#yoga sutras of patanjali explained

[mindpose]

The Yoga Sutras, Sadhana Pada – The Path of Practice, Spiritual Practice, Yoga of Action, Karma.

[yogaadischool]

100 Hour Yoga Teacher Training in Rishikesh for Beginners

Rishikesh, often referred to as the "Yoga Capital of the World," is a haven for yoga enthusiasts from across the globe. Nestled in the tranquil foothills of the Himalayas and beside the sacred Ganges River, this spiritual city offers the perfect environment for beginners to embark on their yoga journey. The 100 Hour Yoga Teacher Training in Rishikesh is specifically designed for those new to yoga who wish to explore its profound benefits and foundational teachings.

In this article, we’ll dive into what makes Rishikesh the ideal destination, what the 100-hour course entails, and why it’s the perfect choice for beginners.

Why Choose Rishikesh for Yoga Teacher Training?

1. Spiritual Significance

Rishikesh is deeply rooted in Indian culture and spirituality. Known as the gateway to the Himalayas, it has been a sanctuary for sages and spiritual seekers for centuries. The city's peaceful ambiance, coupled with the sound of the Ganges, creates an atmosphere conducive to introspection and learning.

2. Authentic Yoga Tradition

Rishikesh is home to some of the world’s most revered yoga ashrams and gurus. Here, you will experience yoga in its purest form, adhering to ancient traditions passed down through generations.

3. Inspiring Natural Beauty

Surrounded by lush greenery and majestic mountains, Rishikesh offers a serene setting for yoga practice. The natural beauty enhances mental clarity and provides a perfect backdrop for spiritual growth.

What is a 100 Hour Yoga Teacher Training?

The 100-hour yoga teacher training is a short-term program designed for beginners who are curious about yoga but are not yet ready to commit to an intensive 200-hour certification. It provides a comprehensive introduction to the essential aspects of yoga, laying a strong foundation for further practice or teaching.

Key Features of the 100 Hour Program

1. Foundational Asanas (Postures)

The course focuses on basic asanas, ensuring that beginners learn correct alignment, posture, and technique. Common poses like Tadasana (Mountain Pose), Adho Mukha Svanasana (Downward Dog), and Bhujangasana (Cobra Pose) are thoroughly explained and practiced.

2. Introduction to Pranayama (Breathing Techniques)

Breathing techniques form the core of yoga practice. Students are introduced to simple but powerful pranayama methods, such as Anulom Vilom (Alternate Nostril Breathing) and Kapalabhati (Cleansing Breath), to improve focus and energy flow.

3. Basic Meditation Practices

Meditation sessions are a key component of the training, helping students cultivate mindfulness and inner peace. Beginners are guided through simple techniques to develop concentration and reduce stress.

4. Yoga Philosophy and History

The program includes an introduction to the philosophy of yoga, exploring concepts from ancient texts like the Yoga Sutras of Patanjali and Bhagavad Gita. Understanding the roots of yoga helps students connect with its deeper meaning beyond physical practice.

5. Anatomy and Physiology

Participants gain a basic understanding of how yoga affects the human body. The focus is on muscle groups, joints, and the respiratory system to ensure safe practice.

6. Teaching Methodology

Even as a beginner, understanding the principles of teaching is beneficial. The program includes guidance on how to create a safe and effective yoga class, building confidence for those who wish to teach in the future.

Benefits of a 100 Hour Yoga Teacher Training for Beginners

1. Develop a Strong Foundation

This course equips beginners with the essential tools to build a lifelong yoga practice. By mastering the basics, students gain the confidence to explore more advanced techniques later.

2. Improve Physical and Mental Well-being

Regular practice of yoga improves flexibility, strength, and overall fitness. The pranayama and meditation techniques taught in the course help reduce stress, enhance focus, and promote emotional balance.

3. Explore a New Career Path

While the course is introductory, it can inspire participants to pursue further training and become certified yoga instructors. It’s the first step toward a fulfilling career in yoga.

4. Connect with Like-Minded Individuals

Training programs in Rishikesh attract people from diverse backgrounds, creating opportunities to bond with others who share a passion for yoga and holistic living.

5. Experience Holistic Living

The immersive nature of the course allows participants to experience yoga as a lifestyle. Living in a yoga ashram or retreat center in Rishikesh helps integrate yoga’s principles into daily life.

A Typical Day in the 100 Hour Yoga Teacher Training

The schedule of the program is thoughtfully designed to balance learning, practice, and relaxation. Here’s an example of a typical day:

6:00 AM – 7:00 AM: Morning Pranayama and Meditation

7:15 AM – 8:30 AM: Hatha Yoga Practice

8:30 AM – 9:00 AM: Breakfast

9:30 AM – 11:00 AM: Yoga Philosophy Session

11:15 AM – 12:30 PM: Anatomy and Physiology Class

1:00 PM – 2:00 PM: Lunch and Rest

2:30 PM – 4:00 PM: Asana Alignment Workshop

4:15 PM – 5:45 PM: Evening Yoga Practice

6:00 PM – 7:00 PM: Dinner

7:30 PM – 8:30 PM: Evening Meditation or Q&A

Choosing the Right Yoga School in Rishikesh

When selecting a yoga school for your 100-hour training, consider the following factors:

Certification: Ensure the school is accredited by Yoga Alliance, which guarantees a standard of quality.

Experienced Teachers: Look for instructors with extensive teaching experience and a strong understanding of yoga philosophy.

Location and Facilities: Choose a school that offers comfortable accommodations and a serene environment conducive to learning.

Reviews and Recommendations: Read testimonials from past students to gauge the quality of the program.

Tips for Beginners

Be Open-Minded: Approach the course with curiosity and a willingness to learn.

Practice Patience: Progress in yoga takes time, so be patient with yourself.

Stay Consistent: Regular practice is key to reaping the benefits of yoga.

Focus on Your Journey: Avoid comparing yourself to others and honor your unique path.

Embrace the Lifestyle: Immerse yourself fully in the yogic lifestyle during the course.

Conclusion

The 100 Hour Yoga Teacher Training in Rishikesh is a transformative experience for beginners seeking to explore the world of yoga. Whether you wish to deepen your personal practice, embark on a teaching career, or simply connect with your inner self, this program offers a perfect starting point. Surrounded by the spiritual energy of Rishikesh and guided by experienced teachers, you will leave the course not only with new skills but also with a renewed sense of purpose and tranquility.

Take the first step on your yoga journey in Rishikesh and discover a path to holistic wellness and self-discovery.

[longpahern]

Yoga Sutras of Patanjali An Historical Text

Yoga Sutras of Patanjali is a book of 195 numerous expressions that are produced to be simple to bear in mind. Due to the reality that it is a work that is every bit as much a part of modern-day yoga as it belonged of the birth of yoga, this specific book is kept in extremely regard in the yoga world. Some Background The origin of the Yoga Sutras of Patanjali is the subject of some dispute amongst both professionals and historians. Within the yoga location, however, numerous state that Patanjali stayed in truth simply a compiler which before the work was comprised, the Sutras were just remembered and gave up between fitness instructor and trainee. Some individuals call the Patanjali Sutras the Yoga Aphorisms in English. Comprehending the Text The sutras in the text are divided into 4 books. Fifty among the sutras are consisted of in the book called Samadhi Pada, fifty 5 of them remain in Sadhana Pada, fifty 5 are likewise in Vibhuti Pada, and thirty 4 of the sutras can be discovered in Kaivalya Pada. The book Samadhi Pada includes sutras that are most thought about basic to yoga. It stresses that yoga connects to discipline which it is the capability to master your ideas and experiences. A good deal of the most well-known yoga sutras originate from this specific book. In the Sadhana Pada, there is much about practice because the Sanskrit word "sadhana" really does advise practice. This chapter is where Kriya Yoga and the 8 limbs of yoga initially appear. These parts expose the concept that yoga is both spiritual and generous. The Vibhuti Pada can be corresponded "power." The functions of the sutras in this specific book are to talk about and assist the yogi to attain overall awareness through yoga. It is basically about obtaining greater levels of awareness of one's self. The Kaivalya Pada suggests, when once again in Sanskrit, "personal privacy." What this book is actually about, however, is accomplishing versatility, according to the concepts set within it. Yoga teaches to focus on self and getting greater levels of awareness, and this book utilizes 34 sutras to pursue this concept. The Yoga Sutras of Patanjali are a staple for good deals of, and explain the concepts upon which the yoga tailored has actually truly travelled through more present (from the 2nd century BC), history. Some individuals call the Patanjali Sutras the Yoga Aphorisms in English. The book Samadhi Pada consists of sutras that are most considered basic to yoga. Numerous of the most popular yoga sutras stem from this specific book. The functions of the sutras in this specific book are to explain and assist the yogi to accomplish overall awareness through yoga. Yoga teaches to focus on self and obtaining greater levels of awareness, and this book utilizes 34 sutras to pursue this concept. The book Samadhi Pada includes sutras that are most thought about basic to yoga. The functions of the sutras in this specific book are to go over and assist the yogi to attain overall awareness through yoga. Yoga teaches to concentrate on self and getting greater levels of awareness, and this book uses 34 sutras to pursue this concept. The book Samadhi Pada includes sutras that are most thought about basic to yoga. A lot of the most popular yoga sutras originate from this specific book. The book Samadhi Pada consists of sutras that are most believed of basic to yoga. The functions of the sutras in this specific book are to go over and assist the yogi to attain overall awareness through yoga. The book Samadhi Pada consists of sutras that are most believed of basic to yoga. The book Samadhi Pada consists of sutras that are most thought about basic to yoga. The functions of the sutras in this specific book are to go over and assist the yogi to accomplish overall awareness through yoga.

