Intention Yoga Quotes

The logic is simple: if you do the right things, the right things will happen to you even without your intent.

The LSD phenomenon, on the other hand, is—to me at least—more interesting. It is an intentionally achieved schizophrenia, with the expectation of a spontaneous remission—which, however, does not always follow. Yoga, too, is intentional schizophrenia: one breaks away from the world, plunging inward, and the ranges of vision experienced are in fact the same as those of a psychosis. But what, then, is the difference? What is the difference between a psychotic or LSD experience and a yogic, or a mystical? The plunges are all into the same deep inward sea; of that there can be no doubt. The symbolic figures encountered are in many instances identical (and I shall have something more to say about those in a moment). But there is an important difference. The difference—to put it sharply—is equivalent simply to that between a diver who can swim and one who cannot. The mystic, endowed with native talents for this sort of thing and following, stage by stage, the instruction of a master, enters the waters and finds he can swim; whereas the schizophrenic, unprepared, unguided, and ungifted, has fallen or has intentionally plunged, and is drowning.

S.T.O.P. = Start To Open Possibilities

Passive Aggression – Being covertly spiteful with the intent of inflicting mental pain.

The kitchen can be a sacred space. Where magic is created, whether it's mixing up a potion, or baking a cake for friends. The whole process is part of this spell - intention being just as important as the ingredients! The Kitchen Witch keeps a warm and happy home infused with magic.

Meditation is both the symbol and expression of our intention to grow. Sitting still, alone with our thoughts and feelings, we can honor missed opportunities, passing desires, remembered disappointments, as well as our inner strength, personal wisdom, and ability to forgive and love.

My former bishop Allan Bjorberg once said that the greatest spiritual practice isn't yoga or praying the hours or living in intentional poverty, although these are all beautiful in their own way. The greatest spiritual practice is just showing up. And Mary Magdalene is the patron saint of just showing up. Showing up, to me, means being present to what is real, what is actually happening. Mary Magdalene didn't necessarily know what to say or what to do or even what to think when she encountered the risen Jesus. But none of that was nearly as important as the fact that she was present and attentive to him.

The logic is simple: if you do the right things, the right things will happen to you even without your intent. Shiva

She has also found nirvana in wearing yoga pants with no intention of doing poses, peace in ignoring ingredient lists, calories, and macro counts.

Breathe daily for peace; the goodness of your intention spreads Light to the world.

Intentional focus on any sense experience will enhance perception and still the mind.

It’s for you, if you’ve ever been unsure, insecure or curious about how to practice yoga without causing harm. Even the best-intentioned can cause harm by taking yoga out of context or diluting the practice. Harm can also be caused when people aren’t aware of the culture and traditions from which yoga comes, and unintentionally disrespect cultural elements of yoga.

Months later, I learned that what happened that first day at restorative yoga hadn’t been entirely spiritual—I hadn’t just found the exact spot on the astral plane to tap into my sacred core. Instead, my instructor’s techniques happened to be the perfect mechanism to turn down my DMN. The default mode network is so-called because if you put people in an MRI machine for an hour and let their minds wander, the DMN is the system of connections in our brain that will light up. It’s arguably the default state of human consciousness, of boredom and daydreaming. In essence, our ego. So if you’re stuck in a machine for an hour, where does your mind go? If you’re like most people, you’ll ruminate on the past or plan your future. You might think about your relationships, upcoming errands, your zits. And scientists have found that some people who suffer from depression, anxiety, or C-PTSD have overactive DMNs. Which makes sense. The DMN is the seat of responsibility and insecurity. It can be a punishing force when it over-ruminates and gets caught in a toxic loop of obsession and self-doubt. The DMN can be silenced significantly by antidepressants or hallucinogenic substances. But the most efficient cure for an overactive DMN is mindfulness. Here’s how it works: In order for the DMN to start whirring, it needs resources to fuel its internal focus. If you’re intently focused on something external—like, say, filling out a difficult math worksheet—the brain simply doesn’t have the resources to focus internally and externally at the same time. So if you’re triggered, you can short-circuit an overactive DMN by cutting off its power source—shifting all of your brain’s energy to external stimuli instead.

Raja yoga with asanas (poses and breathing) is a way of leading the inquirer to direct personal experience of the “beyond that is within.” Its method is willed introversion, one of the classic implements of creative genius in any line of endeavor. Its intent is to drive the psychic energy of the self to its deepest part to activate the last continent of the true self

Let your attention glide           Through the centers of awareness along the spine                With adoring intent.           There is a song to each area of the body.           Resonating in sweet vortices,           Long rhythmic vowels and hums,           Ah . . . and . . . eee . . . ommmm . . . hummmm . . .           Resounding on and on.           Find the harmonies           Emanating from the circulation of life energies.           Listen to these as sounds,           Then more subtly, as an underlying hum.           Eventually as most subtle feeling.           Then diving more deeply,           Dissolve into freedom.

