Limbs Of Yoga Quotes

Yama, Niyama, Âsana, Prânâyâama, Pratyâhâra, Dhâranâ, Dhyâna, and Samâdhi are the eight limbs of Yoga.

One thing's for sure, everyone has something. Not everyone has a giant scar or a missing limb to show for it, but it's there. The indelible mark of that thing. It's that thing that will not just go away quietly. That thing you resent because it can't let one day go by without making you think about it no matter how hard you try, until you end up depressed/angry/drunk/isolated (at best), disassociated (middle) or utterly self-destructive (at worst). It's that thing that went and branded you without your permission.

I remember reading about an NFL receiver who studies yoga so that his limber limbs won't be surprised when they're slammed into strange positions as he plays his full-contact sport. Well, in case you haven't noticed, life is a full-contact sport, at least for the soul.

Lately my thing is inventing new yoga poses. The Onion is one. You make yourself very round, then peel yourself, limb by limb.

A true practitioner walks the eight-limbed path until their final breath.

All that is proscribed, all that is upheld, the yogas based on such limbs as the control of breath or other things, all that is false.

Back in the kitchen, Mummy was trying to make her [knitted] hippo stand up on the table. I had to swallow a gasp of horror -- its head was the same size as its body, none of its limbs were equal in length, and it appeared to have a fin. She didn't seem perturbed and carried on trying to make it stand with a childlike patience. Because of its grotesquely misshapen head, it looked as if it was trying to do some kind of yoga headstand. "That hippo's got five legs," observed Allegra from the window seat. "Unless you've made it very anatomically correct? In which case it's positively disturbing.

The word “yoga” has become synonymous with physical postures in modern society, which is a narrow view, of course. Nevertheless, the popularity of yoga postures is a good thing. Once practitioners get a taste of the benefits that come from yoga postures, it is natural to look to the broader scope of yoga methods that are available, ultimately leading many to deep meditation, pranayama (breathing techniques), mudras, bandhas, and other practices comprising the multi-limbed tree of yoga.

The key to any lasting contentment is learning to see and accept reality for what it is and then acting skillfully, rather than reacting when reality fails to conform to our expectations.

Stuck I sit at the door of of your heart and hard as I try, I can't walk in. Studying with the yoga masters, I've stretched my eight limbs with Ashtanga, and still get jammed at the portal. I've shvitzed for hours in a Swedish sauna, shedding pounds like sheep at a shearing, and still can't squeeze through. Believing all I would need is magic, I've dislocated my shoulders like Houdini, but I still get stuck at the door. I mused that maybe it's my bloated ego that gets me stuck. So I gave up bits of myself in small sacrifices, each bringing me closer, and now I fit snugly inside you, perfectly at peace like a swaddled Russian doll.

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.

the purpose of Yoga, which is to realize a unitive state, concentrated asana practice, the third limb of Ashtanga Yoga, will naturally involve each of the other seven limbs of practice, especially the ten ethical precepts of the yamas and niyamas (the first two limbs).

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.

Yoga claims limbs to give lives.

Dharana requires a higher degree of understanding to get into deep concentration. Pratyahara, the previous limb, is meant to cut away external distractions and desires. Concentration means your intellect (see here) is strong enough to keep your mind (see here) fixed on one object or thought. The way to achieve this is to negate everything worldly by saying “not this,” or “neti” in Sanskrit. The process of negation helps us understand that we have to go beyond the pairs of opposites in this world. It’s neither good nor bad, hot nor cold, short nor tall, day nor night, etc. What this provides is a real perspective of the absolute truth. Continually keeping this consciousness and strong intellect active eventually takes you to the next limb: Dhyana.

MEANING Dhyana, the seventh limb of the Eight Limbs of Yoga, is defined as the true meaning of meditation. It differs from the Western approach to meditation. SIGNIFICANCE Dhyana is an automatic last step on the ladder before transcending into Samadhi (see

MEANING Samadhi is the eighth and final limb of Raja Yoga, where one gets absorbed in the nondualistic and highest state of consciousness. Enlightenment, baby! SIGNIFICANCE Samadhi happens automatically when one has been fully purified by the wisdom gained; it’s synonymous with the true essence of Yoga (see here).

