Yoga Practices 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.

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)

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.

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.

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.

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)

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

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

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.

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

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.

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.

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.

[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)

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

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

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.

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.

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.” 

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.

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.

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.

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.

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

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

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

Yoga practices shift our identity away from the ego-personality and its struggles so that we can begin to reconnect with the essential nature of our being, which is bliss.

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.

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.

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

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

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

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

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.

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.

In research supported by the National Institutes of Health, my colleagues and I have shown that ten weeks of yoga practice markedly reduced the PTSD symptoms of patients who had failed to respond to any medication or to any other treatment.

I think meditation should be the most normalized and basic practice on Earth. Just think about what it means. It really just means extended thought, reflection, contemplation. What's the opposite of meditation? Overlooking, disregarding, ignoring.

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.

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.

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

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

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

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

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.

There is an information in open sources that nauli is used in various types of Tibetan kum nye and trul khor yogas, as well as in the practice of Tummo.

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.

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.

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)

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.

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.

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)

Yoga means connection – connection with the Supreme Self

You are always held by your soul's unconditional love for you.

Yin Yoga is simple, but simple does not mean easy.

Breath with awareness is prana. Breath without awareness is just air.

It takes a lot of courage to be happy.

Magic is not something supernatural, but part of the field dynamics of nature.

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

Since I have started to integrate mindfulness and yoga into my practice, I use these medications less often, except occasionally to help patients sleep more restfully.

Yoga does not start or end on your mat, but is present in every breath you take.

Your ability to experience the great bliss that comes from recognition of your true nature depends on nothing but practice.

She practices yoga three times a week, tripping down the steps with her magic-carpet mat rolled beneath one arm, legs shrink-wrapped in Lululemon.

Yoga is the ultimate fusion of science and spirituality.

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.

Our bodies operate most efficiently in a state of balance, pivoting between action and relaxation, daydreaming and reasoned thought. This balance is influenced by the nasal cycle, and may even be controlled by it. It’s a balance that can also be gamed. There’s a yoga practice dedicated to manipulating the body’s functions with forced breathing through the nostrils. It’s called nadi shodhana—in Sanskrit, nadi means “channel” and shodhana means “purification”—or, more commonly, alternate nostril breathing. —

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.

In other words, eventually through this practice we can begin to experience feelings as feelings—impersonal phenomena as opposed to feelings in the form of explosive dramas of “I, me, and mine.” Feeling is the key to the present moment. It anchors us in experience.

Practicing a thousand yoga postures, doesn't make a person spiritual, nor does uttering "aum" or "hallelujah" a thousand times - what makes a person spiritual, is plain ordinary everyday act of kindness.

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.

Samadhi, which translates to 'neutral vision.' Sama means 'even' or 'neutral', and dhi means 'vision' or 'seeing.' Neutral vision means to see without judging. No appreciating nor condemning; simply looking.

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.

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.

We can read all the Vedas, and yet will not realize anything, but when we practice their teachings, then we attain to that state which realizes what the scriptures say, which penetrates where neither reason nor perception nor inference can go, and where the testimony of others cannot avail.

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.)

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.

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.

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.

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.

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.

In education the first requirement is the teacher, the second is the student. What should happen between them is learning. How it should happen is through the constant teaching of that which will be relevant to the student. That is education.

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.

prāṇāyāma is first and foremost to give us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way prāṇāyāma prepares us for the stillness of meditation.

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.

Restorative niche” is Professor Little’s term for the place you go when you want to return to your true self. It can be a physical place, like the path beside the Richelieu River, or a temporal one, like the quiet breaks you plan between sales calls. It can mean canceling your social plans on the weekend before a big meeting at work, practicing yoga

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.

The more you listen to your breath, the more you can hear the voice of your soul.

it is indeed true that by practicing yoga we gradually improve our ability to concentrate and to be independent. We improve our health, our relationships, and everything we do.

The ultimate language of yoga is expressed in doing yoga, a practice that transcends words as we open our lives to living more consciously through the infinite wisdom of the heart.

Taking an intelligent approach means working toward your goal step by step.

Answers come when the mind is quiet. This quiet leaves space to hear what your soul knows. It leaves space for inner truths to emerge.

Daily habits can anchor your thoughts and feelings just as readily as any spiritual practice or yoga class.

Our goal in life is not to become perfect: our goal is to become whole.

The overall Hindu view concerning the practice of authentic yoga may be summarized with these words: "Very few are qualified for yoga, and even fewer are those who succeed in it.