If spirituality means seeking ['Self'-Realization], why do I need a Guru?' Let's say, all that you're seeking is to go to Kedarnath right now. Somebody is driving; the roads are laid out. If you came alone and there were no proper directions, definitely you would have wished, "I wish there was a map to tell me how to get there." On one level, a Guru is just a map. He's a live map. If you can read the map, you know the way, you can go. A Guru can also be your bus driver. You sit here and doze and he will take you to Kedarnath; but to sit in this bus and doze off, or to sit in this bus joyfully, you need to trust the bus driver. If every moment, with every curve in this road, you go on thinking, "Will this man kill me? Will this man go off the road? What intention does he have for my life?" then you will only go mad sitting here. We're talking about trust, not because a Guru needs your trust, it's just that if there's no trust you will drive yourself mad. This is not just for sitting on a bus or going on a spiritual journey. To live on this planet, you need trust. Right now, you trust unconsciously. You're sitting on this bus, which is just a bundle of nuts and bolts and pieces of metal. Look at the way you're going through the mountains. Unknowingly, you trust this vehicle so much. Isn't it so? You have placed your life in the hands of this mechanical mess, which is just nuts and bolts, rubbers and wires, this and that. You have placed your life in it, but you trust the bus consciously. The same trust, if it arises consciously, would do miracles to you. When we say trust, we're not talking about anything new to life. To be here, to take every breath in and out, you need trust, isn't it? Your trust is unconscious. I am only asking you to bring a little consciousness to your trust. It's not something new. Life is trust, otherwise nobody can exist here.

Sadhana The higher possibilities of life are housed in the human body. The physical body is a platform for all possibilities from the gross to the sacred. You can perform simple acts of eating, sleeping, and sex as acts of grossness, or you can bring a certain dimension of sanctity to all these aspects. This sanctity can be achieved by bringing subtler thought, emotion, and intention into these acts. Above all, remember that the grossness and sanctity of something is largely decided by your unwillingness and unconsciousness, or your willingness and consciousness. Every breath, every step, every simple act, thought, and emotion can acquire the stance of the sacred if conducted recognizing the sanctity of the other involved—whether a person or a foodstuff or an object that you use. Of all the loving acts that two human beings are capable of, the simple act of holding hands can often become the most intimate. Why is this so? Basically, because the nature of the hands and feet is such that the energy system finds expression in these two parts of the body in a very singular way. Two palms coming together have far more intimacy than the contact between any other parts of the body. You can try this with yourself. You don’t even need a partner. When you put your hands together, the two energy dimensions within you (right-left, masculine-feminine, solar-lunar, yin-yang, etc.) are linked in a certain way, and you begin to experience a sense of unity within yourself. This is the logic of the traditional Indian namaskar. It is a means of harmonizing the system. So, the simplest way to experience a state of union is to try this simple namaskar yoga. Put your hands together, and pay loving attention to any object you use or consume, or any form of life that you encounter. When you bring this sense of awareness into every simple act, your experience of life will never be the same again. There is even a possibility that if you put your hands together, you could unite the world!

In his discussion of Trika Yoga Abhinavagupta begins with the most advanced approach, and then presents successively easier methods one by one in descending order. This is another example of his particular approach to yoga. His intention is to make the best and the quickest method of yoga immediately available to all aspirants. If they succeed at the highest level, they need not go through the long chain of lower stages. However, if certain aspirants feel that they cannot handle the most advanced path successfully, then they are free to move along a more structured path and to choose any of the methods that accommodate their psychophysical capacity. The important point is that spiritual students should not assume that they are not fit for the most advanced method. Why should people resort to riding on a bullock cart when an airplane is at their disposal? If, however, they are unable to handle the superior vehicle successfully, they can choose some other more appropriate form of transportation. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 94–95.

At the beginning or end of the day, after you step away from tablets and phones and people, spend at least five minutes in solitude. Let yourself dwell in the pause, between consciousness and unconsciousness, between masculine and feminine. If you notice longing or sadness travel up to consciousness through the fissure of the transition, consider moving toward it instead of brushing it aside. Notice what thoughts arise in response to the feeling, then gently bring your attention to it as if it were a fairy or a precious gem. Within this intentional liminal zone, trust where your body wants to lead you. You may want to do some gentle yoga; you may want to dance. You may feel called to sit near an open window and listen to the wind or watch the stars. You may gravitate toward the moon. If you find yourself face-to-face with the moon, listen to her wisdom. Watch for a poem or painting that may arrive. Trust the feelings that long to emerge. Pay attention to longing. Honor the images that float from unconsciousness to consciousness. Even if you’re tired and really “should” get to bed, find a way to express what comes through. Write, paint, dance, breathe, do nothing. Even your silhouette next to the window, drenched in moonlight, is an expression of the divine. Simply being you is enough.

WHM PROTOCOL: BASIC MINDSET EXERCISE The greatest accomplishment you can achieve is stillness of the mind. It is only when your mind is still that you can go from external to internal programming. In the absence of thoughts, this stillness brings your feelings into alignment with your innermost being, reflecting the true self in a direct mirror. This is how I was able to set all of my records, and you can do it too. First, take a step away and find a comfortable place to sit down. Then begin to follow the breath. Deeply in, letting go. Deeply in, letting go. Peacefully following the breath. Deeply in, letting go. Deeply in, letting go. A sense of calm will begin to settle over you, and it is in this moment that you can set your mind. Begin to scan your body while visualizing what it is you are going to do. Perhaps you want to stay longer in the cold shower or achieve a new personal record for push-ups. Maybe you want to hold a particularly challenging yoga pose or take a longer bike ride than you ever have before. Now is the time to scan your body and set your intention. Take your time with it. Tell your body what you expect it to do. Scan yourself for how you feel. You will be able to detect any misalignment of your intention and your body’s feeling. Just remain calm, keep breathing, and wait for the moment in which there is a sense of trust, of centered energy, of alignment. Give power to that feeling with your breath and then go and do what you intend to do. Success.

