DOCSLIB.ORG

Altered States of Consciousness Various Means of Attainment And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Altered States of Consciousness Various Means of Attainment And Chapter 3 Altered States of Consciousness Various means of Attainment and Effects In this chapter, various spiritual practices as given in different texts, in order to achieve the altered states of consciousness will be discussed. Each one of these paths are so exquisite that it cannot be compared with any other path and deep within a sādhaka knows that this is not actually different from the other and that he has to discover it, based on his level of consciousness. The various schools of yoga can be broadly classified into two categories: i) Bh āvan ā Yoga Resorting to psychological ponderings and meditation. ii) Pr āṇa-sanyama-yoga This type means resorting to psychophysical process to control pr āṇic impulses and through them bring about natural and automatic cessation of thought process and to bring enfoldment and intuitional power. The most popular school of pr āṇa-sanyama-yoga is called mah ā- yoga which consists of mantrayoga , haṭhayoga , layayoga and rājayoga . Through mantrayoga alongwith the practices of ha ṭhayoga , ku ṇḍ alin ī, the potential spiritual power, is awakened and it starts coursing through su ṣumn ā nāḍi. Then one surrenders himself to its working and assumes passive position. This is layayoga - the yoga of absorption. As these practices continue, sādhaka finally reaches the state of complete mental equilibrium as described in Pātañjala yoga where he realizes the unity of being. This is the stage of rājayoga . In yoga, energy and consciousness are known as prak ṛti and puru ṣa. In Tantra, they are known as śakti and śiva . In haṭhayoga they are 88 called iḍā and pi ṅgal ā and in Ved ānta they are called as māyā and brahman . In Taoism, they are called as yin and yang and in physics matter and energy . So, if this equipment of body can undergo a state of metamorphosis, then ‘yoga way’ should be followed. Throgh the yog ī c proceeses the body can be transformed into a yog ī c body which is unaffected by old age and disease. According to different scriptures, there are definite ways to reach the altered states. They have also given certain charactristics of each state. So these scriptures would be studied and ways given in them are listed in this chapter. They are as follows: -- 1) siddha siddh ānta paddhati 2) Yogav āsi ṣṭ ha 3) ha ṭhayoga 4) Sāṁkhya Metaphysics 5) Patañjala rājayoga 6) mantrayoga 7) ku ṇḍ alin ī yoga 8) Buddhist Philosophy 9) Mystic way/Sufism 10) Ved ānta 11) Integral Yoga of Aurobindo 89 1) siddha siddh ānta paddhati 1 :- This original Sanskrit text is written by Guru Gorak ṣan ātha. Lord Datt ātreya, as Ādin ātha has narrated beautiful philosophy of ajapa-brahmavidy ā to him after Guru Gorakṣan ātha surrendered before him all the siddhi-s and ego etc.There is no definite evidence about where Guru Gorak ṣan ātha was born but it is around in the year 700 to 1100. Santa Jñānesvara in the 18th Chapter gives the sequence of this knowledge flow. Śrī Śaṅkara taught this ajapayoga jñāna to Bhagvān Vi ṣṇ u who was inside a fish in the ‘kṣirasāgara’ (sea) and the fish became ‘Matsyendran ātha.’ He imparted this knowlege to Guru Gorak ṣan ātha, so that Guru Gorak ṣan ātha gets engrossed in nirantara sam ādhi . Then Gorak ṣan ātha taught the ajapajñāna to Gahin īnātha who in turn taught the same to his disciple Nivṛttin ātha. This is Śaiva philosophy and Guru Gahin īnātha told Niv ṛttin ātha to distribute this knowledge to all the human beings, who are suffering from miseries and liberate them. The evolutionary aspects of ku ṇḍ alin ī śakti have been enumerated by siddha siddh ānta paddhati as under:-- The evolution of universe starts initially due to the will ( icch ā) of the nameless (anāma) God. 2 This śakti is known as nija śakti in siddha siddh ānta paddhati . Nija śakti creates par ā śakti and controls the entire evolution. From Nija śakti par ā, apar ā, sukṣmā and ku ṇḍ alin ī śakti are born. When Nija śakti flows its operative inclination ( unmukhatva), it is called as par ā 1 Gorkṣanātha , Siddhasiddhāntapaddhati , Marathi translation by Bhat, Agharakar, Anmol Prakashan, Pune, p. 4-5. 