There is so much good in the worst of us, and so much bad in the best of us, that it ill behooves any of us to find fault with the rest of us. —James Truslow Adams

When we accept what is in this very moment, without pushing or pulling, when there is no running after or running away, we find in our practice a level of deep acceptance and peace.

Yoga practice, both on and off the mat, opens up the heart by revealing our patterns of grasping and inflexibility. This practice leaves no stone unturned. Through a disciplined and appropriately designed yoga practice, we not only see clearly our conditioned ways of living but we learn how to let go of those patterns so that our questions radically outnumber our answers. When we are open, and our habitual psychological and physical ways of being are suspended, we arrive in the present moments of life free to respond with an open and creative heart.

When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence – devoid of all material desires – he is said to be well established in yoga.

No amount of meditation, yoga, diet, and reflection will make all of our problems go away, but we can transform our difficulties into our practice until little by little they guide us on our way.

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.

The less I'm in a hurry, the quicker the results seem to happen. With patience, the quality of my experience has a depth that can't be measured bon the clock, but by the timelessness of my experience.

The way I touch earth and heaven at once, stretching from soil to sky. The way the mat holds my feet and my feet hold me. The way it seems so simple, something to be brushed off as ‘too easy,’ and the way it is actually foundational. The way I know that when I am in it, I am it— unshakeable no matter what winds blow or rains pour down. It is as if I remain, eternal, undaunted, majestic. —mountain pose

There are people out there who have all the 'shoulds.' Yet they are still not at peace with themselves. They are stressed out, disconnected, unfulfilled, unloved, heavy-hearted, and unsure what to do about it.

Living the life that cries to be lived from the depth of our being frees up a lot of energy and vitality. The juices flow. Everyone around us benefits from the aliveness that we feel. On the other hand, suppressing that life, for whatever reason, takes a lot of our life energy just in the managing of the pretending.

Dave’s visit eventually grew into a very active yoga program, and in due course we received the first grant from the National Institutes of Health to study the effects of yoga on PTSD. Dave’s work also contributed to my developing my own regular yoga practice and becoming a frequent teacher at Kripalu, a yoga center in the Berkshire Mountains in western Massachusetts. (Along the way, my own HRV pattern improved as well.)

Yoga is for everyone. You need not be an expert or at the peak of physical fitness to practice the asanas described...Yoga helps to integrate the mental and the physical plane, bringing about a sense of inner and outer balance, or what I term alignment. True alignment means that the inner mind reaches every cell and fiber of the body.

  8  “The well-practiced mind does not wander after anything else. Through constant practice (abhyasa yoga) living becomes a lifelong meditation on the Divine. Then, no matter what you may be doing, you are imbibing godly tendencies. This becomes a habit of the mind. Educate your mind to this habit. This is how one finds God and goes to God.

They who cannot face the world have not the strength to face the difficulties of Yoga practice. If the outer world out-wearies your powers, how do you expect to conquer the difficulties of the inner life? If you cannot climb over the little troubles of the world, how can you hope to climb over the difficulties that a yogi has to scale? Those men blunder, who think that running away from the world is the road to victory, and that peace can be found only in certain localities.

Integrity is what you do when no one is looking.   LIVING YOUR YOGA: To practice yoga, telling the truth is not enough. We need to practice not lying. Today live with integrity by not lying to yourself about one important thing in your life.

The breath relates directly to the mind and to our prāṇa, but we should not therefore imagine that as we inhale, prāṇa simply flows into us. This is not the case. Prāṇa enters the body in the moment when there is a positive change in the mind.

When we mistake yoga for a workout routine, reduce it to physical fitness or even practice some of the deeper practices without an eye to the whole system of liberation it offers, we rob ourselves and each other of the potential of this practice.

the ones who get to the idea that resisting what is so is actually causing them greater emotional suffering than the illness itself. Accepting what was going on allowed them to flow with the new demands of their bodies in a much more empowered way.

When we expect the world to meet our needs, we turn outside of ourselves to find sustenance and completion. We expect our partners to fulfill us, our jobs to meet our needs, and success to solve all of our problems. And when it doesn’t, we continue to play the “if only” game, looking for that one more thing. Or we play the “planning” and “regretting” game. We let our contentment be managed by all these uncontrollable variables. As long as we think satisfaction comes from an external source, we can never be content. Looking outward for fulfillment will always disappoint us and keep contentment one step out of reach.

but it’s nowhere near as spooky as yoga studios full of rich white women wearing the same overpriced athleisure, possibly embellished with a bastardized Sanskrit pun—“Om is where the heart is,” “Namaslay,” “My chakras are aligned AF”—and calling themselves a “tribe.” Commodifying the language of Eastern and Indigenous spiritual practices for an elitist white audience while erasing and shutting out their originators might not seem “culty”—it might just seem commonplace, which is exactly the problem.

