Yoga Aims Quotes

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.

Literally, yoga means “union.” When you are in yoga, it means that in your experience, everything has become one. This is the essence of the science. This is also its deepest aim.

Aim for balance. Make your own rules and don’t let others tell you how to live according to theirs. When

Yoga is fundamentally aimed at enhancing your experience beyond the five senses.

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 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.

If only the physical aspects of hatha yoga are used, it is called ghatastha yoga (ghata means “physical effort”). Modern expressions like “fitness yoga” and “power yoga” that flourish within gym classes are within the same category, even if they do not derive from the original exercises’ rhythm and succession. In many instances “power yoga” has a positive effect on physical health; but if there is no aim to ease the mind, to gain self-insight and control of your thoughts, and to experience the divine within you and within the universe, the deeper meaning of yoga and - possibly life - is lost.

Some offer their out-flowing breath into the breath that flows in; and the in-flowing breath into the breath that flows out; they aim at Pranayama, breath-harmony, and the flow of their breath is in peace.

The ideal of all education, all training, should be this man-making. But, instead of that, we are always trying to polish up the outside. What use in polishing up the outside when there is no inside? The end and aim of all training is to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow-beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work.

Most yoga practice starts with the goal of doing the extraordinary and supernatural— to place the feet behind the head, balance on one hand, or cheat the aging process. But the true practice of yoga aims at doing the natural and the ordinary—to stand on your feet, to find joy in filling the lungs, and to release with each exhalation.

The entire aim and endeavor of yoga is to open up the cocoon of the physical body to the larger sensory body where you experience everything as a part of you. Fasting is an extension of this logic: it is a way of nourishing yourself without any active ingestion. It may be done as a detoxification process nowadays, but this is the internal rationale.

Hatha yoga is a way of working with the body, a way of disciplining, purifying, and preparing it for higher levels of energy and for greater possibilities. Hatha yoga is not exercise. It is, instead, about understanding the mechanics of the body, creating a certain atmosphere, and then using physical postures to channel or drive your energy in specific directions. This is the aim of the various asanas, or postures. That kind of posture that allows you to access your higher nature is a yogasana. It is the science of aligning your inner geometry with the cosmic geometry.

The aim of any practice of concentration and meditation is to free the aspirant from his usual way of thinking, feeling and being, so that he manages to become aware of himself in a manner which is totally different from the way he is normally. This self-awareness, inaccessible to the seeker in his ordinary state of being, is closely linked with a very special inner presence which is liberating, transforming and therapeutic at the same time.

For our more modest psychological purposes we must abandon the colourful metaphysical language of the East. What yoga aims at in this exercise is undoubtedly a psychic change in the adept. The ego is the expression of individual existence. The yogin exchanges his ego for Shiva or the Buddha; in this way he induces a shifting of the psychological centre of personality from the personal ego to the impersonal non-ego, which is now experienced as the real “Ground” of the personality.

the definition of the Great Work itself, the aim of the Yogi [is] to consummate the marriage of all that he is with all that he is not, and ultimately to realise, insofar as the marriage is consummated, that what he is and what he is not are identical

Like Hervé, and like all Indian thinkers since the Upanishads, Patanjali is interested only in one question: Is there a way out of this thing we call the human condition, samsara? Can we reprogram? Any other questions or concerns he considers pointless: “Aside from this, nothing is worth knowing.” The good news is that—still according to Patanjali and Hervé—the answer is yes, there is a way out. We can reprogram. It’s not easy, in fact it’s the work of one or several lifetimes, but it is possible, and it’s what yoga aims to achieve.

Karma-Yoga, therefore, is a system of ethics and religion intended to attain freedom through unselfishness, and by good works. The Karma-Yogi need not believe in any doctrine whatever. He may not believe even in God, may not ask what his soul is, nor think of any metaphysical speculation. He has got his own special aim of realising selflessness; and he has to work it out himself. Every moment of his life must be realisation, because he has to solve by mere work, without the help of doctrine or theory, the very same problem to which the Jnâni applies his reason and inspiration and the Bhakta his love.

To get rid of a few problems in general health, to increase one's capacity for work, to make one's character gentler and stronger, to free oneself of various complexes, to create in oneself a whole atmosphere of calm and silence, and to do this by exercises in a gymnastic of repose and by a simple but careful method of breath-control - such aims may appear humble enough, rather down to earth, and a far cry form the goal of even the most modest of yogis. Yet I am certain that they will be able to work real miracles here in the West; to change lives and temperaments completely, making them healthier, more open; to increase their degree of engagement; and to render them more receptive to impulses and promptings from heaven.

