Yoga breathing

In the frenzied lifestyle people live in today, you have to consider that this overactivity lifestyle is bad for your health. Recent studies have found that stress contributes to heart diseases and high blood pressure. You have to consider that because of the help of stressful lifestyle that people live in today, stroke and heart diseases have been considered as one of the deadliest diseases plaguing today’s society.
Yoga meditations can completely relax your body and mind and it can also make your brain more alert and make your heart relax. Read more »

heart diseases, high blood pressure, meditations, relaxation, stress, stressful lifestyle, yoga

Hatha Yoga builds on the lesson of the two aspects that we consist of: consciousness and energy. Read more »

body tension, consciousness, dealing with stress, emotions, nervous diseases, nervous systems, psyche, psychosomatic diseases, soma, sun and the moon, ulcers, yoga

In Swara Yoga we are taught to experience the relationship between sun and moon. Swara Yoga is an independent part of Yoga, related to Hatha Yoga and Kundalini Yoga. Read more »

brain halves, creative work, harmony, meditation, nostrils, spinal cord, sun and moon, swara yoga, yoga tradition, yogi

The achievements of the ancient Indians in the field of philosophy are but very imperfectly known to the world at large, and it is unfortunate that the condition is no better even in India. Read more »

ancient indians, ascetics, hindu scholars, indian logic, philosophical literature, puranas, sanskrit, upanishads, vedas

After the Samhitas there grew up the theological treatises called the Brahmanas, which were of a distinctly different literary type. They are written in prose, and explain the sacred significance of the different rituals to those who are not already familiar with them. (1) Read more »

brahmanas, brahmans, caste system, dogmatic assertions, generation to generation, gnostics, hymns, max muller, rituals, sacred significance, theological treatises, unbounded imagination

The change of the Brahmana into the Aranyaka thought is signified by a transference of values from the actual sacrifices to their symbolic representations and meditations which were regarded as being productive of various earthly benefits. Read more »

brahmana, brahmins, material substances, meditations, prana, real truth, rig veda, sacrificial rituals, samaveda, symbolic representations, vital functions

When the Vedic people witnessed the burning of a dead body they supposed that the eye of the man went to the sun, his breath to the wind, his speech to the fire, his limbs to the different parts of the universe. They also believed as we have already seen in the recompense of good and bad actions in worlds other than our own, and though we hear of such things as the passage of the human soul into trees, etc., the tendency towards transmigration had but little developed at the time. Read more »

asceticism, charitable deeds, dark half, doctrine of transmigration, good deeds, recompense, sun moon, upanishads, vedic, way of the gods, womb

The earliest descriptions of a Samkhya which agrees with Ishvarakrishna’s Samkhya (but with an addition of Ishvara) are to be found in Patanjali’s Yoga sutras and in the Mahabharata; but we are pretty certain that the Samkhya of Caraka we have sketched here was known to Patanjali, for in Yoga sutra I. 19 a reference is made to a view of Samkhya similar to this. Read more »

history of philosophy, kapila, mahabharata, oneness, patanjali, purusha, siddhis, upanishad, yoga sutra, yoga sutras

A word of explanation is necessary as regards my interpretation of the Samkhya-Yoga system. The Samkhya karika is the oldest Samkhya text on which we have commentaries by later writers. Read more »

commentaries, gunas, intelligence, reference to, sutras, upanishads, yoga system

These three types of ultimate subtle entities are technically called guna in Samkhya philosophy (1). Read more »

abstract qualities, gunas, mental qualities, purusha, samkhya philosophy, sanskrit

But how or rather why prakriti should be disturbed is the most knotty point in Samkhya. It is postulated that the prakriti or the sum-total of the gunas is so connected with the purushas, and there is such an inherent teleology or blind purpose in the lifeless prakriti, that all its evolution and transformations tike place for the sake of the diverse purushas, to serve the enjoyment of pleasures and sufferance of pain through experiences, and finally leading them to absolute freedom or mukti. Read more »

absolute freedom, cessation, equilibrium, evolution, gunas, intense activity, mukti, mutual opposition, passive state, samsara

The question is raised, how can the prakriti supply the deficiencies made in its evolutes by the formation of other evolutes from them? When from mahat some tanmatras have evolved, or when from the tanmatras some atoms have evolved, how can the deficiency in mahat and the tanmatras be made good by the prakriti? (1). Read more »

cause and effect, concomitant conditions, gross body, gunas, karana, latent powers, manifestation, material cause, potential energy, shakti, ultimate energy

It has been said that buddhi and the internal objects have evolved in order to giving scope to the experience of the purusha. What is the process of this experience? Read more »

abstraction, consciousness, imagination, manas, perception, purusha, sattva, senses, sense data

