Yoga Related Quotes

In Japan, a number of time-honored everyday activities (such as making tea, arranging flowers, and writing) have traditionally been deeply examined by their proponents. Students study how to make tea, perform martial arts, or write with a brush in the most skillful way possible to express themselves with maximum efficiency and minimum strain. Through this efficient, adroit, and creative performance, they arrive at art. But if they continue to delve even more deeply into their art, they discover principles that are truly universal, principles relating to life itself. Then, the art of brush writing becomes shodo—the “Way of the brush”—while the art of arranging flowers is elevated to the status of kado—the “Way of flowers.” Through these Ways or Do forms, the Japanese have sought to realize the Way of living itself. They have approached the universal through the particular.

The yogi can relate to his Beloved in the form of a personal relationship-as a friend, a child, a spouse. He can cherish God in traditional religious performances–honoring saints, holy sites, and scriptures. He can hold God dear in the form of union—as his own Self, or in samadhi. All forms of God are equally suitable for love. (165)

When our attention is on the relationship between opposing energies, they lose their oppositional tension, because we focus on their relations, not their substantiality.

Among the educated young there is therefore a startling and unprecedented interest in the transformation of human consciousness. All over the Western world publishers are selling millions of books dealing with Yoga, Vedanta, Zen Buddhism, and the chemical mysticism of psychedelic drugs, and I have come to believe that the whole “hip” subculture, however misguided in some of its manifestations, is the earnest and responsible effort of young people to correct the self–destroying course of industrial civilization.

The human genome is made up of some 20,300 genes. Out of which 736 genes are associated with temperament, a total of 709 related to general cognitive functions, 148 genes are related to higher cognitive functions and 48 genes are associated with deep meditation and 8 genes are related to witnessing consciousness.

A movie is keeping your mind stimulated 24-7. Characters of this movie are your neighbors, relatives, colleagues, celebrities, politicians. And don’t blame media or internet for this It’s been happening since ages. Maybe the pace was slow in old times but so were the minds. Nobody is forcing you to watch this movie. But the urge is so strong that your clever mind is inventing fancy excuses to keep watching it: “Justice”. “Social Activism”, “Political awareness.

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.

Questioner: We were told about karma and reincarnation, evolution and Yoga, masters and disciples. What are we to do with all this knowledge? Maharaj: Leave it all behind you. Forget it. Go forth, unburdened with ideas and beliefs. Abandon all verbal structures, all relative truth, all tangible objectives. The Absolute can be reached by absolute devotion only. Don't be half-hearted. Q: I must begin with some absolute truth. Is there any? M: Yes, there is, the feeling: 'I am'. Begin with that.

In medieval India, the Hindu Vaishnava system of bhakti-yoga (devotional yoga) developed highly sophisticated categories of relation (rasa) to God, including santa (awe and reverence), vatsalya (parental attitude toward God), dasya (servant of God), sakhya (being friends and playmates with God), and madburya (passionate, romantic love).

Productivity is far more related to undivided attention and openness than it is to time.

The right relation between prayer and conduct," wrote Archbishop Temple, "is not that conduct is supremely important and prayer may help it, but that prayer is supremely important and conduct tests it.

Injuries happen on the yoga mat all the time, but they never happen when we are truly practicing yoga. For instance, most yoga-related neck injuries happen when you strain yourself trying to see what is happening on the yoga mat next to yours.

Yet she lays out this family plan the way you’d say, “After yoga, I’ll go to Lia’s for the mani-special and then wax on about hairstyles and hemlines until dinner.” If I were gifted at making long-term plans, which by now we all know I’m not, and if I was at all hopeful, which we all know that I can never be, although it crosses my mind that it’s entirely possible these are all just huge, f*&king, temporary setbacks and nothing more, even though it’s been going on for over three years now, since Holly died, and I met Lincoln Presley. Events that could be construed as somehow inevitably related. Yes, perhaps there’s an expiration date on the said pursuit of unhappiness. Perhaps, things will eventually go my way after I actually discover what that way is supposed to be.

If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. “States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence.

Mircea Eliade stated that for yoga and Sākhya philosophy to which it is related, in contrast to other Indian schools of thought, “the world is real (not illusory—as it is, for example, for Vedānta). Nevertheless, if the world exists and endures, it is because of the ‘ignorance’ of spirit.”16 What distinguishes yoga is its essentially practical cast.

The Sanskrit texts make it clear that a cataclysm on this scale, though a relatively rare event, is expected to wash away all traces of the former world and that the slate will be wiped clean again for the new age of the earth to begin. In order to ensure that the Vedas can be repromulgated for future mankind after each pralaya the gods have therefore designed an institution to preserve them -- the institution of the Seven Sages, a brotherhood of adepts possessed of unerring memories and supernatural powers, practitioners of yoga, performers of the ancient rituals and sacrifices, ascetics, spiritual visionaries, vigilant in the battle against evil, great teachers, knowledgeable beyond all imagining, who reincarnate from age to age as the guides of civilization and the guardians of cosmic justice.

After each mass shooting, students, parents and neighbors call for common sense gun laws while pundits and legislators distract us with talk of mental illness and catchy phrases about people killing people, not guns. Relatively lost in the din of the well-practiced post-shooting punditry is a path forward: if we want to stop mass shootings - whether in schools or yoga studios - we have a stake in working together to stop violence against women.

When we are sick, we lose our sense of taste and our appetite. Taste, appetite, and power of digestion are related. Lack of taste indicates fever, disease, low agni, high ama. To improve agni and eliminate disease, it is necessary to improve our sense of taste. This is why spices are such important Ayurvedic herbs. Desire for tasty food indicates hungry agni or disease. The problem is that we have perverted our sense of taste with artificial substances.

Consciousness is imbued with the three qualities (gunas) of luminosity (sattva), vibrancy (rajas) and inertia (tamas). The gunas also colour our actions: white (sattva), grey (rajas) and black (tamas). Through the discipline of yoga, both actions and intelligence go beyond these qualities and the seer comes to experience his own soul with crystal clarity, free from the relative attributes of nature and actions. This state of purity is samadhi. Yoga is thus both the means and the goal. Yoga is samadhi and samadhi is yoga. There

Devotees of these two spiritual paths of experience—oneness and goodness—have been at odds for centuries. Proponents of the oneness path have insisted that the goal of spirituality is to reconnect with everlasting eternity. They yearn to taste the quintessence of their being, to transcend time and space, to be unified with the one. In the other camp, advocates of the goodness path have traditionally seen stark choices in the world. They believe we should choose love, compassion, beauty, truth, and altruism over hatred, fear, anger, judgment, and other opposites of goodness. To them, there are constructive forces in the world that are being challenged by destructive ones. Their goal has been to stand their ground and choose to be good above all else. Even with those apparent differences, both paths have found homes within each of the world’s religions. As noted earlier, Hinduism offers the oneness path of Yoga, Judaism offers Kabbalah, Islam offers Sufism, Christianity offers Mysticism, and so on. Whatever the arrangement, the two paths have historically found ways to co-exist.

