Practice Yoga Quotes

Crying is one of the highest devotional songs. One who knows crying, knows spiritual practice. If you can cry with a pure heart, nothing else compares to such a prayer. Crying includes all the principles of Yoga.

Exercises are like prose, whereas yoga is the poetry of movements. Once you understand the grammar of yoga; you can write your poetry of movements.

Yoga means addition - addition of energy, strength and beauty to body, mind and soul.

Exercises are like prose, whereas yoga is the poetry of movements.

Mere philosophy will not satisfy us. We cannot reach the goal by mere words alone. Without practice, nothing can be achieved. (3)

When even one virtue becomes our nature, the mind becomes clean and tranquil. Then there is no need to practice meditation; we will automatically be meditating always. (151)

Micro meditations should be performed with very little activity. These practices should not be associated with any goal, concept or belief.

Yoga is the space where flower blossoms.

It is only when the correct practice is followed for a long time, without interruptions and with a quality of positive attitude and eagerness, that it can succeed.

Yoga practice can make us more and more sensitive to subtler and subtler sensations in the body. Paying attention to and staying with finer and finer sensations within the body is one of the surest ways to steady the wandering mind. (39)

But depression wasn't the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn't he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells await them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten from top to bottom.

Why they always look so serious in Yoga? You make serious face like this, you scare away good energy. To meditate, only you must smile. Smile with face, smile with mind, and good energy will come to you and clean away dirty energy. Even smile in your liver. Practice tonight at hotel. Not to hurry, not to try too hard. Too serious, you make you sick. You can calling the good energy with a smile. (From Ketut Liyer, the Balinese healer)

When life is foggy, path is unclear and mind is dull, remember your breath. It has the power to give you the peace. It has the power to resolve the unsolved equations of life.

Yoga is bringing fitness in body, calmness in mind, kindness in heart and awareness in life.

The Tapas and the other hard Yogas that were practiced in other Yugas do not work now. What is needed in this Yuga is giving, helping others.

That's why it's called a practice. We have to practice a practice if it is to be of value.

Science of yoga and ayurveda is subtler than the science of medicine, because science of medicine is often victim of statistical manipulation.

Balance is key. In everything you do. Dance all night long and practice yoga the next day. Drink wine but don’t forget your green juice. Eat chocolate when your heart wants it and kale salad when your body needs it. Wear high heels on Saturday and walk barefoot on Sunday. Go shopping at the mall and then sit down and meditate in your bedroom. Live high and low. Move and stay still. Embrace all sides of who you are and live your authentic truth! Be brave and bold and spontaneous and loud and let that complement your abilities to find silence and patience and modesty and peace. Aim for balance. Make your own rules and don’t let anybody tell you how to live according to theirs.

What kind of a world do we live in that has room for dog yoga but not for Esperanto?

Distractions arise from habitual thought patterns when practice is intermittent.

Wherever you go, there you are. Your emptiness goes with you. Maddening. Things that help: writing, reading, water, walks, forgiving myself every other minute, practicing easy yoga, taking deep breaths, and petting my dogs. These things don't fill me completely, but they remind me that it is not my job to fill myself. It's just my job to notice my emptiness and find graceful ways to live as a broken, unfilled human... If there's a silver lining to the emptiness, here it is: the unfillable is what brings people together. I've never made a friend by bragging about my strengths, but I've made countless by sharing my weakness and my emptiness.

Nowadays, people resort to all kinds of activities in order to calm themselves after a stressful event: performing yoga poses in a sauna, leaping off bridges while tied to a bungee, killing imaginary zombies with imaginary weapons, and so forth. But in Miss Penelope Lumley's day, it was universally understood that there is nothing like a nice cup of tea to settle one's nerves in the aftermath of an adventure- a practice many would find well worth reviving.

[I]t is important not to abandon the practice [of yoga] because we believe it is driven by the wrong motivation. The practice of yoga itself transforms. Yoga has a magical quality. . . . (20)

Who we are is the result of how we live and act on a daily basis. Our daily actions reflect our prime values and motivations.

