness does not need a self to operate. Aspects of self arise and disperse within awareness, but awareness persists as a field of consciousness independent of the vicissitudes of self.” (3)

If you are interested in experiencing this state of pure consciousness beyond the me-me-me concerns, you can get there through the stages of Dharana-Dhyana-Samadhi (object-based meditation) that over time leads to the state of Turya. Or you can bypass the work of object-based meditation and instead focus on cultivating the state of loving-kindness right away (which is considered to be your natural state of consciousness in Buddhist tradition). In yoga this is called Ishvara Pranidhana. Yoga sutra 1.23 states that another way to experience your true nature (the state of pure consciousness), is through a special process of devotion and letting go into the creative source from which we all emerged. However, both the states of loving-kindness and Ishvara Pranidhana are not easy to just fall into for most of us – it usually requires extensive training. For most of us going the Dharana–Dhyana-Samadhi route is more doable.

Source: https://sequencewiz.org/2018/05/16/how-can-we-get-to-the-state-of-pure-consciousness/

P.S.: IT MAYBE HELPFUL FOR SOME PEOPLE.

#void state #void success

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oorjayiiyoga · 1 year

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Join 100hours Ashtanga Yoga Teacher Training in Goa, India with Oorjayii Yoga!

A 100-hour Ashtanga Yoga Teacher Training (AYTT) is a comprehensive program designed to provide participants with a strong foundation in the practice and teaching of the Ashtanga Yoga Primary Series.

Overview of Ashtanga Yoga Introduction to Ashtanga Yoga, its history, and lineage Understanding the philosophy and principles of Ashtanga Yoga Exploring the Eight Limbs of Yoga as outlined by Patanjali

Asana Practice In-depth study and practice of the Primary Series of Ashtanga Yoga Proper alignment, technique, and modifications for each asana Sequencing and structure of the Ashtanga Yoga series

Breath and Movement Synchronization Introduction to Vinyasa, the linking of breath and movement Understanding the importance of breath in Ashtanga Yoga Exploring the concept of Bandhas (energy locks) and their application

Ashtanga Yoga Philosophy Exploring the philosophical foundations of Ashtanga Yoga Study of key yogic texts such as the Yoga Sutras of Patanjali

Anatomy and Physiology Understanding the concepts of self-discipline, self-study, and surrender Anatomy and Physiology Basic anatomy and physiology relevant to Ashtanga Yoga Understanding the movement and mechanics of the body in the asanas Injury prevention and modifications for different body types

Adjustments and Assists Techniques for safe and effective adjustments and assists in Ashtanga Yoga Developing sensitivity and awareness in providing hands-on assistance Ethical considerations and boundaries in physical touch

Teaching Methodology Principles of effective teaching in Ashtanga Yoga Developing clear and concise verbal cues and instructions Sequencing and structuring a class in the Ashtanga tradition

Pranayama and Meditation Introduction to pranayama (breathing techniques) and its role in Ashtanga Yoga Yoga Ethics and Lifestyle Techniques for developing a steady breath and cultivating prana (life force) Introduction to meditation and its integration into the practice and teaching

Practicum and Teaching Practice Opportunities for supervised teaching practice Providing and receiving feedback on teaching skills Developing confidence and presence as a yoga teacher

Yoga Ethics and Lifestyle Understanding the ethical guidelines and principles of being a yoga teacher Exploring the concept of Ahimsa (non-violence) and its application in daily life Incorporating yogic principles into personal and professional life

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omshantiomyoga · 10 months

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200-Hour Yoga Teacher Training in Rishikesh, India

Best yoga teacher training in Rishikesh – Yoga Ashram in India affiliated with Yoga Alliance, USA provides yoga courses for beginners to Advanced in Rishikesh India. The beginner's course includes asanas, meditation, pranayama and mantra-chanting, the study of Vedic sciences, and cleansing of mind, body, and soul.

200 hours Yoga Certification is the very first step for any aspiring Yoga Teacher / Instructor to teach this ancient art of health, harmony, and well-being on a worldwide level. This is one of the most acceptable minimum standards set by an organization to teach Yoga in recent times. Credit goes to Yoga Alliance, USA for all the efforts made to bring an idea of regulation over learning and teaching Yoga by setting up the designations for Yoga Ashram and Yoga professional's world over.

200 hours of yoga teacher training in India by Yoga Alliance accredited best yoga schools in India. Om Shanti Om Yoga Ashram offers the best yoga certification programs by certified yoga instructors.