In order to seal the results of each body’s dissolution, you must have confidence in a particular view. Confidence in this case is not likened to trust in a certain outcome—as in “I’m confident I will not get sick,” or “I’m confident you will repay my loan with interest.” That kind of confidence is strongly related to one’s expectations. Rather, confidence in a view has more to do with confidence in being open to the outcome, whatever that outcome might be: “If I’m meant to be healed, it’s fine. If I’m not meant to be healed, it’s fine too.” Confidence in a view is similar to confidence in space.

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.

Who will I be when I have fewer patients? When I have no patients at all? It's often noted that "practice" as it relates to medicine has two meanings: the act of caring for patients and the doctor's never-ending process of perfecting his or her craft. But there's a third meaning, too, one I'm only now appreciating as I contemplate the end of my career. Medicine is a practice in the way that yoga or meditation is for many people, an activity repeated so often that it becomes a kind of incantation. I have, for so long, stood to my patients' right sides as physicians have done for centuries, palpated the lymph nodes in their necks, armpits, and groins; auscultated their hearts and lungs; asked the same questions I first learned to ask nearly forty years ago—What makes the pain better? What makes it worse? These rituals are for me an anchor without which I fear I might simply drift away. Of course I suspected all along that what I feared wasn't abandoning my patients, but myself.

What is the closest experience to the body of light you can have at this moment? To get a taste, think back to the first time you met a key person in your life, someone with whom you became very close. The instant of your meeting was pure—at first glance you may have seen only the vague form of a stranger in front of you. But in the moments that followed something interesting may have entered your awareness—the way the person tilted his head, the cut of his hair, the sound of his voice, or even the way he remained silent. You might have thought to yourself, “I love the silent type!” Some kind of familiarity lent itself to that first impression. Either you were drawn to a certain quality that you yourself lacked or you related to a quality that you both shared. From this first impression, you began to cultivate attachment. Over time, the more you related with the person and the more you got to know him, the stronger the attachment became. The bond grew stronger, denser, stickier, and grosser.

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

Have you ever been swept away by a toxic lover who sucked you dry? I have. Bad men used to light me up like a Christmas tree. If I had a choice between the rebel without a cause and a nice guy in a sweater and outdoorsy shoes, you can imagine who got my phone number. Rebels and rogues are smooth (and somewhat untamed); they know the headwaiters at the best steak houses, ride fast European motorcycles, and start bar fights in your honor. In short, the rebel makes you feel really alive! It’s all fun and games until he screws your best friend or embezzles your life’s savings. You may be asking yourself how my pathetic dating track record relates to your diet. Simple. The acid—alkaline balance, which relates to the chemistry of your body’s fluids and tissues as measured by pH. The rebel/rogue = acid. The nice solid guy = alkaline. The solid guy gives you energy; he’s reliable and trustworthy. The solid guy calls you back when he says he will. He helps you clean your garage and does yoga with you. He’s even polite to your family no matter how whacked they are, and has the sexual stamina to rock your world. While the rebel can help you let your hair down, too much rebel will sap your energy. In time, a steady rebellious diet burns you out. But when we’re addicted to bad boys (junk food, fat, sugar, and booze), nice men (veggies and whole grains) seem boring. Give them a chance!

Questioner: In the tradition, we were always taught to be reverential towards God or the highest aspect. So how to reconcile this with Mirabai or Akka Mahadevi who took God as their lover? Sadhguru: Where there is no love, how can reverence come? When love reaches its peak, it naturally becomes reverence. People who are talking about reverence without love know neither this nor that. All they know is fear. So probably you are referring to God-fearing people. These sages and saints, especially the seers like Akka Mahadevi, Mirabai or Anusuya and so many of them in the past, have taken to this form of worship because it was more suitable for them – they could emote much more easily than they could intellectualize things. They just used their emotions to reach their Ultimate nature. Using emotion and reaching the Ultimate nature is what is called bhakti yoga. In every culture, there are different forms of worship. Some people worship God as the master and themselves as the slaves. Sometimes they even take God as their servant or as a partner in everything that they do. Yet others worship him as a friend, as a lover, or as their own child like Balakrishna. Generally, you become the feminine and you hold him as the ultimate purusha – masculine. How you worship is not at all the point; the whole point is just how deeply you relate. These are the different attitudes, but whatever the attitude, the love affair is such that you are not expecting anything from the other side. Not even a response. You crave for it. But if there is no response, you are not going to be angry, you are not going to be disappointed – nothing. Your life is just to crave and make something else tremendously more important than yourself. That is the fundamental thing. In the whole path of bhakti, the important thing is just this, that something else is far more important than you. So Akka, Mirabai and others like them, their bhakti was in that form and they took this mode of worship where they worshipped God – whether Shiva or Krishna – as their husband. In India, when a woman comes to a certain age, marriage is almost like a must, and it anyway happens. They wanted to eliminate that dimension of being married once again to another man, so they chose the Lord himself as their husband so that they don’t need any other relationship in their lives. How a devotee relates to his object of devotion does not really matter because the purpose of the path of devotion is just dissolution. The only objective of a devotee is to dissolve into his object of devotion. Whichever way they could relate best, that is how they would do it. The reason why you asked this question in terms of reverence juxtaposed with being a lover or a husband is because the word “love” or “being a lover” is always understood as a physical aspect. That is why this question has come. How can you be physical with somebody and still be reverential? This has been the tragedy of humanity that lovers have not known how to be reverential to each other. In fact the very objective of love is to dissolve into someone else. If you look at love as an emotion, you can see that love is a vehicle to bring oneness. It is the longing to become one with the other which we are referring to as love. When it is taken to its peak, it is very natural to become reverential towards what you consider worthwhile being “one” with. For whatever sake, you are willing to dissolve yourself. It is natural to be reverential towards that. Otherwise how would you feel that it is worthwhile to dissolve into? If you think it is something you can use or something you can just relate to and be benefited by, there can be no love. Always, the object of love is to dissolve. So, whatever you consider is worthwhile to dissolve your own self into, you are bound to be reverential towards that; there is no other way to be.