2 Ibid , chapter 1, verse 5 Anaamaoit svayaMmanaaid isaQdmaokvaanaaidinaQana M isaQdisaQdantp`isaQdM tsyaocCamaa~Qamaa-QaiMMma-NaI inajaaSai@tÁ p`isaQda ||5|| 90 śakti .3 Then it assumes a vibratory character ( spandana/hu ṅkāra). Hu ṅkāra gives rise to apar ā śakti . Then it differentiates itself into multitudes of subtle individual units ( śā nta ). This is called sūkṣma śakti ;finally it develops into potential sensation, life force (vedan ā). This is ku ṇḍ alin ī śakti.4 Pūrṇatā (all pervading), pratibimbat ā (reflection of cosmic consiouness in Individual), prabalat ā (powerful), procchalat ā (upward oriented), pratyak-mukhat ā (inward oriented) are five properties of kuṇḍ alin ī śakti . The aim of yoga is to feel her existence, orient her upwards so that she meets Śiva in sahasrāra. This philosophy is explained in the chart below. anāma (timeless) | nija śakti (māyā/prak ṛti) | par āśakti (hu ṅkāra) | apar āśakti | sūkṣma śakti | kuṇḍ alin īśakti (Become-many-Gregariousness) 3 Ibid, chapter 1,verse 6 tsyaa ]nmauKmaa~oNa Para Sai@t$i%qata|tsyaasspndnamaa~oNa APara Sai@t$i%qata ||6|| 4 Ibid , chaverse 1,nerse7 ttao|hntaQa-maa~oNa saUxmaSai@t$%pnnaa||ttao vaodnaSaIlaa kuNDilanaI Sai@t$i%qata ||7|| 91 From the description, it will be seen that according to siddha siddh ānta paddhati , ku ṇḍ alin ī is the pr āṇa śakti and it is an evolute of power of manifestation of God. This potential power is responsible for its evolution, subsistence and also final involution. It is the one manifestation of God that we can become conscious of and one through which we can directly perceive His existence and power. As a potential power, kuṇḍ alin ī is generally represented as coiled serpent. The aspirant is expected to meditate upon this symbol bringing to mind meaning and significance. Many a time, these symbols are looked upon and regarded as actual entities. The serpent is a ‘symbolic representation of a latent force’. The significance lies even in the names e.g. ‘ nāga’ which literally means ‘nonstatic’. Potential energy though looking like static always tends to assume a dynamic aspect. It secretly creaps into dynamism, hence ‘ sarpa ’. The world ku ṇḍ alin ī itself signifies potential power. At the cosmic level, ku ṇḍ alin ī has been variously described as ananta i.e. endless, śeṣa i.e. eternal remainder, vāsuk ī i.e. all pervading. All these names represent its infinity and potentiality. Ananta or śeṣa is cosmic ku ṇḍ alin ī with thousand coils. Ku ṇḍ alin ī in the individual human being is represnted as having three and half mātr ā of Aum - that symbolizes the various states of the subjective consciousness viz those of waking condition, dream and sleep. The fourth state of transcendental consciousness seems to have represented only by ardha mātr ā. It has been stated that this śakti while working in human being presents three poles or nodes and that the stage of consciousness and the functioning of person depends upon which axis of polarity is active. The three nodes are respectively called as ūrdhva , madhya , adha ḥś akti -s. 92 It is the madhya śakti that is generally called ku ṇḍ alin ī, because it is responsible for the phasic experience of the phenomenon or ‘ noumena’. When it is polarized to interact with adha ḥś akti i.e. lower node of śakti currents, the result is that one gets consciousness of diversified entities. One sees many in one. On actual functional level, there is tendency to multiply and reproduce. The instinct of Gregariousness is uppermost. When alone, man is depressed. As against this, if the ku ṇḍ alin ī were to find its polarity with the ūrdhva śakti, the phase of consciousness changes and one is aware of a unity in diversity even at cellular level. The metabolic processes come to a minimum. It is when it starts interacting with the pole above, the ūrdhva śakti ; that it is said to be aroused. Such an arousal consists in changing its phase of activity. The highest stage is achieved by one of the following three processes viz. by arousal of madhya śakti , contraction of adha ḥś akti , and interaction with ūrdhva śakti , one reaches highest stage. 5 Philosophy of N ātha Sect 6 - In N ātha sect, mainly there are mainly following four concepts:- 1) Pi ṇḍ a-bramh āṇḍ a thought : - Nātha sect belives that whatever is at macrocosm is in microcosm and it exists in subtle form in an individual. The main Śakti or driving force of Individual body or pi ṇḍ aśar īra is called as kuṇḍ alin ī. So the cosmic consciousness i.e. force working at Universal level represents as ku ṇḍ alin ī in Individual level. The sādhan ā in Nātha sect is meditation on this ku ṇḍ alin ī śakti . 5 Ibid, p.84,chapter4, verse 16 maQyaSai@t p`baaoQaona AQaÁ Sai@tinakuHcanaat\ |]Qva- Sai<k inapatona p`aPyato prmaM pdma\ ||16|| 6 Ibid , introduction, p. 26-27 93 2) Śiva and Śakti : - In Nātha sect, ultimate truth at cosmic level is ādinātha Śiva who is illumined ananta, advaita. The ādin ātha Śiva and Śakti are not different, but that is the basis of this cosmos or macrocosm. So this universe is līlā of Śiva and Śakti . 3) Ku ṇḍ alin ī-Yoga: - This is most important sādhan ā in Nātha sect .