Whenever you are in doubt, it is best to pause. Few things are so pressing that they cannot wait for a moment of breath.

Yoga is the process of eliminating pain – pain form the body, mind and the society.

In our life there is one side which is finite and another side which is infinite. I want you to think about both the sides and design the best life and stand in their true values.

As in all infant sciences, the universal habit of the human mind - to take a partial or local truth, generalise it unduly and try to explain a whole field of nature in its narrow terms - runs riot here (in psychoanalysis). Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood.

Practice makes the heart grow fonder.

Reading all the quotes in the world won’t make you or me into Plato, Gandhi Or Einstein, just like watching hundreds games of soccer won’t make you a soccer player or taking a yoga class will make u a yogini, or reading a golf book will make you a golfer. We need to put the Knowledge to practice and that is the challenge. Put it to work for you, make the effort to Follow Through

I have found three ways of thinking that shift me out of a feeling of powerlessness: practicing gratitude, trust in the moment, and thinking about others.

The first is that everyone—including Mom and Dad—has to do a hard thing. A hard thing is something that requires daily deliberate practice. I’ve told my kids that psychological research is my hard thing, but I also practice yoga. Dad tries to get better and better at being a real estate developer; he does the same with running. My oldest daughter, Amanda, has chosen playing the piano as her hard thing. She did ballet for years, but later quit. So did Lucy.

The real payoff of a yoga practice, I came to see, is not a perfect handstand or a deeper forward bend—it is the newly born self that each day steps off the yoga mat and back into life.

It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseeen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, - and of that it knows only a few ill-lit corners, - is no more than a restricted and very inferior portion of the subliminal whole... to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble.

You cannot be who you are not. Simply rest, sit still and unknot. You may even try to emulate and inspire, But it's the inner self that you'll transpire.

Balance is not something that shows up one day and is suddenly here to stay; it’s the result of creating moments of mindfulness and gratitude throughout our day. That’s why it’s called a practice—it never ends.

Spiritual literature can be a great aid to an aspirant, or it can be a terrible hindrance. If it is used to inspire practice, motivate compassion, ad nourish devotion, it serves a very valuable purpose. If scriptural study is used for mere intellectual understanding, for pride of accomplishment, or as a substitute for actual practice, then one is taking in too much mental food, which is sure to result in intellectual indigestion. (152)

Coffee, my delight of the morning; yoga, my delight of the noon. Then before nightfall, I run along the pleasant paths of the Jardin du Luxembourg. For when air cycles through the lungs, and the body is busy at noble tasks, creativity flows like water in a stream: the artist creates, the writer writes.

Balance is like this. Spreading ourselves thin looks impressive, but in the end, we are the first to lose.

Another meaning of the word yoga is “to tie the strands of the mind together.

It is a common belief that we breathe with our lungs alone, but in point of fact, the work of breathing is done by the whole body. The lungs play a passive role in the respiratory process. Their expansion is produced by an enlargement, mostly downward, of the thoracic cavity and they collapse when that cavity is reduced. Proper breathing involves the muscles of the head, neck, thorax, and abdomen. It can be shown that chronic tension in any part of the body's musculature interferes with the natural respiratory movements. Breathing is a rhythmic activity. Normally a person at rest makes approximately 16 to 17 respiratory incursions a minute. The rate is higher in infants and in states of excitation. It is lower in sleep and in depressed persons. The depth of the respiratory wave is another factor which varies with emotional states. Breathing becomes shallow when we are frightened or anxious. It deepens with relaxation, pleasure and sleep. But above all, it is the quality of the respiratory movements that determines whether breathing is pleasurable or not. With each breath a wave can be seen to ascend and descend through the body. The inspiratory wave begins deep in the abdomen with a backward movement of the pelvis. This allows the belly to expand outward. The wave then moves upward as the rest of the body expands. The head moves very slightly forward to suck in the air while the nostrils dilate or the mouth opens. The expiratory wave begins in the upper part of the body and moves downward: the head drops back, the chest and abdomen collapse, and the pelvis rocks forward. Breathing easily and fully is one of the basic pleasures of being alive. The pleasure is clearly experienced at the end of expiration when the descending wave fills the pelvis with a delicious sensation. In adults this sensation has a sexual quality, though it does not induce any genital feeling. The slight backward and forward movements of the pelvis, similar to the sexual movements, add to the pleasure. Though the rhythm of breathing is pronounced in the pelvic area, it is at the same time experienced by the total body as a feeling of fluidity, softness, lightness and excitement. The importance of breathing need hardly be stressed. It provides the oxygen for the metabolic processes; literally it supports the fires of life. But breath as "pneuma" is also the spirit or soul. We live in an ocean of air like fish in a body of water. By our breathing we are attuned to our atmosphere. If we inhibit our breathing we isolate ourselves from the medium in which we exist. In all Oriental and mystic philosophies, the breath holds the secret to the highest bliss. That is why breathing is the dominant factor in the practice of Yoga.