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.

In our family, we live by the Hard Thing Rule. It has three parts. 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.

Tantra considers it very important to eradicate such symptoms of ego. There is no point in holding garbage-concepts of yourself. You are perfect; you just need to recognize it. According to tantra, you do not need to wait until your next life to experience heaven.

My current way of teaching mindfulness is, in part, informed by this early Shingon training. I have people observe self in terms of inner mental images, mental talk, and emotional body sensation, the three sensory elements used in the Vajrayana deity yoga practice. I’ve created a hybrid approach. What I have people observe is derived from the Japanese Vajrayana paradigm: self = mental image + mental talk + body. But how I have people observe is derived from mindfulness, which has its origin in Southeast Asian Theravada practice.

We also know life passes quickly and death is certain, yet in our busy lives we find it difficult to practice as much as we wish we could. Perhaps we meditate for an hour or two each day, but that leaves the other twenty-two hours in which to be distracted and tossed about on the waves of samsara. But there is always time for sleep; the third of our lives we spend sleeping can be used for practice.

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

In regard to hatha yoga, one of the first applications of this instrument concerns one's own body. The goal is to gradually acquire a subtle perception of it and of the forces acting in it. One of the misunderstandings that the yoga practiced in the West has generated is to believe in the existence of physical methods leading to spiritual realizations. This is absolutely preposterous; when the Hindu texts speak about the physique, they are actually referring to something very different from what our contemporaries, especially modern Europeans, mean by that term.

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.

By helping you discover a deep source of knowledge and wisdom, meditation practice can bring you to the sense of connection, completion, and fulfillment that you yearn for. Ultimately, it can help you arrive at the more profound sense of peace and happiness that comes only from connecting with your deeper essence.

CHOOSE A SUBLIME IDEAL If you dedicate yourself to a sublime ideal, your life will continually grow in richness, strength and intensity. It is like a capital investment: you place your capital in a Heavenly bank so that, instead of deteriorating or going to waste, it increases and makes you richer. —Omraam Mikhaël Aïvanhov

Yoga is a path of liberation from the attachment to both mind and matter. It is a door to the inner world and a life devoted to inner peace. Physical form and poses, although useful along the way, are not the end goal. It simply does not matter whether your hamstrings are long or your body is toned if you are not a nice person.

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.

Yoga is not really about getting your body healthy, although it does that too. Yoga is about the knowledge that will help you out of your predicament, the knowledge that can free you. Once you’ve made this freedom the meaning of your life, there are spiritual practices that can help you. These practices are what you do with your time in order to free yourself from yourself. You will eventually catch on that you have to distance yourself from your psyche. You do this by setting the direction of your life when you’re clear and not letting the wavering mind deter you. Your will is stronger than the habit of listening to that voice. There is nothing you can’t do. Your will is supreme over all of this.

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

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

Through the teachings, the introduction by the master, the practice, and the blessings, you can gradually deconstruct and dissolve the karmic conceptual body and be introduced to another type of body and identity called the illusory wisdom body (yeshé gyumé lü). This second body is characterized by wisdom—realization of the truth—and by a positive sense of the illusory.

Worry is another way violence gets masked as caring. Worry is a lack of faith in the other and cannot exist simultaneously with love. Either we have faith in the other person to do their best, or we don’t. Worry says I don’t trust you to do your life right. Worry comes from a place of arrogance that I know better what should be happening in your life. Worry says I don’t trust your journey, or your answers, or your timing. Worry is fear that hasn’t grown up yet; it is a misuse of our imagination. We both devalue and insult others when we worry about them.

Humility is the elixir that invites harmony into the world, for power without humility is tyranny. Physical beauty without humility is ugliness. Material wealth without humility is gluttony. The ego mistakenly sees humility only as lack, so it turns away from it, while, in truth, practicing humility brings balance and beauty to our minds, hearts, and into the world itself.

In the West everyone wants the “highest” practice, a wish that indicates a misunderstanding of the path. Everyone wants to hurry through the foundational practices (ngön dro). But great masters do these practices all their lives. They continue to contemplate impermanence, cultivate compassion, do purification practices, make offerings, and do Guru Yoga. It is not a stage to get over. The most accomplished masters and teachers do these practices and cultivate these qualities all the way to the highest stages of realization, because there is still benefit in doing them.

