Showing posts with label Samadhi. Show all posts
Showing posts with label Samadhi. Show all posts

Yoga For The Inner And Outer Body.




The development of the higher or inner phases of Yoga consciousness should go hand in hand with the physical practices of Yoga, so that all of the practices and processes of Yoga, which are limiting within themselves, become an integrated activity uniting body, emotions, and mind with the Higher Nature


Yoga encompasses a wide range of topics. 


  • Yoga appeals to the logical mind because it gives full play to reason in its aphorisms and directions, with reasonable explanations for theory and practice. 
  • It is scientific because it takes a balanced approach to man's requirements and teaches practical applications of focus and meditation in daily life. 
  • Yoga permits pleasant emotions to flourish while suppressing those that are distracting, disruptive, and harmful in human nature. 
  • Friendship, compassion, empathy, unitive sentiments, and love are all attributes associated with Yoga's higher path. 


The practical component of Yoga is concerned with Kriyas or Pratcriyas, which are practices and procedures that deal with the "man within," the conscious mind, governing and regulating the body, emotions, and lower mind. 



Yoga is sometimes referred to as "mind over matter" because of its control. 


To achieve "four-fold awareness," the conscious mind must be employed. 


  • The third and fourth phases of the Asthanga, or Raja Yoga, are Asana and Pranayama


These activities help people become more conscious of their bodies, their functions, and their roles in personal development. 

The result is vigorous well health as a side effect. 



The Bahiranga, or outside limbs of Yoga practice, are represented by the four phases of Yama, Niyama, Asana, and Pranayama. 


These outer limbs serve as a solid basis for the higher practices, such as Antaranga or Samyarna. 


  • Otherwise, one's existence is founded on the changing sands of bad health, emotional and mental uncertainty, which are so frequently the spiritual aspirant's demise. 
  • Pratyahara, Dharana, Dhyana, and Samadhi are the Antaranga or Samyarna stages of Yoga. 


Each one develops a distinct kind of spiritual awareness. Some people refer to these stages as "above the brow" yoga exercises, and they prefer to focus only on them, believing that they constitute the core of Raja Yoga. 



"On the authority of our Spiritual forefathers and Ancestors, I declare that there can be no Raja Yoga without Hatha Yoga."


In this scenario, Raja Yoga refers to the upper Antaranga, whereas Hatha Yoga refers to the Bahiranga's basis. 


  • Sensory control, which culminates in the withdrawal of the senses from the object of their attachment, is known as pratyahara. 


In fact, most people become aware of how their senses have "misused" their bodies. 


  • Kriyas in many forms gradually pull the senses away from the world to which they are naturally drawn. 
  • By nonviolently restraining the senses, the Yogi may direct his mental focus to the Antarakarana, the inner faculty of mind activity, and acquire Dharana, or concentration. 
  • This level is about being aware of how the mind can govern emotions and perceptions while also transcending into a higher mental state. 



"Yoga Chitta Vritti Nirodha: Yoga starts with the limitation of the subconscious mind's activity," Patanjali correctly said. 


Until one becomes aware of the lower mind's disloyal activities, he is subject to its whims and irrational behavior. 


  • What seems to be a method of "pulling oneself up by one's own boot straps" is instead an instance of "mind elevating mind." 

"The Self is employed to raise the self," Sri Krishna says in the Srimad Bhagavad Gita


  • Dhyana, or meditation, is the practice of achieving free-flow concentration. 
  • Meditation is not the same as "thinking," as many people believe. 



Cosmic Consciousness or Universal Awareness is what Samadhi is. 


It, like other parts of existence, has various features and phases, ranging from the sudden and brief to the natural and limitless. 


  • Sabikalpa Samadhi refers to the early stages, whereas Nirbikalpa Satnadhi refers to the latter or deeper stages. 


Thus a Jivan Mukhta, a free-soul, or a realized one, is the being experiencing this condition. 



Kiran Atma


Hinduism - What Are The Yoga Sutras?

 

 


 ("yoga aphorisms") A collection of short sayings attributed to the sage Patanjali that serve as the basic texts for the Yoga school, one of the six schools of Hindu philosophy.

The sage Vyasa's commentary on Patanjali's Yoga Sutras is often read alongside the text, and it has been considered as an important component of the book.


The Yoga Sutras are split into four sections, each of which focuses on a different theme: 


  1. The first part is about concentration (samadhi), 
  2. the second part is about the mechanics of spiritual development (sadhana), 
  3. the third part is about various attainments (vibhuti), including magical powers (siddhi), 
  4. and the last part is about yogic isolation (kaivalya), which the text calls liberation.