https://click4information.com/lifestyle/yoga-sutras-of-patanjali-an-historical-text-4/

[yogaindepth]

yoga is living life skillfully

There is duality in the Human nervous system, one part of our nervous system tries to react to external stimulus, other part tries to normalise the nervous system and bring it back from reaction mode.  Toning and Training of Vagus Nerve can help bring balance between these DUAL parts of our nervous system.  Doing Yoga / Surya Namaskar / Meditation can help tone  our Vagus nervous system.  By doing Yoga we tend to do our work in the best possible way

Patanjali Yoga Sutra #16     -  Gurudev Sri Sri Ravi Shankar

‘Yogaha karmasu kaushalam’ Skill in action is yoga 

As you all know, there are three gunas or qualities. They are sattva, rajas and tamas. Three gunas come into our life in cycles. When sattva comes, there is alertness, knowledge, interest and joy in everything. When rajo guna comes, more desires, selfishness, restlessness and sadness arise in us. When tamo guna comes, delusion, attachment, lack of knowledge, lethargy, all this comes. These three come in life, turn by turn. But one who is centered will watch, witness and just move through that very naturally, innocently, without being averse to it.

 

When aversion comes what happens? You are promoting it. Whatever you are averse to, you stay with it and whatever you crave for, you continue to crave for it. You allow the craving to continue. Without craving or aversion, moving through the guna is pure skill and that is yoga. It is said: ‘Yogaha karmasu kaushalam’ - the skill in action is yoga. Yoga itself means skill. Yoga is the skill to live life, skill to manage your mind, skill to deal with your emotions, skill to be with people, skill to be in love and not let love turn into hatred.

Everyone loves in this world. Everything loves, but that love does not stay too long as love. It immediately becomes hatred, almost immediately. But yoga is that skill, that preservative which maintains love as love throughout.

Question from the audience: Dear Guruji, if a habit is developed of separating oneself from everything in an artificial way, you will lose spontaneity, attunement with nature and will not be fully engaged in life by giving your 100 percent. How do you walk this tightrope? How do you know if you are too far from one side and the other?

Gurudev Sri Sri Ravi Shankar: Dispassion does not divide you. In fact, it connects you. It connects you to the present moment totally. When you are not dispassionate, you are linked to the past or future. So, you are not connected to the present. Therefore, you are more divided.

When your mind is hoping for something or when you regret the past, you are not with the moment. But when you are centered, you are in the moment. So, when you are eating, you can taste every bite. You can enjoy every bite. Every look, every sight is fresh and new. Your love is like the first love. You look at everything like it is the first time.

WHAT IS VAGAS NERVE , HOW TO BALANCE OUR DUALITY, ATTAIN CHITTA VRITTI NIRODHANA AND attain  चित्त प्रसन्न - pleasant happy mind, which is free from obstacles / cyclical thoughts stated in patanjali yoga sutras 1.29 to 1.36

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[indiansareedesigns07]

6 books to understand yoga completely

The Yoga Rahasya of Nathamuni This ancient text by Nathamuni explores the esoteric and philosophical aspects of yoga. It delves into the deeper mysteries and hidden knowledge of yoga practice, providing a comprehensive overview of the subject. This book is a valuable resource for those seeking a deeper understanding of yoga beyond the physical postures.

The Healing Power of Mudras: The Yoga of the Hands This book explores the therapeutic benefits of hand mudras, or sacred hand gestures, in yoga and meditation. It explains how simple hand positions can rejuvenate the body, heal ailments, and facilitate spiritual awakening. This text is a valuable resource for those interested in the healing aspects of yoga.

Yoga Secrets of Psychic Powers This text uncovers the hidden yogic techniques for developing psychic abilities and supernatural powers. It covers practices to awaken the third eye, enhance intuition, and access higher states of consciousness. This book is a valuable resource for those interested in the spiritual and mystical aspects of yoga.

Vasistha Samhita (Yoga Kanda) The Vasistha Samhita is an ancient yoga scripture that delves into the advanced practices and philosophical underpinnings of yoga. The "Yoga Kanda" section focuses specifically on the technical aspects of yoga, providing a comprehensive guide to the subject.

A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya This comprehensive text provides a step-by-step guide to the ancient tantric practices of yoga and kriya. It covers a wide range of techniques for physical, mental, and spiritual development, making it a valuable resource for those interested in the spiritual and mystical aspects of yoga.

The Yoga Sutras of Patanjali The Yoga Sutras, compiled by the sage Patanjali, is the foundational text outlining the eight limbs of classical yoga. It is an authoritative guide to the philosophy, psychology, and practice of yoga, providing a comprehensive overview of the subject. This book is a valuable resource for those interested in the philosophical and spiritual aspects of yoga.

[fitnessandmoregurgaon]

Why Siddhasana?

One of the important questions that arise here is why Siddhasana is also relevant for common people, other than Yogis or people who are not onto the path of spirituality. The answer lies in the act that continuous practise of this asana stretches the hips, abductor, knees and ankles. It is a good hip opener exercise. Further, it helps to reduce stress and anxiety level.

As per Hatha Yoga Pradipika, the practice of this pose purifies all the 72,000 Nadis or energy channels within the body, by which the prana flows. Further, it is also called as chief of other asanas.

What is Siddhasana?

The word Siddhasana consists of two Sanskrit words, Siddha and Asana. Siddha means to achieve, adept or perfect and Asana means “posture”. According to Patanjali Yoga Sutra, Siddhas are those persons who have achieved physical as well as spiritual perfection or enlightenment or in other words who have attained various Siddhis.

This asana is called Siddhasana as it is said that a Yogi can achieve Siddhis and can attain enlightenment through continuous practice of this asana.

This posture is also called an Accomplished pose or Perfect Pose.

Siddhasana as per various scriptures:

Hatha Yoga Pradipika

Chapter 1, Verse 35 to 43 explains the posture along with its benefits. Press firmly the heel of the left foot against the perineum, and put the right heel above the genitals. With the chin pressing on the chest, sit calmly, restrain the senses, and gaze steadily in the space between the eyebrows. This is called the Siddhasana, the opener of the door of salvation. (Verse 35)

Placing the heel above the penis and the other (heel) on top of that is Siddhasana. (Verse 36). –This is the description of Guptasana, but as per Hatha Yoga Pradipika, it is called Siddhasana. This is called Siddhasana, others know it, as Vajrasana, some call it Muktasana and lastly it is called Guptasana. (Verse 37). — It explains that Vajrasana, Muktasana, and Guptasana is also a synonym for the posture of Siddhasana. However, in modern yoga, the postures mentioned above are different.

Siddhasana is one of the most important asanas which should always be practised. It purifies 72,000 nadis of the body. It further explains that food is very essential for the body to function, like ways, Siddhasana is very essential asana for the Yogi to realize or discover its true nature and achieve the ultimate goal of his life. (Verse 38 to 43)

2. Gheranda Samhita

Chapter 2. Verse 7 Meaning: The practitioner who has subdued his passion, having placed one heel at the anal aperture should keep another heel on the root of generative organs, placing the chin on the chest, (remaining) motionless with Indriyas (senses) under control, and gaze directed towards the middle of the eyebrows. This is called Siddhasana and leads to emancipation.