The three shaktis—will, knowledge, and action—are always related. First you want to do something, then you figure out how, then you do it. The movement is from the interior to the exterior.

Shaivism tells us always to take the highest view possible. We hear of the highest, most direct means first. If we can’t absorb that there are other means available. It is not that we spend years perfecting our anavopaya and then move up. We seek our toehold as near the summit as we can manage. We hear of the highest truth first. If we can grasp it, fine; if not, the next lower means is offered. Finally, we will rest in the yoga perfectly suited to our personality and level of development. This is the compassion of Shaivism: it honours all beings with the understanding that since everyone is divine in his inner nature, no one is too dull to hear the highest truth first. That truth and its related techniques will resonate somewhere within the seeker even if he is not yet ready to understand or use them. There will be some benefit and the terrain will have become more familiar. The higher means, being closer to God, as it were, contain more of His light and energy. Fundamentally, the whole philosophical system and practice of the Trika is an instrument for communicating divine grace in the form of illumination, peace and joy. The teachings are given in the knowledge that it is likely that the mind of the aspirant cannot yet grasp them.

In the state of separation, or jivahood, a human being wanders the world alone. He may have a wider identification with his family, nation, ethnic or religious group and these give him a relatively higher purpose. The Guru is one who is in integral relationship with the whole universe. He has attained Shiva samavesha and stands at the very centre of Consciousness. The connection with such a Guru gives a seeker a reliable reference point to Consciousness. An intelligent seeker will let the nuances of his relationship with the Guru show him when he is moving towards oneness, and when he is moving towards separation.

Kaleidoscope Yoga: The universal heart and the individual self. We, as humanity, make up together a mosaic of beautiful colors and shapes that can harmoniously play together in endless combinations. We are an ever-changing play of shape and form. A kaleidoscope consists of a tube (or container), mirrors, pieces of glass (or beads or precious stones), sunlight, and someone to turn it and observe and enjoy the forms. Metaphorically, perhaps the sun represents the divine light, or spark of life, within all of us. The mirrors represent our ability to serve as mirrors for one another and each other’s alignment, reflecting sides of ourselves that we may not have been aware of. The tube (or container) is the practice of community yoga. We, as human beings, are the glass, the beads, the precious stones. The facilitator is the person turning the Kaleidoscope, initiating the changing patterns. And the resulting beauty of the shapes? Well, that’s for everyone to enjoy... Coming into a practice and an energy field of community yoga over and over, is a practice of returning, again and again, to the present moment, to the person in front of you, to the people around you, to your body, to others’ bodies, to your energy, to others’ energy, to your breath, to others’ breath. [...] community yoga practice can help us, in a very real, practical, grounded, felt, somatic way, to identify and be in harmony with all that is around us, which includes all of our fellow human beings.
 We are all multiple selves. We are all infinite. We are all universal selves. We are all unique expressions of the universal heart and universal energy. We are all the universal self. We are all one another. And we are all also unique specific individuals. And to the extent that we practice this, somatically, we become more and more comfortable and fluid with this larger, more cosmic, more inter-related reality. We see and feel and breathe ourselves, more and more, as the open movement of energy, as open somatic possibility. As energy and breath. This is one of the many benefits of a community yoga practice. Kaleidoscope shows us, in a very practical way, how to allow universal patterns of wisdom and interconnectedness to filter through us. [...] One of the most interesting paradoxes I have encountered during my involvement with the community yoga project (and it is one that I have felt again and again, too many times to count) is the paradox that many of the most infinite, universal forms have come to me in a place of absolute solitude, silence, deep aloneness or meditation. And, similarly, conversely and complimentarily, (best not to get stuck on the words) I have often found myself in the midst of a huge crowd or group of people of seamlessly flowing forms, and felt simultaneously, in addition to the group energy, the group shape, and the group awareness, myself as a very cleanly and clearly defined, very particular, individual self. These moments and discoveries and journeys of group awareness, in addition to the sense of cosmic expansion, have also clarified more strongly my sense of a very specific, rooted, personal self. The more deeply I dive into the universal heart, the more clearly I see my own place in it. And the more deeply I tune in and connect with my own true personal self, the more open and available I am to a larger, more universal self. We are both, universal heart and universal self. Individual heart and individual self. We are, or have the capacity for, or however you choose to put it, simultaneous layers of awareness. Learning to feel and navigate and mediate between these different kinds and layers of awareness is one of the great joys of Kaleidoscope Community Yoga, and of life in general. Come join us, and see what that feels like, in your body, again and again. From the Preface of Kaleidoscope Community Yoga: The Art of Connecting: The First 108 Poses

Not everything that is related to yoga is equally beneficial.

state of calm produced by meditation, yoga, and breathing exercises—actually switched on genes that are related to augmenting our immune system, reducing inflammation, and fighting a range of conditions from arthritis to high blood pressure to diabetes. So with all these results, it’s no surprise that, according to another study, meditation correlates to reduced yearly medical costs. It

My rule in relation to time management and teaching is simple: “If you’re on time, you’re late!” That means that if you arrive just on time to teach, you have no flexibility. In essence nothing can go wrong, and in addition to that, your mind probably won’t settle until halfway through the class.

Chapter 7: Heal Yourself With Chakras There are a lot of ways in which you can balance your chakras. Some of the methods are visualization and meditation, these methods are the most popular ones, sound is a good method as well, sight is another method like making use of yantras and mandalas and smell works well too in the form of aromatherapy. Yoga is a very popular method for this as well. The list of methods that you can make use of for healing your chakras is numerous.   The effectiveness of all these methods depends on different things. It is important that you understand that each of these healing methods is closely related with each one of the chakras and one particular method might work better for one particular chakra and the other one might work better for another chakra. For instance, when the sixth and the seventh chakras are the third eye chakra and the crown chakra respectively and for these chakras the methods that work well for balancing them are visualization, meditation and pure energy. These methods work well because they are in the realm of a higher frequency.

In the summer of 2012, I was an unemployed grad-school dropout and relatively new to yoga. I enjoyed going to classes, but like many other yoga students who look “different,” I always left the studio feeling a vague sense of discrimination at the hands of my teachers and fellow students.

He is a personal God who wants to relate with human beings, not just a force or an underlying principle or reality. Therefore the concept of the divine as it is often found within yoga is very unlike the God of the Bible.

The next relationship that yin and yang share are not as two absolute concepts but as relative partners who always contain a fragment of the other.