The Vaisheshika is so much associated with Nyaya by tradition that it seems at first sight quite unlikely that it could be supposed to represent an old school of Mimamsa, older than that represented in the Mimamsa sutras. But a closer inspection of the Vaisheshika sutras seems to confirm such a supposition in a very remarkable way. We have seen in the previous section that Caraka quotes a Vaisheshika sutra. Read more »

aphorisms, cognition, demerit, dharma, enumerated, gunas, samskara, sense qualities, sneha, supposition, universality

The doctrine of pralaya is accepted by all the Hindu systems except the Mimamsa (1). According to the Nyaya-Vaisheshika view Ishvara wishing to give some respite or rest to all living beings desires to bring about dissolution (samhareccho bhavati). Simultaneously with it the adrishta force residing in all the souls and forming bodies, senses, and the gross elements, ceases to act (shakti-pratibandha). Read more »

atoms, bodies, desire, dharma, disintegration, dissolution, intelligent entities, manas, natural condition, samskara, senses, shakti, tejas, world creation

The four kinds of atoms are earth, water, fire, and air atoms. These have mass, number, weight, fluidity (or hardness), viscosity (or its opposite), velocity, characteristic potential colour, taste, smell, or touch, not produced by the chemical operation of heat. Akasha (space) is absolutely inert and structure-less being only as the substratum of sound, which is supposed to travel wave-like in the manifesting medium of air. Atomic combination is only possible with the four elements. Atoms cannot exist in an uncombined condition in the creation stage; atmospheric air however consists of atoms in an uncombined state. Read more »

akasha, elementary substance, four elements, hindus, molecule, vibratory motion, water fire

The manner in which knowledge originates is one of the most favourite topics of discussion in Indian philosophy. We have already seen that Samkhya-Yoga explained it by supposing that the buddhi (place of consciousness) assumed the form of the object of perception, and that the buddhi so transformed was then intelligized by the reflection of the pure intelligence or purusha. The Jains regarded the origin of any knowledge as being due to a withdrawal of a veil of karma which was covering the all-intelligence of the self. Read more »

cognition, collocation, indian philosophy, inference, intellectual elements, intelligence, linga, perception, physical elements, purusha

All knowledge involves the knower, the known object, and the knowledge at the same identical moment. All knowledge whether perceptual, inferential or of any other kind must necessarily reveal the self or the knower directly. Thus as in all knowledge the self is directly and immediately perceived, all knowledge may be regarded as perception from the point of view of self. Read more »

appearance, cognition, deep sleep, dharma, dreams, inferential, perception, perceptual, reference to, remembrance

The question however arises that if all apprehensions are valid, how are we to account for illusory perceptions which cannot be regarded as valid? The problem of illusory perception and its psychology is a very favourite topic of discussion in Indian philosophy. Read more »

conch shell, illusion, illusory appearance, indian philosophy, perception, piece of silver, psychology

Mimamsa has to accept the existence of soul, for without it who would perform the Vedic commandments, and what would be the meaning of those Vedic texts which speak of men as performing sacrifices and going to Heaven thereby? The soul is thus regarded as something entirely distinct from the body, the sense organs, and buddhi; it is eternal, omnipresent, and many, one in each body. Prabhakara thinks that it is manifested to us in all cognitions. Indeed he makes this also a proof for the existence of self as a separate entity from the body, for had it not been so, why should we have the notion of self-persistence in all our cognitions–even in those where there is no perception of the body? Read more »

consciousness, existence, going to heaven, pleasure pain, sacrifices, sense organs, true reason, vedic texts

Gaudapada’s work is divided into four chapters: (1) Agama (scripture), (2) Vaitathya (unreality), (3) Advaita (unity), (4) Alatashanti (the extinction of the burning coal). The first chapter is more in the way of explaining the Mandukya Upanishad by virtue of which the entire work is known as Mandukyakarika. The second, third, and fourth chapters are the constructive parts of Gaudapada’s work, not particularly connected with the Mandukya Upanishad. Read more »

advaita, ananda, atma, deep sleep, dream state, extinction, mandukya upanishad, oneness, prana, shivam, theories of creation

The main idea of the advaita (non-dualistic) Vedanta philosophy as taught by the Shankara school is this, that the ultimate and absolute truth is the self, which is one, though appearing as many in different individuals. The world also as apart from us the individuals has no reality and has no other truth to show than this self. All other events, mental or physical, are but passing appearances, while the only absolute and unchangeable truth underlying them all is the self. Read more »

absolute truth, advaita, akara, appearances, brahman, cognition, comprehension, duality, macrocosm, microcosm, objective truth, passions, preceptor, sensations, vedanta philosophy, world consciousness

