Tapas Yoga Quotes

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.

Sanskrit word tapas means “to heat,” and when used in yoga it speaks to the practice of “standing in the fire for the sake of positive change,” says Stephanie Snyder. Literally, this means holding a difficult pose, feeling the burn as muscles tighten and contract, maintaining the mental focus it takes to stay in the pose—and choosing to endure all this in the name of becoming stronger, more agile, unfuckwithable. Applied metaphorically to our Sober Curiosity, it means sitting in whatever WTF we happen to be experiencing as a result of not drinking, watching it pass, and choosing to focus on the positive parts of the experience. These positives

Yoga introverts the relations to the object. Deprived of energic value, they sink into the unconscious, where, as we have shown, they enter into new relations with other unconscious contents, and then reassociate themselves with the object in new form after the completion of the tapas exercise. The transformation of the relation to the object has given the object a new face. It is as though newly created; hence the cosmogonic myth is an apt symbol for the outcome of the tapas exercise. The trend of Indian religious practice being almost exclusively introverted, the new adaptation to the object has of course little significance; but it still persists in the form of an unconsciously projected, doctrinal cosmogonic myth, though without leading to any practical innovations. In this respect the Indian religious attitude is the diametrical opposite of the Christian, since the Christian principle of love is extraverted and positively demands an object. The Indian principle makes for riches of knowledge, the Christian for fulness of works.

Parallel in some ways with tapas is the concept of yoga, understood not so much as a state of meditation as a conscious technique for attaining the tapas state. Yoga is a method by which the libido is systematically “introverted” and liberated from the bondage of opposites. The aim of tapas and yoga alike is to establish a mediatory condition from which the creative and redemptive element will emerge. For the individual, the psychological result is the attainment of brahman, the “supreme light,” or ananda (bliss). This is the whole purpose of the redemptory exercises. At the same time, the process can also be thought of as a cosmogonic one, since brahman-atman is the universal Ground from which all creation proceeds. The existence of this myth proves, therefore, that creative processes take place in the unconscious of the yogi which can be interpreted as new adaptations to the object. Schiller says: As soon as it is light in man, it is no longer night without. As soon as it is hushed within him, the storm in the universe is stilled, and the contending forces of nature find rest between lasting bounds. No wonder, then, that age-old poetry speaks of this great event in the inner man as though it were a revolution in the world outside him.92

Tapas SELF-DISCIPLINE MEANING Tapas, the third niyama (healthy guideline), refers to the ability to practice self-discipline—something most of us lack! SIGNIFICANCE Tapas requires the use of our intellect (see here) to stay on course. It’s easy to fall prey to distractions.

Tapas is any practice that pushes the mind against its own limits, and the key ingredient of tapas is endurance. Thus in the archaic Rig-Veda (10.136), the long-haired ascetic or keshin is said to “endure” the world, to “endure” fire, and to “endure” poison.1 The keshin is a type of renouncer, a proto-yogin, who is a “wind-girt” (naked?) companion of the wild God Rudra (Howler). He is said to “ascend” the wind in a God-intoxicated state and to fly through space, looking down upon all things. But the name keshin harbors a deeper meaning, for it also can refer to the Sun whose “long hair” is made up of the countless rays that emanate from the solar orb and reach far into the cosmos and bestow life on Earth. This is again a reminder that the archaic Yoga of the Vedas revolves around the Solar Spirit, who selflessly feeds all beings with his/her/its compassionate warmth. The early name for the yogin is tapasvin, the practitioner of tapas or voluntary self-challenge. The tapasvin lives always at the edge. He deliberately challenges his body and mind, applying formidable will power to whatever practice he vows to undertake. He may choose to stand stock-still under India’s hot sun for hours on end, surrounded by a wall of heat from four fires lit close by. Or he may resolve to sit naked in solitary meditation on a windswept mountain peak in below-zero temperatures. Or he may opt to incessantly chant a divine name, forfeiting sleep for a specified number of days. The possibilities for tapas are endless. Tapas begins with temporarily or permanently denying ourselves a particular desire—having a satisfying cup of coffee, piece of chocolate, or casual sex. Instead of instant gratification, we choose postponement. Then, gradually, postponement can be stepped up to become complete renunciation of a desire. This kind of challenge to our habit patterns causes a certain degree of frustration in us. We begin to “stew in our own juices,” and this generates psychic energy that can be used to power the process of self-transformation. As we become increasingly able to gain control over our impulses, we experience the delight behind creative self-frustration. We see that we are growing and that self-denial need not necessarily be negative.