What distinguishes an asana from a stretch or calisthenic exercise is that in asana practice we focus our mind’s attention completely in the body so that we can move as a unified whole and so we can perceive what the body has to tell us. We don’t do something to the body, we become the body. In the West we rarely do this. We watch TV while we stretch; we read a book while we climb the StairMaster; we think about our problems while we take a walk, all the time living a short distance from the body. So asana practice is a reunion between the usually separated body-mind.

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.

Here. Right here, right now bring your mind to this place and time. Invite it, even if it resists, to sit and witness what it is to be alive. Let there be no ulterior motive in this moment but to be. Rest on the waves of breath and choose to experience all of it. Let thoughts float through and leave again, as the mind slowly settles like snow inside a shaken paperweight. This is all there is. Here. Right here and now.

As a result, we have developed numerous methods of practice to explore this movement of energy through our bodies, such as the Chinese arts of qigong and t’ai chi, the Indian practice of hatha yoga, and the modern movement culture spreading across the globe. The problem with practical movement methods such as these is they can delay our quest for a liberated mind (enlightenment) if the practice becomes a habitual crutch.

Yes, I see you. I recognize that you’re a thinking, feeling person, and I’m here to listen.” That’s the essence and magic of meditation—the gift of telling yourself that you matter and that you’re worth time and attention. No pomp. No circumstance. No rules. Just showing up for yourself with compassion and without judgment. When this is your practice, meditation can serve as a mirror and the lighthouse that leads you home.

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.

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

Breath is one of the greatest tools we have. By controlling it, we can access our endocrine system without the use of drugs, alcohol, or other stimuli. Through powerful Pranayama exercises, yogis have been leveraging the power of “the infinite pharmacy within” for thousands of years. We have these same capacities today. Realizing that there is something you can do to change your mood, which simultaneously strengthens your body is pretty amazing.

Many of us attend a few yoga classes and find that we like the glimpse of another way of life that yoga offers. We are delighted by the way we feel after class and we are pleasantly surprised as certain behaviors start to fall away. Perhaps we no longer need coffee in the morning; or staying out late at night becomes less attractive; or we find ourselves calmer and more compassionate. Suddenly we're convinced that we've hit upon a painless way to solve all our problems. Sadly, this is not the case. Practice is not a substitute for the difficult work of renunciation. The postures and breath work that you do in a typical yoga class will change your life. These practices—asana and pranayama—suffuse us with the energy we need to take on the hard choices and to endure the inevitable highs and lows. What yoga practice will not do, however, is take the place of the hard lessons each of us has to learn in order to mature spiritually.

listen to your heart for guidance and be guided by its message of comfort or discomfort. Your heart is the junction point between your mind and your body. If the choice feels comfortable in your body, move into it with confidence. If the choice feels uncomfortable, pause and see the consequences of your action with your inner vision. Honoring the guidance that is provided by your body’s intelligence will help you make the most evolutionary choices for yourself and those in your life.

I began yoga to move my body but I didn’t know that was only the hook. On the mat, I have used my body not only to discover new shapes and poses, but I have found that in the poses I have discovered me. It is my eyes that now see new shapes— perspective clear and shifted. And my soul that has risen up and called to me. The truth of who I am is unfolding. I have stepped through the back door of my heart, to the place that meets my soul. I rest in my true nature. —yoga changes everything

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.

From a yogic perspective, good health starts within. All yogic practices help to keep your skin healthy and radiant. The beauty industry spends a lot of money projecting a certain image of beauty that causes you to feel inadequate if you do not match up to this ideal. From a yogic view you foster your inner beauty through the natural care of your body. The yogi sees their physical body as a temple that houses your soul. True beauty is the reflection of your inner self radiating and touching others

The yogic practices help us release memories without having to express them either outwardly or in dreams. They also help dissolve unwanted thoughts and feelings as they are forming, relieving the need to see them to fruition or preserve them for a later time. Sometimes while sitting still in meditation or holding an asana (pose), a memory will escape from the bottom of the mental-emotional lake. Like a bubble, it will float through layers of the subconscious and then pop on the surface of the conscious mind.