THE BASIC LYING-DOWN POSTURE Begin by lying on your back on the floor or ground—a comfortable surface (firm, but not too hard)—with your knees up, your feet flat on the floor, and a yoga strap tied just above the knees. The strap should be tied tight enough so the knees are just touching or almost touching. We’re creating a triangle between the knees, the feet, and the floor, so that you can relax your thighs, lower back, and pelvic area. Your feet should be comfortably spread apart so that you feel stable and can fully relax. You may also want something supporting your head, such as a folded towel, a sweater, or a small pillow, to raise it slightly. Cross your hands at or over your lower belly with the left hand under the right hand, little fingers down toward the pubic bone, thumbs up toward the navel. This gathers your energy and awareness toward the core of the body. Feel the earth under you and let your body sink down as if into the earth. The more you can allow yourself to feel supported by the earth, the more fully you will be able to relax. Check the comfort of your position. You want to be really relaxed, so your body’s not being strained in any particular way. You should be holding yourself so you can completely relax the muscles in the lower back and the inner thighs and so there’s no effort of holding at all. You’re really relaxed: the triangle of your knees, two feet, and the floor should be very restful for you. Then, put your awareness in your body, and just let yourself continue to relax. Soon after you begin doing these practices, you’ll notice that any time you lie down in this way, in the same position with the intention to do body work, the body responds very quickly. This is the one time in our life when our body actually becomes the focus of attention. We’re not using the body for something else. We’re simply making a relationship with it as it is. It’s the only occasion when we ever do this, including in our sleep. The body begins to respond, to relax, to develop a sense of well-being, even in just taking this position. So just take a few minutes, and let your body completely relax. As you’re just lying there, you’ll notice that your body begins to let go. A muscle here, a muscle there, a tendon here, a joint there: it begins to release the tension in various places. It’s a very living situation. You might think, “Why am I here? There’s not much happening.” That’s not true at all. As long as you’re attentive and you put your awareness into your body, there’s a very dynamic, very lively process of relaxation that the body goes through. But you have to be present. You have to be in your body. You have to be intentionally and deliberately feeling your body for this to work.

They say, the road to hell is paved with good intentions. Oh, it is not just paved but more engraved with our pinky promises and solemn vows. We give our word to be more frugal with our credit cards, to commit to those yoga classes in the morning or to finally reach the appointment for sight testing scheduled one month ago. Well, I think some black magic is going around or dementors have been knocking on our doors lately because all these promises become vanished over night. Giving up our long-term projects and ideas for that sweet flavor of immediate gratification, my friends, this is not called Alohomora but procrastination. Seriously now, why do we lose the battle against procrastination leaving the lava flow of emotions taking over our plans so frequently?

While I principally agree with the NOW movement I also challenge their thinking to a degree. There are plenty of exceptions to the being-present-rule. I have for example worked with cancer patients who were going through very trying times in their therapy, and they couldn’t stand to think about the present moment, they needed to envision a better future or remember an enjoyable time from their past to feel slightly better. The present moment was simply a torment. This can be true in a number of other situations where the present moment is simply too awful and painful to intently focus on.

In every moment we are faced with choices that will serve our highest intentions, or gratify our unconscious desires.

In facilitated stretching, we intentionally contract the muscle we are stretching. This increases firing of the Golgi tendon organ and augments the relaxation response. The response peaks at about two to three seconds after we stop contracting the target muscle, during which time we can take advantage of the “slack” that has been created and lengthen the muscle. The

Without a larger purpose, we are just stretching our hamstrings. But in the context of the eight limbs of Ashtanga Yoga, this simple action can serve the purpose of steadying the mind (dharana, the seventh limb) and developing acceptance for where we are (santosha, one of the ethical precepts, the first two limbs of the yamas and niyamas). We can be testing our honesty (satya): Are we willing to work with clear alignment and integrity even if it takes a little longer, or do we just want to get our head down on our leg so we can look good? We can be noticing all the thoughts and distractions that percolate up as we’re holding the posture and patiently bring the mind back to our breath and the immediate content of the moment (pratyahara, the fifth limb). Or we can just stretch our hamstrings. There’s nothing wrong, of course, with just stretching our hamstrings, but if we are really interested in practicing Yoga, we can give our actions an umbrella of intention and achieve so much more with the same basic materials.

Any meditator or yogi would agree that there’s an alluring grace that comes with intentional breathing. When we sip in air with intention to calm our racing minds, a new pace begins to settle into our innate rhythm. Let's make grace our pace.

Once I began to pray, my practice became more of an energetic one, capable of taking me into higher states of transformative awareness. I felt like a priestess, collecting energy, charging it with positive intentions, and then directing it outward - my limbs like wands - onto my intended recipients.

Sunday Law of Pure Potentiality Monday Law of Giving and Receiving Tuesday Law of Karma (or Cause and Effect) Wednesday Law of Least Effort Thursday Law of Intention and Desire Friday Law of Detachment Saturday Law of Dharma (or Purpose in Life)

During your nonwork time, consider doing energetic-based exercises, such as qi gong, yoga, Pilates, tai chi, or karate. When performing these activities, focus on your intention. Running, walking, or biking before or after work or during lunch break are excellent ways to release others’ energies and rev up your own.