Finally, the tern 'asceticism' is also susceptible to being misunderstood by those who view Buddhism from the outside. Evola reminds his readers that the original meaning of the term asceticism is "practical exercise," or 'discipline' — one could even say 'learning.' It certainly does not mean, as some are inclined to think, a willingness to mortify the body that derives from the idea of penance, and even leads to the practice of self-flagellation, since it is believed that one must suffer in order to expiate one's sins. Asceticism is rather a school of the will, a pure heroism (that is, it is disinterested) that Evola, a real expert in this subject, compares to the efforts of a mountain climber. To the layman, mountain climbing may be a pointless effort, but to the climber it is a challenge in which the test of courage, perseverance, and hero-ism is its only purpose. In this we recognize an attitude that Brahmanism knew under certain forms of yoga and Tantrism. In the spiritual domain, the procedure is the same. Buddha, as we know, was tempted early in his life by a form of asceticism that was similar to that of a hermit living in the desert. This approach involved prolonged fasts and techniques aimed at breaking the body's resistance. Siddhartha, however, realized himself and achieved the Awakening only when he understood this type of asceticism to be a dead end. Turning away from the indignant protests of his early companions, he stopped mortifying his body, ate to placate his hunger, and returned to the world of human beings. But it was then that his detachment started to develop: the world no longer had a grasp on him, since he had become a 'hero,' or like the ancient Greeks would have said, a 'god.

The ancient rishi Patanjali6 defines yoga as “neutralization of the alternating waves in consciousness.”7 His short and masterly work, Yoga Sutras, forms one of the six systems of Hindu philosophy. In contradistinction to Western philosophies, all six Hindu systems8 embody not only theoretical teachings but practical ones also. After pursuing every conceivable ontological inquiry, the Hindu systems formulate six definite disciplines aimed at the permanent removal of suffering and the attainment of timeless bliss. The later Upanishads uphold the Yoga Sutras, among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation and cognizes in experience the veritable Essence. The Yoga system of Patanjali is known as the Eightfold Path.9 The first steps are (1) yama (moral conduct), and (2) niyama (religious observances). Yama is fulfilled by noninjury to others, truthfulness, nonstealing, continence, and noncovetousness. The niyama prescripts are purity of body and mind, contentment in all circumstances, self-discipline, self-study (contemplation), and devotion to God and guru. The next steps are (3) asana (right posture); the spinal column must be held straight, and the body firm in a comfortable position for meditation; (4) pranayama (control of prana, subtle life currents); and (5) pratyahara (withdrawal of the senses from external objects). The last steps are forms of yoga proper: (6) dharana (concentration), holding the mind to one thought; (7) dhyana (meditation); and (8) samadhi (superconscious experience). This Eightfold Path of Yoga leads to the final goal of Kaivalya (Absoluteness), in which the yogi realizes the Truth beyond all intellectual apprehension.

A person who is of fixed mind in a small matter can be so even in a big matter. If he is asked to make an ellipsoid of clay and concentrate on it, he would do so. In trying to concentrate on any object, one is likely to be distracted by all manner of troublesome thoughts. A person to whom this happens may be described as one whose intellect is not fixed on one aim. One who would succeed in the yoga of works must be of a fixed mind in small matters as well as big.

Nowadays, to be sure, we are more “comprehensive.” In particular, we pay more attention to the body. It may even be that we go too far. On the other hand, are there not too many intellectuals about who, without knowing it, have put a muzzle on their hearts, and whose “spiritual life” misses those deep intuitions that are of the world of the spirit? All these people–the “brains,” the spiritualists, as well as those who are embarrassed or engrossed by the body–may be taught Yoga (I saw “may,” because they have to give themselves to it) that they cannot become truly themselves unless they accept their nature as men and aim at establishing balance between the parts of man in is; this nature of ours which is at one and the same time an animal body (corpus-anima), thinking soul (animus-mens) and spirit (spiritus-cor). It is a harmony among these “three” that is sought in each of us by the grace of redemption. Christ came in the first place so that this “creature of God” within us, concealed under a human complex, bruised and torn by original sin, should flower and open out in its full beauty and wealth of talent. Any ascetic discipline that works towards this works, in fact, hand in hand with grace, and that is why I have roundly stated that a Yoga that calms the senses, pacifies the soul, and frees certain intuitive or affective powers in us can be of inestimable service to the West. It can make people into true Christians, dynamic and open, by helping them to be men.

