Showing posts with label Yoga Origins. Show all posts
Showing posts with label Yoga Origins. Show all posts

FROM YOGA TO SHAMANISM



Cultural heroes like Gautama the Buddha and the Upanishadic sages were on the verge of ushering in the mental framework of awareness. 


Yoga's psychospiritual technology is therefore a result of consciousness's early mental framework. 


  • Prior to that, we had the Vedic Proto-Yoga, which is written in very symbolic language. 
  • Before that, there was Shamanism's ecstatic technology, which dates back to the Stone Age. 
  • Shamanism has been traced back to approximately 25,000 B.C.E., although it is most likely far earlier. 
  • The lack of artifacts does not always indicate the absence of the belief system with which they are connected, as we know from other situations. 


Shamanism is the holy art of altering one's consciousness in order to access a plane of reality that is believed to be inhabited by spirits. 


The term shaman comes from the Siberian (Tungusic) language and refers to a spirit traveler. 

  • Shamans accomplish a dramatic change in their perceptual field by listening to the repetitive sound of a drum, click stick, or other percussion instrument, or by using psychoactive drugs (such as the fly agaric mushroom), which are repressed by representatives of the authority. 
  • This is done in the name of faith. 
  • They had to converse with the spirit realm in order to escape discovery. 
  • Their goal was to stop pounding on the table and instead expound. 
  • It's not just a case of idle curiosity; they're hoping to resurrect silent ways of changing consciousness. 

Harner recognizes the importance of power and knowledge in the psychologi­ struction of ancient history "Shamans are often cal and physical wellbeing of excited throughout their tripry, and have developed their community's tradition. 


  • In yogic terms, While Hamer's hypothesis that calm may become experts, particularly Mircea esis is interesting, the wan­ so deep that many men­ Eliade, Shamanism is of tal processes stop tem­ ing of the shamanic tradi­ Siberian origin Others haphazardly." 
  • It was probably more common to view Shamanism as a linked with the fact -Roger Walsh, The Spirit of Worldwide Tradition, p. 229 that the development of city Shamanism occurred independently in states that corresponded with different civilizations. 


I support the demise of the tribal community's perspective of Shamanism, which links Shamanism with communities serviced by shamans. 


  • This is best seen as a change in Central Asia, especially given the cultural background of Siberia and collapse. 
  • Yoga, in a similar vein, is basically consciousness toward a more individuated self­ an Indic phenomena, and spiritual traditions awareness, linked with the developing mental sphere of other civilizations, should be accorded its own unique consciousness structure. 
  •  As a result, technically speaking, we should refrain from communicating. 
  • Unless he (or, more rarely, she) can be demon­ who operates on behalf of his (or, more rarely, her) community, the shaman is a privileged sacred technologist of African Shamanism. 


This is true of the shamanic tradition (brahmana), who conducts his sacrifices and similar actions of the Eskimos and Hopi Indians. 


  • Similarly, additional rituals for the sake of others, whether it be the ancestral spirits, his own surviving family, or the is truly a hybrid between Christianity and the society at large, should not be called Christian Yoga. The yogin, on the other hand, is Hinduism personified. 
  • Term such as "sorcery," "witchcraft," or holy technologist who pursues his "magic" first and foremost may be used in settings other than one's personal salvation. 
  • He doesn't usually try to practice Siberian or Siberian-derived spirituality or make any direct societal contributions. 
  • If anything, "mysticism" or "spiritual esotericism" may indicate that he has abandoned the game. 
  • However, when­ utilized in conjunction with Yoga-like traditions other than those traceable to India, directly by their exemplary conduct and benevo­lent aura, India's yogins have made a significant contribution. 


Some academics have argued that Yoga is significant not just to its own culture, but also to human civilization as a whole, although this is difficult to prove. 

 

  • Even in a cult, you have to prove yourself. 
  • While Yoga incorporates shamanic elements such as Karma-Yoga, the goal of helping the world, it also incorporates many other teachings. 
  • As previously said, (loka-samgraha) is the most important. 
  • According to Michael Harner, the shift from ily in the interest of the yogin's own spiritual Shamanism to Yoga happened throughout the development process. 