Mindfulness, neuroplasticity, trauma-informed cognitive behavioral therapy, psychoanalysis, career coaching, Kripalu yoga – the list of “cures” for our lack of resilience and related problems is endless. If you are overweight, alone, miserable at work or crippled by stress or anxiety or depression, there are hordes of gurus and experts chasing you with books and quick fixes. With their advice, guidance, motivation or inspiration, you can fix your problems. But make no mistake: They are always your problems. You alone are responsible for them. It follows that failing to fix your problems will always be your failure, your lack of will, motivation or strength. Galen, the second-century physician who ministered to Roman emperors, believed his medical treatments were effective. “All who drink of this treatment recover in a short time,” he wrote, “except those whom it does not help, who all die. It is obvious, therefore, that it fails only in incurable cases.” This is the way of the billion-dollar self-help industry: You are to blame when the guru’s advice does not produce the expected outcome, and by now, we are all familiar enough with self-help to know that expected outcomes are elusive. […] Personal explanations for success actually set us up for failure. TED Talks and talk shows full of advice on what to eat, what to think and how to live seldom work. Self-help fixes are like empty calories: The effects are fleeting and often detrimental in the long term. Worse, they promote victim blaming. The notion that your resilience is your problem alone is ideology, not science. We have been giving people the wrong message. Resilience is not a DIY endeavor. Self-help fails because the stresses that put our lives in jeopardy in the first place remain in the world around us even after we’ve taken the “cures.” The fact is that people who can find the resources they require for success in their environments are far more likely to succeed than individuals with positive thoughts and the latest power poses. […] The science of resilience is clear: The social, political and natural environments in which we live are far more important to our health, fitness, finances and time management than our individual thoughts, feelings or behaviors.

Parasites means that which does not have its own independent life, but gets empowered, comes alive by the nearness or the existence sitting on you willingly or unwillingly. Whether you like it or not, it catches, it sits in you and gets empowered. Your muscle memories have parasites. The parasites sitting in your muscle memory is responsible for all your addictions and tiredness.These parasite can just trigger you, it can trigger the muscle memory of certain food or certain drug, alcohol, smoking, marijuana; it can trigger any of these memories and force you to consume them again. Addictions related to eating, drugs, sex, pornography or any type of addictions, is because of the parasites sitting in your muscle memory.

Invoke Kali for: • transformative strength • burning limitations and karmic veils • purifying the inner body and the chakras • awakening the kundalini energy and inspiring her to rise • discovering the truth in a confusing situation • letting go of outmoded structures or egoic tendencies • seeing into the mysteries of life and death • all forms of enlightenment, especially the kind in which we move from the relative to recognition of the absolute reality • purifying and strengthening the heart • transcendent ecstasy in meditation, lovemaking, or in the midst of troubles Bija Mantra Krim (kreem) or: Krim hum hreem (kreem hoom hreem) Krim activates energy.

She’s also showing us a deeper truth about spiritual life: that if we’re willing to make the necessary sacrifices, we can have it all. We can have enlightenment and intimacy together. We can know our transcendent bliss-self, and we can realize that bliss in passionate relationship. The secret Parvati shows us is that the relational form of self-realization requires just as much conscious effort as to realize the transcendent self. Both paths begin with self-cultivation. Parvati has realized that she can’t “have” Shiva unless she cultivates in herself the qualities of stillness, stamina, and devotion. To embody love requires absolute commitment, radical courage, and rigorous self-cleansing. The great desire has to be separated from smaller desires and tested in its own fire.

What is Enlightenment? Samadhi, "the breathless state" is a direct experience of Unity with the All. The experience of Samadhi is blissful beyond all words and explosive; like ten thousand orgasms of love within the entire cranium and body/mind. Samadhi is the eighth and final step on the path of yoga, as defined by Patanjali’s Yoga Sutras. Their are four such Samadhis which corelate to the four highest chakras. The first Samadhi which is also called Satori in Zen Buddhism in enlightenment of the body. The second Samadhi, Bhava Samadhi is the enlightenment of the heart as infinite love, The third Samadhi has to do with the opening of the rainbow eye and enlightenment of the infinite mind and the fourth Samadhi relates to the crown chakra and is also referred to as Nirvana or the direct blissful experience of infinite Oneness.

Yogis must have understood and applied the concept of neuroplasticity long ago. “Neuro” refers to the nerve cells of the brain, and “plasticity” refers to the brain’s ability to reorganize and restructure itself after training or practice. The brain never stops changing as the nerve cells (neurons) and other structures in it adjust and respond to new situations and changes in the environment. New neural connections are made that are related to making changes in behavior, thinking, and emotions throughout the entire lifespan, not just during infancy (Doidge 2007). This

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

To first get to know what One's own inherent nature is like, to set the conviction (pratiti) for that, that is known as samkit (right belief of 'I am pure Soul'). Of all the inherent natures [out there], is any of them 'mine' [the Self's]? The Gnani will say, "No." Whether you wiggle your tongue in this or that direction, whether you awaken the kundalini (in yoga, latent female energy believed to lie coiled at the base of the spine) or read the scriptures, there is no Soul in that. It is all pudgal (relative) whereas there is no other [relative] thing present in the Atma (Soul).

Quantum mechanics, for example, shows us that we are not as separate from the rest of the world as we once thought. Particle physics shows us that the “rest of the world” does not sit idly “out there.” It is a sparkling realm of continual creation, transformation, and annihilation. The ideas of the new physics, when wholly grasped, can produce extraordinary experiences. The study of relativity theory, for example, can produce the remarkable experience that space and time are only mental constructions!4

Meyer is a vegetarian who practices yoga, and in 2005 he cowrote Earth to America, a TBS special that utilized comedy as a vehicle for raising awareness about global warming and related environmental issues.

There is no such thing as an ideal state of meditation. Awareness allows us to relate to our mental processes and to see the fundamental expression of mind as it is, including our thoughts. The mediator may find that many thoughts recur during the meditative state. These thoughts could be seen as waves on the ocean.

People who use logic are argumentative People who see reality as relative; deliberate People who are wise keep quiet Sit in silence &meditate! Expressions internalised... get #Mickeymized!