3. The posture has also been described in various texts such as Shiva Samhita (Chapter 3, Verse 84 to 87), Gorakha Sataka etc.

All these scriptures, teach that Siddhasana is the most powerful asana of all other asanas, which helps Yogi to control his body, senses and mind and helps to purify the body, which in turn helps Yogi to further.

Know more about Siddhasana on the official website of Fitness and More — Gurgaon. Also you can join group fitness classes in gurgaon.

[healthcoach95]

What is the main thing in yoga?

Yoga, an old practice that began in India, has risen above social limits and arose as a worldwide peculiarity. In the present quick-moving world, where stress and interruptions flourish, the mission for all-encompassing prosperity has driven numerous to investigate the significant lessons of yoga. At its center, yoga isn't only an actual activity but an exhaustive way to deal with fitting the psyche, body, and soul.

This article digs into the core of yoga, looking to unwind the fundamental pith that underlies its extraordinary power. As professionals set out on their yoga process, understanding this focal component becomes fundamental for opening the maximum capacity of the training.

As we explore the immense scene of yoga, from old sacred writings to present-day studios, it becomes obvious that there is a consistent idea winding through its different embroidery. This article tries to enlighten that string, directing perusers toward a more profound perception of what is the embodiment of yoga. Whether you are a carefully prepared yogi or a beginner venturing onto the mat interestingly, the bits of knowledge shared here plan to motivate and improve your yoga experience, cultivating an association with the key rules that make yoga an actual work as well as a significant and extraordinary lifestyle.

The Quintessence of Yoga:

At the core of yoga lies a significant way of thinking and a bunch of rules that reach a long way past the actual stances normally connected with the training. Yoga, derived from the Sanskrit word "yuj," meaning association, embodies the agreeable reconciliation of psyche, body, and soul. The embodiment of yoga is tracked down in its old roots, going back millennia, as an arrangement of all-encompassing prosperity and profound arousing.

Fundamental to yoga's substance are its center standards, explained in basic texts like the Yoga Sutras of Patanjali. These standards envelop moral rules (yamas and niyamas), actual stances (asanas), breath control (pranayama), tangible withdrawal (pratyahara), focus (dharana), contemplation (dhyana), and at last, illumination (samadhi).

Yoga is certainly not a simple workout everyday practice; an extraordinary excursion rises above the actual domain. The embodiment of yoga lies in chasing mindfulness, inward harmony, and a profound comprehension of one's association with the universe. By investigating these essential viewpoints, specialists tap into the immortal insight that yoga offers, encountering an all-encompassing change that reaches out past the bounds of the yoga mat and pervades each feature of their lives. Embracing the substance of yoga encourages an excursion of self-disclosure, self-acknowledgment, and a significant feeling of solidarity with the general cognizance.

Actual Parts of Yoga:

The actual component of yoga, exemplified in the act of asanas or yoga presents, fills in as an entryway to a more profound comprehension of oneself. Asanas are not only activities for adaptability and strength; they are a way to blend the body, psyche, and breath. The substance of the actual parts of yoga lies in the deliberate and careful execution of stances.

Appropriate arrangement and mindfulness during asana practice are central, as they work with the free progression of energy inside the body, advancing actual prosperity. The synchronization of breath with development, an essential part of yoga, changes the training into a moving reflection, encouraging a significant psyche-body association.

Past the actual advantages of expanded adaptability, strength, and equilibrium, yoga asanas act as an instrument for self-investigation. Each posture offers a chance for reflection, permitting experts to notice their considerations, feelings, and substantial sensations. Standard practice upgrades actual well-being as well as develops care, versatility, and a feeling of inward quiet.

The actual parts of yoga reach out past the mat, impacting day-to-day existence by advancing careful development and a cognizant way to deal with the body. As professionals embrace the actual components of yoga, they set out on an extraordinary excursion that stretches out past the outside appearance of stances, cultivating comprehensive prosperity and a significant mix of body and psyche.

Mental and Profound Parts:

Yoga rises above the actual domain, digging into the significant elements of the brain and soul. The psychological and otherworldly parts of yoga comprise a groundbreaking excursion towards internal harmony, self-disclosure, and profound development.

Contemplation, a foundation of psychological perspectives, offers a pathway to tranquility and care. Through different strategies, experts develop a quiet and centered mind, cultivating mental clearness and close-to-home prosperity. Contemplation fills in as an integral asset for self-reflection, permitting people to investigate the profundities of their cognizance and foster an elevated consciousness of the current second.

The otherworldly parts of yoga stretch out past strict affiliations, embracing all-inclusive rules that interface people to a higher cognizance. As professionals dive into otherworldly perspectives, they might investigate the idea of unity, perceiving the interconnectedness of all life.

Care, a basic piece of both mental and profound parts, saturates each feature of the yoga practice. It includes being completely present in the ongoing second and developing an intense familiarity with considerations, feelings, and environmental elements.

As professionals leave on the psychological and otherworldly elements of yoga, they open ways to self-acknowledgment and a significant feeling of inward harmony. These parts give an extraordinary structure to exploring life's difficulties, encouraging strength, and sustaining a comprehensive prosperity that stretches out a long way past the limits of the yoga mat.

The Job of Discipline and Way of Life:

Fundamental to the act of yoga is the interweaving connection among discipline and way of life. Discipline in yoga goes past the daily schedule of rehearsing stances; it reaches out into each feature of life, impacting decisions, propensities, and generally speaking prosperity.

The yogic way of life includes embracing rules that focus on equilibrium, care, and taking care of oneself. This incorporates keeping a sound eating routine, guaranteeing satisfactory rest and rest, and being aware of the brain's contribution through media and social communications. The comprehensive way to deal with the way of life in yoga targets adjusting one's decisions to the standards of the training.

Discipline inside the yoga practice itself is vital for receiving its drawn-out rewards. Consistency practically speaking, commitment to learning, and persistence through challenges add to physical and mental strength. The restrained yogi comprehends that the excursion is progressing, with each training meeting offering a chance for development.

Yoga's extraordinary power lies in the joining of these standards into day-to-day existence. A restrained way of life upgrades the impacts of yoga on the body and psyche, encouraging a more profound association with the training and its innate insight. As specialists embrace discipline and develop a yogic way of life, they open the potential for significant self-revelation, strength, and an amicable harmony between the inner and outer parts of their lives.

Tracking down the Central Thing in Yoga:

In the different scenes of yoga, finding the central thing turns into a profoundly private and reflective excursion for every specialist. The quintessence of yoga is not a one-size-fits-all idea; all things considered, it welcomes people to investigate and find their interesting way inside the training.

Finding the primary thing in yoga includes tuning into one's internal identity, figuring out private inspirations, and adjusting individual objectives to the more extensive way of thinking about yoga. It's tied in with embracing the adaptability of the work, perceiving that the most compelling thing might develop as one's process unfurls.

For some purposes, the primary thing in yoga may be actual prosperity and dominating testing stances, while for other people, it very well may be an excursion of self-disclosure, digging into the psychological and profound aspects. It very well may be an instrument for pressure help, a way to care, or a profound investigation.

As experts explore their yoga process, they are urged to consider what reverberates most profoundly with their being. It's tied in with being available to the multi-layered parts of yoga, understanding that the most compelling thing isn't an objective but a constant course of development and mindfulness. Whether it's the physical, mental, or profound perspectives that reverberate most, finding the primary thing in yoga, at last, enables people to get the greatest advantages from the training and coordinate its extraordinary power into their lives.

Normal Misinterpretations:

Amid the far-reaching prominence of yoga, a few confusions frequently cloud the comprehension of its actual substance. Tending to these misguided judgments is vital for cultivating a more comprehensive and exact impression of the training.

One normal misinterpretation rotates around the actual part of yoga, decreasing it to a simple arrangement of adaptable stances. Truly, yoga includes a comprehensive methodology that coordinates the physical, mental, and profound aspects, rising above the restrictions of a simply workout-situated view.