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

CORE MEDITATION: Breathing This classic meditation can deepen concentration by teaching us to focus on the “in breath” and the “out breath.” Sit comfortably on a cushion or chair and keep your back upright, without straining or overarching. If you can’t sit, then lie on your back on a yoga mat or folded blanket with your arms at your sides. Just be at ease and close your eyes, or gaze gently a few feet in front of you and aim for a state of alert relaxation. Take three or four deep breaths, feeling the air as it enters your nostrils, fills your chest and abdomen, and flows out again. Then let your breathing settle into a natural rhythm, and just feel the breath as it happens, without trying to change it or improve it—all you have to do is feel it. Notice where you sense your breath most intensely. Perhaps it’s at the nostrils, or at the chest or abdomen. Then rest your attention as lightly as a butterfly rests on a flower—only on that area—and become aware of the sensations there. For example, if you’re focusing on the breath at the nostrils, you may experience tingling, vibration, or pulsing, or you may observe that the breath is cooler when it comes in and warmer when it goes out. If you’re focusing on the breath at the abdomen, you may feel movement, pressure, stretching, or release. You don’t need to name these feelings—simply let your attention rest on them, one breath at a time. (Notice how often the word rest comes up in this instruction. This is a very restful practice). You don’t need to make the inhalation deeper or longer or different from the way it is. Just be aware of it, one breath at a time. Whenever you notice your attention has wandered and your mind has jumped to the past or the future, to judgment or speculation, don’t worry about it. Seeing your attention has wandered is the signal to gently let go of whatever has distracted you and return your attention to the feeling of the breath. If you have to let go over and over again, that’s fine—being able to more gracefully start over when we’ve become distracted or disconnected is one of the biggest benefits of meditation practice.

What possibilities are there for preventing actions with negative consequences, actions that we may later regret? One possibility is dhyāna, which in this context means “reflection.”3 Reflection can take many forms. For example, when faced with an important decision, you could imagine what would happen if you did the exact opposite of what your instincts suggest.4 Try to make the consequence of your decision as real as possible in your imagination. No matter what it is or what you feel, before you make an important decision and take action you should give yourself the opportunity to consider the matter with an open mind and a certain degree of objectivity. Dhyāna in this respect is a quiet, alert consideration, a meditation. The aim is to free yourself of preconceptions and avoid actions that you may later regret and that may create new troubles (duḥkha) for you. Dhyāna strengthens self-sufficiency. Yoga makes us independent. We all want to be free, although many of us are dependent on psychologists, gurus, teachers, drugs, or whatever. Even if advice and guidance are helpful, in the end we ourselves are the best judge of our own actions. No one is more interested in me than me. With the help of dhyāna we find our own methods and systems for making decisions and better understand our behavior. There are other ways of distancing ourselves from our actions than reflecting on how it would be if we were to act differently from what we intend. We might go to a concert or go for a walk or do something else that calms the thoughts. All the while the mind goes on working unconsciously, without any external pressure. In the pursuit of other activities we gain a certain distance. However short it may be, time becomes available to cast the mind over everything surrounding the decision that has to be made. Perhaps with ease and distance we will make a better decision. Stepping out of a situation in order to get a better look at it from another standpoint is called pratipakṣa. The same word describes the process of considering other possible courses of action.5 The time spent in dhyāna is extremely important. Through self-reflection our actions gain in quality.

When you aim for only the good feelings and don’t allow any discomfort or imperfection—two places where wisdom, growth, and transformation often happen—the opposite of freedom occurs.

The yogic scriptures paint a picture of perfection, and perfection can be your aim, but I can tell you sad stories about myself and others who have entered into a state of premature holiness with unpleasant consequences.

Yoga is only a means and not the aim.

„If action yoga suggests a change in attitude toward action, knowledge yoga requires a change in the way we think. Ordinarily, because the intellect is Self-ignorant and under ego‘s passionate influence, its concepts cause suffering. To right the inner disharmony, knowledge yoga aims to detach intellect from ego and train it to identify with and think from the Self. „Thinking from the Self“ means that impersonal truth, not personal prejudice, becomes the center of one‘s thought life, the point from which thoughts originate and to which they return. Self-ignorance manifests first as a confused and unrealistic thought life, then trickles down to disturb and delude the emotions, eventually contaminating in one‘s contact with the outer world. Because it eliminates incorrect, ignorance-born, ego-centered thoughts, reality-based knowledge produces a harmonious, clear and luminous subtle body, one suited to meditation. (p. 64)