Let religion be personal let religion be private Every religion is worthy of appreciation be neutral if you can't relate It's doesn't determine character or personality trait In it alone we can meditate with it individually let's celebrate! Let every religion get specialised, Mankind #Mivkeymized

Women under 30 who don’t have children have closed the pay gap with their male counterparts. Once women have kids, they go to 77 cents on the dollar relative to their male counterparts. Part of our ability to create the same career trajectory for women with kids is to create more options and flexibility around where they work from. Part of working from home is the ability to work at different hours than the rest of your team, allowing for family needs like caretaking, side gigs, or hobbies that contribute to a work-life balance. It may be time to unroll the yoga mat or dust off the drum set in the garage, instead of spending 225 hours, or 9 full days, a year commuting.

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

relative truth (that which changes based on personal preferences, mood, etc.) versus absolute truth (that which never changes and is constant).

Brahman is Pure consciousness. It is the constant, absolute reality enlivening the relative, ever-changing world.

SOLAR PLEXUS CHAKRA MEANING The Manipura chakra is located in the solar plexus and represents your self-esteem. We all need more of this. SIGNIFICANCE Your ability to believe in yourself helps you stay on course when challenges arise, which we know will be plenty. EFFECT When your Manipura is healthy, you feel confident and empowered. Yay! When it’s unhealthy, you feel belittled and rejected. Boo! The Manipura chakra represents the life lessons related to our ego, personality, and self-esteem—all correlated with our personal power. When unbalanced, we are insecure, lacking self-confidence and self-respect. We live as victims and are unable to take responsibility for our present state. We tend to take things personally and are sensitive to criticism. We live in fear of rejection from all categories, especially appearance issues such as aging and weight changes. Consider where we tend to gain weight—in our tummies, a.k.a. the solar plexus region. Consider whether this could provide insight into emotional imbalances that make us cover up who we truly are.

III.38. Influencing others. This siddhi suggests that a highly realized yogi who is adept with the previously described siddhis can not only know about others, but also influence them. This is related to the concept of shaktipat, the ability to transmit spiritual energy to others through one’s gaze or presence. In laboratory jargon, this phenomenon is known as “distant mental interactions with living systems.” It may be interpreted as a sort of field effect due to the rarified mental state that the yogi embodies, which acts like a radiating beacon that influences everyone in the vicinity. This siddhi is also related to a sutra described in the second book of the Yoga Sutras, Sadhana Pada. The translation of Sutra II.35 reads: “In the presence of one firmly established in nonviolence, all hostilities cease.”17

Language gives birth to lame logic Frivolous facts, relative reality But misses out on the absolute truth Spoken words can't summarize Silence one day gets you #Mickeymized!

The relative unconscious mind is

Yoga, whether dualist or nondualist, is concerned with the elimination of suffering (duhkha). Here suffering does not mean the pain resulting from a cut or the emotional torment experienced through political oppression. These are simply manifestations of a deeper existential suffering. That suffering is the direct outcome of our habitual sense of being locked into a body-mind that is separate from all others. Yoga seeks to prevent future suffering of this kind by pointing the way to the unitary consciousness that is disclosed in ego-transcending ecstatic states. From the viewpoint of traditional Yoga, even the pleasure or well-being (sukha) experienced as a result of the regular performance of yogic postures, breath control, or meditation is suffused with suffering. First of all, the pleasure is bound to be only temporary, whereas the innate bliss (ānanda) of the Self is permanent. Second, pleasure is relative: We can compare our present sense of enjoyment with similar experiences at different times or by different people. Thus, our experience contains an element of envy. Third, there is always the hidden fear that a pleasurable state will come to an end, which is a reasonable assumption. Yoga is a systematic attempt to step out of this whole cycle of gain and loss. When the yogin or yoginī is in touch with the Reality beyond the bodymind, and when he or she has a taste of the unalloyed delight of the Self, all possible pleasures that derive from objects (rather than the Self) come to lose their fascination. The mind begins to be more equanimous. As the Bhagavad-Gītā (2.48), the most popular Hindu Yoga scripture, puts it: “Yoga is balance (samatva).” This notion of balance is intrinsic to Yoga and occurs on many levels of the yogic work. Its culmination is in the “vision of sameness” (sama-darshana), which is the graceful state in which we see everything in the same light. Everything stands revealed as the great Reality, and nothing excites us as being more valuable than anything else. We regard a piece of gold and a clump of clay or a beautiful person and an unattractive individual with the same even-temperedness. Nor are we puffed up by praise or deflated by blame. This condition, which is one of utter lucidity and serenity, must not be confused with one of the many types of ecstasy (samādhi) known to yogins. Ecstasies, visions, and psychic (paranormal) phenomena are not at all the point of spiritual life. They can and do occur when we earnestly devote ourselves to higher values, but they are by-products rather than the goal of authentic spirituality. They should certainly not be made the focus of our aspiration. Thus, Yoga is a comprehensive way of life in which the ultimate Reality, or Spirit, is given precedence over other concerns. It is a sacred path that conducts us, in the words of an ancient Upanishad, from the unreal to the Real, from falsehood to Truth, from the temporal to the Eternal.

Everything was going well in my life. My career was spit-shined and gleaming, I’d made a name for myself in the sports world, and I had plans to get back onto the battlefield like a Navy SEAL should. But sometimes, even when you are doing everything right in life, shit storms appear and multiply. Chaos can and will descend without warning, and when (not if) that happens, there won’t be anything you can do to stop it. If you’re fortunate, the issues or injuries are relatively minor, and when those incidents crop up it’s on you to adjust and stay after it. If you get injured or other complications arise that prevent you from working on your primary passion, refocus your energy elsewhere. The activities we pursue tend to be our strengths because it’s fun to do what we’re great at. Very few people enjoy working on their weaknesses, so if you’re a terrific runner with a knee injury that will prevent you from running for twelve weeks, that is a great time to get into yoga, increasing your flexibility and your overall strength, which will make you a better and less injury-prone athlete. If you’re a guitar player with a broken hand, sit down at the keys

In his book The Art of Yoga, B. K. S. Iyengar calls Yoga a “disciplinary art which develops the faculties of the body, mind and intellect” and whose “purpose is to refine man.”4 Initially he practiced Yoga for health reasons, but gradually he developed the yogic postures into an art form bringing “charm and delicacy, poise and peace, harmony and delight in presentations.”5 Undoubtedly he relates in this artistic way to the rest of Yoga as well. At the same time, Iyengar—whose method of āsana practice is the most exacting of all—makes it clear that the yogic techniques, if practiced correctly, have predictable results. Iyengar sees the relationship between art and science as follows: “Art in its initial stages is science; science in its highest form is art.”6 That is to say, at first the artist must master technique (the scientific part of art), just as the scientist who wants to master science must see beauty in truth. The delight and awe of mathematicians when looking at a particularly concise formula is a well-known manifestation of artistic sensibility. Long ago, Pythagoras knew of the meeting place of science (in the form of mathematics) and art (in the form of music). Even before him, the Indians had discovered the same connection, as expressed in their Shulba-Sūtras. Yoga practitioners look upon their own body-mind as an artistic instrument that can be explored fairly precisely by carefully observing the timehonored rules of the yogic heritage. This effort yields what the Western esoteric traditions call the “music of the spheres”—the mystical sound om reverberating throughout the cosmos followed by the wondrous realization of absolute oneness (ekatva) beyond all qualities.

everything relates to everything else and consequently is in constant flux.