I don’t know where all of this leaves us, but I do know that cultural appropriation is not a requirement of practicing American yoga. Yoga will lead you back to your own native culture every time. If you’re really reckoning with the light and dark within yourself, if you’re really doing the work of yoking, you will always end up reckoning with the White supremacy that lives inside of you. It’s impossible to hide from the truth forever. There’s no easy solution to any of this conflict, and I think that’s okay. I don’t think you need to find a solution. I think you just have to observe everything that’s here, even the parts you don’t like. I don’t think there’s an answer that’s not gonna piss off somebody. But I think that’s where Acceptance comes in. Your only real option is to just accept the reality of all this. Don’t try to change it. Don’t try to rationalize it. Don’t try to fix it. Just accept it. Then we can all move forward together. [...]Don’t waste time on self-flagellation - learn from your mistakes and move forward. (p.108-9)

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.

Yoga is for everybody and EVERY BODY. You don’t have to be thin and you don’t have to be fat. You don’t have to be a specific color or commit to a specific diet. You don’t have to earn (or have access to) a certain amount of money. You don’t have to embody anything other than your truest and most honest self in order to practice yoga. You don’t have to omit the sadness, the anger, and all of the other “ugly” emotions that flavor our lives. You don’t have to be anyone other than yourself. And I think it’s high time that someone shouted it loud enough so everyone can hear.

Tips and Pointers for Building a Spiritual Life from Scratch Pray Meditate Be aware / Stay awake Bow Practice yoga Feel Chant and sing Breathe and smile Relax / Enjoy / Laugh / Play Create / Envision Let go / Forgive / Accept Walk / Exercise / Move Work / Serve / Contribute Listen / Learn / Inquire Consider / Reflect Cultivate oneself / Enhance competencies Cultivate contentment Cultivate flexibility Cultivate friendship and collaboration Open up / Expand / Include Lighten up Dream Celebrate and appreciate Give thanks Evolve Love Share / Give / Receive Walk softly / Live gently Expand / Radiate / Dissolve Simplify Surrender / Trust Be born anew

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.

In practical terms, most of us have built up negative habits. You want to turn them into positive habits and then into no habits. As progress reaches into the subtle levels of kosa, you don't avoid smoking because you are "a nonsmoker" or because smoking is bad. You are not invoking a duality of good versus bad. Similarly, you do not have to bite off your tongue to avoid giving an angry retort to people who irritate you; you're not being self-consciously good. It simply becomes second nature to be free. You might give an angry answer to a rude person, you might give a courteous answer to a rude person, but either way you act in freedom, you act appropriately, unconditioned by the past.

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).

Lao Tzu, Chuang Tzu, Bodhidharma, Sosan – they are the Masters of this law of reverse effect. And this is the difference between Yoga and Zen. Yoga makes every effort and Zen makes no effort, and Zen is truer than any Yoga. But Yoga appeals, because as far as you are concerned doing is easy – howsoever hard, but doing is easy. Non-doing is difficult. If someone says, ”Don’t do anything,” you are at a loss. You again ask, ”What to do?” If someone says, ”Don’t do anything,” that is the most difficult thing for you. It should not be so if you understand. Non-doing does not require any qualification. Doing may require qualification, doing may require practice. Non-doing requires no practice. That’s why Zen says enlightenment can happen in a single moment – because it is not a question of how to bring it, it is a question of how to allow it. It is just like sleep: you relax and it is there, you relax and it pops up. It is struggling within your heart to come up. You are not allowing it because you have too much activity on the surface.

The wisdom eye cuts the root of samsara and allows you to see the truth of the conceptual body. If there is no wisdom eye, you will not understand the truth, enter on the right path, attain the illusory wisdom body, or ultimately achieve liberation. For someone who already has the illusory wisdom body, the eye of bön (bön gyi chenma) is needed in order to attain the changeless precious body. The eye of bön is essentially a capacity for remembering or awakening to the teachings when the need arises. If you have the eye of bön and something disturbing happens, instead of awakening to anger and a memory of what some hateful person has done to you, you will spontaneously remember the master, the teaching, or the practices.

On other and practical grounds we see that the theory of eternal progression is untenable, for destruction is the goal of everything earthly. All our struggles and hopes and fears and joys, what will they lead to? We shall all end in death. Nothing is so certain as this. Where, then, is this motion in a straight line - this infinite progression? It is only going out to a distance, and coming back to the centre from which it started. See how, from nebulae, the sun, moon, and stars are produced; then they dissolve and go back to nebulae. The same is being done everywhere. The plant takes material from the earth, dissolves, and gives it back. Every form in this world is taken out of surrounding atoms and goes back to these atoms.