Another pervasive misconception is that yoga is only for the adaptable or profoundly slanted. Yoga is innately versatile, offering changes for experts of all levels and foundations. It invites people with differing levels of adaptability, wellness levels, and profound convictions, making it open to a wide crowd.

Some might see yoga as disconnected from their day-to-day routines, seeing it as a secluded movement. In opposition to this, yoga is a way of life that reaches out past the mat, impacting decisions in diet, rest, and everyday connections. It isn't restricted to a particular time or spot but instead, a coordinated way to deal with prosperity.

Dispersing these misinterpretations permits people to embrace the variety and inclusivity of yoga. By understanding its diverse nature, professionals can move toward yoga with a receptive outlook, opening its groundbreaking potential and encountering the genuine profundity of this old practice.

[bhagvadgita]

Verse 12.12 - Bhakti Yoga 

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ १२-१२॥

Better than mechanical practice (of religion) is Real Knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.

The verse is part of the chapter on Bhakti Yoga, or the path of devotion, in which Lord Krishna explains the different ways of attaining Him. He begins by describing the highest form of devotion, which is to love Him without any selfish motive, and to see Him in all beings. He then proceeds to explain the lower forms of devotion, which are based on various degrees of attachment and desire. He also gives the criteria for choosing the appropriate form of devotion according to one's temperament and qualification.

The verse compares four levels of spiritual practice: mechanical practice, knowledge, meditation, and renunciation of the fruits of actions. Mechanical practice refers to the performance of rituals and duties without understanding their significance or purpose. Knowledge refers to the intellectual comprehension of the scriptures and the teachings of the guru. Meditation refers to the mental concentration on the object of devotion, such as the name, form, or qualities of the Lord. Renunciation of the fruits of actions refers to the attitude of offering all one's actions to the Lord, without expecting any reward or result.

The verse states that each level of practice is better than the previous one, as it leads to a higher degree of detachment, purity, and devotion. The verse also states that the highest level of practice is renunciation of the fruits of actions, which brings immediate peace to the mind. This is because such a practice frees one from the bondage of karma, which is the cause of suffering and rebirth. By renouncing the fruits of actions, one surrenders one's will to the Lord, and becomes His instrument. Such a devotee attains the supreme state of bliss and union with the Lord.

The verse can be compared with similar verses from other Vedic texts, as follows:

- In the Katha Upanishad, Yama, the god of death, teaches Nachiketa, a young seeker, the secret of immortality. He says:

नाविरतो दुष्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २.२४॥

One who has not turned away from evil conduct, whose senses are not subdued, whose mind is not concentrated, whose mind is not pacified, can never attain this Self by knowledge. 

This verse emphasizes the importance of ethical conduct, sense control, mental concentration, and inner peace for the attainment of Self-knowledge, which is the ultimate goal of Vedanta.

- In the Yoga Sutras of Patanjali, the authoritative text on the science of Yoga, the eight limbs of Yoga are described. The last three limbs are dharana (concentration), dhyana (meditation), and samadhi (absorption). Patanjali defines them as:

तत्र प्रत्ययैकतानता ध्यानम् ॥ ��.२॥तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥ ३.३॥

Meditation is the continuous flow of the same thought or image of the object of concentration. Samadhi is when the object of meditation shines forth alone, as if devoid of the form of one's own Self.

These verses explain the nature and goal of meditation, which is to attain the state of samadhi, where the distinction between the meditator, the object of meditation, and the act of meditation dissolves, and only the Pure Consciousness remains.

- In the Yogavashishta, a philosophical text attributed to sage Valmiki, the dialogue between sage Vasistha and prince Rama is recorded. Vasistha teaches Rama the essence of Advaita Vedanta, which is the non-dual reality of Brahman, the supreme Self. He says:

अहं ब्रह्मास्मि ब्रह्मैवाहमस्मि ब्रह्माहमेवाहम् । अहं ब्रह्माहमखण्डबोधोऽहं ब्रह्माहमश्नुते ॥ ५.६०.१७॥

I am Brahman, I am indeed Brahman, I am Brahman alone, I am Brahman. I am Brahman, I am indivisible Knowledge, I am Brahman, I am Bliss.

This verse expresses the Realization of the identity of one's own Self with the Absolute Reality, which is the Source of all existence, Knowledge, and Bliss. This is the ultimate aim of Vedanta, to realize one's True Nature as Brahman.

[lolagrau95]

History Of Yoga Exercise

No person understands exactly just how old yoga exercise is. It originated as long as 10,000 to 5000 years ago. It was passed down orally and has actually experienced much advancement. The earliest recommendation to Yoga exercise was located when ancient excavations were made in the Indus valley - an outstanding effective and prominent people in the very early antique duration of amachi george. This advanced culture established around the Indus river and the long gone Sarasvati river in north India, on the boundary in the direction of Pakistan as well as had sewer system, baths as early as 2,600 BC.

While lots of religious beliefs remain to wish to make yoga their own creation, it comes from everyone. It has many elements that can be located in the Hindu and also Buddhist belief, but the basic principals are universal and based upon "the eight arm or legs of yoga exercise", which can be discovered in all faiths.

The Background of Yoga exercise is specified as four durations:

Vedic Duration, Pre-Classical Duration, Classical Duration, Blog Post Classical Period and also the Modern Duration

History Of Yoga Exercise

Yoga is said to be as old as world itself however the oral transmission of the technique, has left numerous voids in its history. Earliest archeological proof relating to yoga exercise's existence is found in Mohenjodaro seals dug deep into from the Indus valley, illustrating a figure seated in a typical yoga exercise posture. The stone seals position Yoga's presence around 3000 B.C

The Vedic Period

The next recommendation to yoga exercise is located in the Gear Veda, the oldest spiritual message on the planet. The Vedas, going back to 1500 and 1200 BC, are a collection of hymns, mantras as well as brahmanical routines that applauded a higher being. Yoga is described in guide as yoking or discipline with no mention of a technique or a technique to attain this discipline. The Atharva Veda as well states yoga with a recommendation to controlling the breath.

Pre-Classical Duration

The creation of the Upanishads, between 800 to 500 BC, marks the period called Pre-Classical Yoga. Words Upanishad indicates to rest close to and implies that the only means a student might learn the truths inscribed in the texts was by resting near a master.

The Maitrayaniya Upanishad outlined a six-fold course to freedom. This six-fold yoga path consisted of controlling the breath (pranayama), taking out the senses (pratyahara), meditation (dhyana), concentration (dharana), reflection (tarka), and absorption (samadhi). Patanjali's Yoga exercise Sutra was later to mirror these paths with higher clarification and also a few enhancements.

Two yoga self-controls gained prominence at this time: fate yoga exercise (course of activity or ritual) and jnana yoga (path of expertise or research of the scriptures). Both paths resulted in freedom or knowledge. The Bhagavad-Gita, made up around 500 BC later on included the bhakti yoga exercise (the path of dedication) to this course.

It was at the time of the Upanishads that the idea of ritual sacrifice was internalized and also became the suggestion of sacrifice of the vanity via self-knowledge, activity and also wisdom of amachi george. This continues to be a vital part of yoga's philosophy today. Similar to the Vedas, the Upanishads included nothing of what we would call as yoga exercise asana method today. The very first and also possibly most important discussion of yoga exercise can be found in the next period.

Timeless Duration

Written time in the second century, Patanjali's Yoga exercise Sutras developed a milestone in the background of yoga exercise, defining what is currently called the Timeless Duration This collection of 195 sutras (morals) is considered to be the first organized discussion of yoga exercise, as well as Patanjali is respected as the papa of yoga.

Patanjali defined the eight-limbed path of yoga (ashtanga yoga exercise), which explained a practical writing on living and laid out a course for achieving consistency of the mind, heart and soul. Rigorous adherence to which would certainly lead one to knowledge. The sutras still serve as a standard for staying in the globe, although modern-day yoga exercise no more sees the requirement to understand the eight limbs one by one.

Post-Classical Period

It was in this period that the belief of the body as a holy place was revived and also yogis designed a technique to invigorate the body and also to lengthen life. It was no more needed to get away from fact; instead the emphasis was much more living in the minute and also on the proper course. The exploration of the spiritual as well as the physical halves and also the requirement to harmonize the mind, body and also spirit resulted in the production of Tantra yoga exercise, to cleanse the body and mind, as well as to Hatha yoga in the nine or tenth century.