The Yoga school is often considered the "practical" articulation of Samkhya theory, and the text presupposes the cosmology taught by the Samkhya school, another of the six schools.


You may also want to read more about Hinduism here.

Be sure to check out my writings on religion here.




Supernatural Powers Of Yogis - Yogic Luminescence, Asceticism, And Psychic Power

 





    Long before the word yoga came to mean "spirituality" or "spiritual path," He compelled the Gods to grant His request that the heavenly river Ganges (Ganga) release its waters to flood and regenerate the parched earth by raising his arms high. 



    The archetypal ascetic (tapasvin) of the Vedic period is the ecstatic muni, not the obedient householder-sacrificer or even the elevated seer (rishi). 



    • The muni is part of what is known as the Vedic counterculture, which consists of religious people and organizations (such as the Vratyas) that followed their holy goals outside of Vedic society. 
    • The muni has been referred to be the forerunner of the later yogi? in that he resembles a lunatic in his euphoric oblivion. 
    • Many aspects of his lifestyle foreshadow the later avadhuta's unconventional conduct, which is celebrated in the Avadhuta-Gita and other medieval Sanskrit writings. 



    Tapas has survived as a separate tradition from Yoga.





    The Mahabharata epic, for example, documents this simultaneous growth. 

    Many famous tapasvins' tales are told, including Vyasa, Vishvamitra, Vashishtha, Cyavana, Bharadvaja, Bhrigu, and Uttanka. 



    Indeed, the tradition of tapas is given precedence over Yoga in several sections of the epic, indicating the passages' early antiquity. 


    • Tapas is usually achieved via chastity (brahmacarya) and the subjection of the senses (indriya-jaya). 
    • The inherent tendencies of the body-mind are believed to produce psychophysical effulgence (tejas), brightness (jyotis), tremendous power (ba/a), and vitality (ba/a) (vfrya). 



    Since Vedic times, another word strongly associated with asceticism is ojas (apparently related to the Latin a dt ustus, "majestic"). 


    • It refers to a certain kind of numinous energy that energizes the whole body and mind. 
    • Ojas is produced primarily via the discipline of chastity, as a consequence of sexual energy being sublimated. 
    • It is said to be so powerful that the ascetic may influence and alter his or her own fate as well as the fate of others. 
    • According to the Atharva-Veda, the deities attained immortality by practicing chastity and austerities. 



    Tapas is typically associated with the acquisition of psychic powers (siddhi), which often proved to be the downfall of unwise ascetics who abused their extraordinary abilities. 


    • The Tapas tradition unfolded against the backdrop of a magical worldview in which the cosmos is filled with personalized sources of psychic power, both in the Vedic Age and the Epic Age (virya). 
    • He also names tapas as one of the five observances or restrictions (niyama) and claims that austerity perfects the body and its senses. 
    • Tapas is clearly limited to the role of a warm-up exercise in this context. 





    Yoga is primarily concerned with meditation and its enhanced form, ecstatic transcendence (samadhi).


    • For millennia, the tradition of tapas has coexisted with the schools of Yoga, and this is also the case today. 

    The hagiography Maharaj tells the extraordinary tale of a modern tapasvin and saint who supposedly lived for years. 

    • Tapasviji Maharaj, the story's protagonist, was born into a royal family but abandoned everything in his late fifties and girded himself with a loincloth. 
    • He was regarded as a powerful ascetic and miracle worker throughout his lifetime. 
    • He achieved incredible feats of endurance, overcoming both pain and boredom. 
    • He stood on one leg with one arm extended skyward for three years, then never laid down for another twenty-four years while traveling several kilometers every day. 






    This saint drew a lot of attention in the United States because of his extraordinary lifespan, which he said was due to his receiving the kaya-kalpa or renewing therapy known to traditional Indian medicine three times. 

    • The effectiveness of this therapy is mainly determined on the patient's temperament, since he or she must be able to tolerate extended periods of near-complete isolation. 
    • Only a highly adept meditator of Tapasviji Ma­ haraj's caliber could conceivably bear the agony of self-denial. 
    • Clearly, the tapasvins of ancient and modern India have much to teach Western medicine.


    You may also want to read more about Kundalini Yoga here.

    You may also want to read more about Yoga here.


    You may also want to read more about Yoga Asanas and Exercises here.


    You may also want to read more about Hinduism here.

    Be sure to check out my writings on religion here.