Only the bodhisattva ideal of early Mahayana city states in the East, when shamans were Buddhists, reflects the desire to better our common human destiny. 


  • However, unlike the shaman, the bodhisattva is primarily concerned with people's spiritual well-being, rather than their physical or emotional well-being or financial wealth. 
  • Even healers who follow the bodhisattva path see their work as a spiritual contribution to others: These healers aim to provide the right circumstances for spiritual practice by assisting individuals in regaining physical health or emotional equilibrium. 
  • While the theory that Yoga evolved from (officially repressed) Shamanism is flawed, many elements and themes of Shamanism have definitely persisted in Yoga. 
  • The following characteristics of the shamanic tradition were provided by Eliade, who pioneered studies on both Yoga and Shamanism: 
    • Among the components that make up and distinguish shamanism, the following must be prioritized: 
      • the shaman's ability to make ecstatic journeys in his role as healer and psychopompos (he searches for the sick man's soul, which has been stolen by demons, captures it, and restores it to the body; he conducts the dead man's shamanic journeys). 


Its whole trajectory is guided by the concept of the human ego-gradual personality's transcendence ("dismemberment"). 


  • We'll come upon the Kshurika Upanishad ("Secret Doctrine of the Dagger") later, a book that describes the yogic practice as a gradual deconstruction of conventional consciousness. 
  • The dismemberment connected with the shamanic rope trick, which has been characterized as a kind of mass hypnosis, correlates to this. 
  • The shaman climbs up the vertically stretched rope, a sharp blade in his teeth, in furious chase of a little kid until both are out of sight. 
  • The boy's severed limbs begin to shower down from the sky after a time. 
  • The play concludes with the shaman's resurrection of the kid. 
  • Only the shaman sitting on the ground, alone and maybe with a knowing grin, will be captured by cameras. 
  • The yogin's euphoric introversion and spiritual ascension are analogous to the shaman's ecstatic flight, and the yogin's teaching function is analogous to the shaman's position as a soul guide. 


Many shamanic abilities are also acknowledged in Yoga, where they are classified as siddhis ("accomplishments"), such as the ability to turn invisible, which shamans are also attributed with. 


  • Finally, the yogic control of the "inner fire," particularly the psychophysiological heat produced during the awakening of the life force in Kundalini-Yoga, is mirrored by the shaman's mastery of fire, which is an outward accomplishment. 
  • This is the foundation for the Tibetan yogic discipline of tumo, which enables practitioners to sit nude in the frozen snow blanketing the Himalayan mountain peaks for long periods of time. 
  • One of the most well-known Yoga techniques—sitting cross-legged in one of the numerous yogic poses (asana)—has a shamanic origin. 

Felicitas Goodman, an American anthropologist, looked at a variety of shamanic postures that have been employed to produce euphoric states or out-of-body 9 experiences in her essay Where the Spirits Ride the Wind. 


  • Each position seems to have a unique impact on the mind, and she and her students are able to reach different levels of consciousness by using particular shamanic postures. 
  • The preceding part presented the ascetic (tapas) tradition, which is the forerunner of Yoga and has several remarkable similarities to Shamanism: Tapasvins excel in "self-heating," or disciplining oneself to the point that perspiration flows from all pores, where shamans show their command of fire by touching hot coals. 
  • In the midst of summer, when the sun is blazing down from above, one old ascetic practice (called panca-agni, spelled panciigni) is to sit surrounded by four lighted flames. 
  • Swami Satyananda Saraswati of the Bihar School of Yoga has been practicing this age-old method for many years. 

Yogins strive to defy the body-natural mind's inclinations, whether via extended breath retention or the conversion of sexual desire into vital energy (ojas), and so generate an inner pressure that translates into physiological heat. 


  • They have the sensation of being on fire. 
  • Then, at the apex of the experience, a dramatic breakthrough happens, illuminating their whole existence. 
  • They reveal that they are that light that seems to have no source yet is the Source of all things. 
  • The yogin's state of illumination, or enlightenment, is similar to the shaman's mystical voyage into other worlds. 
  • Both experiences are diametrically opposed to conventional reality and awareness. 
  • Both of them have a strong transfonnative impact.


Only the inward-going yogin understands the ultimate futility of all travelling, since he realizes that he is never moving beyond the same Reality that is the objective of his spiritual adventure. 