Modern Period

Yoga exercise in its present character owes a whole lot to discovered gurus that took a trip west to spread out the advantages of yoga exercise, or looked into and also produced different schools of yoga. In 1893 Swami Vivekanada dealt with the Parliament of Globe Religions in Chicago and also discussed Raja yoga about amachi george. Swami Sivanada created a number of books on yoga and also viewpoint and presented the 5 concepts of yoga. J.Krishnamurti, the prolific Indian theorist, affected thousands with his writings and also trainings on Jnana yoga exercise.

[niccdreiling]

Yoga Sutras of Patanjali, The Eight Limbs of Yoga Explained

Exploring the core of the 8 limbs of yoga

The timeless wisdom of the 8 limbs of yoga, as outlined in the Yoga Sutras of Patanjali, remains a fundamental aspect of this classical philosophical work. By delving into their original context, we shed light on why these 8 limbs continue to hold relevance for modern yoga practice and contemporary living.

The Yoga Sutras of Patanjali serve as a valuable guide for leading a balanced and ethical life, both within the confines of the yoga mat and beyond. Among the 195 aphorisms that form a comprehensive "Theory of Everything," the focus of modern yoga often centers on the 31 verses that expound upon the 'eight limbs' of yoga, offering a pragmatic roadmap to attain freedom from suffering. Appreciating the historical backdrop of this ancient text allows us to apply its principles to our present-day lives.

So, what exactly are the 8 limbs of yoga?

Yama (restraints) The yamas encompass five ethical precepts that govern our interactions with the world. These principles include Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-coveting).

Niyama (observances) The niyamas focus on self-improvement and personal growth, encompassing Saucha (purification), Santosa (contentment), Tapas (asceticism), Svadhyaya (study), and Ishvara Pranidhana (dedication to god/master).

Asana (posture) Originally referring to finding a comfortable seat for meditation, today, asana encompasses all yoga poses and postural practices.

Pranayama (breath control) Patanjali highlights the significance of regulating the breath's inhalations, exhalations, and retentions to prepare for meditation.

Pratyahara (withdrawal of the senses) Pratyahara involves disengaging consciousness from sensory distractions, paving the way for inner focus and mindfulness.

Dharana (concentration) During Dharana, practitioners direct their attention to a single point of focus, such as the navel or a mental image.

Dhyana (meditation) Dhyana entails meditating on a single object of attention, excluding all other thoughts, leading to a state of heightened awareness and concentration.

Samadhi (pure contemplation) In the pinnacle stage of Dhyana, practitioners experience Samadhi, a profound state of merging with the object of meditation, often described as a heightened state of spiritual awareness.

Understanding and incorporating the 8 limbs of yoga into one's practice can lead to transformative spiritual growth and a more meaningful life both on and off the yoga mat.

[mindpose]

The Yoga Sutras, Nature of Yoga, Types of Mental States. The Yoga Sutras of Patanjali

[welln594]

Understanding A Good Yoga Class

Most of my students have misconceptions or don't know what to expect during a Yoga lesson.Wellnessbeing Yoga is frequently misunderstood, so it isn't surprising that this happens. On one end, Yoga is an esoteric practice which can lead to a change in religious belief. It is also a series of dance moves that are powerful and can be done with ease. You can do anything between the two extremes: from levitation to carnal delight.

There is truth to every story, but half the truth is still a lie. You should have some basic knowledge of Yoga prior to attending any Yoga classes. You can then match what you need to a Yoga class. This article will not be about defining the meaning of Yoga. Instead, it will provide a broad overview. Yoga is divided into two categories.

Hatha Yoga- The emphasis is solely physical. It includes cleansing, postures, and symbolic gestures.

Raja Yoga is a form of meditation and breathing that focuses on the mind.

The three accepted texts of Yoga are:

Gheranda Samhita

Hatha Yoga Prathipika

Patanjali Yoga Sutra

Patanjali Yoga Sutra explains Raja Yoga. Hatha Yoga Prathipika, the Gheranda Samhita, and Hatha Yoga Prathipika recommend Hatha Yoga first before Raja Yoga. Gheranda Samhita explains that this is so a person can gain control of their bodies before beginning to control their minds.

What should you be expecting from a Yoga Class? First, before you begin your first Yoga class, make sure that the instructor knows what expectations you have. My experience has shown that these expectations vary greatly. It could be that you are looking to develop a flexible body or toned muscles. If you are looking to alleviate a chronic illness or simply have some fun, then this is the class for you. Your instructor should be able to match your needs with the correct class.

Second, the focus of a great Yoga class must be clear. The entire range of Yoga cannot be covered in a few weeks and may not even be possible. Yoga should be structured to suit your individual needs. Yoga classes can be divided into different categories that are based on your changing needs. Yoga can be used to gain a more toned physique. Once you have achieved this goal, it is time to move on to flexibility.

In small groups, you can get the most out of Yoga. The instructor can monitor the class more easily in small classes. The instructor can easily catch mistakes and fix them. The risk of injuries due to incorrect postures is greatly reduced. A small group also allows the instructor to react to rhythms and paces of the group. The dynamics of the group dictates that certain functions require a specific number of participants. Yoga classes are not limited in size. But, by keeping the class small everyone can interact and build strong relationships. The motivation can increase as a consequence.

In the fourth place, good Yoga classes focus on the correct and techniques. Many people are performing Yoga incorrectly, and I am worried about it. You can find the right techniques and methods in these authoritative texts. It is true that many people don't have the time or energy to study these texts. You should ensure, however, that Yoga is taught based on the scriptures. Yoga classes that follow correct practices will include the following features:

Muscle strain, minor aches and pains or injury

Postures that emphasize breathing techniques

A few exceptions aside, nearly every posture also has an opposite. As an example, the forward bend will be followed immediately by the backward bend.

Last but not least, you will get the best out of a Yoga session if it's fun. Are you enjoying your Yoga class? It is possible that you will not want to go or practice Yoga if this does not happen. The result would be wasted time and money. Although it's not possible to ensure a fun class in all classes, you can definitely induce one by:

It is fun to have a teacher with a good personality.

Class type and expectations: Matching the two

Joining the correct group class

[scary-senpai]

“explosive power fueled by a broken heart”

Resurrection and rebirth appear in One-Punch Man--people “evolve” and “awaken,” they’re “reborn”--a symbolic journey that typically leads to Enlightenment, or, at least, personal growth. In the OPM-verse, characters often become physically stronger while staying entrenched in their own flaws and fallacies. To me, it seems like everyone’s just putting themselves on a massive hamster wheel of suffering, rather than trying to break themselves out of a painful cycle.

Although many characters are guilty of this, Garou serves as a consummate example of what it means to be chief architect of one’s own misery.

As far as we can tell, at the start of Garou’s journey, nobody’s bothering him--although you could draw a parallel between Garou “going wild” at the dojo and “going wild” with the bullies at his primary school, but there’s nothing else in cannon that implies that.

But at the start of Garou’s story, nobody’s bullying him--Garou is the one seeking out fights and making enemies. Again, it’s hard to tell with limited information, but as Top Disciple to an S-Class Hero, Garou seemed to be doing pretty well for himself (although I’m sure there’s more to it than that)... Still, Garou goes out of his way to put himself in the exact same situation he fled from, one where he’s othered and antagonized. Why?

Yes, Garou has a noble(ish) goal of scaring people into world peace--a curious way of intertwining himself with the world while simultaneously staying separate--but Garou doesn’t begin that way. In the beginning, he’s hunting heroes mostly for fun, sometimes for learning, and while there’s a vague abstraction of idealism mixed in, there isn’t much.

Garou is beating up heroes for fun, much in the same way Saitama is beating up monsters for fun.

In terms of introductions, Saitama saying (to himself) “I’m only acting as a hero as a way of self-satisfaction—fighting evil under the name of Justice gives me pleasure and excitement” is much more troublesome that Garou announcing aloud “I’m a villain! Bad guys attack first!” as wails on The Bad Roads Gang and thereby indirectly avenges Bang’s dojo. In the latter example, at least we can all agree on what we’re dealing with.