There is no end to education. It is not that you read a book, pass an examination, and finish with education. The whole of life, from the moment you are born to the moment you die, is a process of learning. KRISHNAMURTI I

People will do anything, no matter how absurd, to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen or diet, learn theosophy by heart, or mechanically repeat mystic texts from the literature of the whole world – all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their souls. … It is rewarding to watch patiently the silent happenings in the soul, and the most and the best happens when it is not regulated from outside and from above. I readily admit that I have such a great respect for what happens in the human soul that I would be afraid of disturbing and distorting the silent operation of nature by clumsy interference.” 

Stillness is not the absence or negation of energy, life, or movement. Stillness is dynamic. It is unconflicted movement, life in harmony with itself, skill in action. It can be experienced whenever there is total, uninhibited, unconflicted participation in the moment you are in—when you are wholeheartedly present with whatever you are doing.

So do not be concerned with the fruit of your action — just give attention to the action itself. The fruit will come of its own accord. This is a powerful spiritual practice. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, nonattachment to the fruit of your action is called Karma Yoga. It is described as the path of “consecrated action.

Be brave, be strong, read your sacred texts, and practice death.

Body practice is the root of spiritual practice. When we calm the body, the mind can expand without limit.

The postures are only the "skin" of yoga. Hidden behind them are the "flesh and blood" of breath control and mental techniques that are still more difficult to learn, as well as moral practices that require a lifetime of consistent application and that correspond to the skeletal structure of the body. The higher practices of concentration, meditation and unitive ecstasy(samadhi) are analogous to the circulatory and nervous system." Georg Feuerstein The Deeper Dimension of Yoga

You need to experience this to really know what Yin Yoga is all about. After you have experienced it, even just once, you will realize that you have been doing only half of the asana practice.

If you are that patient, your mind is more settled, and what you do will be more perfect. If you are unsettled and anxious to get the result, you are already disturbed; nothing done with that disturbed mind will have quality. So, it is not only how long you practice, but with what patience, what earnestness and what quality also.

I carefully lifted out of the pose and spoke up: "Uh, Fran? When I'm doing the pose (camel), I have this feeling in my chest, kind of a scary, tight feeling." Fran was adjusting someone across the room. She had a way of looking like a thoughtful seamstress when she made adjustments: an inch let out here, a seam straightened there, and everything would be just right. She might as well have had pins tucked between her lips and a tape measure around her neck. Without missing a beat or looking up she said, "Oh, that's fear. Try the pose again." Fear. I hadn't even known it was there.

We could simply have used any of a number of reasonably priced handheld devices that train people to slow their breathing and synchronize it with their heart rate, resulting in a state of “cardiac coherence” like the pattern shown in the first illustration above.9 Today there are a variety of apps that can help improve HRV with the aid of a smartphone.10 In our clinic we have workstations where patients can train their HRV, and I urge all my patients who, for one reason or another, cannot practice yoga, martial arts, or qigong to train themselves at home. (See Resources for more information.)