Our vision is: We will try our best to provide what is best for you!” It is designed for those who are interested in Yoga as a career, self-knowledge, mindful awakening, and also for leisure. Genuinely, the asanas of Hatha Yoga originally have a spiritual purpose within Hinduism, the attainment of `Samadhi a state of meditative consciousness taking oneself from ignorance into a knowledgeable person. This Yoga Teacher Training Course will bring spirituality, unity, egoless, togetherness, holistic, inner happiness, fun, enjoyment, laughter ever after, and understanding the unconditional love by the end of the session. It is a total self-awareness to gain everything in life but to live in nothingness. Just live in simplicity! Is the secret of answers for all the human sufferings. We emphasize spirituality, cultivating the basic rules and discipline in life. This Course is hectic but comprehensive to train the students to be disciplined in life and to build the strength for mental and physical faculties. Nevertheless…no worry that we still give you full relaxation, love, and care, enjoyment with inspiration.

The 200-hour yoga teacher training in Rishikesh India at Om Shanti Om Yoga School is designed to develop Yoga Teaching skills by understanding the root principles of ancient yoga traditions. The course is ideal for those who aim to take Yoga teachings as a profession as well as for those who want to experience and follow yoga as a path of holistic living.

YOGA TEACHER TRAINING COURSE OBJECTIVES

» Develop a daily practice of kriyas, asanas, pranayama, bandha, mudras, and dhyana.

» Delve deeper into Yoga Anatomy and Physiology.

» Introduction to Structural Yoga Therapy.

» Study philosophy from the classical treatises of Yoga (Bhagavad Gita, Patanjali Yoga Sutras, Hathayoga Pradipika, Gheranda Samhita, and the Upanishads).

» Introduction to Ayurveda and Marma Points.

» Design and teach a 90-minute asana class to your peers which incorporates these components.

» Plan and teach a 30-minute presentation to your peers regarding yoga-related topics (ie, Yoga Nidra, Ayurveda, yogic diet, anatomy, physiology, chakras, philosophy, mudras, Mantra Chanting & Keertan, etc.)

WHAT DO THE COURSE FEES INCLUDE?

» Daily nutritious vegetarian meals, detox juices, and teas

» Weekend excursions

» Yoga Material ( books, yoga t-shirts, ayurvedic body massage, etc)

» One the Himalayas sightseeing trip

» Private Accommodation USD 1200

All this knowledge will make you a pure soul, intelligent human, and peaceful man to understand the balance of body and life!

#yoga #yoga teacher training #yoga ttc in rishikesh #hatha yoga #yoga philosophy #yoga studio #yoga center #yoga retreats #yoga class #yoga teacher

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yoga-teacher-training-ays · 1 year

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The Best Yoga Teacher Training in Rishikesh India 2024

Hatha and Ashtanga Yoga Teacher Training Course at Arogya Yoga School, Rishikesh. Certified by Yoga Alliance USA

If you are looking to bring a change into your life by learning yoga for self-rejuvenation or transfer the benefits to others, by getting a professional certificate and expertise, then Arogya Yoga School is the perfect fit for you.

✅200 Hour Yoga Teacher Training in Rishikesh ➤Just 700 USD With Food and Accommodation.

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Highlights

Morning and evening yoga class

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Daily fresh and healthy organic vegetarian/vegan/gluten-free meals

Daily mantra chanting, asana, yoga anatomy, and yoga philosophy

Eligible to register with Yoga Alliance upon completion

Free Yoga Manual Book.

24 nights' accommodation with 3 meals daily

Course objectives

Develop your personal daily practice

One Sound Healing Session.

Develop and practice daily pranayama, Kriyas, Mudras, and meditation

Learn about the skeletal and muscular systems and how this affects your practice and teaching

Study the Patanjali's Yoga Sutras and learn how to incorporate them into your daily practice and life

Learn how to structure a class and then incorporate all these components into designing your own class

Learn to teach this class to your peers in a small group environment and then you will teach this class to your peers as your assessment

Included excursions

You will enjoy weekend excursions on Saturday evenings and Sundays, to make the most of your time off classes.

What's included

24 nights' accommodation

Daily 3 meals nutritious vegetarian meals and herbal tea

Weekend excursions

Course materials will be provided (notebooks, yoga mat, cleansing kit)

1 sound healing session

Outdoor yoga session

1 sightseeing tour

Kirtan

Certificate of completion

Practice teaching, learn how to sequence your first yoga class and teaching tools

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Yoga Teacher Training Arogya manual

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pavor-noctvrnvs · 1 year

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What is Yoga?