Abhinavagupta does not prescribe a hermit’s life for that Shiva yogin, who is free to live without restrictions, to remain in the household, and to participate in pleasures of the senses and the mind within the limits of the currently acceptable social standards. In other words, one is free to live a normal life and at the same time to pursue some method of Trika yoga. As soon as the seeker’s practice in yoga yields the experience of Self-bliss, worldly enjoyments automatically lose their power and fascination, and one’s senses develop a spontaneous indifference, known as anadaravirakti, to former pleasures. Once seekers have become expert practitioners in the experience of Self-bliss, they are able to move freely through worldly enjoyments without any fear of spiritual pollution. Such enjoyments can actually serve to further illumine the extraordinary experience of Self-bliss. As Abhinavagupta explains: The mind (of a Shiva yogin) does not become wet (or stained) from within, just like the rind of a dried gourd which has no opening, even if it dives deep into the water of sensual pleasures.

If we are going to make social change, we need to cultivate a practice of feeling. If someone could think us out of the social injustice that we are swimming in, a very smart someone would have done so by now. When one connects with their feelings as yoga teaches us to do, they can connect with their heart. If one is connected with their heart, they have the opportunity to be changed and to shift their perspective. They have the opportunity to feel the pain of living in a world that is designed to break the spirit through violence, oppression and injustice. Feeling the pain, individually and, more importantly, collectively allows for us to grieve, to acknowledge and truth tell and to aspire to be better than the legacy that white supremacy has left us.

Kids shouting and skidding in the playground with no idea what future Hells awaited 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 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.

Being an audience for God also means we have to get off center stage. We don’t need to be the center of attention and activity all the time. I think it might surprise us to realize how much crazy activity we create in our days just so we can feel important. We wear our busyness like a badge, like our busyness would somehow impress the rest of the world, or impress ourselves. How many of us go to bed with a sense of accomplishment because we checked a lot of things off our task list or someone told us how “great” we were, or we “helped” others? What if walked off stage altogether and put God there instead. Maybe then we could go to sleep at night, not with a sense of accomplishment, but with a sense of wonder, because all day we had been an attentive audience to the divine play.

There is a specific dzogchen meditation practice in which we bring ourselves to the place of stillness by closing the eyes and contemplating all of the body’s physical actions over a lifetime, action by action, day by day, year by year. Although we can’t review our entire life in a single meditation session, we can elicit enough physical memories to bring ourselves to the point of exhaustion. The instant we arrive at this point, we release all the actions into the stillness of the moment and abide without changing. “Abide without changing” means that as our thoughts and experiences continue to arise and dissolve, we continue to rest in our own nature and simply observe without elaborating. We try not to follow the past, plan the future, or change the present. We “leave it as it is.

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.

The fact that each being has its own accordant suffering means that no matter who we are, whether we have a prominent place or the humblest place in society, we all experience suffering. Reflect on all of the ordinary suffering that each and every living being experiences. Many of us face the unbearable suffering of the death of a child. All of us will experience being separated from our parents, either by emotional estrangement or by death. If we are married or in a long-term relationship, that relationship will either break up or end with the death of one of the partners. Many of us have families that do not behave like families due to alcoholism or other kinds of addictions, and we grow up lacking stability and intimacy. Even if we do have a more stable family life, we will still experience the suffering of disagreements, arguing, and fighting.

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.

differently. Some grasp more and some less. The more grasping there is—the more reacting from karmic conditioning—the more we are controlled by experiences we encounter. With enough flexibility, we are not driven by karma. A mirror does not choose what to reflect; everything is welcome to come and go in its pure nature. The mirror, in this sense, is flexible, and it is so because it neither grasps nor pushes away. It does not try to hold on to one reflection and refuse to allow another. We lack this flexibility because we do not understand that whatever appears in awareness is only the reflection of our own mind. In lucid dreams, we practice transforming whatever is encountered. There is no boundary to experience that cannot be broken in dream; we can do whatever occurs to us to do. As we break habitual limitations of experience, the mind becomes increasingly supple and

But even if you’re stretching yourself in the service of a core personal project, you don’t want to act out of character too much, or for too long. Remember those trips Professor Little made to the restroom in between speeches? Those hideout sessions tell us that, paradoxically, the best way to act out of character is to stay as true to yourself as you possibly can—starting by creating as many “restorative niches” as possible in your daily life. “Restorative niche” is Professor Little’s term for the place you go when you want to return to your true self. It can be a physical place, like the path beside the Richelieu River, or a temporal one, like the quiet breaks you plan between sales calls. It can mean canceling your social plans on the weekend before a big meeting at work, practicing yoga or meditation, or choosing e-mail over an in-person meeting. (Even Victorian ladies, whose job effectively was to be available to friends and family, were expected to withdraw for a rest each afternoon.)