Ahimsa NONHARMING MEANING Ahimsa, which translates to “non-harming,” is the first principle founded in the first limb of the Eight Limbs of Yoga called Raja Yoga. Confused? SIGNIFICANCE If you practice Ahimsa in all areas of your life, you practice Yoga daily; instead of harming others, you are serving others. EFFECT

This creates a sense of calm and identification with everyone and everything. Ahimsa is the first principle presented in the five yamas of the Eight-Limbed Path, Raja Yoga. Yamas are defined as ethical guidelines. Generally speaking, they are principles that teach us how to relate to others (and ourselves) in a healthy and harmonious way. Himsa means “harming” in Sanskrit, and when you place an “a” in front of any word in Sanskrit it translates as “non.

Svadhyaya SELF-STUDY MEANING Svadhyaya, the fourth niyama from the Eight-Limbed Path, is described as the ability to self-study and reflect. SIGNIFICANCE The only way to get to Yoga is to be able to reflect and think for oneself, which is what Svadhyaya requires.

Asana is the third limb from the Eight-Limbed Path, called Raja Yoga. The Yoga Sutras (see here), the source that explains Raja Yoga, describe an asana as a steady and comfortable posture. This indicates that every time we do a yoga pose, we should be steady and comfortable—an unreasonable expectation because of our mental desires and habitual physical patterns.

Pranayama BREATHING TECHNIQUES MEANING Pranayama, the fourth limb of Raja Yoga, is the practice of using breathing techniques to control and extend the life energy in the body. Inhale, exhale! SIGNIFICANCE Prana means “life force energy.” Breath gives us this life. We restore our energy to heal the body, preparing it for deeper paths.

Pratyahara SENSE WITHDRAWAL MEANING Pratyahara is the fifth limb of the Eight-Limbed Path. It requires controlling your senses from going outward. Instead, they are pulled within, through greater understanding. SIGNIFICANCE You can only reach Yoga (see here) if you control your mind’s impulses and desires, and the

Dharana CONCENTRATION MEANING Dharana, the sixth limb of the Eight-Limbed Path, is described as deep concentration toward the highest ideal—Self-realization. SIGNIFICANCE To practice dharana, one must significantly reduce desires by gaining a higher knowledge. This provides concentration because of the intellect’s development. Yoga is around the corner.

Samadhi, the final stage of the Eight-Limbed Path, is equivalent to Enlightenment, thus requiring the practitioner to have no more desires or delusions of the Self. Your single-pointed focus, Dhyana (see here), to reach Enlightenment has paid off. The practice of Dharana (see here) led you to Dhyana, which led you to Samadhi.

The Yoga Sutras of Patañjali is the main text from Raja Yoga—the Eight-Limbed Path that provides guidelines for daily living. Consider it the abridged version of Yoga philosophy!

Asana is the third limb of yoga and is the physical practice, the yoga poses.

The single most important Hatha-Yoga technique of purification is a particular type of breath control that is performed by breathing alternately through the left and the right nostril. This practice is intended to remove all obstructions from the network of subtle channels through which the life force circulates, thus making proper breath control and deep concentration possible. In the ordinary person, state the scriptures of Hatha-Yoga, the circulation of the life force is obstructed. The technique of alternate breathing is known as nādī-shodhana. When the subtle conduits (nādī)—or arcs of the life energy—are completely purified, the life force can circulate freely in the body, and it becomes amenable to voluntary control. Already Patanjali noted in his Yoga-Sūtra (2.52) that breath control has the effect of removing the “covering” (āvarana) that prevents one’s inner light to manifest clearly. The objective of Hatha-Yoga is to conduct the life force along the body’s central axis to the crown of the head. This flow of prāna through the central conduit—called sushumnā-nādī—is thought to awaken the full psychospiritual potential of the body. This potential is better known as the “serpent power” (kundalinī-shakti). When the kundalinī is awakened from its dormant state in the lowest center (cakra) at the base of the spine, it rushes up to the crown center. This ascent is accompanied by a variety of psychic and somatic phenomena. These include visionary states and, when the kundalinī reaches the top center, ecstatic transcendence into the formless Reality, which is inherently inconceivable and blissful. As the kundalinī force is active in the crown center, the rest of the body is gradually depleted of energy. This curious effect is explained as the progressive purification of the five elements (bhūta) constituting the physical body—earth, water, fire, air, and ether. The Sanskrit term for this process is bhūta-shuddhi. Purification of the body not only leads to health and inner balance but also affects the way in which a person perceives the world. This is clearly indicated in Patanjali’s Yoga-Sūtra (2.40), which states: Through purity [the yogin gains] a desire to protect his own limbs [and a desire for] noncontamination by others. The decisive phrase sva-anga-jugupsā has often been translated as “disgust toward one’s own body,” but this is not at all in the spirit of Yoga. Jugupsā is more appropriately rendered as “desire to protect.” The adept is eager to protect his body against contamination by others. This is combined with an inner distance from one’s own physical vehicle through sustained witnessing.