By Lauren Tober | May 9, 2019 | Yoga + Meditation

When I tell people I teach iRest Meditation, they often ask me if I teach yoga as well.

The answer is YES! iRest Meditation IS yoga.

But I understand the confusion. While yoga is an ancient contemplative practice, it’s also a multi-million dollar industry that largely promotes advanced physical postures and a skinny body as the ultimate goal of yoga. But yoga is more than just downward dogs and sun salutations.

Commentaries of the meaning of the word yoga vary from union, to attaining what was previously unattainable, to directing all our focus on the activity in which we’re engaged, to being one with the divine.¹

Patañjali’s Yoga Sūtras

The meaning of yoga is presented concisely in the Patañjali’s Yoga Sūtras, a text that is considered by many to be the heart of yoga.¹

While little is known about Patañjali, it is widely accepted that he was an authority on yoga, and complied and systemised the vedic knowledge of the time into sūtras that could be handed down orally from teacher to student, in a concise way that would make it possible to remember. It is estimated that Patañjali wrote the sūtras around the second century C.E. and that Vyāsa wrote the original commentary on the sūtras, Yoga-Bhâshya, around the fifth century C.E.²

Yogaś Citta Vṛtti Nirodhaḥ

Patanjali’s answer to this question ‘what is yoga?’, is in chapter one, verse two of the Yoga Sūtras:

yogaś citta vṛtti nirodhaḥ (I.2)

Different commentators have interpreted this sutra in subtly different ways.

T.K.V. Desikachar wrote:

“Yoga is the ability to direct the mind exclusively toward an object and sustain that direction without any distractions.”⁴

B.K.S. Iyengar wrote:

“Yoga is the cessation of movements in the consciousness.”⁵

Edwin F. Bryant wrote:

“Yoga is the stilling of the changing states of mind.”⁶

Georg Feuerstein wrote:

“Yoga is the restriction of the whirls of consciousness.”⁷

Judith Hanson Laster wrote:

“Yoga is the state in which the agitations of consciousness are resolved.”⁸

Richard Miller wrote:

“Yoga is when we knowingly live as the realization of unconditioned Stillness, whether thought is in movement or stillness.”⁹

However you interpret this most influential sūtra about the meaning of yoga, it’s clear that the yoga is related to understanding the mind, and has nothing at all to do with having a slim and flexible body that looks sexy in expensive lycra leggings.

REFERENCES

Desikachar, T.K.V. (1995). The Heart of Yoga. Rochester, Vermont, US: Inner Traditions International.

Feuerstein, Georg. (2002). The Yoga Tradition. Delhi, India: Bhavana Books and Prints.

Feuerstein, Georg. (2002). The Yoga Tradition. Delhi, India: Bhavana Books and Prints (p.311)

Desikachar, T.K.V. (1995). The Heart of Yoga. Rochester, Vermont, US: Inner Traditions International (p.149).

Iyengar, B.K.S. (2002). Light on the Yoga Sūtras of Patañjali. London, UK: Thorsons (p.50).

Bryant, Edward. (2009). The Yoga Sūtras of Patañjali. New York, US: North Point Press (p.10).

Feuerstein, Georg. (2002). The Yoga Tradition. Delhi, India: Bhavana Books and Prints (p. 286).

Lasater, Judith Hanson. (2014). The Ten Most Important Sutras.

Miller, Richard. (2013). Level 1 Training Integrative Restoration (version 4.6c). San Rafael, CA, US: Anahata Press (p. xxiii).

#yoga #lord shiva #yoga citta #asana #kundalini #hatha #ashtangavinyasa #mind over matter #patanjali #ilyengar #vyasadeva #yogeshwar

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talonabraxas · 2 months

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The Goddess Kali and the Spiritual Heart

Ma Kali and the Yoga of Knowledge

The Power of Ma Kali’s Mantras

Ma Kali’s Bija Krim

Kali’s Threefold Bija: KRIM HUM HRIM

These put together, Kali’s threefold mantra serves to awaken and energize the spiritual heart, hridaya.

The mantra KRIM serves to cut the knots of the heart. It works like a sword. It stimulates the heart energy within us, its primal desire or wish for immortality, love and light.

The mantra HUM gives power to the heart, expanding the energy of prana and Agni (fire) in a strong, if not explosive manner.

The mantra HRIM opens the energy of the spiritual heart which is like the Sun, spreading it into the Infinite.