There’s a sutra in the Shiva Sutras, a great text of yoga, that says that the divine power of will—the generative impulse behind the evolution of consciousness—is the maiden Uma. Parvati’s focused intention, her will to union with her beloved, is identical with what is sometimes called the evolutionary impulse, the cosmic and individual drive to evolve to higher levels of awareness. Because her intention is nonegoic, it carries a certainty of fulfillment, as well as a sure knowledge of the action to take to accomplish her goals. In creating a world, she created a separation from her other half. Now, the moment has come to reunite—not just in the transcendent formless space where all differences are dissolved, but in bodies, on the earth, inside the creation. Parvati’s yoga is

For the practice of yoga to be nourishing and creative, there must be a dialogue between the active, or intentional, mind and the reflective, or receptive, mind. If you are ruled by the active mind, your practice becomes forced and mechanical because you never listen to your body: you treat it like a machine. If you are ruled by the reflective mind, your practice becomes formless and inert, and loses its sense of purpose.

in the end, I found that the proportions obtain­ing in Colebrooke (British Orientalist, d. 1837)’s 1818 donation to the India Office Library generally held up. Out of a total of some twenty thousand manuscripts listed in these catalogs on Yoga, Nyaya­ Vaisheshika, and Vedanta philoso­phy, a mere 260 were Yoga Sutra manuscripts (in­cluding commentaries), with only thirty­ five dating from before 1823 ; 513 were manuscripts on Hatha or Tantric Yoga, manuscripts of works attributed to Ya­jnavalkya, or of the Yoga Vasistha; 9,032 were Nyaya manuscripts, and 10,320 were Vedanta manuscripts. (...) What does this quantitative analysis tell us ? For every manuscript on Yoga philosophy proper (excluding Hatha and Tantric Yoga) held in major Indian manu­script libraries and archives, there exist some forty Ve­danta manuscripts and nearly as many Nyaya­ Vaisheshika manuscripts. Manuscripts of the Yoga Sutra and its commentaries account for only one­ third of all manuscripts on Yoga philosophy, the other two­ thirds being devoted mainly to Hatha and Tantric Yoga. But it is the figure of 1.27 percent that stands out in highest relief, because it tells us that after the late sixteenth century virtually no one was copying the Yoga Sutra because no one was commissioning Yoga Sutra manuscripts, and no one was commissioning Yoga Sutra manuscripts because no one was interested in reading the Yoga Sutra. Some have argued that instruction in the Yoga Sutra was based on rote memorization or chanting : this is the position of Krishnam­acharya’s biographers as well as of a number of critical scholars. But this is pure speculation, undercut by the nineteenth­ century observations of James Ballantyne, Dayananda Saraswati, Rajendralal Mitra, Friedrich Max Müller, and others. There is no explicit record, in either the commentarial tradition itself or in the sa­cred or secular literatures of the past two thousand years, of adherents of the Yoga school memorizing, chanting, or claiming an oral transmission for their traditions. Given these data, we may conclude that Cole­brooke’s laconic, if not hostile, treatment of the Yoga Sutra undoubtedly stemmed from the fact that by his time, Patanjali’s system had become an empty signifier, with no traditional schoolmen to expound or defend it and no formal or informal outlets of instruction in its teachings. It had become a moribund tradition, an object of universal indifference. The Yoga Sutra had for all intents and purposes been lost until Colebrooke found it.

Think of the labyrinth’s journey as having the following parts for a complete experience. To start, an intention is set with an open mind and heart. The walk inward to the center is dedicated to shedding whatever is unnecessary. While inside, the center’s mysterious and intuitive qualities can create the opportunity to receive whatever insights are ready to be revealed. Returning after being in the center (centered) is the next step. This is a time for further reflection and for taking the revitalizing gifts discovered along the way back into your life. The possibilities are endless and might include healing, self-understanding, and clarity. Upon returning, feelings of renewal and revitalization are often felt.

To accomplish this, we will go through the entire body again. This time, we will use the breath consciously while focusing on each part of the body as in the previous segment. This time, however, you will be guided to intentionally take a nice, big breath in while becoming aware of each muscle group and breathing out any tension, discomfort, or tightness with the exhalation.

People slip spontaneously into moments of concentration all the time—while reading a book, exercising, playing chess, or creating art. A yogi seeks to experience that same level of concentration intentionally in a practice known as dharana—the act of purposefully narrowing the mind’s focus on the breath, the sensations of the body, a mantra, or a prayer bead. This consistent and purposeful focusing of the mind while on the yoga mat or meditation cushion gives the yogi the same level of focus in life, allowing for wild creativity and unfathomable productivity.

Resolutions, like all spiritual virtues, can be misused by the ego when mindfulness is absent. There are few things that will keep you in the bondage of habit like a grand resolution. It is like an empty box wrapped in the best of intentions, yet lacking anything of substance.

Guided imagery is like intentional daydreaming, but it uses the power of the mind for stress relief, relaxation, healing, behavior change, and sparking intuition. Guided imagery can be experienced in many ways. Some people can visualize and see images. Having an inner sense, impression, or mental concept comes easier to others. Feeling, hearing, and tasting are other ways guided imagery can be experienced. Use whatever comes easiest for you, whether it uses a combination or a single method.

Yoga has taught me that a fundamental principle of life is that energy follows intention. When we create a strong intention and really believe in it, the world magically seeks to support us.