yoga   A form of exercise based around stretching limbs, breathing slowly, and feeling superior.

mind and breath (or life energy) are closely connected. Influencing the one means influencing the other. When we are upset, we breathe faster. When we are calm, our breathing slows down. Yogins understood this early on and invented a battery of techniques for controlling the breath in order to control the mind. These techniques are called prānāyāma, which is widely translated as “breath control.” The literal meaning of this Sanskrit term is “lengthening of the life energy.” This is accomplished through breathing rhythmically and slowly and through the special yogic practice of prolonged retention of the breath, either before or after inhalation. In Patanjali’s eightfold path, breath control constitutes the fourth limb. He did not describe or prescribe any specific technique, and elaboration was left to the adepts of Hatha-Yoga many centuries later. They, like most other Tantric adepts, were eager to explore the prāna-maya-kosha, or the “etheric body,” and its subtle energetic environment. By contrast, most contemporary schools of Hatha-Yoga ignore prāna and prānāyāma, just as they ignore the mental disciplines and spiritual goals, and instead promote a plethora of physical postures (āsana). This emphasis is problematical, as it has led to an unfortunate reductionism and distortion of the traditional yogic heritage. The gradual re-inclusion of prānāyāma into contemporary Hatha-Yoga, however, is very promising, because this practice sooner or later leads to an experiential encounter with prāna, which is distinct from mere oxygen. According to Yoga, we are meant to live a full 120 years. Since we take 21,600 breaths every day, the total number of breath in our lifetime will be 946,080,000 breaths. This may seem like a lot, but we also know that life goes by very quickly. Therefore it makes sense to want our every breath count, and Yoga makes this possible. 53 Cultivating Wisdom WISDOM ARISES IN US whenever the quality of sattva grows stronger in the mind. Sattva, which literally means “being-ness,” is one of three primary qualities (guna) of creation. The other two qualities are rajas (the dynamic principle) and tamas (the principle of inertia). These primary qualities underlie absolutely everything that is other than the superconscious Spirit, which is pure Awareness. According to Yoga and Sāmkhya, they are the behavioral modes of prakriti, often translated as “Nature” but standing for the universe in all its dimensions. Together, in various mixtures, they shape all forms at whatever level of existence, material and mental. Only at the transcendental level of prakriti—which is called prakriti-pradhāna or “creatrix foundation”—do the three qualities exist in perfect balance. As soon as this primordial balance is disturbed, the process of creation sets in, beginning with the most subtle (mental) manifestations and terminating with the material realm. Sattva represents the principle of lucidity or transparency, as it manifests in and through wisdom. Just as the moon, which has no atmosphere, oceans, or vegetation, reflects the light of the sun, so sattva reflects the super-conscious Spirit