A swami may conceivably follow only the path of dry reasoning, of cold renunciation; but a yogi engages himself in a definite, step-by-step procedure by which the body and mind are disciplined and the soul gradually liberated. Taking nothing for granted on emotional grounds or by faith, a yogi practices a thoroughly tested series of exercises that were first mapped out by the ancient rishis. In every age of India, yoga has produced men who became truly free, true Yogi-Christs.

Staying in the Beingness. Without judgement. This is where the real progress happens.

Yoga is the science of well-being and youthfulness. It is the science of integrating the body, mind, and soul.

yoga is not a practice of attaining idealized physical postures, but a process of self-exploration, self-acceptance, and self-transformation. Reinforce

However powerful or disturbing something may appear to be, it is our reaction to it that determines its effects.

Courage is not the absence of fear, but the ability to be afraid without being paralyzed.

We cannot learn to fly by following the tracks left by birds in the sand. We must find our own wings and soar.

Alike in soul though diverse in outer experience, neither West nor East will flourish if some form of disciplinary yoga be not practiced.

You may sit down and listen to me by the hour every day, but if you do not practice, you will not get one step further. It all depends on practice.

All the work you’ve done up until now has been to lead you to this precise moment, to face precisely what you’re facing.

In the world of my imagination, Esther was still my companion, and her love gave me the strength to go forward and explore all my frontiers. In the real world, she was pure obsession, sapping my energy, taking up all the available space, and obliging me to make an enormous effort just to continue with my life. How was it possible that, even after two years, I had still not managed to forget her? I could not bear having to think about it anymore, analyzing all the possibilities, and trying various ways out: deciding simply to accept the situation, writing a book, practicing yoga, doing some charity work, seeing friends, seducing women, going out to supper, to the cinema (always avoiding adaptations of books, of course, and seeking out films that had been specially written for the screen), to the theater, the ballet, to soccer games. The Zahir always won, though; it was always there, making me think, "I wish she was here with me.

Some students are in a hurry to begin "real" pranayama. They go right to the later stages without first laying a quality foundation, and their practice often suffers. First find out what is. This is also part of the answer to the question Who am I?

Realizing that our minds control our bodies while our bodies reflect our minds amounts to understanding the most fundamental aspects of ourselves. It further equals a comprehension of the relationship between our “tools.” And since the mind and body are interrelated, this understanding makes it easier to see why coordinating them is a practical way of using these tools to greatest effect—a way of using the mind and body to live our lives as art.

The great master Abhinava Gupta suggests to us that if you practice yoga from the perspective that you are not good enough as you are, or that there is something wrong with you that needs fixing, then your yoga cannot fulfill its ultimate purpose because it is a practice founded on wrong understanding. It can only go as far as fulfilling the limited purpose that has been conceived by your limited ego-mind. However, if you undertake the practice of yoga with the right View of yourself, that you already are a perfect and whole expression of the Divine and that you are doing yoga to realize and then fully express what is already true, then you have empowered your practice to take you all the way.

Depending on their psychic make up, for some people, closing the eyes or being quiet produces anxiety and increases mental agitation. In such situations it is better to undertake the practice of yoga–whether physical yoga or meditation–with other people with whom one is comfortable and at ease. Gradually, as we see more and more clearly their roots, the fears and the imaginings will diminish. Mental distractions are harder to overcome when practicing alone. (109)

A master bestows the divine experience of cosmic consciousness when his disciple, by meditation, has strengthened his mind to a degree where the vast vistas would not overwhelm him. Mere intellectual willingness or open-mindedness is not enough. Only adequate enlargement of consciousness by yoga practice and devotional bhakti can prepare one to absorb the liberating shock of omnipresence.

Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practicing this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins Pranayama.