Getting back to Garou and his self-imposed treadmill of suffering... In Buddhism, there’s this notion of the “second arrow.” A similar idea appears in Patanjali’s Yoga Sutras (another text dealing with enlightenment and rebirth, and what it means to do good in an imperfect world): we can’t avoid the pain that’s coming, but we can avoid getting hurt twice by the same thing. When we ruminate on an experience, we essentially walk ourselves back to the past instead of moving forward--towards our own growth. Sometimes revisiting the past is necessary--there’s such thing as a healing pain--but all too often, dwelling on past events is tantamount to surrendering control of your present and your future to a bygone situation that isn’t directly acting on you now.

Repeating painful cycles is, coincidentally, a very common thing for survivors of trauma to do. Garou's always seemed like a sad/anxious kid with C-PTSD / PTSD (Post Traumatic Stress Disorder). Most people are familiar with Post Traumatic Stress Disoder (PTSD), which the Mayo Clinic defines as “a mental health condition that's triggered by a terrifying event — either experiencing it or witnessing it.” The “C” in PTSD stands for “Complex”:

PTSD typically results from “short-lived trauma,” or traumas of time-limited duration. Complex PTSD stems from chronic, long-term exposure to trauma in which a victim has limited belief it will ever end or cannot foresee a time that it might. 

Source:https://www.beautyafterbruises.org/what-is-cptsd

As states above, one of the most insidious aspects of trauma is its ability to rob us of our imagination, of the idea that life could be anything otherwise. In The Body Keeps the Score, author Dr. Bessel Van Der Koke explains that:

When people are compulsively and constantly pulled back into the past, to the last time they felt intense involvement and deep emotions, they suffer from a failure of imagination, a loss of the mental flexibility. Without imagination there is no hope, no chance to envision a better future, no place to go, no goal to reach.

Garou is someone who is ostensibly strong but never feels safe in his own body, even as he grows to be one of the strongest and most capable fighters around--like he’s still stuck in those moments of powerlessness he felt as a kid, and the same force that drives him to heal from those experiences also leads him to relive them. As Van Der Koke goes on to say:

“traumatized people have a tendency to superimpose their trauma on everything going on around them, and have trouble deciphering anything that is going on around them.”

...sounds familiar, no?

All those factors can make it difficult to think straight. “How much agency does Garou have over his own actions” has been a focal point of the past couple of chapters, but I think this question has been central to his story arc all along. If we focus too much on the fanciful elements, I wonder if perhaps we miss the point of what is story could tell us, is perhaps meant to tell us. Real people don’t get mind-fucked by the World’s Worst Deus Ex Machina, but they do survive painful things, and then struggle to navigate past the things they’ve experienced–and, unfortunately, bleed outward.

Even before this “Divine Intervention,” I’ve felt that Garou was held captive by his own emotions, very much to his own detriment, and the detriment of those around him. I’m thinking of a quote someone recently shared with me:

“Anger is our friend. Not a nice friend. Not a gentle friend. But a very, very loyal friend. It will always tell us when we have been betrayed. It will always tell us when we have betrayed ourselves."

That’s Garou’s whole story arc, “explosive power fueled by a broken heart.” Just as Saitama begins the story with nothing to gain, Garou begins the story with nothing to lose—no home, no friends, nothing to keep him company other than his own anger.

Rage--even though it clouds our thinking--can be sustaining in the absence of hope. You know, like Maria Bamford says: “If you stay alive for any reason, please--do it for spite.” (For various reasons--better or worse--I often feel this in my bones.) But in any case, it’s very difficult to let go of the things that hold us together--even if they no longer serve us, and especially if we’ve actively welded them into our identity, as Garou has done.

It strikes me that Garou is taking a moment to thank God (no ID) here--and this makes me think of something that’s also true for trauma survivors: they feel that they aren’t seen, that they’ve done horrible things that set them apart from other people, and people, with the best of intentions, are trying to instill in them a sense of hope that they just can’t fathom yet. I suspect one of the reasons that Garou gets squicked by Saitama saying “you’re a hero, you’re a hero,” is that Garou--like most people--doesn’t want to be loved for his best self, he wants to be loved for his worst one.

And it reminds me, tangentially, of Werewolves in Their Youth—where the author reminisces on a childhood friend that insisted he was a werewolf (to the point that he was nearly expelled from school), and the author, Michael Chabon, finally shakes his classmate out of it by playing along:

I thought for a second, and then I turned back toward them and raised an imaginary rifle to my shoulder. "This is a dart gun," I announced. Everyone looked at me, but I was talking to Timothy now. I was almost, but not quite embarrassed. "It's filled with darts of my special antidote. And I made it stronger than it used to be, and it's going to work this time. And also, there's a tranquilizer mixed in."

Timothy looked up and bared his teeth at me. And I took aim right between his eyes. I jerked my hands twice and went "Foop, foop!" Timothy's head snapped back, and his eyelids fluttered. He shook himself all over. He swallowed once, then he held his hands out before him as if wondering at their hairless pallor.

In my previous life, I worked a lot with elderly clients with memory impairment as well as adults living with various levels of psychosis. We were always advised to “go where the client is”—if I show up and you mistake me for your secretary from 40 years ago, I don’t care. Those details are irrelevant. My goal is to get you to let me into your house, so that I can make you lunch, give you your medication, and be the help you don’t think you need.

This works for folks with cognitive impairment, but I’ve found that this is a good rule for helping anybody—do your best to enter their reality, and help them find their own way out of it. As one of my teachers said, healers have only one job: to create the space that someone needs for healing. That can look wildly different, depending on the person.

Garou’s narrative is disconnected from reality (which we’ve seen), but he’s actively working to manifest his delusions. Trapped in the past and removed from facts, he starts out at a decision-making disadvantage, and it just gets worse—not just because of the power he has, but what power does to people. Divine forces aside, simply being in a position of power causes people to make bad decisions. It’s enough of a thing to appear in applied psychology, including some of my Human Resource readings, but I really enjoyed Jerry Useem’s article from The Atlantic breaking down the neuroscience of the thing:

Sukhvinder Obhi, a neuroscientist at McMaster University... found that power, in fact, impairs a specific neural process, “mirroring,” that may be a cornerstone of empathy. Which gives a neurological basis to what Keltner has termed the “power paradox”: Once we have power, we lose some of the capacities we needed to gain it in the first place.

source:https://www.theatlantic.com/magazine/archive/2017/07/power-causes-brain-damage/528711/

So being in power causes people to be less empathetic. In a sense, you have to be. There’s a saying that “in order to be a leader, you have to be willing to chop off a foot to save a leg”—decision making requires a thick skin, which is doubly dangerous because getting drunk on power is literally a thing. In The Power Paradox by Dacher Keltner, Kelter points out:

Research demonstrates that people who feel powerful are more likely to act impulsively: to have affairs; to drive inconsiderately; to lie; to argue that it is justifiable for them to break rules others should follow; and, in one entertaining study by Keltner and his colleagues, to steal sweets from children. Rich people even shoplift more than the poor. All in all, accumulating power seems to trigger a tendency to self-absorption: in experiments, when people are asked to draw the letter E on their own foreheads so that others can read it, powerful people are more likely to draw it the right way round to themselves, and backwards to onlookers. In a literal sense, they no longer see the world from other people’s perspective.

[source:https://www.theguardian.com/books/2016/may/18/the-power-paradox-how-we-gain-and-lose-influence-dacher-keltner-review]

Again, I don’t think Garou is the sole character guilty of this--especially given the recent Bonus Chapter outlining the inner workings of the Hero Association. There’s a lot of questionable things happening at high levels, and on a broad scale. To some extent, the larger an organization gets, the bigger the risk of scope creep/mission drift...of forgetting the people you set out to help. When you form an actual company, things get easier but also more complicated—because just the lights on is, in itself, a goal.

Going back to humans misconstruing their goals and forgetting their roots... I often think of the panel where Garou lashes out at a tearful Tareo, frustrated that the boy cannot understand his grand vision--a world where no children cry!--while somehow missing the irony of that moment. If Garou took a step back, he’d see that he was the only one around making kids cry, and that he was the only one with the power to stop it. It almost seems to echo that panel between Mob and Reigen (which I can’t seem to find)--a potential client is angry that Reigen won’t do what he asks. “I came all the way here!” he laments. “Yeah,” Reigen says. “But nobody asked you.”

And that’s kind of what’s happening--Garou’s taken up the banner of the weak when nobody’s asked him to (or, at least, nobody’s asked him to do this particular thing specifically). In psychology, there’s a concept called “sublimination”

Sublimation (German: Sublimierung) is a type of defense mechanism where socially unacceptable impulses or idealizations are unconsciously transformed into socially acceptable actions or behavior, possibly resulting in a long-term conversion of the initial impulse.