The gāyatrī is explained in many places in the Sanskrit literature. For instance, the Tripurā-Tāpanī-Upanishad, a fairly late work belonging to the Shākta tradition, connects this mantra with the worship of the Goddess Tripurā. She is celebrated as the great Power (Shakti) behind all manifestation. In that scripture, we learn that the Sanskrit word tat (“that”) refers to the eternal, unconditioned Absolute (brahman), the transcendental Reality out of which the world in all its many layers has evolved. Savitur (or Savitri), the Upanishad further tells us, refers to the primal power of the Goddess Tripurā, even though the Sanskrit name Savitri is a masculine word standing for the “Impeller,” that is, the Sun or Solar Spirit. Savitri must not be confused with the Goddess Savitrī, who presides over all learning but also over the mighty river by the same name that once flowed from the Himalayas to the Indian Ocean. The name Savitri derives from the verbal root su meaning “to urge, instigate, impel,” which is closely related to the second connotation of this root, namely “to extract, press.” What Savitri extracts out of himself are two closely connected things: life-giving light and warmth. Varenyam means “most excellent” or “most beautiful,” designating that which has no superior. This word qualifies the term bhargas. Bhargo (from bhargas or “splendor”) is said to be the transcendental aspect of Savitri, which strikes us with awe—a splendor that cannot be seen with human eyes but that discloses itself only to the inner vision of the great Yoga adept. Devasya (from deva) means “of God,” that is, “of Savitri.” Dhīmahi means “let us contemplate” and implies a heartfelt desire to focus the mind on the ultimate Reality through the medium of contemplation (dhī). In the Rig-Veda, the archaic term dhī stands for the later term dhyāna, which means “meditation/contemplation.” Dhiyo (from dhiyas) is the plural of dhī. Repeatedly the ancient sages fixed their minds on that One, and contemporary yogins still follow the same age-old practice. As their contemplations deepen, Savitri increasingly illuminates the mind. Yo (from yah) is simply the relative pronoun “who,” which here refers to God Savitri. Nah means “us/our” and qualifies the contemplations of the sages. Pracodayāt is derived from the verb pracodaya (meaning “to cause to be inspired”). Without Savitri, the masters of yore felt, their contemplations lacked inspiration. Only Savitri could inspire or illuminate their inner world, just as he illuminates the Earth through his radiant physical body (the visible solar orb).

Either through effort alone or through a combination of effort and grace, we can overcome our spiritual ignorance and actively shape our future destiny. If belief is involved in some schools of Yoga, it plays only a preliminary role. The accent is typically on wisdom (jnāna), even in the more sophisticated approaches of Bhakti-Yoga, the devotional path. The impulse to attain freedom—or, in the bhakti-oriented schools, union with the Divine—underlies all yogic effort. Only in this way can the practitioner be assured of not getting stuck along the path. This impulse is known as mumukshutva, the desire for liberation, wholeness, perfection, or lasting happiness. With the sole exception of this desire, or impulse, all desires (kāma) relate to either the physical world or some subtle object or state, including heaven. Since all manifestation (vyakta)—whether coarse (sthūla) or subtle (sūkshma)—is finite, none of these desires can give us true fulfillment. They are, to put it differently, all part of the world of change (samsāra). The impulse to liberation, however, is directed toward the unmanifest (avyakta), infinite Reality. Having kindled the impulse toward ultimate freedom and adopted an appropriate spiritual path, the practitioner gradually sheds ignorance (or sin) and simply awakens as the ever-present Real. Even this experience of awakening is merely a metaphor. From the perspective of the ultimate Reality (which has no perspective at all), nothing ever happened. We were never ignorant, self-divided, or unhappy, and therefore we also did not awaken. Whenever we talk about the fully liberated or enlightened being, we inevitably get trapped in paradoxes or doctrines. And yet, tens of thousands of adepts have risked opening their mouths in order to convey something of the Unthinkable or Unspeakable to (apparent) others. When we examine the Hindu concept of liberation, or enlightenment, we find that it comes in two fundamental forms: bodiless liberation (videha-mukti) and living liberation (jīvan-mukti). The former type implies perfect transcendence not only of the human condition but of embodiment as such. It is a state of being that is utterly formless and wholly apart from the universe in all its many levels. This is the great spiritual ideal promulgated in the philosophical traditions of Mīmāmsā, Nyāya, Vaisheshika, Ishvara Krishna’s school of Sāmkhya, some Vedānta teachers (like Bhāskara, Yādava, and Nimbārka), and apparently also Patanjali’s school of Yoga. The second type of liberation, jīvan-mukti, is the ideal favored by most teachers of Hindu, Buddhist, and Jaina Yoga. It can be said to be India’s most important contribution to world spirituality. Living liberation, or liberation while still alive in a body, is the idea that it is possible to be inwardly absolutely free while yet simultaneously appearing as an embodied individual.

For the better part of a decade, I figured I was better off being slightly unhealthy and leaving the active pursuit of body-related matters alone. This all changed once I joined the Peace Corps, where it was impossible to think too much about my appearance, and where health was of such immediately importance that it was always on my mind. I developed active tuberculosis while volunteering and, for some stress- or nutrition-related reason, started to shed my thick black hair. I realized how much I had taken my functional body for granted. I lived in a mile-long village in the middle of a western province in Kyrgyzstan: there were larch trees on the snowy mountains, flocks of sheep crossing dusty roads, but there was no running water, no grocery store. The resourceful villagers preserved peppers and tomatoes, stockpiled apples and onions, but it was so difficult to get fresh produce otherwise that I regularly fantasized about spinach and oranges, and would spend entire weekends trying to obtain them. As a prophylactic measure against mental breakdown, I started doing yoga in my room every day. Exercise, I thought. What a miracle!