Patanjali says that we can meditate on anything that our heart desires. The important thing is not what we meditate on, but more that we meditate. And then gradually to meditate more and more on what corresponds to the innermost longing of our heart. The practice of meditation . . . gradually works its magic in stilling the mind. (42)

Why wait for your awakening? The moment your eyes are open, seize the day. Would you hold back when the Beloved beckons? Would you deliver your litany of sins like a child's collection of sea shells, prized and labeled? "No, I can't step across the threshold," you say, eyes downcast. "I'm not worthy, I'm afraid, and my motives aren't pure." "I'm not perfect, and surely I haven't practiced nearly enough." "My meditation isn't deep, and my prayers are sometimes insincere." "I still chew my fingernails, and the refrigerator isn't clean." Do you value your reasons for staying small more than the light shining though the open door? Forgive yourself. Now is the only time you have to be whole. Now is the sole moment that exists to live in the light of your true Self. Perfection is not a prerequisite for anything but pain. Please, oh please, don't continue to believe in your disbelief. This is the day of your awakening.

The mind & body are not separate entities. The gross form of the mind is the body & the subtle form of the body is the mind. The practice of asana integrates & harmonizes the two. Both the body & the mind harbor tensions or knots. Every mental knot has a corresponding physical, muscular knot & vice versa. The aim of asana is to release these knots. Asana release mental tensions by dealing with them on the physical level, acting somato-psychically, through the body to the mind.

Yoga is a dance of dealing with what is, and allowing yourself to fully experience whatever you’re experiencing right here, in the moment. In life, we so often resist what we don’t like or don’t want to do. Here, on your mat, is a safe opportunity to see what’s on the other side of that. Physical asana is a measure of some higher possibility. Put your attention on what you want to have happen and be for it, and watch the magic unfold.

We live in a world that teaches the importance of ambition, efficiency, expediency, getting things done to produce the quickest results. It does not teach or encourage us to relax and just be where we are. In fact, if we are not crazy active and doing a million different things, we get labeled as lazy or unambitious.

Whenever you feel overwhelmed, distracted and out of sorts. Turn your attention to your breath, inhale, exhale, and listen to the sound and movement of your everyday breath flowing softly in and out through your nose. You will reclaim your calm and refocus on what matters.

The guru is not one who says, “I am the guru.” There are great stories in the Upaniṣads of the guru who rejected the very idea of teaching. One of the qualities of a person who is clear, who is wise, is not to need to say “I am clear, I am wise.” There is no need to say this.

Smiling is a kind of mouth yoga. When we smile, it releases the tension in our face. Others notice it, even strangers, and are likely to smile back. By smiling, we initiate a wonderful chain reaction, touching the joy in anyone we encounter. A smile is an ambassador of goodwill.

The spiritual life (adhyatma-jivana), the religious life (dharma-jivana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance. The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine, but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.

To stand alone is to be uncorrupted, innocent, free of all tradition, of dogma, of opinion, of what another says, and so on. Such a mind does not seek because there is nothing to seek; being free, such a mind is completely still without a want, without movement. But this state is not to be achieved; it isn't a thing that you buy through discipline; it doesn't come into being by giving up sex, or practicing a certain yoga. It comes into being only when there is understanding of the ways of the self, the 'me', which shows itself through the conscious mind in everyday activity, and also in the unconscious. What matters is to understand for oneself, not through the direction of others, the total content of consciousness, which is conditioned, which is the result of society, of religion, of various impacts, impressions, memories - to understand all that conditioning and be free of it. But there is no "how" to be free. If you ask how to be free, you are not listening.

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.

Yoga is asking us to pay attention to the nature of all of our relationships and to apply the yamas and the niyamas to them. Whether it is our relationship to our breath, the bottoms of our feet, the ant crawling across the kitchen floor, our families, or to God, we are being asked to pay attention. The aim of yogic practice is to free us from the endless distractions of the kleshas—fear, pride, desire, and ignorance—and to teach us to bring a focused mind to bear on the nature of our relationships. Our time spent on the mat is dedicated to that end.

Who is the witness of all this? Who is looking behind your eyes? Who is the witness of the coming & going of thoughts? Who is the witness of the coming & going of sensations? Who is the witness of every experience or phenomenon you perceive? Just stay there, with that witness, that background where everything appears & disappears.