Perhaps it means that we are, in every moment, to remember the whole, to remember the gift of life, to remember the preciousness of every second. When we do this remembering, something shifts inside us. When we do this remembering, we talk differently, we act differently, and we treat self and others differently. When we keep our awareness on this moment with gratitude, we increase our ability to choose how we act and how we interact with the world. To worship is to remember the sacred, however we conceive of it. ... When we slow down and open our heart and mind, we realize that we can't conclusively answer any of the really big questions about existence, especially questions of meaning. Not that we should stop trying! But slowing own and opening up allows us to enter a state of wonderment and humility in the face of the vastness of creation. This state is one of worship, a silent and embodied worship that is not necessarily shaped by specific ritual. Rather it is shaped by our intention and our willingness to understand on a profound level our small place in the Universe. This embodied worship allows our kinship with all beings and all of nature to become more than just apparent to our conscious mind. This kinship is now lived from our very cells. To experience this level of joy is not only to worship it is also to become worship. ... You could say that to worship is to invite the sacred to fill our body, mind, and soul, to surrender to the great mystery, however we experience it and whatever name we give it. The great benefit of this willingness to invite the sacred in is that it helps us feel healed and whole in that moment. When we worship in this broad way, we surrender our struggling ego and mind to the wholeness of creation and thus feel a little less burdened, a little less overwhelmed, a little less afraid. ... Worship is rather an internal shift stimulated by the external activity that we call ritual. To worship is to assume a new relationship with yourself and all creation - with God. To worship is to be willing to be unsure, unresolved, to admit how much we don't know and will never know. I invite you, dear reader, to be open to daily worship, to set aside any narrow interpretation of what worship is. Instead, allow yourself to imagine the possibility of creating a continuous conversation with the sacred. That is the path of the mystic, and it can live as a comfortable companion in a secular life. Worship is the music of the soul and as much is the ultimate universal language. In the end, to worship is to acknowledge life on the deepest level. Perhaps life itself is the ultimate prayer, the ultimate worship.

Gratitude is a daily practice, like meditation and yoga. It’s an intention, but it doesn’t mean I’ve had no sorrow, no loneliness, no regrets.

Baddha Konasana: Butterfly Pose Come to a seated position on your mat and bring the soles of your feet together to touch, your knees bent. Grab your ankles and inhale, lengthening the spine. Exhale; forward bend over your legs for Baddha Konasana, Butterfly Pose. While doing the physical pose, have the intention of practicing Bhakti Yoga. Connect to the devotion within you by seeing the divinity in yourself and around you. As you bow your head, imagine yourself offering up your practice to something higher and to that divinity. Find some humility in your heart while holding the pose for 10 breaths.

Many people assume that if something is “supported by science” then it is clearly true. The reality is that only about 17% of scientific research that is published is actually good quality science. The rest is either intentionally misleading for the sake of profiting the funding body, or it is simply poorly conducted methodically.

So far, we’ve discussed evidence indicating that one person’s intention can influence the physiology of a distant person, and that the intentions of trained meditators have a somewhat larger effect than nonmeditators. Through the TM-Sidhi program we found that meditators’ intentions may affect the behavior of the local population as measured through reduced indices of violence. A third class of studies, called the “attention focusing facilitation” design, takes a variation of the TM-Sidhi claim into a controlled laboratory context to see if one person’s focused attention can remotely help a distant person to focus his or her attention. In a “distant facilitation of attention” experiment, the distant person—let’s call her Holly—is asked to focus her attention on a candle flame. As soon as Holly notices that her mind is wandering from the candle, she is asked to press a button and return her attention to the candle. The frequency of her button presses is used to measure Holly’s level of focused attention and is the measurement of interest. A second participant, let’s call him Vernon, is located in a distant, isolated room. Holly and Vernon are strictly isolated to exclude any normal means of communication. Vernon’s role is to act as the “attention facilitator.” He has a computer monitor in front of him displaying an experimental condition, either “control” or “help.” During help periods, Vernon focuses his attention on a candle flame in front of him while simultaneously holding the intention to enhance Holly’s ability to focus on her candle. During control periods, Vernon withdraws his attention from the candle and Holly and thinks about other matters.

Yogic practice intentionally re-creates the physical structure

Yogic practice intentionally re-creates the physical structure: the musculoskeletal, neurological, digestive, respiratory, circulatory, and immune systems are all literally remade through the regular practice of postures and conscious breathing.

Inclusion is an intention or policy of including people who might otherwise be excluded or marginalized, such as those who are disabled or non-neurotypical, or racial and sexual minorities. Inclusion, like diversity, is a step in a better direction, but often is problematic. Though well-intentioned, inclusion presumes there is a group that is in power that has the ability to “bring in” others with less power. This is often a white normative group, so this approach becomes white centering. It uplifts the white power-holders and power-brokers as the ones at the center of the narrative who get to pick and choose who they “include,” while they get rewarded for being “inclusive.” An analogy for why inclusion is problematic is when we say, “Invite us to the table.” Who owns the table? Who sets the rules, manner and way things happen at the table? Contrast this to a model where the disadvantaged people create, set and furnish their own table.

