On Sun, 19 May 2013 14:29:07 -0500,
bil...@microsoft.com wrote:
>Through exercise. nuff said
You mean, your fat and ugly trailer-park-trash mom didn't tell you
what yoga means? :)
The word yoga has the same meaning as the word religion. The latin
word religion means to re-connect, and the Sanskrit word yoga means to
connect. Thus the words yoga and religion mean the same.
Modern people, especially uneducated red-necks like yourself, think
yoga simply means exercise, but the real meaning of yoga is to
connect. The English word yoke has the same meaning. Anyway, let me
tell you about yoga.
ASTANGA YOGA AND KUNDALINI RISING
The path of the classical yoga system described in the Vedic tradition
is long and severe. This system is called astanga yoga, or the
eightfold yoga system, and was conceived by the ancient sage,
Patanjali. It is a scientific, psychic method to gradually raise the
consciousness to higher levels of awareness, culminating in Samadhi,
which is the stage where the self, realizing its own true nature,
leaves its mortal shell and enters its liberated state. The eight
progressive steps of the astanga yoga system are called yama, niyama,
asana, pranayama, pratyahara, dharana, dhyana, and samadhi, and in the
following I will loosely describe each one, and then contrast it to
bhakti-yoga.
The first two principles, yama and niyama, are the do's and the
don'ts, and they are applicable not only in yoga but in all conditions
of life, for regardless of whether one aims at success in material or
spiritual life the key-word is renunciation. No one can have their
wishes fulfilled or reach their life's goal without being to some
degree renounced. Our practical lives confirm this. I remember as a
child I had a friend who would save up his pocket money. Instead of
spending it all on sweets and cinema trips, like the rest of us would
invariably do, he would hold back and eventually had saved up enough
money to buy a stereo equipment. I was most impressed by this. As far
as I was concerned it was an almost unfathomable feat, because I could
never save my money. I always spent everything I had at once.
Later in life this same friend went on to make a successful career and
become a doctor. While his friends were out partying and having fun,
he would remain at home to study and prepare for exams. I realized
then, that if one wants to obtain success in the long run, he will
have to renounce many short-term pleasures. To work towards a better
position in adult life one has to forego many of the immediate
pleasures one is often pushed to pursue in youthful life. In other
words, one has to be renounced. One has to be able to control one's
senses. Without sense control there is no possibility of success
neither in material nor spiritual life.
To control the senses is the preliminary aim of any genuine yoga
system, and in astanga yoga this is accomplished in a very diligent
and systematic way. Yama, the first step, refers to the things one
should avoid that would hinder attainment of the goal. Niyama, the
second step, refers to the beneficial undertakings one has to undergo
to reach the higher goal, Niyama, which constitutes the positive
things to be done like daily meditations, rituals, and exercise,
contributes to attaining the ultimate goal of yoga, which is union
with the Supreme. And yama is the things one must avoid as
unbeneficial for one's advancement on the path of yoga. Illicit sex,
TV, movies, intoxication, and certain foodstuffs like meat, fish and
eggs, pollute the consciousness and distract the attention away from
the self and places it instead on the bodily demands and other
externals.
One of the crucial things that a yogi must avoid at all costs in
astanga yoga is sex. It is not possible to advance in this system
unless one practices complete abstinence. In ordinary mundane life
pleasures are mostly pursued outside of ourselves. We search for
happiness in the body or mind by connecting the senses with objects
outside of ourselves like things or other bodies, or we seek mental
gratification in the form of name, fame, distinction, and power. The
astanga yoga system, however, gives entrance to the deeper pleasures
that lies within the soul. But before one can access this hidden
pleasure one has to restrain the senses from their engagement in the
external world. In other words, in the yoga system, the happiness
sought after is not the happiness that arises from sense
gratification. Sense gratification is not considered genuine
happiness, because it invariably leads to suffering.
"An intelligent person does not take part in the sources of misery,
which are due to contact with the material senses. O son of Kunti,
such pleasures have a beginning and an end, and so the wise man does
not delight in them."
(Bg 5.22)
This brings us to the next and third step - asana, also known to most
westerners as Hatha-yoga. This is the discipline that prepares the
body to remain in different postures for long periods of time. The
side-effects of this discipline is a healthy and a slim body, but the
real purpose is to gradually train up the body to enable it to remain
in the same position for hours or days and eventually even months and
years. Before one can sit in the lotus position for hours and days
without shifting and being uncomfortable, there is for instance no
possibility of a successful rising of the kundalini. The concept of
kundalini we will come back to later, as it is an integral part of the
astanga yoga system.