Before yoga, my life was filled with regret about choices I'd made in the past, and fears about choices I'd make in the future. Yoga teaches us how to be present in the present. Once you learn how to live in the now, you realize that the past is a memory and the future doesn't exist. Yoga will help anyone facing anxiety issues, separation and attachment issues (moms, I'm talking to you here!), or serious illnesses such as cancer and depression. It's a practice that slims your body while expanding your heart.

Thich Nhat Hanh calls his practice of yes “smile yoga.” He suggests bringing a slight but real smile to our lips many times throughout the day, whether we are meditating or simply stopping for a red light. “A tiny bud of a smile on your lips,” writes Thich Nhat Hanh, “nourishes awareness and calms you miraculously … your smile will bring happiness to you and to those around you.” The power of a smile to open and relax us is confirmed by modern science. The muscles used to make a smile actually send a biochemical message to our nervous system that it is safe to relax the flight, fight or freeze response. A smile is the yes of unconditional friendliness that welcomes experience without fear.

Authenticity is not possible without embracing the “and” within us. Our minds like to categorize things into neatly labeled boxes. Am I right, or is she right? Let’s stretch our minds to I can be right and so can she. Embracing the “and” is like yoga for the brain. When we train ourselves to hold paradoxes by stretching ourselves out of the boxes our minds create, we stretch into new possibilities and adapt more quickly in a fast-changing world.

So do not be concerned with the fruit of your action-just give attention to the action itself. The fruit will come of its own accord. This is a powerful spiritual practice. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, non-attachment to the fruit of your action is called Karma Yoga. It is described as the path of "consecrated action.

We are captured in a culture where our very identity is tied up with our accomplishments. We wear all we have to do like a badge on our shirt for all to see. In this rush to get to the next thing, we have left no time for ourselves to digest and assimilate our lives; this may be our biggest theft of all. We need time to catch up with ourselves. We need time to chew and ponder and allow the experiences of life to integrate within us. We need time to rest and to reflect and to contemplate.

Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

In the end, what I love most about contemporary yoga is its ability to synthesize the everyday with the extraordinary, the practical with the visionary, the mundane with the sacred. I love that yoga can work to release my tense muscles, negative emotions, and psychic detritus at the same time. That it can connect me to my body in ways that create new neural pathways in my brain. That it offers a practical tool for coping with everyday stress, as well as an intuitive opening to the hidden magic of everyday life.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes.10 “Quite apart from the charm of the new and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience and thus satisfies the scientific need for ‘facts’; and, besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga11 also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos…. “Yoga practice...would be ineffectual without the concepts on which Yoga is based. It combines the bodily and the spiritual in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.

The moments of satisfaction you experience are not in a subject/‌object relationship where you can say “I am free, I am happy.” These moments without thought, dream or representation are our true nature, fullness, which cannot be projected. It is an experience encountered where there is neither somebody experiencing nor a thing experienced. Only this reality is spiritual. All other states, “highs,” whether brought about by techniques, experiences or drugs, even the so often exalted samadhi, are phenomena‌—‌and carry with them traces of objectivity. In other words, as what you are is not a state, it is a waste of time and energy chasing more and more experiences in the hope of coming closer to the non-experience.

He has analyzed what happens to a person’s focus if they engage in deliberately slow practices, like yoga, or tai chi, or meditation, as discovered in a broad range of scientific studies, and he has shown they improve your ability to pay attention by a significant amount. I asked him why. He said that “we have to shrink the world to fit our cognitive bandwidth.” If you go too fast, you overload your abilities, and they degrade. But when you practice moving at a speed that is compatible with human nature—and you build that into your daily life—you begin to train your attention and focus. “That’s why those disciplines make you smarter. It’s not about humming or wearing orange robes.” Slowness, he explained, nurtures attention, and speed shatters it.

After I nodded, she continued. “We can no longer express with words our emotional states, our revelations, our transformations. Words fail. We are in the very beginning stages of what might take years or even decades of transition. The human race is developing a Universal Language. The practices that will assist humanity—and assist you—in reaching this higher communication will include all the things I'll share with you: vocal exploration, meditation, and energetic practices such as chi gong and yoga. Through these techniques, you are going to completely overhaul your nervous system and your energetic makeup to allow the emergence of this language within you.