INTEGRAL YOGA All the branches of Yoga described so far were creations of premodern India. With Sri Aurobindo’s Integral Yoga we enter the modern era. This Yoga is a vivid demonstration that the Yoga tradition, which has always been highly adaptive, is continuing to develop in response to the changing cultural conditions. Integral Yoga is the single most impressive attempt to reformulate Yoga for our modern needs and abilities. While intent on preserving the continuity of the Yoga tradition, Sri Aurobindo was eager to adapt Yoga to the unique context of the Westernized world of our age. He did this on the basis not only of his own European education but also his profound personal experimentation and experience with spiritual life. He combined in himself the rare qualities of an original philosopher and those of a mystic and sage. Aurobindo saw in all past forms of Yoga an attempt to transcend the ordinary person’s enmeshment in the external world by means of renunciation, asceticism, meditation, breath control, and a whole battery of other yogic means. By contrast, Integral Yoga—which is called pūrna-yoga in Sanskrit—has the explicit purpose of bringing the “divine consciousness” down into the human body-mind and into ordinary life. While Aurobindo certainly did not deny the value of asceticism, he sought to assign to it its proper place within the context of an integral spirituality. He argued that the ancient Hindu thinkers and sages took very seriously the Vedāntic axiom that there is only a single Reality but failed to do proper justice to the correlated axiom that “all this is Brahman.” In other words, they typically ignored the presence of the nondual Divine in and as the world in which we live. Aurobindo’s “supramental Yoga” revolves around the transformation of terrestrial life. He wanted to see paradise on Earth—a thoroughly transmuted existence in the world. Integral Yoga has no prescribed techniques, since the inward transformation is accomplished by the divine Power itself. There are no obligatory rituals, mantras, postures, or breathing exercises to be performed. The aspirant must simply open himself or herself to that higher Power, which Sri Aurobindo identified with The Mother. This self-opening and calling upon the presence of The Mother is understood as a form of meditation or prayer. Aurobindo advised that practitioners should focus their attention at the heart, which has anciently been the secret gateway to the Divine. Faith, or inner certitude, is deemed a key to spiritual growth. Other important aspects of Integral Yoga practice are chastity (brahmacarya), truthfulness (satya), and a pervasive disposition of calm (prashānti).

In the Khagga-Visāna-Sutta (24) of the Sutta-Nipāta, we read: One should associate with a friend who is learned, knows the teaching, has acquired and cultivates knowledge, has understood the meaning of things and has removed his doubts. The Hiri-Sutta (3) states: He who is constantly anxious and conflicted and always looks for flaws is not a friend. He who cannot be alienated from one by others, like a son from his father’s heart, is indeed a friend. Conventional friendship consolidates our conventional view of life, which is a flat perspective by contrast with the deep and unobstructed view inspired by spiritual friendship. Conventional friendship springs from and reinforces samsāra. Spiritual friendship is rooted in and promotes nirvāna. Beware also of dharma friends who bring worldliness to their spiritual practice. Their talk about spiritual matters is an occasion to brag, belittle others, or gain advantage—in other words, to cherish themselves. Their words are apparently about the path, but their mind is firmly entrenched in worldly matters. They are pretenders. Better to associate with a silent friend who is firmly on the path than a talkative friend who follows the pathways of the ego. Sat-sanga means “association with the virtuous or real.” Usually this refers to keeping the company of an adept, who embodies spiritual values, that is, connects us with that which is true, real, or virtuous (sat). In Buddhism, the word sangha or “community” suggests the same: the mutually beneficial association of those who follow the Buddha’s teachings (dharma). Members of the Sangha are by definition refuge holders, that is, they have sincerely taken refuge in the “three jewels” (tri-ratna): the Buddha, the Dharma, and the Sangha. Taking refuge implies that we not merely believe in the “three jewels” but actively endeavor to follow in the footsteps of the Buddha and other great masters who have attained liberation or at least higher realizations by virtue of their own practice of the Buddha’s teachings. The greatest spiritual friend is one’s guru (Sanskrit) or lama (Tibetan). Some Buddhist schools consider him or her the fourth worthy object of refuge. He or she only has one’s best interest in mind, namely one’s ultimate freedom and happiness. The Buddhists call such a one kalyana-mitra or “beautiful friend.” He or she is “beautiful” because of his or her capacity and intent to beautify or ennoble others. Taking refuge in the Buddha, the Dharma, and the Sangha is said to dispel all fear. Taking refuge in anyone or anything else does not have the same effect. It may postpone fear but cannot remove it altogether, because they do not lead us to our true nature, which is the Buddha nature beyond all possible worldly destinies. The Udāna-Varga (25.5) declares: People degenerate by relying on those inferior to themselves. By relying on equals, they stay the same. By relying on those superior, they attain excellence. Thus rely on those who are superior to yourself.

Some teachers refuse to call themselves teachers, because they feel they have nothing to teach; their teaching consists in their merely being present. And so on. Psychologist Guy Claxton, a former disciple of Bhagwan Rajneesh, has found the image of the guru as teacher somewhat misleading. He offers these comments: The most helpful metaphor is . . . that of a physician or therapist: enlightened Masters are, we might say, the Ultimate Therapists, for they focus their benign attention not on problems but on the very root from which the problems spring, the problem-sufferer and solver himself. The Master deploys his therapeutic tricks to one end: that of the exposure and dissolution of the fallacious self. His art is a subtle one because the illusions cannot be excised with a scalpel, dispersed with massage, or quelled with drugs. He has to work at one remove by knocking away familiar props and habits, and sustaining the seeker’s courage and resolve through the fall. Only thus can the organism cure itself. His techniques resemble those of the demolition expert, setting strategically placed charges to blow up the established super-structure of the ego, so that the ground may be exposed. Yet he has to work on each case individually, dismantling and challenging in the right sequence and at the right speed, using whatever the patient brings as his raw material for the work of the moment.1 Claxton mentions other guises, “metaphors,” that the guru assumes to deal with the disciple: guide, sergeant-major, cartographer, con man, fisherman, sophist, and magician. The multiple functions and roles of the authentic adept have two primary purposes. The first is to penetrate and eventually dissolve the egoic armor of the disciple, to “kill” the phenomenon that calls itself “disciple.” The second major function of the guru is to act as a transmitter of Reality by magnifying the disciple’s intuition of his or her true identity. Both objectives are the intent of all spiritual teachers. However, only fully enlightened adepts combine in themselves what the Mahāyāna Buddhist scriptures call the wisdom (prajnā) and the compassion (karunā) necessary to rouse others from the slumber of the unenlightened state. In the ancient Rig-Veda (10.32.7) of the Hindus, the guru is likened to a person familiar with a particular terrain who undertakes to guide a foreign traveler. Teachers who have yet to realize full enlightenment can guide others only part of the way. But the accomplished adept, who is known in India as a siddha, is able to illumine the entire path for the seeker. Such fully enlightened adepts are a rarity. Whether or not they feel called to teach others, their mere presence in the world is traditionally held to have an impact on everything. All enlightened masters, or realizers, are thought and felt to radiate the numinous. They are focal points of the sacred. They broadcast Reality. Because they are, in consciousness, one with the ultimate Reality, they cannot help but irradiate their environment with the light of that Reality.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