After the yogi has trained the body to master the asanas or the
hatha-yoga system, which will take years and years of practice, he
will begin to work on his breathing. This next step is called
pranayama. The aim of pranayama is, simply speaking, to gradually
lower the breathing cycle. It is said in the Vedic tradition that the
life span of all living entities is measured out in number of breaths.
By lowering the breathing cycle the yogi can, according to how
accomplished he becomes in this discipline, prolong his life span
significantly with years or even decades or centuries. This is
necessary as it takes a long time to become adept in the different
disciplines of the astanga yoga system.
There is a story in the Srimad Bhagavatam of a kshatriya prince named
Dhruva Maharaja who went to the forest and took to this practice in
order to meet Vishnu. He was practicing yoga very determinedly
minimizing his food intake, so that at one point he was eating only
leaves. Then he was standing on one leg and practicing pranayama,
gradually lowering his breathing cycle to the point of inhaling and
exhaling only once in 6 months. To ordinary folks this may seem
fantastic, but considering that Maha-Vishnu is breathing in and out
once, as He is exhaling and then inhaling all the universes, over a
period of 311.04 trillion years (which is the total lifespan of the
universe), it is an insignificant span of time. As always Krishna
reigns supreme and shows the way, even in pranayama. If a yogi should
ever become proud of his ability to maintain his breathing cycle at
extremely long spans of time, he may refer to Maha-vishnu's breathing
cycle of 311.04 trillion years, and have his pride curbed.
The aim of pranayama, however, is not to prolong one's lifespan. The
real aim is to be able to sit in trance and meditate, first on the
life airs and chakras, then on the inner self and finally on the
Supersoul within the heart. By gradually extending the breathing cycle
one can subdue the actions of the body and mind. When the mind becomes
still one can turn it from being engaged in the external world to
being focused within. We all know the expression, take a deep breath,
to calm the mind. It actually works. After the yogi has mastered his
breathing by being able to offer the outgoing breath into the
incoming, he is ready to proceed to the next step in the astanga yoga
process called pratyahara - the stage where the senses are being
withdrawn from all external engagements.
What happens at that point is that the awareness of the self, who is
usually observing the physical world through the senses, is being
diverted to the inner world of the mind. The senses which are absorbed
in the objects and relationships of the physical world are being
forced to retract and instead focus on the inner, psychic world. The
world of the mind is very fine and subtle. Some people call it the
astral plane. In pratyahara the consciousness of the self goes from
being absorbed in the external physical plane to being absorbed in the
internal psychic plane. Transcendental to or above both these planes
is the plane of pure consciousness, and it is towards that the yogi is
striving.
Through further hard practice, when the yogi is able to maintain the
focus of his consciousness on the inner world of the mind, he
progresses to the state of dharana. This is the state where the senses
have been completely withdrawn from the physical world and is totally
fixed on the inner, subtle world of the mind. On this platform all
sensual engagements have ceased, and one is only perceiving the mind.
There is no more any sound, touch, form, taste or smell. Any awareness
of the external world has ceased to exist. When one can maintain this
state of inner focus it is called dharana. It is not until one reaches
the dharana state, ie. Is able to maintain complete inner focus and
has ceased all awareness of the external world, that dhyana, or
meditation arises. In the modern world we use the word meditation
cheaply to describe almost any kind of mental state. Some people even
think that to just sit down and relax and let the mind wander is
meditation, or if they are a little more advanced they think that
focusing on a flame or a ring on the wall for five minutes is
meditation, but we should note that in the classical yoga system
described in the Vedic tradition meditation does not take place before
one is able to completely cease all external sensual engagements and
focus the consciousness on the self. Then and only then can one
progress to the state of dhyana or meditation.
Now the yogi begins to meditate. It is then that he discovers his
soul. The soul is the real observer within, and now the soul finally
observes its own self as an illuminating particle of consciousness.
The yogi now understands that this is his real self, and further more,
besides himself situated in his heart, he sees the Supersoul, Sri
Krishna Who lives in the heart of all living entities. Sometimes due
to insufficient knowledge or pride the yogi will mistake the Supersoul
for his own self, thus thinking that he, the yogi, is the Supreme
self. If he makes that mistake he will not reach Vaikuntha but will go
no further than impersonal Brahman.