People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything. And all this mental thrashing and tossing

As I said, I decided to try an experiment: Right now, from within my perception of my current circumstances, and from within the starkness of this realization, I determined to conceive and focus on what I would tell—and what I have told—my younger self, and live with the consequences. Here is what I wrote down: Immediately disassociate from destructive people and forces, if not physically then ethically—and watch for the moment when you can do so physically. Use every means to improve your mental acuity. Every sacrifice of empty leisure or escapism for study, industry, and growth is a fee paid to personal freedom. Train the body. Grow physically strong. Reduce consumption. You will be strengthened throughout your being. Seek no one’s approval through humor, servility, or theatrics. Be alone if necessary. But do not compromise with low company. At the earliest possible point, learn meditation (i.e., Transcendental Meditation), yoga, and martial arts (select good teachers). Go your own way—literally. Walk/bike and don’t ride the bus or in a car, except when necessary. Do so in all weather: rain, snow, etc. Be independent physically and you will be independent in other ways. Learn-study-rehearse. Pursue excellence. Or else leave something alone. Go to the limit in something or do not approach it. Starve yourself of the compulsion to derive your sense of wellbeing from your perception of what others think of you. Do this as an alcoholic avoids a drink or an addict a needle. It will be agonizing at first, since you may have no other perception of self; but this, finally, is the sole means of experiencing Self. Does this kind of advice, practicable at any time of life, really alter or reselect the perceived past, and, with it, the future? I intend to find out. You

For now, the Simple Daily Practice means doing ONE thing every day. Try any one of these things each day: A) Sleep eight hours. B) Eat two meals instead of three. C) No TV. D) No junk food. E) No complaining for one whole day. F) No gossip. G) Return an e-mail from five years ago. H) Express thanks to a friend. I) Watch a funny movie or a stand-up comic. J) Write down a list of ideas. The ideas can be about anything. K) Read a spiritual text. Any one that is inspirational to you. The Bible, The Tao te Ching, anything you want. L) Say to yourself when you wake up, “I’m going to save a life today.” Keep an eye out for that life you can save. M) Take up a hobby. Don’t say you don’t have time. Learn the piano. Take chess lessons. Do stand-up comedy. Write a novel. Do something that takes you out of your current rhythm. N) Write down your entire schedule. The schedule you do every day. Cross out one item and don’t do that anymore. O) Surprise someone. P) Think of ten people you are grateful for. Q) Forgive someone. You don’t have to tell them. Just write it down on a piece of paper and burn the paper. It turns out this has the same effect in terms of releasing oxytocin in the brain as actually forgiving them in person. R) Take the stairs instead of the elevator. S) I’m going to steal this next one from the 1970s pop psychology book Don’t Say Yes When You Want to Say No: when you find yourself thinking of that special someone who is causing you grief, think very quietly, “No.” If you think of him and (or?) her again, think loudly, “No!” Again? Whisper, “No!” Again, say it. Louder. Yell it. Louder. And so on. T) Tell someone every day that you love them. U) Don’t have sex with someone you don’t love. V) Shower. Scrub. Clean the toxins off your body. W) Read a chapter in a biography about someone who is an inspiration to you. X) Make plans to spend time with a friend. Y) If you think, “Everything would be better off if I were dead,” then think, “That’s really cool. Now I can do anything I want and I can postpone this thought for a while, maybe even a few months.” Because what does it matter now? The planet might not even be around in a few months. Who knows what could happen with all these solar flares. You know the ones I’m talking about. Z) Deep breathing. When the vagus nerve is inflamed, your breathing becomes shallower. Your breath becomes quick. It’s fight-or-flight time! You are panicking. Stop it! Breathe deep. Let me tell you something: most people think “yoga” is all those exercises where people are standing upside down and doing weird things. In the Yoga Sutras, written in 300 B.C., there are 196 lines divided into four chapters. In all those lines, ONLY THREE OF THEM refer to physical exercise. It basically reads, “Be able to sit up straight.” That’s it. That’s the only reference in the Yoga Sutras to physical exercise. Claudia always tells me that yogis measure their lives in breaths, not years. Deep breathing is what keeps those breaths going.