Ajnana defined as the indefinite which is neither positive nor negative is also directly experienced by us in such perceptions as “I do not know, or I do not know myself or anybody else,” or “I do not know what you say,” or more particularly “I had been sleeping so long happily and did not know anything.” Read more »

consciousness, entities, i do not know, negation, perception, vedanta

The corrective asanas prepare various muscles, articulations, tendons and many reflex mechanisms, in a way to make the body and mind fit for higher yoga practices. Read more »

autonomous nervous system, cardiac rhythm, maximum effectiveness, maximum energy, mental peace, muscular activity, muscular tone, necessary effort, relaxation, slow movements, tendons, yoga pose, yoga practices

A constant process of meditation requires that the annoyance of the external environment is reduced to the minimum or is annulled entirely. This means that the yoga practitioner will be able to concentrate his own mind and to meditate only in absence of nervous impulses from the receptors. Read more »

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That eternal immutable existence which transcends the turiya and all other states is the unconditioned Absolute, the supreme Brahman or Para-brahman, without Prakriti (nishkala) or Her attributes (nir-guna), which, as being the inner self and knowing subject, can never be the object of cognition, and is to be apprehended only through yoga by the realization of the Self (atmajñana), which It is. For as it is said, “Spirit can alone know Spirit.” Being beyond mind, speech, and without name, the Brahman was called “Tat,” “That,” and then “Tat Sat,” “That which is.” For the sun, moon, and stars, and all visible things, what are they but a glimpse of light caught from “That” (Tat)? Read more »

ananda, brahma, chaitanya, glimpse of light, guna, human speech, kala, rupa, sarada, shakti, shiva, spirit, sun moon, supreme brahman

It cannot be said that current explanations give a clear understanding of this subject. Yet such is necessary, both as affording one of the chief keys to Indian philosophy and to the principles which govern Sadhana. The term guna is generally translated “quality,” a word which is only accepted for default of a better. For it must not be overlooked that the three guna (Sattva, rajas, and tamas), which are of Prakriti, constitute Her very substance. This being so, all Nature which issues from Her, the Maha-karana-svarupa, is called tri-gunatmaka, and is composed of the same guna in different states of relation to one another. The functions of sattva, rajas, and tamas are to reveal, to make active, and to suppress respectively. Rajas is the dynamic, as sattva and tamas are static principles. That is to say, sattva and tamas can neither reveal nor suppress without being first rendered active by rajas. These gunas work by mutual suppression. Read more »

animal creation, deva, divya, guna, indian philosophy, jiva, karana, maha, manifestation, principles, rajas, sadhana, sattva, stable equilibrium, suppression, tamas

But, whatever you choose, one thing you will need in all things and at all times — concentration of purpose, of thought, of feeling, of action; so that this, like a powerful-magnet, will polarize everything with which you deal. In all the aims of life it is needed for success. Read more »

aims, concentration, desires, human progress, magnet, science and philosophy, virtue

One of the higher efforts and achievements of concentration of mind has been well described by Dr. Annie Besant in her book The Ancient Wisdom, in the following words: Read more »

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We may now turn to the first exercise: Read more »

concentration, four roads, mental health, recall

BEFORE you sit down to commence the practice of recall quietly but definitely decide what is to be your object of concentration and for how long you propose to sustain it. Sometimes people sit down and then begin to decide what to do; they start on one object and then change to another because they find it unsatisfactory, and at last they wake up to realize that their time has gone and they have done nothing. Read more »

concentration, meditations, odd times, posture, time has gone

CONCENTRATION is not an end in itself, but a means to develop the will so that it may make the entire life purposeful. Polarize your entire life — all your actions, your feelings, your thinking — by establishing a permanent mood towards success in some line of human endeavor. It may be the mood of an artist, a scientist, a poet, a philosopher, a philanthropist; it may concern art, religion, science, interpretation, philosophy, thoughts and deeds of affection and kindness, or works of commerce or government; it may aim at skill in action, or intense and expanded feeling, or a clear and deep understanding of life; it may seek self-government, or, the mastery of environment and success in outward things. That is for you to choose; but choose something definite and polarize your whole life to that. Read more »

dignity and security, freedom and power, outward things, position, Power, slave to the base emotion

Many people do not realize that it is the nature of man to modify his environment, not to submit to it except in so far as his own judgment advises him to do so. He has the combinative and constructive power of mind which, acting through his hands, alters and adapts old forms and makes new ones by rearranging and combining them. Read more »

acting, constructive power, happiness, nature of man, proper attention, senses, state of consciousness, true state