Thus when the yogi discovers God in his heart he can either maintain a
humble position and surrender to Him, or he can reach any goal he
desires within his mind up to liberation from the material world. This
is the final test of the yogi - he can either become a god, or merge
with Brahman, or he can become God's servant. What ever he chooses at
that point he will attain. This state is called Samadhi, the final
goal of his meditation. It is then the yogi is ready to leave his
body. Some people call this the rising of the kundalini. At this point
the yogi with violent force pushes his soul out through the top of his
cranium, and whatever his consciousness is fixed on at precisely that
moment, that is where the soul will go. The energy that is released at
this point is so immense that the body combusts into fire.
It is not until one has reached the state of Samadhi, in which the
consciosness is totally withdrawn from the external world, that one
can begin to raise the kundalini. What happens is that the yogi pushes
the life-airs up from the mula-chakra, the lowest chakra, gradually up
through the other chakras of the body until it reaches the heart
chakra. Here the soul is picked up from its seat there and is pushed
further up to the top chakra at the top of ones head. This pushing of
the life-airs, the prana, up through the different chakras of the body
is what constitutes a kundalini rising.
As the kundalini is rising the pressure inside the body becomes so
great that the yogi now must use the asana and pranayama techniques he
practiced and learned at an earlier stage to block all holes in body
lest the soul should escape through any one of them. In the Vedas the
body has been called the city of nine gates. There are nine holes in
the body - anus, genital, two nostrils, two ear holes, and two eyes.
Already at the asana step the yogi learns to block all these holes
from within as he raises the kundalini.
As we can see, this type of yoga is very hard to practice in the
modern age. One can only imagine what could happen if this is
practiced in an apartment in the city. One might very well burn down
the whole apartment. Therefore the yogis of yore would go to the
forest to practice astanga yoga and leave their bodies. We learn from
the Srimad Bhagavatam that when King Dhritarastha went to the forest
to leave his body in this way, he started a whole forest fire. It was
into this fire that his wife Gandhari and the mother of the Pandavas,
queen Kunti, entered together to gain release from their mortal
bodies.
Contrary to this severe practice, which is not recommended for the
people of Kali-yuga, we find the simple sublime method of chanting the
Hare Krishna maha mantra, which will yield exactly the same if not
greater results, and which can be practiced anywhere, even in an
apartment down town. In fact, a person can benefit more from chanting
the holy names of the Lord sitting in an inner city apartment than he
can gain from sitting in the Himalayas practicing astanga yoga for
100.000 years, which was the general lifespan of people in satya-yuga,
when this practice was the norm. Krishna says in the Bhagavad Gita
that all results that can be obtained from practicing any kind of yoga
or dharma automatically befall one who practices bhakti-yoga.
"A person who accepts the path of devotional service is not bereft of
the results derived from studying the Vedas, performing sacrifices,
undergoing austerities, giving charity or pursuing philosophical and
fruitive activities. Simply by performing devotional service, he
attains all these, and at the end he reaches the supreme eternal
abode." (Bg 8.28)
It is further stated in the Srimad Bhagavatam that the results of the
astanga yoga process practiced millions of years ago in satya-yuga can
very easily be obtained in this present age of Kali simply by chanting
the hole names of Krishna:
"Whatever result was obtained in Satya-yuga by meditating on Visnu, in
Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving
the Lord's lotus feet can be obtained in Kali-yuga simply by chanting
the Hare Krsna maha-mantra." (SB 12.3.52)
In this present age of Kali people are simply too disturbed to sit
down and practice the ancient yoga system. Maybe a few yogis can still
go into the Himalyas and sit in seclusion in a mountain cave and
practice this system, but for the people in general it is not
possible, nor are there any qualified teachers who can guide a serious
student in this yoga process. The fundamental difference between the
astanga yoga system and the bhakti-yoga system is that in the first,
the yogi is trying to elevate himself by his own mental and
intellectual endeavors. In bhakti-yoga we ask Krishna to pick us up
and carry us back to Him.
Srila Prabhupada has likened it to the cat and monkey. The baby monkey
holds on to its mother by its own strength. When the female monkey
jumps around from tree to tree it happens quite often that her baby
looses its grip and falls to the ground. The baby kitten, on the other
hand, is carried to safety by its mother, depending solely on her
strength. In the same way, the bhakti-yogi depends solely on Krishna.
He knows very well he is powerless without the mercy of Krishna. The
astanga yogi is struggling to cross over the materiel ocean of
suffering by his own powers, and even then he is not guaranteed
success. But someone who surrenders to Krishna can very easily cross
over nescience.
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
"This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto
Me can easily cross beyond it." (Bg 7.14)
Krishna helps His devotee to reach the final goal, and that it
infinitely more easy and secure than manipulating the life airs and
chakras of the body to press out the soul of the top of the head at
the final moment.