Load more

Recommended publications
  • Yoga Makaranda Yoga Saram Sri T. Krishnamacharya
    Yoga Makaranda or Yoga Saram (The Essence of Yoga) First Part Sri T. Krishnamacharya Mysore Samasthan Acharya (Written in Kannada) Tamil Translation by Sri C.M.V. Krishnamacharya (with the assistance of Sri S. Ranganathadesikacharya) Kannada Edition 1934 Madurai C.M.V. Press Tamil Edition 1938 Translators’ Note This is a translation of the Tamil Edition of Sri T. Krishnamacharya’s Yoga Makaranda. Every attempt has been made to correctly render the content and style of the original. Any errors detected should be attributed to the translators. A few formatting changes have been made in order to facilitate the ease of reading. A list of asanas and a partial glossary of terms left untranslated has been included at the end. We would like to thank our teacher Sri T. K. V. Desikachar who has had an inestimable influence upon our study of yoga. We are especially grateful to Roopa Hari and T.M. Mukundan for their assistance in the translation, their careful editing, and valuable suggestions. We would like to thank Saravanakumar (of ECOTONE) for his work reproducing and restoring the original pictures. Several other people contributed to this project and we are grateful for their efforts. There are no words sufficient to describe the greatness of Sri T. Krishna- macharya. We began this endeavour in order to better understand his teachings and feel blessed to have had this opportunity to study his words. We hope that whoever happens upon this book can find the same inspiration that we have drawn from it. Lakshmi Ranganathan Nandini Ranganathan October 15, 2006 iii Contents Preface and Bibliography vii 1 Introduction 1 1.1 Why should Yogabhyasa be done .
    [Show full text]
  • A) Karma – Phala – Prepsu : (Ragi) • One Who Has Predominate Desire for Result of Action for Veidica Or Laukika Karma
    BHAGAVAD GITA Chapter 18 Moksa Sannyasa Yoga (Final Revelations of the Ultimate Truth) 1 Chapter 18 Moksa Sannyasa Yoga (Means of Liberation) Summary Verse 1 - 12 Verse 18 - 40 Verse 50 - 55 Verse 63 - 66 - Difference Jnana Yoga - Final Summary 3 Types of : between (Meditation) - Be my devotee 1) Jnanam – Knowledge Sannyasa + Tyaga. be my worshipper 2) Karma – Action surrender to me 3) Karta – Doer - Being established and do your duty. Verse 13 - 17 4) Buddhi – Intellect in Brahman’s 5) Drithi – will Nature he becomes 6) Sukham – Happiness free from Desire. Verse 67 - 73 Jnana Yoga Verse 56 - 62 Verse 41 - 49 - Lords concluding - 5 factors in all remarks. actions. Karma Yoga - Body, Prana, Karma Yoga (Svadharma) (Devotion) Mind, Sense Verse 74 - 78 organs, Ego + - Purified seeker who Presiding dieties. - Constantly is detached and self - Sanjayas remember Lord. controlled attains Conclusion. Moksa 2 Introduction : 1) Mahavakya – Asi Padartham 3rd Shatkam Chapter 13, 14, 15 Chapter 16, 17 Chapter 18 - Self knowledge. - Values to make mind fit - Difference between for knowledge. Sannyasa and Tyaga. 2) Subject matter of Gita Brahma Vidya Yoga Sastra - Means of preparing for - Tat Tvam Asi Brahma Vidya. - Identity of Jiva the - Karma in keeping with individual and Isvara the dharma done with Lord. proper attitude. - It includes a life of renunciation. 3 3) 2 Lifestyles for Moksa Sannyasa Karma Renunciation Activity 4) Question of Arjuna : • What is difference between Sannyasa (Renunciation) and Tyaga (Abandonment). Questions of Arjuna : Arjuna said : If it be thought by you that ‘knowledge’ is superior to ‘action’, O Janardana, why then, do you, O Kesava, engage me in this terrible action? [Chapter 3 – Verse 1] With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that ‘one’ way by which, I, for certain, may attain the Highest.