Lilith, in Hebrew legend, was the rebellious woman created before Eve. She was portrayed as part snake and wearing wings—“the winding serpent who is Lilith”—and was blamed by Yahweh for having tempted Eve to reveal and initiate Adam into the mysteries of the garden. Lilith represented the ancient Canaanite worship of Astarte-Asherah, and also Ishtar of Babylon. Her relation to the very old Snake-and-Bird Goddess is obvious, and her rebellious naughty mysteries were those of yoga, of kundalini and spinal illumination. Far into medieval European Christian imagery, the serpent in paradise is pictured with a woman’s head and breasts.

I enjoy good communication and cherish the relationship I have with myself and others

Dualism is the idea that mind and matter are completely different domains of reality. Mind is subjective, nonphysical, ethereal consciousness-related stuff, and matter is objective, hard physical stuff. This insight was promoted by French philosopher René Descartes. It exists in a slightly different form as Sankhya philosophy, which is regarded by many Indian scholars as the philosophical basis of yoga. In Sankhya there are two fundamental aspects of reality: prakrti and purusa. Prakrti is the evolving, changeable physical world familiar to science, whereas purusa is permanent, unchanging, pure consciousness-as-such. Unlike Descartes’s version of dualism, Sankhya maintains a tripartite model: matter, mind, and pure consciousness. Both matter and mind are considered prakrti, or part of the physical world. This is similar to the models developed by the modern neurosciences—the mind is a brain-mediated information processing machine. But the mind also enjoys awareness and consciousness. Thus in Sankhya philosophy the mind is the missing link between inanimate matter and conscious awareness. It is inseparably both at the same time. Yoga seeks to purify that link so the relationship between the physical world and consciousness becomes clearer. In the process of clarification, the undistracted mind begins to see the true relationships between matter and consciousness, and as a side effect of that insight, the siddhis arise. When the link is completely clear, enlightenment is said to occur. That’s the whole story of yoga in a nutshell. The problem with both dualistic or tripartite philosophies is this: How can radically different domains interact at all? This is why philosopher Christian De Quincey calls dualism a miracle. At least within Sankhya the mind is regarded as consisting of both matter and consciousness, but that too doesn’t cleanly solve the interaction problem. The next major idea about mind and matter is materialism, which asserts that everything that exists, including mind and consciousness, consists of matter and energy. This is the dominant philosophy of science today, and it asserts that there is nothing special about consciousness because it is simply due to activity in the brain. The problem with materialism is that no one has any (good) idea how the mindless physical brain can give rise to subjective experience. This impasse has led some philosophers to sidestep the problem by simply denying that subjective experience exists. Within that rather odd view, we’re all just zombies.

However, the Tibetan practice of tummo meditation, where tummo roughly means “inner fire,” cultivates a mind-body connection in which extreme cold that would quickly kill an untrained person can be comfortably tolerated for minutes to hours. Tummo meditation may be related to the yogic concept of kundalini energy, a life-force energy said to circulate within the body. When properly focused, yogic lore says that it’s possible to generate enough heat to sit still in freezing cold without harm. This claim was tested in Tibetan monks and confirmed by Harvard University’s Herbert Benson and his colleagues.158 While this ability is now known to be possible, the underlying mechanism remains a mystery.

It was for this reason that I found yoga soon after I moved to Philadelphia; it was for this reason that I’ve stayed with it. There is a saying that every new yogi finds her way to the mat in order to heal an injury. Sometimes the injury is sports-related, though most times it’s psychic—perhaps it’s a divorce, addiction, or sexual trauma that takes her out of her body as a way to cope when the trauma is too much to bear.

The word clairvoyance, from the French, literally means “clear seeing,” but the perceptions can resemble sound, called clairaudience, or perception of smell, touch, or taste, called clair sentience. The term “extrasensory perception” (ESP) is synonymous with clairvoyance, as are modern euphemisms such as remote viewing, remote perception, and anomalous cognition. Clairvoyance differs from telepathy in that the information obtained is not “sent” by anyone. It appears to differ from precognition in that the information obtained through clairvoyance is about events at a distance in space, rather than events at a distance in time. And because of the relativity of space and time, if precognition exists then it is likely that clairvoyance also exists.

We had ended up at a bar in Columbia Heights called The Getaway. The only two who hadn't joined us were Jessica and Daryl. Jessica had to debrief with Paris, Sergei, and Priya and I guess Daryl just did not enjoy socializing. It was a weeknight, so the place was relatively uncrowded and we scored a prime seat on the upstairs patio next to a propane heater, where we were able to watch the procession of hipsters and gentrifiers that would trickle down the sidewalk, on their way to yoga or story telling night or artisanal whatever. It

Listen to a new piece of music Record a quick video for social media Stretch or do some yoga poses Take several deep breaths and pay attention to your breathing Read a story with a young child Read a chapter in a book with an older child Take care of a few plants Have a cup of tea with your spouse Check in with a friend, relative, or accountability partner Walk to a nearby coffee shop and back home Look at your calendar and reflect on the day’s priorities Write down an intention for the day

The Self is not conscious in the ordinary sense of the word. However, it is also not unconscious. It is, rather, pure Awareness or Superconsciousness (cit). All other attributes are simply superimpositions, projections of the mind. For the Self to reveal itself in its native splendor, all these projections must be withdrawn, or pierced through. This is achieved by means of the via negativa of the neti neti method. This approach of negation is succinctly illustrated in the Nirvāna-Shatka (Six [Stanzas] on Extinction), which is one of the many didactic poems attributed to Shankara. The full text reads as follows: I am not the mind or the wisdom faculty (buddhi), the I-sense, or thought; neither hearing nor the tongue; neither the nose nor the eyes; nor am I ether, earth, fire, or air. I am Shiva in the form of Awareness (cit) and Bliss (ānanda). I am Shiva. I am not what is called the life force (prāna), nor am I the five airs [circulating in the body]; nor the seven [bodily] constituents; nor the five [bodily] sheaths. I am also not mouth, hands, feet, genitals, and anus. I am Shiva in the form of Awareness and Bliss. I am Shiva. I am Shiva. I have neither hatred nor passion, neither greed nor delusion; neither exhilaration nor the mood of envy. I am without virtue or prosperity, without lust or liberation. I am Shiva in the form of Awareness and Bliss. I am Shiva. [In me there is] neither good nor evil, neither happiness nor suffering, neither mantra nor pilgrimage, neither the Vedas nor sacrifices. I am not food, the eater, or eating. I am Shiva in the form of Awareness and Bliss. I am Shiva. I am not [subject to] death, fear, or category of birth. I have no father or mother; [in fact, I have] no birth. I have no relatives or friends, no teacher or pupils. I am Shiva in the form of Awareness and Bliss. I am Shiva I am undifferentiated, of formless form. Due to [my] omnipresence I am everywhere [present for the benefit of all the senses. I am neither in bondage nor in liberation. [I am] immeasurable. I am Shiva in the form of Awareness and Bliss. I am Shiva.