Yoga is not something a person practices with music or mirrors or any other distraction. It's purpose is less about samyoga than it is about viyoga, which is to say, it is more about disconnecting than it is about connecting which many Westerners find strange, until they hear it explained. The reason a person practices every day is to disconnect from their deep connection to suffering. The author of the ancient Yogatattva Upanishad believed that without the practice of yoga, it was entirely impossible to set the atman free. The atman, of course, is the soul. And just as the rani said, we are so burdened down by our daily worries that many of us have become no different than beasts. We walk around eating and drinking and caring very little about our purpose in this life. Some of us are not even very clever beasts. We are merely trudging through our work, yoked to some terrible master or job. The goal of yoga is to changed all of this; to remind the human who has become like an ox that their yoke and harness can be taken off, even if it's only for a few minutes a day, and that through silencing the mind, we can silence greed, and hunger, and desire as well.

Sant Mat (the path and teachings as taught and practiced by saints) delineates the path of union of soul with the Divine. The teachings of the saints explain the re-uniting as follows: The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature. The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature. Returning to our origins involves turning inward: withdrawal of consciousness from the senses and the sense objects in order to go upward from the darkness to the realms of Light and Sound. [We experience this phenomenon of withdrawal as we pass from waking consciousness to deep sleep.] Another way to express this is to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are the metaphors that signify the same movement). The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the senses, must be collected at the tenth gate. The tenth gate is the gathering point of consciousness. Therein lies the path for our return. The tenth gate is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the gateway through which we leave the gates of the sense organs and enter in the divine realms and finally become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless State. This is called turning back to the Source. This is what dharma or religion really intends to teach us. This is the essence of dharma.

How important was mantra to Gandhi’s transformation? Extremely. When done systematically, mantra has a powerful effect on the brain. It gathers and focuses the energy of the mind. It teaches the mind to focus on one point, and it cultivates a steadiness that over time becomes an unshakable evenness of temper. The cultivation of this quality of “evenness” is a central principle of the Bhagavad Gita. It is called samatva in Sanskrit, and it is a central pillar of Krishna’s practice. When the mind develops steadiness, teaches Krishna, it is not shaken by fear or greed. So, in his early twenties, Gandhi had already begun to develop a still-point at the center of his consciousness—a still-point that could not be shaken. This little seed of inner stillness would grow into a mighty oak. Gandhi would become an immovable object. Rambha had given Gandhi an enchanting image to describe the power of mantra. She compared the practice of mantra to the training of an elephant. “As the elephant walks through the market,” taught Rambha, “he swings his trunk from side to side and creates havoc with it wherever he goes—knocking over fruit stands and scattering vendors, snatching bananas and coconuts wherever possible. His trunk is naturally restless, hungry, scattered, undisciplined. This is just like the mind—constantly causing trouble.” “But the wise elephant trainer,” said Rambha, “will give the elephant a stick of bamboo to hold in his trunk. The elephant likes this. He holds it fast. And as soon as the elephant wraps his trunk around the bamboo, the trunk begins to settle. Now the elephant strides through the market like a prince: calm, collected, focused, serene. Bananas and coconuts no longer distract.” So too with the mind. As soon as the mind grabs hold of the mantra, it begins to settle. The mind holds the mantra gently, and it becomes focused, calm, centered. Gradually this mind becomes extremely concentrated. This is the beginning stage of meditation. All meditation traditions prescribe some beginning practice of gathering, focusing, and concentration—and in the yoga tradition this is most often achieved precisely through mantra. The whole of Chapter Six in the Bhagavad Gita is devoted to Krishna’s teachings on this practice: “Whenever the mind wanders, restless and diffuse in its search for satisfaction without, lead it within; train it to rest in the Self,” instructs Krishna. “When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9).