If action yoga suggests a change in attitude toward action, knowledge yoga requires a change in the way we think. Ordinarily, because the intellect is Self-ignorant and under ego‘s passionate influence, its concepts cause suffering. To right the inner disharmony, knowledge yoga aims to detach intellect from ego and train it to identify with and think from the Self. „Thinking from the Self“ means that impersonal truth, not personal prejudice, becomes the center of one‘s thought life, the point from which thoughts originate and to which they return. Self-ignorance manifests first as a confused and unrealistic thought life, then trickles down to disturb and delude the emotions, eventually contaminating in one‘s contact with the outer world. Because it eliminates incorrect, ignorance-born, ego-centered thoughts, reality-based knowledge produces a harmonious, clear and luminous subtle body, one suited to meditation. (p. 64)

Millions of people in this world are interested in some version of meditation, or yoga, or one of the many so-called spiritual activities that are now so widely marketed. A closer look at why people engage in these practices reveals an aim that has little to do with liberation from delusion, and everything do to with their desperation to escape busy, unhappy lives, and heartfelt longing for a healthy, stress-free, happy life. All of which are romantic illusions. So, where do we find the roots of these illusions? Mainly in our habitual patterns and their related actions. Of course, no one of sound mind imagines any of us would willingly live an illusion. But we are contrary beings, and even though we are convinced we would shun a life built on self-deception, we continue to maintain a strong grip on the habits that are the cause of countless delusions.

Kundalini is the yoga of awareness, which focuses on enhancing one’s intuition and strengthening the energy field. Kundalini aims to draw forth the creative potential of an individual to have strong values, be truthful, and focus on compassion and consciousness.

Baron Baptiste, Beryl Bender Birch, and Bryan Kest all studied traditional styles of yoga and melded their studies with their personal practices as they aimed to make yoga more accessible to a wider audience

began posting yoga pictures on Instagram in 2012 and published her first book, Every Body Yoga, in 2017. Her ‘The Underbelly’ online courses aim to be as inclusive as they are inspiring. There are plenty of other teachers doing their bit for inclusivity, too. Canada-based Dianne Bondy, author of Yoga for Everyone, is on a mission to ensure that everyone feels they can practise yoga, regardless of their shape, size, age, ethnicity or ability. In the UK, Nahid de Belgeonne, creator of The Human Method, has made waves with her mindful, restorative, somatic take on the practice.

The 64th Siddhi of Illumination and its programming partner the 63rd Siddhi of Truth represent the two wings of tantra and yoga — opposite paths towards the same ultimate reality. These are the higher frequencies of art and science respectively. Whereas yoga is a path of discipline aiming at progressive attainment of higher Truth, tantra is the path of surrender, which deals in sudden leaps in consciousness. Those who manifest the 64th Siddhi are those who teach spontaneously. They will use anything they feel like using as an illustration of what it means to be one with Truth. There is no logic or pattern to such people or their teachings. They may even use logic as a device and then contradict it entirely through their behaviour or words. The tantric path is the easiest path to misunderstand because it cannot be followed with the mind, but only with the heart. It takes a certain degree of madness in a person to follow this path, uncharted as it is. It is the path of the poetic soul — the lover of wildness, of spontaneity, of paradox — the lover of the moment.

This, therefore, is the physiological explanation of the breathing exercises, that they tend to bring a rhythmic action in the body, and help us, through the respiratory centre, to control the other centres. And that is what the Yogi aims to do when he speaks of rousing the coiled-up power in the Mulâdhâra, called the Kundalini with the help of Prânâyâma.

The aim of yoga is the complete cessation of the mind. The body is like a container, or pot. The mind is like water. The slightest movement of the pot disturbs the stillness of the water. Therefore unless the body remains, through practice, in a state of rest, the mind within can never reach a state of tranquillity. The tranquil mind, through yogic practice, reaches the state of non-mind, which is the supreme state of samadhi, or total God Consciousness.