When robots and automation do our most basic work, making it relatively easy for us to be fed, clothed, and sheltered, then we are free to ask, “What are humans for?” Industrialization did more than just extend the average human lifespan. It led a greater percentage of the population to decide that humans were meant to be ballerinas, full-time musicians, mathematicians, athletes, fashion designers, yoga masters, fan-fiction authors, and folks with one-of-a-kind titles on their business cards. With the help of our machines, we could take up these roles—but, of course, over time the machines will do these as well. We’ll then be empowered to dream up yet more answers to the question “What should we do?” It will be many generations before a robot can answer that.

Atheists, too, should not feel excluded by conversations about faith relative to yoga. A belief in the goodness of humanity and one’s highest Self are also life-affirming forces cultivated by the practice. If the word or concept of God doesn’t work for you, that’s absolutely OK. Through

As we let go of reacting in conditioned ways, we are jettisoning the learned patterns we have developed in the past to relate to every aspect of experience. To let go of these is to enter into a spontaneous and unpredictable present, unmodulated by wanting, aversion, or other forms of self-centeredness. Indeed, what gets “stirred up” in reaction always has to do with me. The sense of “I” is largely composed of reaction, being an encyclopedic anthology of likes and dislikes, and it infiltrates even our most altruistic thoughts and deeds.

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

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

Human beings, when not stressed, are utterly beautiful. It’s only when we are confused that our hearts shrivel and our minds figure crafty ways out of situations…. When we relate to life from our minds, we take our feet off the ground. It’s like not wanting to touch the floor, fearing that we will be burned. —Stephen Levine

The approach of this book is to explore attachment as a movement toward a greater felt sense of belonging to oneself and to the world, while incorporating a secure base of safe exploration internally and externally, where one is curious about life, the motivations of self and others, and oriented toward a positive perspective in which one feels safe and comfortable to be seen, known, valued, and respected. Characteristics of this orientation include: feeling safe; seeking and receiving support from others; being confident in psychological and physical proximity to self and other; being emotionally balanced without becoming caught in the dramas of life; understanding and making space for the emotional reality of self and others; being sensitively attuned to others, without losing oneself; becoming comfortable with conflict, and able to reduce that conflict without needing to retaliate, punish, or injure self or others; having the ability to comfort, soothe, and reassure; be self- and other-reflective; taking responsibility for how one affects others, while not taking on the sole responsibility; having high levels of relational satisfaction, commitment, and trust; and feeling safe enough to be playful.

Instead of passively giving in to a welter of conflicting thoughts, you can choose instead to actively focus your attention and observe your thoughts and sensations. If you do this compassionately, you will begin to see how and where your thoughts connect and relate to one another. In turn, this process will help you reduce your anxiety.

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We conceive of ourselves falsely, we see ourselves as we are not; we live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are... The Synthesis Of Yoga, Chapter VI, The Synthesis of the Disciplines of Knowledge, p.320

Mandy Grunwald, the mysterious media consultant long immortalized in Clinton lore dating back to 1992, suggested Hillary do a sit-down interview with someone friendly, Robin Roberts, maybe. Hillary could explain that she’d done it for convenience and a lot of the emails were about Chelsea’s wedding and yoga and planning her mother Dorothy Rodham’s funeral. It would all be so relatable.

•​From the Entrance to the Middle Way: “There are two ways of seeing every thing / The perfect way and the false way / So each and every thing that can ever be found / Holds two natures within / And what does perfect seeing see? / It sees the suchness of all things / And false seeing sees the relative truth / This is what the perfect Buddha said.

In general, the chakra system branched into two sections: the Vedic and the Tantric (now alive within Ayurvedic medicine and Tantric yoga, for example). The term tantra comes from two words: tanoti, or to expand; and trayati, or to liberate. Tantra therefore means “to extend knowledge that liberates.” Tantra is a life practice based on teachings about the chakras, kundalini, hatha yoga, astronomy, astrology, and the worship of many Hindu gods and goddesses. Tantric yoga originates in pre-Aryan India, around 3000 to 2500 BC. Many other varieties of Tantric yoga or spirituality have arisen from it, including Tantric Buddhism. Each system derived from Tantric yoga has a unique view on the chakras and their related gods, cosmology, and symbols. The history of chakras, as complex as it sounds so far, is even more complicated. The chakra system is intertwined with—and maybe even created by—several different cultures. Although usually associated with India, Tantric yoga was also practiced by the Dravidians, who originated from Ethiopia, as is revealed in the many similarities between predynastic Egyptian and African practices and ancient Indian Tantric beliefs.6 For example, numerous Hindu deities are rooted in “India’s black civilizations, which is why they are often depicted as black.”7 Some historians point out that early Egyptians were greatly affected by African beliefs,8 and in turn influenced Greek, Jewish, and, later, Islamic and Christian thought, in addition to the Indian Hindu.9 Other cultures also exchanged chakra ideas. Many practices of the early Essenes, a religio-spiritual community dwelling in Palestine in the second century BC through the second century AD, mirrored those of early India.10 The Sufis—Islamic mystics—also employed a system of energy centers, although it involved four centers.11 The Sufis also borrowed the kundalini process from Tantric yoga, as did certain Asian Indian and American Indian groups.12 As we shall see, the Maya Indians of Mexico, the Inca Indians of Peru, and the Cherokee Indians of North America each have their own chakra method. The Maya believe that they actually taught the Hindu the chakra system. The chakra system was brought to the West in yet another roundabout way. It was first thoroughly outlined in the text Sat-Chakra-Nirupana, written by an Indian yogi in the sixteenth century. Arthur Avalon then delivered chakra knowledge to Western culture in his book The Serpent Power, first published in 1919. Avalon drew heavily upon the Sat-Chakra-Nirupana as well as another text, Pakaka-Pancaka. His presentation was preceded by Theosophic Practica, a book written in 1696 by Johann Georg Gichtel, a student of Jakob Bohme, who refers to inner force centers that align with Eastern chakra doctrines.13 Today, many esoteric professionals rely on Anodea Judith's interpretation of Avalon’s work, to which she has added additional information about the psychological aspects of the chakras.