    [Show full text]
  • Joy of Transitions Cover Page.Pages
    The Joy of Transitions Debbi Murphy, !PhD, ERYT 500 THE WAVE! David Whyte You arrived as a ripple of change emanating from an original, unstoppable, memory, a then made now, entirely yourself, found now in the world, now as creator of that world. You were a signature written in sand taken by the ocean and scattered to another wave form, your disappearance only made more beautiful by the everyday arrival of a tide where my voice can still join yours, hungering for the fall of water, so that walking the reflected sand, I set myself to learn by your going, knowing across death’s wide ocean, the ultimate parallel to friendship. The idea that we are ever not in movement is an illusion,! one of the veils of maya (illusion). In fact, the image we hold is a kind of snapshot in a never-ending progression of movement, extending infinitely forward & backward in time. As long as we are alive, we are never actually still. ! ~ Lesley Kaminoff, Yoga Anatomy! "1 “The Goddess Never-Not-Broken promises that the greatest magic is in the transformative moments: the heartbreak, the uncertainties, the pause before we hit the ground... and what we do with ourselves after we land. In our brokenness, we are unlimited” ~ JC Peters Truly, if you met this Goddess on the street, your heart would pound and you'd break into a cold sweat: "What's coming for me now?!” She’s not the goddess you’d want to take home to your mother.! It's! normal to fear and resist change, but Akhilandeshvari whispers to us also of freedom — liberation from the past, from habits and wounds, from stifling routines, from everything that once was good but has become a burden or a prison.
    [Show full text]
  • Puja Rituals in Srimandir
    Orissa Review June - 2009 Puja Rituals in Srimandir Padmanabha Mahapatra Shri Jagannath in Yantra, Tantra and Mantra mouth of Siva; that which has entered into the mouth of Uma; and that which is the opinion of The mode of worship of Sri Jagannath is Vishnu. - 'Agatam Sivamukhabjat gatam tu unique and different from that of the other Vishnu Girija mukhe, matam ch Basudevasya tasmat temples, situated in north and south India. Sri Agama uchyate'. So Agam or Tantra Sastra is Jagannath is Pranab; He has been identified with mainly based on three aspects, such as - Saivism; the mystic Vedic Bijamantra 'Om'. His puja has (Saivagam) Saktism (Saktagam) and Vaishnavism been developed and systematized in a well (Vaishnavagam). Agam or Tantra Sastra is a designed- process by coordinating the basics of means for over all development of human society Vedic, Tantric and Vaisnavite streams. - 'Dharmarth kamamokhyadi chaturbarga Dharmashastras prescribe three main streams for sadhan pathpradarshak.' the puja of Hindu Devatas, those are - Nigam, Agam and Lokacar. Nigam is the pure Vedic 'Tantra aims to transform every action in system, Agam is the tantric system and Lokacar life into a ritual, so that the individual performs is the combination of both or some other system, every action and thought with a feeling of worship which is followed with reference to the prevailing and awareness. The action of bathing, dressing, conditions of the locality, time and authorities. sitting for worship, offering various symbolic sacrifices, sexual relations, stages of development Nigam - (the Vedic system) - The guide from inception to womb, birth to marriage etc.