The shaman's surroundings are made up of the subtle worlds of reality, which he tries to dominate. 


  • ""The feeling of'soul flight,' 'journeying,' or 'out-of-body experience' is a distinguishing characteristic of shamanic ecstasy," says American psychiatrist Roger Walsh. 
  • In other words, in their euphoric condition, shamans see themselves, or their soul or spirit, soaring across space and going to other planets or remote portions of this one." The purpose of shamanic trips is to gain knowledge or power, or to change the circumstances in the material world by changing the conditions in the subtle realms. 
  • The ultimate goal of the yogin, on the other hand, is to transcend the shaman's subtle layers of existence and to realize the transcendental Being, which is transdimensional and unqualified, and which the yogin understands to be his deepest identity. 


The yogin, on the other hand, is mainly a transcender, while the shaman is a healer or miracle-worker. 


  • However, the yogin is likely to gain a great lot of information about the subtle worlds throughout her spiritual ascension to transcendental Reality (sukshma-loka). 
  • This explains why many yogins have shown remarkable powers and have long been regarded as wonder workers and magicians by the Indian people. 
  • However, from a yogic perspective, the paranormal powers exhibited by many adepts pale in contrast to the ultimate achievement of Self-realization, or enlightenment.


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.




History Of Yoga And Self Understanding

 


Yoga has been practiced since ancient times and has a long cultural history as a result. 


Thanks to the missionary fossil that is still alive. It is the result of the efforts of the Hindu early swamis, whose expressions have entered a new period of India's culture­ of blossoming in our century, both in India and beyond. 


  • Hundreds of thousands of Westerners practice some kind of Yoga today, but they may not necessarily understand the original objectives and reasons of the practice. 
  • To a great degree, this is due to their widespread lack of knowledge of Yoga's complex past. 
  • As a result, this article s devoted to laying out the key stages in Yoga's lengthy and complicated history. 


History is essential for comprehending the world, particularly human civilization. 


  • More importantly, history teaches us about ourselves since our ideas and attitudes are heavily influenced by the society to which we belong. 
  • We are who we are not just because of our own personal histories, but also because of human civilization's collective histories. 


No reality is more important to our self-awareness than history, according to German philosopher and psychiatrist Karl Jaspers. 


  • It teaches us to see man in his highest potentials and in his imperishable creations, it shows us the broadest horizon of mankind, it brings us the contents of tradition upon which our lives are built, it shows us standards by which to measure the present, it frees us from unconscious bonds to our own age... 
  • When we look at our current situation in the context of history, we may get a deeper understanding of it. 
  • It's difficult to fathom arriving at a true awareness of Yoga's spiritual riches or practicing it meaningfully and effectively without a thorough knowledge of its historical development. 


A study of Yoga's history provides a more comprehensive picture than most popular books on the topic. 


Learning about the history of Yoga is more than just an intellectual exercise; it really aids our self-awareness and, as a result, our attempts to break free from the confines of the ego-personality. 


  • The parts that follow will show some of the grandeur of the Yoga tradition, which has yielded a vast amount of knowledge about the human condition. 
  • Of fact, it is difficult to encapsulate all that scholarship has revealed in a few hundred pages. 
  • Indeed, no one has tried to combine all of the available material, which would require fluency in many languages (particularly Sanskrit and Tamil) as well as encyclopedic knowledge. 
  • As a result, the more modest aim of this essay will be to build a basic framework for our understanding of Yoga. 


We saw how Hinduism's history may be easily divided into nine eras, spanning over 8,000 years from the Pre-Vedic Age to the Modern Age. 


  • It will be useful to keep that schema in mind while you read more of yoga's evolution. 
  • Because yogic concepts and practices are not exclusive to Hinduism but may also be found in Buddhism and Jainism, various histories might be written. 
  • However, considering Hinduism's preeminent role in the formation of India's civilisation, this would simply add to the complication. 

  • As a result, the development of Yoga is described in the following parts from the perspective of Hinduism, but I have included brief sections on Buddhism and Jainism. 
  • These two traditions are discussed in order of their respective dates: 
    • After the Upanishads comes Jainism, which is followed by Buddhism.


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.