Embrace yourself. Choose to fully appreciate all that is good within you. Accept your imperfections and embrace the following practices: • Create the intention to trust your heart implicitly. • Be grateful for being the person you are. Appreciate your strengths and talents. • Develop your skills and talents, out of which will come self-confidence and happiness. If you have a real feeling for doing or making something, pursue that, work on it, and improve it. • Be kind to yourself. Make it a habit to articulate positive thoughts about yourself, so that everything you do is supported by the universe. Stop saying negative things about yourself. • Do a kindness every day for someone else. • Try not to worry too much. Worrying rarely solves problems. It just takes you away from the beauty life offers. If you are prone to worry, get physically active. Take a walk. Exercise. Do yoga. Moving your body helps clear your mind.

When I learned about santosha, yoga's version of contentment, it seemed right up there with enlightenment in terms of what I could accomplish in this lifetime. Cultivate a sense of being all right with who I was and what I had? Impossible. To me, contentment was fleeting and based on whether I'd gotten what I wanted, usually from some outside source. But santosha proposed a contentment that could be intentionally cultivated, independent of the external sources of happiness and value we usually count on and measure ourselves by. Santosha is being okay with what we have and who we are, right now.

There are girls who do not like real life. When they hear the harsh belches of its engines approaching along the straight road that leads from childhood, through adolescence to adultery, they dart into a side turning. When they take their hands away from their eyes, they find themselves in the gallery of the ballet. There they sit for many years feeding their imaginations on those fitful glimpses of a dancer's hand or foot which seats in the upper parts of theatres afford. When I was young I too 'adored' the ballet. For me its charm was that one of the dancers might break his neck, but what appeals to these girls is the moonlit atmosphere of love and death which the withering hand of truth can never compromise. During the intervals they hold hands, numbed by excessive applause, with the homosexual young man who is bound to be sitting on their right or left. Even the boys, who have no positive intention of deceiving them, are drawn into a relationship damaging to the girls. After a lot of squeaking at the bus stop when the ballet is over, the young men pursue on the way home other interests, which at least yield a morsel of satisfaction. The girls can do nothing but return to their joss-stick-perfumed nunneries. From this position there is no way back. They can only stay where they are until, in middle age, they awaken to the realization that they don't know a single person who isn't queer. Then they move on to the uncharted quicksands of nudism, Yoga, vegetarianism and other diseases of the soul too terrible to name.

It took quantum theory … to reconcile how both ideas could be true: photons and other subatomic particles—electrons, protons, and so forth—exhibit two complementary qualities; they are, as one physicist put it, “wavicles.” To explain the idea … physicists often used a thought experiment, in which Young’s double-slit demonstration is repeated with a beam of electrons instead of light. Obeying the laws of quantum mechanics, the stream of particles would split in two, and the smaller streams would interfere with each other, leaving the same kind of light- and dark-striped pattern as was cast by light. Particles would act like waves.311 In 1961, this idea was actually tested with electrons, and it worked as expected. Elementary particles, chunks of stuff like little billiard balls, behave like waves, provided that you aren’t looking. This can be demonstrated easily even if you shoot a single photon one at a time through a double-slit apparatus.312 However—and this is the frosting on the quantum measurement problem—those very same chunks of stuff behave like particles when you do look at them. Technically, the process of looking is called gaining “which-path” information, in which you learn which path a photon took as it traveled through the double-slit apparatus. To repeat: If you know that it goes through the left slit or the right slit, typically determined using a detector placed behind each slit, then the photon will behave like a particle. But if you don’t know, then it will behave like a wave. Assumptions The experiment we conducted took advantage of this intriguing effect. It was based on two assumptions: (A) If information is gained—by any means—about a photon’s path as it travels through two slits, then the quantum wavelike interference pattern, produced by photons traveling through the slits, will “collapse” in proportion to the certainty of the knowledge obtained. (B) If some aspect of consciousness is a primordial, self-aware feature of the fabric of reality, and that property is modulated by us through capacities we enjoy as attention and intention, then focusing human attention on a double-slit system may extract information about the photon’s path, and in turn that will affect the interference pattern.