Tapas is any practice that pushes the mind against its own limits, and the key ingredient of tapas is endurance. Thus in the archaic Rig-Veda (10.136), the long-haired ascetic or keshin is said to “endure” the world, to “endure” fire, and to “endure” poison.1 The keshin is a type of renouncer, a proto-yogin, who is a “wind-girt” (naked?) companion of the wild God Rudra (Howler). He is said to “ascend” the wind in a God-intoxicated state and to fly through space, looking down upon all things. But the name keshin harbors a deeper meaning, for it also can refer to the Sun whose “long hair” is made up of the countless rays that emanate from the solar orb and reach far into the cosmos and bestow life on Earth. This is again a reminder that the archaic Yoga of the Vedas revolves around the Solar Spirit, who selflessly feeds all beings with his/her/its compassionate warmth. The early name for the yogin is tapasvin, the practitioner of tapas or voluntary self-challenge. The tapasvin lives always at the edge. He deliberately challenges his body and mind, applying formidable will power to whatever practice he vows to undertake. He may choose to stand stock-still under India’s hot sun for hours on end, surrounded by a wall of heat from four fires lit close by. Or he may resolve to sit naked in solitary meditation on a windswept mountain peak in below-zero temperatures. Or he may opt to incessantly chant a divine name, forfeiting sleep for a specified number of days. The possibilities for tapas are endless. Tapas begins with temporarily or permanently denying ourselves a particular desire—having a satisfying cup of coffee, piece of chocolate, or casual sex. Instead of instant gratification, we choose postponement. Then, gradually, postponement can be stepped up to become complete renunciation of a desire. This kind of challenge to our habit patterns causes a certain degree of frustration in us. We begin to “stew in our own juices,” and this generates psychic energy that can be used to power the process of self-transformation. As we become increasingly able to gain control over our impulses, we experience the delight behind creative self-frustration. We see that we are growing and that self-denial need not necessarily be negative. The Bhagavad-Gītā (17.14–16) speaks of three kinds of austerity or tapas: Austerity of body, speech, and mind. Austerity of the body includes purity, rectitude, chastity, nonharming, and making offerings to higher beings, sages, brahmins (the custodians of the spiritual legacy of India), and honored teachers. Austerity of speech encompasses speaking kind, truthful, and beneficial words that give no offense, as well as the regular practice of recitation (svādhyāya) of the sacred lore. Austerity of the mind consists of serenity, gentleness, silence, self-restraint, and pure emotions.

For instance, if a person practices tapas in order to acquire paranormal abilities (siddhi) that will impress or overpower others, he or she consolidates rather than transcends the ego and thus becomes diverted from the path. If, again, a practitioner confuses the balanced self-challenge of genuine tapas with merely painful penance, springing from sheer ignorance and a subconscious masochism, he or she is bound to reap only pain and suffering that will undermine his or her physical health, possibly contributing to emotional instability or even mental illness. Two and a half thousand years ago, Gautama, the founder of Buddhism, learned the important difference between genuine (i.e., self-transcending) tapas and misconceived penance. For six long years he pushed himself until his bodily frame became emaciated and was close to collapse, but still without yielding the longed-for spiritual freedom. Then his inner wisdom led him to take the middle path (madhya-mārga) beyond damaging extremes. Gautama abandoned his severe, self-destructive tapas and nourished his body properly. His fellow ascetics, who had always looked to him for inspiration, thought he had returned to a worldly life and shunned him. Later, after Gautama’s spiritual awakening, their paths crossed again and his radiance was so impressive that they could not help but bow to him with utmost respect. Genuine tapas makes us shine like the Sun. Then we can be a source of warmth, comfort, and strength for others.

The process of voluntary self-limitation and self-challenge bears the name tapas in Sanskrit, which means literally “heat” or “glow.” The ancient sages (rishi) pointed to the Solar Being as the primary practitioner of tapas and in fact as the originator of Yoga.

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

The basic transformation brought about by the Rishi in his performance of tapas is the production of heat in the body. The fire of his tapas becomes such that it is transformed into Fire itself, burning the worlds with his heat and illuminating them with the light that radiates from his body … Powers of becoming invisible, walking on water and flying through the air are among those most frequently said to be obtained by performing tapas-, while in the Yoga-sutras, a large number of such powers are listed as being attained through the practice of yoga – including, in addition to such ‘physical’ powers, various types of mental knowledge such as of previous existences and of the thoughts of others …11

The practices presented in the Yoga Sutras fall into the following categories: The physical practices of asana and pranayama Meditation (dharana, dhyana, samadhi) Devotion to God or self-surrender (Ishwara Pranidhana) Understanding and accepting suffering as a help for purification (tapas) Discriminative discernment (viveka) Study (svadhyaya)