[source:https://www.instituteofclinicalhypnosis.com/psychotherapy-coaching/sublimation-psychology-defense-mechanism/]

This one’s a bit of a stretch, but I’ll put it out there: sublimination in chemistry is the transformation of physical matter immediately into gas (like dry ice) and in alchemy it’s the transition of body into soul... so I think of the Dr. Saitama scene where Garou is just... sitting there fuming and...

I dunno. File it under “Fun with Symbolism” emphasis on “Fun.”

But there’s a reason why sentient creatures are always at war for one reason or another. Fighting is seductive because it gives us something to rally around, a sense of purpose when we have none--as well as a good ol’ fashioned adrenaline rush.

From Fields of Blood by Karen Armstrong:

It may be too that as they give free rein to the aggressive impulses from the deepest region of their brains, warriors feel in tune with the most elemental and inexorable dynamics of existence, those of life and death. Put another way, war is a means of surrender to reptilian ruthlessness, one of the strongest of human drives, without being troubled by the self-critical nudges of the neocortex.

So, when Webcomic Garou insists that he’s better off dead, he’s neither the first nor the only one to conflate “I have nothing left to fight for” with “I have nothing left to live for.”

I’ve always seen that as a central tenant of the hero’s struggle--to die for the populace or live for those that love you. At first glance, it feels like a diametric opposition but really it all comes from the same place: the very human need to be useful, and to be accepted, to be part of something larger, and how it manifests says a lot about us and the things we carry.

[ariesinwitchcraft]

The Akasha Principle

Akasha, first of the Tattvas, is the undifferentiated Life-Power, the source of all other manifestations of every sort and kind. For this unmanifest reality we can frame no satisfactory definition. To us it seems to be No-Thing, or we find ourselves thinking of it as a perfectly empty space. On this account the sages of India say that space is the property of the Akasha Tattva, and because space is omnipresent, that property is indicated by the teaching that the Akasha is all-pervading.

The symbol for the Akasha is a great egg, a form which suggests the same idea as Einstein’s conception that space is curved.

“The Akasha is the most important of all the Tattvas,” says Rama Prasad. “It must as a matter of course, precede and follow every change of state on every plane of life. Without this there can be no manifestation or cessation of forms. It is out of the Akasha that every form comes and it is in Akasha that every form lives.

Akasha is the omnipresent, all-penetrating existence. Everything that has form. Everything that is the result of compounds is evolved out of this Akasha. It is the Akasha that becomes the air that becomes the liquids, that becomes the solids; it is the Akasha that becomes the suns, the earth, and the moon. The stars. The comets: it is the Akasha that becomes the body, the animal body, the plants, and every form that we see. Everything that can be sensed. Everything that exists.

It itself cannot be perceived: it is so subtle that it is beyond all ordinary perception; it can only be seen when it has become gross and taken form. At the beginning of creation there is only this Akasha; at the end of the cycle the solids, the liquids, and the gases all melt into the Akasha again, and the next creation similarly proceeds out of this Akasha.”

Akasha is called the sonoriferous ether, or the subtle principle which takes form in our sense of hearing. Sound is the basic mode of vibration, because sound is produced by a smaller number of vibrations per second than is light. "Fundamentally, all forms of vibration are generated by and are transmutable into sound,” says Edward Maryon in Marcotone, “therefore sound is the origin, even as it is the architect and builder of form. Sound is the creator, preserver, and destroyer of all forms; because all things depend upon the multiple variety of vibrations for their infinite variety of form.”

This is merely a modern phrasing of an occult doctrine, which is either stated explicitly or else implied by all the symbols in all the literature of the Ageless Wisdom. Precisely this is what is meant by the opening words of the Gospel according to St. John: “In the beginning was the Word, and the Word was with God and the Word was God. By Him all things were made, and without Him was not anything made that was made.”

Practical application of the power of sound is the basis of the mighty works of those who know the secret of directing the currents of the Astral Light. To this power Patanjali refers Yoga Sutras, when he says, “Spiritual powers may be gained by incantations. The same power is utilized by many primitive races, as for example by the Hopi Indians in this country, whose ceremonial dances combine sound with gesture to set up subtle nature rhythms which actually bring rain, a fact noted by more than one observer, and one which cannot be explained away by that convenient working ‘coincidence’.”

—Paul Foster Case, Occult Fundamentals and Spiritual Unfoldment, Vol. I

[templepurohit]

Bhagavad Gita Chapter 6 Verse 20-23 - TemplePurohit.com yatroparamate cittaḿ niruddhaḿ yoga-sevayā yatra caivātmanātmānaḿ paśyann ātmani tuṣyati sukham ātyantikaḿ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaḿ sthitaś calati tattvataḥ yaḿ labdhvā cāparaḿ lābhaḿ manyate nādhikaḿ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taḿ vidyād duḥkha-saḿyoga- viyogaḿ yoga-saḿjñitam Word Meanings: yatra — in that state of affairs where; uparamate — cease (because one feels transcendental happiness); cittam — mental activities; niruddham — being restrained from matter; yoga-sevayā — by performance of yoga; yatra — in which; ca — also; eva — certainly; ātmanā — by the pure mind; ātmānam — the Self; paśyan — realizing the position of; ātmani — in the Self; tuṣyati — one becomes satisfied; sukham — happiness; ātyantikam — supreme; yat — which; tat — that; buddhi — by intelligence; grāhyam — accessible; atīndriyam — transcendental; vetti — one knows; yatra — wherein; na — never; ca — also; eva — certainly; ayam — he; sthitaḥ — situated; calati — moves; tattvataḥ — from the truth; yam — that which; labdhvā — by attainment; ca — also; aparam — any other; lābham — gain; manyate — considers; na — never; adhikam — more; tataḥ — than that; yasmin — in which; sthitaḥ — being situated; na — never; duḥkhena — by miseries; guruṇā api — even though very difficult; vicālyate — becomes shaken; tam — that; vidyāt — you must know; duḥkha-saḿyoga — of the miseries of material contact; viyogam — extermination; yoga-saḿjñitam — called trance in yoga. Explanation: The word yoga referred to is being situated in samadhi. Samadhi is of two types: samprajnata and asamprajnata. Samprajnata samadhi has many types according to differences of savicara and savitarka. What is asamprajnata samadhi like? Three and a half verses answer. In that state of asamprajnata samadhi, the consciousness does not touch any objects at all (cittam uparamate), because of complete stoppage (niruddham). As Patanjali’s sutra says: yogas citta-vrtti-nirodhah : yoga means stopping the functions of the consciousness. (Yoga Sutra 1.2) The word yatra (in which state) extends its meaning to verse 23. In that samadhi, the yogi, seeing the self by his consciousness (atmana) in the form of paramatma, is satisfied in the self. In that state of samadhi, he then experiences extreme bliss, which is comprehended by intelligence in the form of the soul (buddhya), devoid of contact with material senses and sense objects. Then, in that state he does not move from the true state of the atma, his true form (tattvatah). Having attained that state, he does not consider attaining anything else. In that state, he is separated from all contact with suffering. One should know that state of samadhi as yoga. “Though I cannot attain it quickly, certainly I can attain this yoga.” By such certainty one should practice. One should not be discouraged, saying, “After such a long time, I have not achieved perfection. What is the use of all this hard work?” (anirvinna cetasa). One should practice with mind convinced, “What is it to me? Let me attain perfection in this life or in the next.” Gaudapada has given an example: utseka udadher yadvat kusagreaika-binduna manaso nigrahas tadvad bhaved aparikhedatah One should gradually control the mind without complaining, though it is like taking drops of water from the ocean to dry it up with a tip of a kusa. There is a story to explain this. The ocean stole with its strong waves the eggs of a bird which were situated on the ocean’s shore. Determined to dry up the ocean, the bird took one drop of water at a time using its beak. The ocean, being emptied of many drops by the bird’s beak, was not at all affected. Though discouraged by Narada, who happened to come there, the bird again made the promise in front of him. “In this life or the next, I will dry up the ocean.” Then merciful Narada, by the will of the Lord, send Garuda to help the bird, saying “The ocean has disrespected you by offending your relative, this small bird.” The ocean, becoming dried up by the wind coming from Garuda’s flapping wings, became frightened, and then returned the eggs to the bird. Thus one should be convinced that the Lord will bestow his mercy on the resolute person who enthusiastically begins yoga, jnana or bhakti with faith in the words of scripture. https://ift.tt/2TMP1jf

[yogaadvise]

Introduction to the Niyamas

Yoga is an ancient system for human development that is countless years of ages. Patanjali was a wonderful sage who described the system into the text the Yoga exercise Sutras. While he laid out yoga right into a text, yoga exercise itself came several centuries prior to him and was passed down through sages as well as educators with practice.