Research shows that practices like yoga and meditation that help us to focus our attention on the present moment, are especially powerful in restructuring the brain. When new neural pathways are forged, we are able to break free of our default patterns and live more actively in a conscious state. In fact, functional MRI (fMRI) brain scans confirm this,23 showing tangible evidence that consistent consciousness practices actually thicken the prefrontal lobes, the area where our conscious awareness actually lives. Other forms of compassion-based meditation (or just closing your eyes and thinking about someone you love) help strengthen an area called the limbic system, which is the emotional center of the brain. All of this work helps to rewire our brain, disrupt our default thought patterns, and wake us up out of our subconscious-driven autopilot. From this foundation of consciousness we can then begin to witness the conditioned patterns in our thoughts, beliefs, and relationships. This honest self awareness shows us our pathway towards change and ultimately healing.

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.

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.

In the Tantrik View, there are two goals in human life: worldly success and spiritual liberation. The former consists of learning how to successfully negotiate the challenges of embodiment. Creating sufficient harmony and balance in relation to one’s work, family, mental and physical health, and so on gives rise to worldly happiness, the ability to simply enjoy life (bhoga). Unlike all the pre-Tantrik forms of yoga, the Tantra does not reject this goal, but actually provides tools to achieve it. The second goal, or purpose, of human life is seemingly very different: to achieve a spiritual liberation that entails a deep and quiet joy that is utterly independent of one’s life circumstances, a joy in simply existing, free from all mind-created suffering (mokṣa). Tantra does not see these goals as necessarily mutually exclusive: you can strive for greater happiness and success (bhoga) while at the same time cultivating a practice that will enable you to deeply love your life even if it doesn’t go the way you want (mokṣa). It’s a win–win proposition. But the tradition correctly points out that unless the former activity (bhoga) is subordinated to the latter (mokṣa), it is likely that pursuit of bhoga will take over. That outcome is potentially regrettable for two reasons: first, if you haven’t cultivated mokṣa (spiritual liberation) and your carefully built house of cards collapses, as can happen to any of us at any time, you will have no inner ‘safety net’ to catch you.

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 Eternal Return has certainly not been thought by philosophers or by those who are concerned about Nietzsche in the contemporary history of ideas, and this because the Eternal Return can not be thought of. It is a revelation that presents next to the Silvaplana rock, or on the threshold of the Gateway of the Moment, where the Two Ways meet. You will have to travel step by step along the path of Western yoga that Nietzsche rediscovered and practiced, putting his feet in the tracks that he left in the paths of the high peaks, relive their great pains and divine glories, reaching to reach similar tonalities of the soul, to be possessed by Dionysus and his ancient drunkenness, Luciferian, that makes dance in the solitude of forests and lost from a solar age, laughing and crying at the same time. And this is not achieved by the philosophers of the intellect or the beings 'of the flock'. For to achieve this, the Circle will have to be traversed for several eternities, again at the Gateway of the Moment, already predestined at noon. In addition, the doctrine of the Eternal Return is selective. As the initiatory practice Tantric Panshatattva is not for the paśu [animal], but only for some heroes or viryas, thus the Noon is reached by the 'Lords of the Earth' and by the poets of the Will to Power, predestined in a mysterious way to perform the Superman, that individualistic and aristocratic mutation. The 'herd', the vulgar, has nothing to do with all this, including here the scientists, technologists and most philosophers, politicians and government of the Kaliyuga. Nietzsche's description of the Eternal Return is found in some aphorisms that precede 'The Gay Science', Joyful Science, using Nietzsche the Provencal term, Occitan, from 'Gay'. Joyful Science will be that of the one who has accepted the Eternal Return of all things and has transmuted the values. The one of Superman. There is also a description in the schemes of 'The Will to Power'. In they all take hold, with genius that transcends their time, of the scientific knowledge and the mechanics of the time, which does not lose validity to the doctrine, let us say better to the revealed Idea, to the Revelation that, of somehow, it was also in the Pythagoreans, in their Aryan-Hyperborean form, differentiating itself from other elaborations made in the millennia of the East. Also would have been veiled in the Persian reformer Zarathustra. We are going to reproduce what Nietzsche has written about the Eternal Return. In the schemes of 'The Will to Power', he says: 'Everything returns and returns eternally; We can not escape this.