It is said in an old Indian book that there are four great enemies to human success: (I) a sleepy heart, (2) human passions, (3) a confused mind, and (4) attachment to anything but Brahman. [Each student has to attach his own meaning to this word, keeping it always flexible, so that it may expand and become illumined. Literally: the Evolutioner, Grower or Expander, not creator] Read more »

appetites, brahman, confused mind, emotions, enhancement, exercise, heart, human passions, ordered life, physical culture, pleasure and pain, suppression, vigor, vigorous life

SOMETIMES when we are engaged in study or writing a visitor arrives; he may be a welcome friend at any other time, but at the moment he is a trouble. So also when we are engaged in an attempt at concentration, “visitors” throng in upon us, some welcome and others unwelcome. What is it that brings them here so inopportunely, and by what means can we persuade them to take their leave? Read more »

camel, companions, concentration, considerations, emotion, emotions, feelings, particles, resentment, tendency

There is another class of intruders, which appear to come telepathically from other minds and from the objects around us. In these days of radio communications there need be no difficulty in believing that thoughts coming from other minds influence ours; that our own habitual thoughts hang about us when we are busily engaged, and discharge themselves upon us in our moments of quiet is a matter of common experience. Read more »

anxiety, concentration, intelligible, intruders, personal emotions, personal interest, radio communications, telepathically

I hope it has become clear that meditation is no retreat from the world but is one pole of our terrestrial conscious activity which is all creative. Not by meditation alone will anyone reach to the greatest heights; the limitations of external life contain the divine teaching in equal measure. Read more »

blossoms, conscious activity, consistency, laws of nature, meditation

The following diagram is intended to give a rough idea of the changes which occur in man in the course of his development. The first figure indicates the condition of an undeveloped man, in whom the physical nature is dominant and the will is weak, the second that of one very advanced in whom the balance is reversed, other people lie between the two. Read more »

desire nature, emotions, fulfilment, intellect, meditation, physical nature

I have said this before, but here it comes in again. Before you can pass on from meditation to contemplation you must be able to give up wishing and hoping entirely, at least during the period of practice. The mind can never be single while wishes occupy it. Read more »

contemplation, desires, impurity, meditation, spiritual law, train of thought, wishing and hoping

In the beginning the fruits of contemplation are received into the mind as if from above, and they are most delicate to grasp and hard to hold. Read more »

fruits of contemplation, illumination, insight, intuition, limited viewpoint, meditation, mind

There are certain definite ways in which we can practice contemplation. In all cases one should go through the three stages in order to reach the top of one’s thought: (I) the attention must be centered on the object; (2) thought must be active with reference to that object alone; (3) the mind must come to an end of its remembering, collating, comparing, reasoning and meditating, but still remain attentively poised upon the object. Read more »

Attention, contemplation, contemplative experience, intense search

One who has an intense affection for an object of worship can follow the same method, but in his case the activity will be mainly one of feeling. The devotee will first picture in imagination the particular form which he regards as ideal. Read more »

ardent devotion, dawn breaks, desires, devotee, divine nature, feelings, imagination, intense affection, maya, presence, worshiper

The life of the bacteria and germs–the yeasty forms of life–are familiar to many of us. And yet there are forms of life still below these. The line between living forms and non-living forms is being set back further and further by science. Living creatures are now known that resemble the non-living so closely that the line cannot be definitely drawn. Read more »

application of moisture, Living creatures, living forms, lower forms of life, theories of the Yogis

We hear much of the claims of scientists who announce that they are on the eve of “creating life” from non-living matter. This is all nonsense–life can come only from life. Life from non-life is an absurdity. And all Life comes from the One Life underlying All. But it is true that Science has done, is doing, and will do, something very much like “creating life,” but of course this is merely changing the form of Life into other forms–the lesser form into the higher–just as one produces a plant from a seed, or a fruit from a plant. The Life is always there, and responds to the proper stimulus and conditions. Read more »

chemical and mineral world, creating life, Creation, One Life, theory of evolution

The Yogi Philosophy teaches of the existence of a Universal Creative Will, emanating from the Absolute–infilled with the power of the Absolute and acting under established natural laws, which performs the active work of creation in the world, similar to that performed by “Cudsworth’s Plastic Nature,” just mentioned. This Creative Will is not Schopenhauer’s Will-to-Live. It is not a Thing-in-itself, but a vehicle or instrument of the Absolute. It is an emanation of the mind of the Absolute–a manifestation in action of its Will–a mental product rather than a physical, and, of course, saturated with the life-energy of its projector. Read more »

causes of motion, Creative Will, Desire to manifest, Life Energy, manifestations of energy, progressing evolutionary effort, Yogi Philosophy