    [Show full text]
  • The Serpent Power by Woodroffe Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj
    The Serpent Power by Woodroffe Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj This PDF file contains the complete book of the Serpent Power as listed below. 1) THE SIX CENTRES AND THE SERPENT POWER By WOODROFFE. 2) Ṣaṭ-Cakra-Nirūpaṇa, Six-Cakra Investigation: Description of and Investigation into the Six Bodily Centers by Tantrik Purnananda-Svami (1526 CE). 3) THE FIVEFOLD FOOTSTOOL (PĀDUKĀ-PAÑCAKA THE SIX CENTRES AND THE SERPENT POWER See the diagram in the next page. INTRODUCTION PAGE 1 THE two Sanskrit works here translated---Ṣat-cakra-nirūpaṇa (" Description of the Six Centres, or Cakras") and Pādukāpañcaka (" Fivefold footstool ")-deal with a particular form of Tantrik Yoga named Kuṇḍalinī -Yoga or, as some works call it, Bhūta-śuddhi, These names refer to the Kuṇḍalinī-Śakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the Elements of the body (Bhūta-śuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Ṣat-cakra-bheda, or piercing of the Six Centres or Regions (Cakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kuṇḍalinī- Sakti, which, in order to give it an English name, I have here called the Serpent Power.1 Kuṇḍala means coiled. The power is the Goddess (Devī) Kuṇḍalinī, or that which is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her.
    [Show full text]
  • Satsanga and Svadhyaya
    SATSANGA AND SVADHYAYA The Glory, the Importance and the Life-transforming Power of Holy Company and Spiritual Books. By SRI SWAMI SIVANANDA SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE Sri Swami Sivananda So Says Founder of Sri Swami Sivananda The Divine Life Society A DIVINE LIFE SOCIETY PUBLICATION First Edition: 1965 Sixteenth Edition: 1996 (3,000 Copies) World Wide Web (WWW) Edition: 2000 WWW site: http://www.SivanandaDlshq.org/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-125-4 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India. PUBLISHERS’ NOTE This book offers, between the covers of one volume, the varied writings of H.H. Sri Swami Sivanandaji Maharaj on the subject of Satsanga or holy company and the related topic of Svadhyaya or daily study of sacred literature. The second part of the book throws more light on the subject. Therein Swami Chidanandaji Maharaj analyses in detail the subtle connection and the subtle distinction between the company of a holy man and the company of the Guru and points out clearly the circumstances under which Satsanga can prove most fruitful for the Sadhaka. It is a slightly abstract subject, but one which is vital for all spiritual seekers. It is our sincere hope that the pages that follow will open up a glorious new chapter in the lives of many. THE DIVINE LIFE SOCIETY s:ts:ög:tv:ð en:Hs:ög:tv:ö en:Hs:ög:tv:ð en:m::ðühtv:m:Î .
    [Show full text]
  • History of Tantra
    Balaji Deekshitulu P V, AJHC, 2020; 3:14 Review Article AJHC 2020,3:14 American Journal of History and Culture (ISSN:2637-4919) History of Tantra Balaji Deekshitulu P V Homeopathy Doctor and Psychologist, Sri Balaji Homeo Clinic, Tirupati, A.P, India. ABSTRACT The review article explains that the Tantra is oldest tradition of *Correspondence to Author: mind and body health, Universal is not creating any one, it is cre- Dr Balaji Deekshitulu P V ate by god. Its truth no scientific an evidence of various natural Homeopathy Doctor and Psychol- things in 21st century, Tantra explains systematic life, visualiza- ogist, Sri Balaji Homeo Clinic, Tir- tion of nothings etc… Tantra is best way of good things only. upati, A.P, India. Keywords: History of Tantra How to cite this article: Balaji Deekshitulu P V. History of Tantra. American Journal of History and Culture, 2020,3:14. eSciPub LLC, Houston, TX USA. Website: https://escipub.com/ AJHC: https://escipub.com/american-journal-of-history-and-culture/ 1 Balaji Deekshitulu P V, AJHC, 2020; 3:14 Introduction: form. While the Vedic practice of yajna there are no idols and shrines, in its Tantric traditions, Tantra is not easily to understand for everyone, idols and symbolic icons with puja are the this is a practical way of life, till continue A means of worship. Temples, symbolism, icons number of techniques to help mind and physical that remind the devotee of attributes and values impact. are a necessary part of the Agamic practice, Tantra (/ˈtʌntrə, ˈtæ n-/; Sanskrit: तन्त्र, literally while non-theistic paths are one of the many "loom, weave, system") denotes alternative means in the Vedic practice.