If the TM research was the only source of evidence suggesting that collective intentions can influence others at a distance, then that data would be interesting but concerns about their quasi-religious motivations would continue to simmer. Fortunately, there are completely independent experiments, conducted in entirely secular contexts, showing similar effects. Before discussing those experiments, it is instructive to consider an individual case of the power of “radiated nonviolence.” Paul Ekman is a prominent American psychologist who pioneered the analysis of micromovements in facial expressions. In his 2008 book, Emotional Awareness,264 coauthored with the Dalai Lama, Ekman discussed how he was healed from a long-term problem with anger just by being in the presence of the Dalai Lama. Ekman wrote: I had a very strong physical sensation for which we do not have an English word—it comes closest to “warmth,” but there was no heat. It certainly felt very good, and like nothing I have felt before or after.… As a scientist, I cannot ignore what I experienced.… I think the change that occurred within me started with that physical sensation. I think that what I experienced was—a non-scientific term—“goodness.” Every one of the other eight people I interviewed [who reported similar experiences] said they felt goodness; they felt it radiating and felt the same kind of warmth that I did. I have no idea what it is or how it happens, but it is not my imagination. Though we do not have the tools to understand it, that does not mean it does not exist.264 (page 229) Astonished at his response to the presence of the Dalai Lama, Ekman continued to investigate this phenomenon, which he mentioned in a 2009 interview with psychologist David Van Nuys. When asked about his as-yet unpublished study, he replied: The only thing that we carried to completion was a study of a single Buddhist monk, who’s been a monk for 32 years. And what we were able to do is to identify the differences between different forms of meditation and its impact on his mental state, and we were also able to show the calming effect that his presence had in discussion with people who are normally or typically very aggressive.

Living apart, eating little, disciplined in speech, body and mind, always intent on the yoga of meditation (dhyānayoga), taking refuge in dispassion, (18.53) giving up egoism, force, arrogance, lust, anger and grasping, unselfish, peaceful: [such a one] is fit for becoming Brahman.

When you feel disconnected or out of balance, focus on your breath to add intention, purpose, and power.

In either case, we now have a good reason to believe that the difference we observed in the experiment was probably not due to chance. This is referred to in technical jargon with a confusing double negative: “rejection of the null hypothesis.” To determine exactly what caused the difference we observed requires much more research, but at the initial stage when we just want to know if there are any differences at all, this outcome provides ample motivation to keep on investigating. In particular, even if an experiment produces extremely high odds against chance, this doesn’t mean that the effect we’re interested in is proven. All the annoying cautions and qualifications commonly used in scientific lingo—it might be this, it could possibly be that, the purported results may perhaps be such and such—sound like a curious lack of enthusiasm, or an unwillingness to take a firm stand. But the prudence is intentional. It prevents existing knowledge from coagulating into unshakable dogma, which is the forte of religious faith. Also, just because a statistical test ends up with huge odds against chance doesn’t necessarily mean that the effect we were measuring is what we imagined it to be. To gain that sort of confidence it takes many independent scientists repeatedly examining the same effect in different ways, and for the results to be consistent on average.

A MEDITATION: SPREADING THE RIPPLES OF PEACE. Fix your mind at the point between the eyebrows where the spiritual eye glows like a shoreless lake of peace. Watch the eternal circle of rippling peace around you. The more intently you watch, the more you will feel the wavelets of peace extending from your eyebrows to your forehead, from your forehead to your heart, and onto every cell in your

Listen to a new piece of music Record a quick video for social media Stretch or do some yoga poses Take several deep breaths and pay attention to your breathing Read a story with a young child Read a chapter in a book with an older child Take care of a few plants Have a cup of tea with your spouse Check in with a friend, relative, or accountability partner Walk to a nearby coffee shop and back home Look at your calendar and reflect on the day’s priorities Write down an intention for the day

the only way to tame the monkey mind, to truly glimpse impermanence and defeat our habitual tendency toward clinging, was to meditate—and I had absolutely no intention of following their advice. Meditation struck me as the distillation of everything that sucked hardest about the granola lifestyle. I pictured myself seated in an unbearable cross-legged position (my disavowal of yoga having left me less limber than I would have liked) in a room that smelled like feet, with a group of smug “practitioners” ringing bells, ogling crystals, intoning om, and attempting to float off into some sort of cosmic goo. My attitude was summed up nicely by Alec Baldwin’s character on 30 Rock, who said, “Meditation is a waste of time, like learning French or kissing after sex.” Compounding my resistance was my extremely limited attention span. (Another of the many reasons I went into TV.) I assumed there was no way my particular mind—whirring at best, at worst a whirlwind—could ever stop thinking.

This book is by no means an exhaustive study of human anatomy or the vast science of yoga. No single book could be. Both fields contain a potentially infinite number of details, both macro- and microscopic, all of which are endlessly fascinating and potentially useful depending on your interests. Our intention is to present the details of anatomy that are of most value to people involved in yoga whether as students or as teachers.

I stood at the top of my mat and listened to Nikki’s instructions to set an intention. When yoga teachers instructed me to set an intention, I had once struggled with the concept. I had no idea what they had meant. But now I understood. Intention was doing something deliberately so that it has meaning. Intention was what was missing in Malcolm Gladwell’s well-known ten-thousand-hour rule that many hours of practice were required to achieve excellence. It was the intention to improve while putting in those hours that was crucially important. Just showing up didn’t do it.

5. As you know, your thoughts determine the outcome of your behaviour. If you truly desire inner peace and relief from the busyness of your day, set your intention by quietly saying to yourself, “I am here to be still, calm, and clear my head.

As you know, your thoughts determine the outcome of your behaviour. If you truly desire inner peace and relief from the busyness of your day, set your intention by quietly saying to yourself, “I am here to be still, calm, and clear my head.

Renunciation on its own has no staying power. You can renounce bananas all you like, but if you continue to live in your banana home on your banana street, if you keep your job at the banana warehouse and hang out with your banana-gobbling friends, you'll be eating bananas before you know it. Practice is doing the work. It is following up your intention with action.

When right posture is attained, the practice of intentional breathing then follows. 2.49 Intentional breathing controls the three phases of breath— exhalation, inhalation, and hiatus.