Kali Sadhana and the Yoga of Knowledge

Mahakali by Talon Abraxas

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yogangahealingsblog · 1 year

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Your Path to Wellness: Exploring the Best Yoga Courses in Rishikesh

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Nestled in the serene embrace of the Himalayan foothills, Rishikesh has earned its reputation as the "Yoga Capital of the World." This enchanting town has become a magnet for seekers of inner peace, spiritual enlightenment, and holistic well-being. If you're considering embarking on a yoga journey, Rishikesh offers a diverse array of yoga courses that cater to practitioners of all levels. In this article, we'll take a closer look at the myriad of yoga courses in Rishikesh, each promising a unique and transformative experience.

Discovering the Yoga Gem of Rishikesh

Before delving into the world of yoga courses, it's essential to understand why Rishikesh holds such a special place in the hearts of yogis and spiritual seekers. Located on the banks of the sacred Ganges River, Rishikesh is surrounded by the breathtaking beauty of the Himalayas. The town exudes an air of tranquility and spirituality, making it an ideal setting for the practice of yoga and meditation.

A Diverse Range of Yoga Courses

Rishikesh prides itself on offering a wide variety of yoga courses to cater to the unique needs and interests of aspiring yogis. Here are some of the popular options:

Yoga Teacher Training Courses (YTTC): These comprehensive programs range from 200-hour to 500-hour courses and are designed to equip you with the skills and knowledge to become a certified yoga instructor. They cover various yoga styles, including Hatha, Vinyasa, Ashtanga, and Kundalini.

Yoga Retreats: Ideal for those seeking relaxation and rejuvenation, yoga retreats typically combine yoga and meditation practices with opportunities for self-reflection and healing. Retreats often take place in serene settings, allowing participants to disconnect from the daily grind and reconnect with themselves.

Specialized Workshops: Rishikesh hosts workshops on specific aspects of yoga, such as pranayama (breath control), meditation techniques, Ayurveda, and yoga philosophy. These workshops are perfect for those looking to deepen their expertise in particular areas of yoga.

Drop-In Classes: If you're visiting Rishikesh and want to experience yoga without committing to an extensive course, many yoga schools offer drop-in classes for all levels. This allows you to tailor your yoga practice to your schedule and interests.

Emphasis on Authentic Yogic Teachings

What sets Rishikesh apart is its unwavering commitment to authentic yogic teachings. Many schools in the region prioritize not only the physical postures (asanas) but also the philosophical and spiritual dimensions of yoga. Drawing inspiration from ancient texts like the Yoga Sutras of Patanjali and the Bhagavad Gita, these courses offer a holistic understanding of yoga as a way of life.

Experienced and Knowledgeable Instructors

In Rishikesh, you'll have the privilege of learning from highly experienced and certified yoga instructors. Many of these instructors have dedicated their lives to the practice and teaching of yoga. Their guidance will not only refine your physical practice but also deepen your understanding of the profound spiritual aspects of yoga.

Spiritual and Natural Setting

The natural beauty of Rishikesh, with the Ganges River flowing by and the majestic Himalayas as a backdrop, creates an environment that enhances your yoga practice. The serene sounds of nature during your practice sessions contribute to a sense of tranquility and inner peace.

Certification and Global Recognition

A significant advantage of completing a yoga course in Rishikesh is the opportunity to earn internationally recognized certifications. These certifications not only validate your skills but also open doors to yoga teaching opportunities worldwide. It's important to research and select a course that aligns with your goals and offers the level of certification you desire.

A Global Yoga Community

Rishikesh attracts a diverse international yoga community. During your course, you'll have the chance to connect with like-minded individuals from various cultures and backgrounds. This cultural exchange enriches your experience and fosters lifelong friendships with fellow yoga enthusiasts.

Choosing to embark on a yoga course in Rishikesh is a profound step toward personal growth, spiritual discovery, and holistic well-being. Whether you aspire to become a certified yoga instructor, deepen your practice, or simply find inner peace, Rishikesh offers a diverse range of courses and experiences to suit your needs. The combination of authentic teachings, experienced instructors, and the serene natural surroundings makes Rishikesh an unparalleled destination for anyone on a yogic journey. Explore the offerings, choose a course that resonates with you, and prepare to immerse yourself in the transformative world of yoga in the enchanting town of Rishikesh. Your path to wellness and enlightenment begins here.

#Yoga Courses In Rishikesh #Pranayama Teacher Training India #Best Yoga Center In Rishikesh #Yoga Classes In Rishikesh #Yoga Center In Rishikesh #Online Yoga Classes #Best Healing Center In Rishikesh #Youtube

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