    [Show full text]
  • Practice of Karma Yoga
    PRACTICE OF KARMA YOGA By SRI SWAMI SIVANANDA SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE Sri Swami Sivananda So Says Founder of Sri Swami Sivananda The Divine Life Society A DIVINE LIFE SOCIETY PUBLICATION Sixth Edition: 1995 (4,000 Copies) World Wide Web (WWW) Edition: 2001 WWW site: http://www.SivanandaDlshq.org/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-014-2 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India. OM Dedicated to all selfless, motiveless, disinterested workers of the world who are struggling hard to get knowledge of the Self by purifying their minds, by getting Chitta Suddhi through Nishkama Karma Yoga OM PUBLISHERS’ NOTE The nectar-like teachings of His Holiness Sri Swami Sivananda Saraswati, the incomparable saint of the Himalayas, famous in song and legend, are too well-known to the intelligent public as well as to the earnest aspirant of knowledge Divine. Their aim and object is nothing but emancipation from the wheel of births and deaths through absorption of the Jiva with the supreme Soul. Now, this emancipation can be had only through right knowledge. It is an undisputed fact that it is almost a Herculean task for the man in the street, blinded as he is by worldly desires of diverse kinds, to forge his way to realisation of God. Not only is it his short-sightedness that stands in the way but innumerable other difficulties and obstacles hamper the progress onward towards the goal. He is utterly helpless until someone who has successfully trodden the path, comes to his aid or rescue, takes him by the hand, leads him safely through the inextricable traps and pitfalls of worldly temptation and desires, and finally brings him to his destination which is the crowning glory of the be-all and end-all of life, where all suffering ceases and all quest comes to an end.
    [Show full text]
  • Online Immersion Workbook
    ONLINE IMMERSION WORKBOOK 1 Heart of Yoga Online Immersion Workbook ©2020 Heart of Yoga Yoga is not information-gathering: it is your daily embrace of what you are, the power of the cosmos. 2 Heart of Yoga Online Immersion: Contents CONTENTS 1: Introduction 1.1 Welcome 1.2 How to Use this Course 1.3 Learning the Basic Breath 1.4 The Five Principles of Practice 1.5 A Daily Practice 1.6 Going Deeper with the Five Principles 1.7 Self-Care and Self-Enquiry 1.8 Resources: FAQ Key Principles on Alignment and Safety 2: Intimacy 2.1 Intimacy, the Principle of Yoga 2.2 No Ideal Pose 2.3 The Purpose of Practice 2.4 Yoga of Relationship 2.5 Intimacy with All Tangible Conditions 2.6 Self-Care and Self-Enquiry 2.7 Resources: The Only ‘Rules’ 3: Lineage 3.1 Introduction to Lineage 3.2 Who Are Your Teachers? 3.3 The Lineage from Krishnamacharya 3.4 Putting the Principles into Practice: Teaching Standards 3.5 Self-Care and Self-Enquiry 3.6 Resources: Mark’s Tribute to Desikachar The Yoga Sutras of Patanjali 4: Vinyasa Krama 4.1 Vinyasa Krama: Intelligent Sequencing 4.2 Vinyasa Krama for Each Individual 4.3 Vinyasa Krama Practice Resources 4.4 The Yogas of Participation 4.5 Self-Care and Self-Enquiry 4.6 Resources: Pregnancy, Motherhood and Yoga 3 Heart of Yoga Online Immersion: Contents 4 Heart of Yoga Online Immersion: Contents 5: Pranayama and Meditation 5.1 Pranayama and Meditation 5.2 Pranayama 5.3 Various Pranayama Methods 5.4 Examples of Pranayama Practice 5.5 An Introduction to Meditation 5.6 Principle 5: The Seamless Process 5.7 Self-Care and
    [Show full text]
  • Yoga Journal LIVE! at Kripalu Workshop Schedule
    Yoga Journal LIVE! at Kripalu Workshop Schedule FRIDAY, MAY 13 7:30–9:00 pm Keynote Address with Meditation Yoga’s Ultimate Path to Success and Empowerment: Tradition vs. Innovation Rod Stryker Can yoga truly provide access to the heights of sublime experience? If so, how do you ensure that you or your students experience its depths and potential? On one hand, the authentic teachings of yoga have thrived from time immemorial thanks entirely to the unique relationship between master and student––an authentic guide illuminating otherwise uncharted terrain. On the other hand, in today’s world, innovation, not discipleship, is the leading edge of the popularization of yoga. So, where does that leave one desiring to reach the depths and most sacred goals in yoga? Skillfully navigating these two realities––ancient tradition and modern interpretation––is the key to unlocking yoga’s potential as the path to ultimate freedom and fulfillment. Talk followed by a meditation. SATURDAY, MAY 14 8:30–10:00 am [choose one] Tracking Transformation [SAT-AM-01] Ana Forrest What if you were able to track the process of transformation? This means becoming aware—during the actual process—of all the things that are happening to you during a transformational moment. In this workshop, you create a heightened sense of awareness through breath and asanas to become aware of the quality of feelings that live inside. Tracking what is happening in your yoga poses can be applied to tracking and guiding transformation in other parts of your life. Therapeutic Yoga for Feet, Knees, and Hips [SAT-AM-02] Nicki Doane and Eddie Modestini Just as a house cannot stand tall without a firm foundation, so the human body cannot stand tall and strong without healthy, strong feet and legs.