Yoga is a system separated into 8 parts, also referred to as limbs. While the West often miscategorizes yoga exercise as just among the arm or legs known as asana, yoga includes multiple facets that integrate mentors for both the internal and also outside aspects of individual development.

The limbs are categorized listed below in Sanskrit with the English matching: 1. Yamas: Behavior or restraints 2. Niyamas: Way of life development 3. Asana: Postures 4. Pranayama: Control of the breath 5. Pratyahara: Withdrawal of the senses 6. Dharana: Concentration 7. Dhyana: Meditation 8. Samadhi: Realization

Both the Yamas and also Niyamas have extra rungs, elements that contribute to the entire limb. The yamas contains ahimsa (non-harming), satya (fact), brahmacharya (ideal usage of sex-related energy), asteya (non-stealing), aparigraha (non-possessiveness). Specialists need to have a solid understanding of the yamas prior to establishing the niyamas. Without exercising the very first arm or leg, exercising the second limb can cause injury to the individual without the appropriate habits from the individual.

The Niyamas are composed of the following rungs: 1. Saucha: Sanitation or purity 2. Santosha: Contentment 3. Tapas: Self-discipline 4. Svadhyaya: Self-study 5. Ishvara Pranidhana: Surrender to the Divine will

The Niyamas

The Niyamas concentrates on personal regards that not only influences the individual yet just how they connect with others. Exercising the niyamas brings about a higher understanding of the self and helps in the path to realization.

Saucha-- Sanitation or Purity

Saucha translates right into cleanliness or purity. Associating with just how individuals manage their psyches, connections, as well as actions to tasks, saucha allows individuals to deal with stability and also presence.

From the viewpoint of personal activities, purity can entail cleanses. Cleanses permit stuck energy in the body and also mind to move and also liberate the mind and also body for the other rungs of the niyamas and arm or legs of yoga. Cleanses can associate with all aspects of a person's life. They can cleanse their body from toxins, clean their houses, and remove their minds from adverse self-talk.

From a relationship perspective, exercising saucha involves not just connections with individuals yet their atmosphere, animals, things, and anything beyond themselves. To practice saucha, individuals have to remove their requirement for control and also assumptions. Because of this, it emerges that the Yamas such as ahimsa (do no harm) and also satya (truth) should be practiced initially. For relationships to be pure, one must let go what his or her concept of purity is and also allow whatever communication to merely happen. As opposed to enforcing expectations and also standards, to practice saucha one should accept what or who is without trying to regulate, change, or adjust it.

In regards to action, exercising saucha can be explained as not multitasking. To have a pure or undistracted minute or communication with themselves or others, one should attempt not to dilute it with interruptions. When having a discussion with someone else, the moment is no longer in between those two individuals when he or she starts to respond to notices on their phone. The minute ends up being spoiled by the attention lost.

From an asana standpoint, people can look internal to see what the factor of their technique is. Do they show off to thrill others in the class? Do they push also difficult to the factor of injury to "get involved in a posture"? To practice saucha in their asana technique, yogis need to subtract any kind of preconceived notions or objectives and simply accept where they are at in the process.

Santosha — Contentment

By exercising saucha, santosha becomes simpler to achieve. Rather than being disturbed with what people do or do not have actually, getting stuck in the previous or today, individuals can end up being content with what they have now. By recognizing that life is not always excellent, that there will always be challenges or things to learn, individuals can find out to find joy with whatever situation or event arises.

To practice santosha, people can just stop seeking enjoyment or trying to prevent undesirable scenarios. Rather than investing their time and also mental effort looking for pleasure or trying to prevent pain, experts can find out to quit controlling situations and also learn to locate ease in whatever their existing situation is. By approving that whatever psychological disturbance is an outcome of their very own wish to manage, aim, or expect, people can deal with what they can manage- their reaction or reaction to undesirable occasions and also locate contentment.

From an asana perspective, people can discover to be content with where they remain in their technique. As opposed to aiming for advanced positions they can find satisfaction with where the body goes to in the procedure. Other instances, can be seen with injuries, age, or restricting physical conditions where certain postures are no more attainable. Instead of being disturbed with what they are no much longer able to do, they can discover ease in their existing practice.

Tapas — Self Discipline

By discovering contentment as well as coming close to life with purity, self-control becomes less complicated to practice. Tapas actually equates into "heat" as well as can be seen as how one continues to keep their internal fire melting to rid themselves of thoughts and actions that are not conducive to supporting a healthy and balanced mind and body.

By utilizing self-control to exercise the limbs and also rungs in the past, cleansing the body, not triggering harm, being genuine, and so forth, the body and mind naturally rids itself of negative habits, bad wellness, and mental disturbances. Practicing self-discipline is a choice and also pupils require to decide to practice daily, picking maybe less amazing however extra productive tasks and also thoughts that generate lasting joy and results versus shorter-term pleasures or much easier paths that can trigger injury to the body as well as spirit.

Relating to asana, tapas can be viewed as remaining to practice regularly to maintain the energy moving via the body and to maintain the body and mind healthy for the following arm or legs of pranayama, pratyahara, therefore on.

Svadhyaya — Self Study

By exercising syadhyaya, one experiences greater credibility to their very own life. By practicing self-study, yogis can discover that they lack all of the incorrect realities, tales, classifications, expectations, and unfavorable self-talk that everybody enforces on themselves.

To participate in svadhyaya, one must require to understand the estimates that they produce right into the world. When a person adversely checks out somebody as arrogant, they are able to see the arrogance because they possess the qualities themselves. People can additionally see what they are thoroughly familiar with. Once individuals have the ability to see what they are projecting, they can begin to recognize their very own demons and also ways to resolve them.

In regards to asana, students should ask themselves exactly how their method is serving them. Are they gotten ready for the position? Is a strenuous practice offering them? Why are the practicing or not exercising at particular strength levels? Exactly how do they really feel after their method? Is the method the practice benefiting them as a whole. By asking these concerns, students can adapt their yoga method to what they need versus what they want.

Isvara Pranidhana-- Surrender to the Divine Will

Isvara Pranidhana can be translated into the abandonment of the Divine will or a letting go of the vanity. By recognizing that we are all component of something bigger than the individual self, one's reason for being comes to be even more clear. When releasing the ego, a person is surrendering to a higher pressure whether it be God, deep space, or simply life.

By giving up, individuals can discover to approve whatever comes their way without requiring to challenge it or produce added suffering. There is a tranquillity in no more needing to regulate or compel expectations since there is an understanding that whatever happens whether it really feels favorable or negative is meant to occur.

In an asana practice, one can merely succumb to how their method is that day. If the method is not pleasurable, they can accept that there is a higher purpose for it not having the degree of pleasure that they want.

The Other Niyamas

While the Yoga exercise Sutras show 5 niyamas, the Upanishads indicate 10 niyamas. The Upanishads were composed in the later part of the Vedic duration as well as give an extra thorough explanation of the yoga exercise practice.

The 10 niyamas according to Upanishads are as complies with: 1. Hri: Modesty 2. Santosha: Contentment 3. Dana: Charity 4. Astikya: Faith 5. Ishvarapujana: Prayer of the Lord 6. Siddhānta śrāvaṇa: Scriptural Listening 7. Mati: Cognition 8. Vrata: Sacred vows 9. Japa: Incantation 10. Tapas: Self-Discipline

Conclusion

Yoga is a system that includes 8 parts. The niyamas is the 2nd arm or leg of yoga, with the most usual depiction concentrating on the 5 rungs. To exercise the 2nd limb of yoga, experts ought to likewise examine the very first arm or leg of yoga exercise to assist ensure they are exercising the niyamas to their max potential. In a similar way, to exercise asana, pranayama and also the remainder of the arm or legs wisely, experts ought to also study the 5 niyamas.