Best Tips for a Stress-Free Pregnancy – Motherhood Chaitanya Hospital Bringing a new life into the world is an extraordinary journey, one filled with anticipation and joy. Yet, the path to motherhood can also be fraught with stress and anxiety. The good news is that there are ways to navigate this period with greater ease. From seeking support through childbirth and parenting classes in Chandigarh to embracing the serenity of Pre-Natal Yoga Classes for Pregnant Mothers in Chandigarh, let’s explore some of the best tips for a stress-free pregnancy. Understand Your Body Pregnancy is a unique and transformative experience, but it also brings a host of physical changes. Understanding these changes can alleviate anxiety. Remember, your body is doing something miraculous. It’s nurturing and growing a new life. Embrace the journey with wonder and gratitude. Stay Active with Pre-Natal Yoga Pre-Natal Yoga Classes in Chandigarh provide an exceptional avenue to connect with your body and your baby. Yoga helps maintain flexibility, ease discomfort, and reduce stress. The gentle stretches and mindful breathing techniques impart a sense of calm and inner peace. Educate Yourself Knowledge is power, and when it comes to pregnancy, it’s empowering. Enroll in childbirth and parenting classes in Chandigarh to gain insight into what to expect during labor, delivery, and early parenthood. Knowing what lies ahead can significantly reduce apprehension. Nurture Emotional Well-being Pregnancy is not just about physical health; emotional well-being is equally vital. Seek emotional support from your partner, friends, or a counselor if needed. Express your feelings and allow yourself to experience a range of emotions without judgment. Eat Mindfully Nutrition is crucial for both you and your baby. Consume a balanced diet rich in essential nutrients. Remember, you’re not eating for two adults; you’re providing the building blocks for a new life. Consult with a healthcare professional for dietary guidance. Stay Hydrated Hydration is key to a healthy pregnancy. It helps prevent common issues like constipation and urinary tract infections. Aim for at least eight glasses of water a day, and adjust your intake as needed to accommodate your changing body.

The aim of yoga is to balance effort and ease,

So we must not lower our ideal, neither are we to lose sight of practicality. We must avoid the two extremes. In our country, the old idea is to sit in a cave and meditate and die. One must learn sooner or later that one cannot get salvation if one does not try to seek the salvation of his brothers. You must try to combine in your life immense idealism with immense practicality. In this exhortation, he summed up what he meant by Karma yoga. He aimed to make rishis, sages who nourished their minds but recognized the limits of book-learning and even of meditation. 'You must stand on your own feet. You must have this new method - the method of man-making.

The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogī. It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (Bhāg. 6.17.28).

Ancient Sanskrit literature describes 120 talas or time-measures. The traditional founder of Hindu music, Bharata, is said to have isolated 32 kinds of tala in the song of a lark. The origin of tala or rhythm is rooted in human movements—the double time of walking and the triple time of respiration in sleep, when inhalation is twice the length of exhalation. India has always recognised the human voice as the most perfect instrument of sound. Hindu music therefore, largely confines itself to the voice range of three octaves. For the same reason, melody (relation of successive notes) is stressed rather than harmony (relation of simultaneous notes). The deeper aim of the early rishi-musicians was to blend the singer with the Cosmic Song which can be heard through awakening of man’s occult spinal centres. Indian music is a subjective, spiritual and individualistic art, aiming not at symphonic brilliance but at personal harmony with the Oversoul. The Sanskrit word for musician is bhagavathar, “he who sings the praises of God.” The sankirtans or musical gatherings are an effective form of yoga or spiritual discipline, necessitating deep concentration, intense absorption in the seed thought and sound. Because man himself is an expression of the Creative Word, sound has the most potent and immediate effect on him, offering a way to remembrance of His Divine origin.

yoga is a Hindu system that aims at achieving the spiritual union of your inner self with the Supreme Being in a form of complete tranquility and awareness.

Vinyasa is a fast-paced type of yoga. Its main aim is usually to link your movement and breath together with a series of yoga poses in a dance-like

Yoga? Well, we learn those complex movements and flows, so we can perfectly synchronize our breath. It’s a way of training one’s body and mind in unison. It’s a moving meditation. Just like meditation, you focus on your breath, connect to the feeling of your body, and aim to clear your mind.

integral yoga aims at “opening the springs of creative inspiration hidden in the human psyche” and the “active participation

There are two Sanskrit words that are used for 'path': marga, which also carries the sense of 'way, method or means' and upaya, that by which one reaches one's aim. In reality, it must be the case that we are already who we really are. Who else could we be? It is the illusory ego that believes that we are in some way limited and that wants to become eternally happy. Whilst this state of affairs continues, the search is doomed to failure. Paths and practices are therefore needed not in order that we may find something new but in order that we may uncover what is already here now. The reason why different paths are needed is that minds, bodies and egos function differently. All paths aim effectively to remove the obscuring effect of this ego. This can be done through the practices of devotion and surrender to a God, for example, in the case of bhakti yoga. It can also be achieved in simple day to day life of working, at whatever may be our particular job, by doing the work for its own sake and giving up any claim to the results, in the case of karma yoga. And it can be achieved by enquiry and reason, using the mind and intellect to appreciate the truth of the non-existence of the ego, in the case of jnana yoga.