    [Show full text]
  • House of OM YTT Course Manual
    1 2 3 4 Contents JOURNALING .............................................................................................. 13 WELCOME TO HOUSE OF OM ..................................................................... 16 HOUSE OF OM - Yoga School ...................................................................... 17 HOUSE OF OM - Founder Wissam Barakeh.................................................. 18 DEFINITION OF OM ..................................................................................... 20 DEFINITION OF YOGA .................................................................................. 22 HINDUISM (SANATHAN DHARMA) .............................................................. 24 HISTORICAL ORIGINS OF YOGA ................................................................... 25 Vedic and Pre-Classical Period ........................................................ 25 Classical Period .............................................................................. 26 Post-Classical Period ...................................................................... 27 Modern Period ............................................................................... 28 THE 4 TYPES OF YOGA ................................................................................. 30 Bhakti Yoga – Yoga of Devotion ...................................................... 30 Karma Yoga – Yoga of Selfless Service ............................................ 30 Jnana Yoga – Study of Philosophical works and the pursuit of knowledge ....................................................................................
    [Show full text]
  • Sat-Chakra-Nirupana-Kundalini Chakras.Htm Bāhyapradeśe = in the Space Outside
    Bhagavad-Gita:Chapters in Sanskrit BGALLCOLOR.pdf (All 18 chapters in Sanskrit, Transliteration, and Translation.) bg01-Sanskrit bg02-Sanskrit bg03-Sanskrit bg04-Sanskrit bg05-Sanskrit bg06-Sanskrit bg07-Sanskrit bg08-Sanskrit bg09-Sanskrit bg10-Sanskrit bg11-Sanskrit bg12-Sanskrit bg13-Sanskrit bg14-Sanskrit bg15-Sanskrit bg16-Sanskrit bg17-Sanskrit bg18-Sanskrit Bhagavadgita in English BG01 BG02 BG03 BG04 BG05 BG06 BG07 BG08 BG09 BG10 BG11 BG12 BG13 BG14 BG15 BG16 BG17 BG18 HOME PAGE Author: Purnananda-Svami (1526 CE) Commentary: Kalicarana in Sanskrit English Translation: Sir John Woodroffe Source: the Serpent Power Flowcharts, illustrations, Commentary: You have your Google search engine tailored for this site. Please enter the word(s) in the search box; it will take you to the file with that word in this web site. Enjoy your visit here. Search Sat-Chakra-Nirupana Six-Chakra Investigation Description of and Investigation into the Six Bodily Centers By Tantrik Purnananda-Svami (1526 CE) Sat-Chakra Nirupana is the Premier Composition on Kundalini Chakras. The Commentary was by Kalicarana in Sanskrit. This article is about Kundalini Chakras as described by Swami Purnananda. Go to Kundalini Power for more details on Kundalini Yoga. Pūrnānanda a Brahmana of Kasyappa Gotra wrote Sat-Chakra-Nirupana (1526 CE, SAka year 1448) and achieved Siddhi in VasisthAsrama, about seven miles from Gauhati, Assam, India. He wrote many other Tantrik works. This work is part of Sri-Tattva-Cintamani. English translation by Woodroffe (Serpent Power) is full in some verses; short, condensed in some verses; and modified in other verses. Some verses have extensive commentaries and illustrations by me.
    [Show full text]