In the following paragraphs I will show how faith and surrender are present in the practice of all the limbs of Yoga. The foundation of any authentic yogic approach is moral discipline or yama (restraint or control). This is meant to regulate the social behavior of spiritual practitioners. Moral integrity is a must for the yogins and yoginīs who do not wish to fall prey to any attitudes and habits that countermand their spiritual aspirations. Through the universal application of the rules of yama, they ensure that they will never abuse the power—whether psychic or social—that is acquired in Yoga. There are five such rules. The root of all of them is said to be nonharming (ahimsā). This Sanskrit word is also frequently translated as “nonviolence.” It consists in unconditional nonmaliciousness toward all beings at all times and in all situations. Ahimsā has to be practiced not only in deed, but also in word and in thought. Thus it includes refraining from gossip and even thinking ill of a person, a whole group of people (e.g., xenophobia, racism, etc.), or even animate beings in general (i.e., speciesism). This presupposes a considerable degree of detachment or dispassion (vairāgya), which, as readers of the Yoga-Sūtra will know, is one of the two poles of Yoga—the other pole being constant application (abhyāsa) to the practical disciplines. How can ahimsā be said to be an expression of surrender and faith? The faith component in it is found in the recognition that our authentic Being, the Self, is beyond hurt (ahimsā), beyond ill (anāmaya), beyond sorrow (aduhkha), beyond pain (aklesha). We may surrender to it by acknowledging that our own authentic Being also is the authentic Being, or Self, in all other creatures and by treating them not as potential or actual enemies but as that universal benign Self. The virtue of nonharming, then, is grounded in the recognition that there is no cause for fear with regard to anybody or anything, since everyone and everything is that same Reality, or Singularity. Once we have overcome this fundamental fear, which is conjured up by the ego experiencing itself as an island apart from others, we also will be able to practice nonharming with consummate skill. The second constituent of the category of yama is truthfulness (satya). Here the traditional scriptures again demand of us that we cultivate this virtue in action, speech, and thought. The yogins or yoginīs who practice truthfulness in this way cannot possibly be prone to lying, hypocrisy, or deception. It is easy to see how this virtue is rooted in the moral principle of nonharming. Our faith in truthfulness is our faith in Truth, also called satya. And Truth is another name for the transcendental Reality, the Self. The Self is that in which there is not a single trace of falsehood; it is the Real. The sages also refer to it as tattva (thatness) and tathatā (thusness).

According to an esoteric explanation, the Sanskrit term mantra signifies “that which protects (trāna) the mind (manas). Specifically, mantra is a sound (letter, syllable, word, or phrase) that is charged with transformative power, such as the letter a, the sacred syllable om, the word hamsa, or the phrase om mani padme hūm. Thus a mantra could be explained as a potentized sound by which specific effects in consciousness can be produced. Most high-minded practitioners are reluctant to use mantras for anything other than the greatest human goal (purusha-artha, written purushārtha), which is liberation. In Tantric rituals, mantras are used to purify the altar, one’s seat, implements such as vessels and offering spoons, or the offerings themselves (e.g., flowers, water, food), or to invoke deities, protectors, and so on. Yet, the science of sacred sound (mantra-shāstra) has since ancient times been widely put to secular use as well. In this case, mantras assume the character of magical spells rather than sacred vibrations in the service of self-transformation and self-transcendence. The serpent energy hidden in the body is associated with the Sanskrit alphabet constituted of fifty basic letters, or sound vibrations, which go into the making of mantras. In contrast to ordinary words, however, mantras most often do not have a particular meaning, and their potency is tapped into through frequent repetition, whether mentally, whispered, or aloud. It is not commonly understood that for a sound to be a mantra, it must have been given in the context of initiation (dīkshā), whether formally or informally. Only then does the mantra have truly transformative power. For a mantra to become “active” or “awakened,” it must be recited at least 100,000 times. A mantra lacking in “consciousness” is just like any other sound. As the Kula-Arnava-Tantra (15.61–64) states: Mantras without consciousness are said to be mere letters. They yield no result even after a trillion recitations. The state that manifests promptly when the mantra is recited [with “consciousness”], that result is not [to be gained] from a hundred, a thousand, a hundred thousand, or ten million recitations. O Kuleshvarī, the knots at the heart and throat are pierced, all the limbs are invigorated, tears of joy, gooseflesh, bodily ecstasy, and tremulous speech suddenly occur for sure . . . . . . when a mantra endowed with consciousness is uttered even once. Where such signs are seen, that [mantra] is said to be according to tradition. Mantras of concentrated potency are known as “seed syllables” (bīja). Om is the original seed syllable, the source of all others. The Mantra-Yoga-Samhitā (71) calls it the “best of all mantras,” adding that all other mantras receive their power from it. Thus om is prefixed or sometimes also suffixed to numerous mantras, such as om namah shivāya