The science of Raja-Yoga, in the first place, proposes to give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world, will analyse the mind, and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. This is our only means of knowledge. Everyone is using it, both in the external and the internal world; but, for the psychologist, the same minute observation has to be directed to the internal world, which the scientific man directs to the external; and this requires a great deal of practice. From our childhood upwards we have been taught only to pay attention to things external, but never to things internal; hence most of us have nearly lost the faculty of observing the internal mechanism. To turn the mind as it were, inside, stop it from going outside, and then to concentrate all its powers, and throw them upon the mind itself, in order that it may know its own nature, analyse itself, is very hard work. Yet that is the only way to anything which will be a scientific approach to the subject. What is the use of such knowledge? In the first place, knowledge itself is the highest reward of knowledge, and secondly, there is also utility in it. It will take away all our misery. When by analysing his own mind, man comes face to face, as it were, with something which is never destroyed, something which is, by its own nature, eternally pure and perfect, he will no more be miserable, no more unhappy. All misery comes from fear, from unsatisfied desire. Man will find that he never dies, and then he will have no more fear of death. When he knows that he is perfect, he will have no more vain desires, and both these causes being absent, there will be no more misery — there will be perfect bliss, even while in this body. There

If there are always forces around which are concerned to depress and discourage, there are always forces above and around us which we can draw upon, - draw into ourselves to restore, to fill up again with strength and faith and joy and the power that perseveres and conquers. It is really a habit that one has to get of opening to these helpful forces and either passively receiving them or actively drawing upon them - for one can do either. It is easier if you have the conception of them above and around you and the faith and the will to receive them - for that brings the experience and concrete sense of them and the capacity to receive at need or at will. It is a question of habituating your consciousness to get into touch and keep in touch with these helpful forces - and for that you must accustom yourself to reject the impressions forced on you by the others, depression, self-distrust, repining and all similar disturbances. ... it is part of the experience of those who have advanced far in Yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can act and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in the spiritual consciousness, though all do not care to possess or, possessing, to use it, and this power is greater than any other and more effective. The invisible Force producing tangible results both inward and outward is the whole meaning of the Yogic consciousness. Your question about Yoga bringing merely a feeling of Power without any result was really very strange. Who would be satisfied with such a meaningless hallucination and call it Power? If we had not had thousands of experiences showing that the Power within could alter the mind, develop its powers, add new ones, bring in new ranges of knowledge, master the vital movements, change the character, influence men and things, control

Yet the homogeneity of contemporary humanity is most apparent when it comes to our view of the natural world and of the human body. If you fell sick a thousand years ago, it mattered a great deal where you lived. In Europe, the resident priest would probably tell you that you had made God angry and that in order to regain your health you should donate something to the church, make a pilgrimage to a sacred site, and pray fervently for God’s forgiveness. Alternatively, the village witch might explain that a demon had possessed you and that she could cast it out using song, dance, and the blood of a black cockerel. In the Middle East, doctors brought up on classical traditions might explain that your four bodily humors were out of balance and that you should harmonize them with a proper diet and foul-smelling potions. In India, Ayurvedic experts would offer their own theories concerning the balance between the three bodily elements known as doshas and recommend a treatment of herbs, massages, and yoga postures. Chinese physicians, Siberian shamans, African witch doctors, Amerindian medicine men—every empire, kingdom, and tribe had its own traditions and experts, each espousing different views about the human body and the nature of sickness, and each offering their own cornucopia of rituals, concoctions, and cures. Some of them worked surprisingly well, whereas others were little short of a death sentence. The only thing that united European, Chinese, African, and American medical practices was that everywhere at least a third of all children died before reaching adulthood, and average life expectancy was far below fifty.14 Today, if you happen to be sick, it makes much less difference where you live. In Toronto, Tokyo, Tehran, or Tel Aviv, you will be taken to similar-looking hospitals, where you will meet doctors in white coats who learned the same scientific theories in the same medical colleges. They will follow identical protocols and use identical tests to reach very similar diagnoses. They will then dispense the same medicines produced by the same international drug companies. There are still some minor cultural differences, but Canadian, Japanese, Iranian, and Israeli physicians hold much the same views about the human body and human diseases. After the Islamic State captured Raqqa and Mosul, it did not tear down the local hospitals. Rather, it launched an appeal to Muslim doctors and nurses throughout the world to volunteer their services there.15 Presumably even Islamist doctors and nurses believe that the body is made of cells, that diseases are caused by pathogens, and that antibiotics kill bacteria.