The seventh limb of the classical yogic path is meditation (dhyāna). This is a deepened state of concentration in which the same object is held unwaveringly for a long period. It is a more complete form of surrendering the mind. It is no longer a mental effort, but a state of reposing in a noncontracted condition of the body-mind. This condition is beautifully described in a passage in the ancient Chāndogya-Upanishad (7.6.1) where we can read: “Meditation certainly is more than thought (citta). The Earth meditates as it were; the atmosphere meditates as it were . . .” That is to say, meditation is abiding in the natural state, without mental complications. The practitioners of Yoga surrender the mind’s tendency to appropriate different objects, whether external or internal. Instead they trust in the Self as the Experiencer of all, the unfailing Continuity behind the incessant change of the finite world. The last limb of Patanjali’s eightfold path is samādhi, which is generally rendered as “ecstasy.” The world-renowned historian of religion Mircea Eliade proffered an alternative rendering—enstasy. This coinage takes into account that samādhi is not so much a state of exuberance, as suggested by the word “ecstasy,” but a condition of great stillness and focusedness in which we “stand in” (en stasis) our true nature. Eliade’s coinage, however, has not achieved wide currency, and therefore, after using it in several of my publications, I reverted to the more common term “ecstasy.” The previously described techniques of concentration and meditation cause a slowing down of the movement within the mental world. In the state of samādhi, our inner architecture can be said to collapse altogether. For the practitioner surrenders the characteristic feature of human consciousness, which is its bipolar nature, its tension between subject and object. In samādhi, the experiencing subject becomes the contemplated object. At the highest level of this paradoxical condition, the experiencing subject awakens as the transcendental Self, realizing that he or she has never been anything else but the Self.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

I look at the augusteum and I think that perhaps my life has not actually been so chaotic after all it is merely this world that is chaotic b ringing changes to us all threat nobody could have anticipated. The augusteum warns me not to get attached to any obsolete ideas about who i am what i represent whom i belong to or what function I may once have intended to serve. Yesterday i might have been a glorious monument to somebody, true enough but tomorrow i could be a firework's depository, even in the eternal city says the silent augusteum . one must always be prepared for riotous and endless waves of transformation. pizzaeria da michele Passato remoto In her world the roman forum is not remote nor is it past. It is exactly as present and close to her as i am. The bhagavata Gita that ancient Indian yogic test says that it is better to live your own destiny imperfectly than to live an imitation of somebody else's life with perfection. So now i have started living my own life, perfected clumsy as it may look it is resembling me now thoroughly. It was in a bathtub back in new York reading Italian words aloud from a dictionary that i first started mending my soul. My life had gone to bits, and I was so unrecognizable to myself that i probably couldn't have picked me out of a police lineup. But i felt a glimmer of happiness when i started studying Italian, and when you sense a faint potentiality for happiness after such dark times you must grip onto the ankles of that happiness and not let go until it drags you face first out of the dirt this is not selfishness but obligation you were given life it is your duty and also your entitlement as a human being to find somehtign beautiful within life no mattter how slight But i do know that i have collected me of late through the enjoyment of harmless pleasures into somebody much more intact . I have e put on weight I exist more now than i did four months ago. I will leave Italy noticeably bigger than when i arrived here. And i will leave with the hope that the expansion of one person the magnification of one life is indeed an act of worth in this world, Even if that life, just this one time, happens to be nobody s but my own . Hatha yoga one limb of the philosophy the ancients developed these physical stretches not for personal fitness but to loosen up their muscles and minds in order to prepare them for meditation, Yoga can also mean trying to find God through meditation through scholarly study. The yogic path is about disentangling the built-in glitches of the human condition which i[m going to very simply define here as the heartbreaking inability to sustain contentment. Taoists call it imbalance Buddhism calls it ignorance Islam blames our misery on rebellion against god and the jedio Christian tradition attributes all our suffering to original sin, Graduands say that unhappiness is that inevitable result of the clash between our natural drives and civilization needs and my friend Deborah the psychologist explains it desire is the design flaw the yogis however say that human discontentment is a simple case of mistaken identity we're miserable because we think that we are mere individuals alone with our fears and flaws an d resentment sand mortality we wrongly believe that our limited little egos constitute our whole entire nature, We have failed to recognize our deeper divine character we don't realize that somewhere within us all there does exist a supreme self is our true identity universal and divine . you bear God within your poor wretch and know it not.

Well, imagine my limbs bound with silk material and my body hanging from an aerial yoga hammock while getting fucked mid-air.

and endocrine systems; the mind; and the spirit. The asana is not just the final arrangement of the limbs and spine, but is the full

The eight-limbed path, or ashtanga yoga, is: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi.

In yoga, balance derives from the proper placement of limbs, head, and torso in relation to each other. In art, balance suggests itself when color, shape, and line are composed in a way that defines a work. In business, balance requires all elements of an enterprise to dovetail to create a competitive edge.