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Approaches to the True Goal of Yoga (Part 9)

What constitutes success with Yoga? There are many implications regarding the shift from traditional to modern perspectives on the nature of Yoga. In relation to modern Yoga and its shift from traditional Yoga, there are two main perspectives worth considering as far as the success of each:

  • According to the modern or contemporary view, the success of Yoga is judged by an improved state of the physical body and the reduction of physical disease.
  • According to the ancient view, the success of Yoga is judged by the degree to which one experiences realization of the eternal (or higher) Self, which is beyond the physical body, its maladies, and its inevitable death.

Today yoga is often seen as a medical treatment, as if it was reduced to a physical therapy program. There are even efforts to have modern yoga covered by insurance programs, using it as a treatment for specific diseases. While this may be good for the physical health of people, it tends to convince people that yoga is only a physical program.

Approaches to the True Goal of Yoga (Part 9)

Useful treatment modalities such as Physical Therapy and Occupational Therapy are very effective and needed professions. However, designing such treatment methods and calling them "Yoga" is a huge disservice to both those professions and to yoga.

Remember, the sole purpose of yoga is spiritual in nature. Yoga is a systematic program whose sole purpose is spiritual, whether you call it enlightenment, Self-realization, or other similar terms. The purpose for working with the physical body is so that the body is not an obstacle in certain yoga practices such as meditation, contemplation, and prayer. Obstacles to these spiritual practices are naturally minimized (or completely removed) in the process of following the traditional teachings of yoga.

Yoga is now often prescribed for its side-effects and this leads to a confusion of goals. The goal of traditional Yoga is spiritual in nature, and the side effects regularly include physical healing. In modern times, when yoga techniques are being practiced for their side-effects, the real goal is usually being ignored.

By developing physical therapy programs and labeling them “yoga,” and by focusing on one small aspect of yoga (the physical), we find that the whole, greater, truer meaning of yoga is lost to anyone who would seek the higher ground.

It would be so much clearer if classes that are predominantly about asanas (postures) were called asana classes instead of yoga classes, though this isn't likely to happen.

Imagine for a moment that you were to go to a lecture by a yoga scholar, but the promotional material only announced that he was going to teach a “yoga class.” People would likely show up with their mats and/or other paraphernalia. But he might be giving a lecture on yogic contemplation, or jnana Yoga. What if people showed up to find it was a two hour religious ritual led by a Hindu pandit or a Buddhist priest, rather than a class about asanas.

Doesn’t it seem strange that one small part of yoga called asanas gets elevated to the status of using the whole or all-encompassing name yoga? The same is true of other parts, which together, comprise yoga. Remember Bhakti Yoga is only a part, as is Hatha Yoga, Jnana Yoga, Karma Yoga, Kriya Yoga, Kundalini Yoga, Laya Yoga, Mantra Yoga, Nada Yoga, Raja Yoga, Tantra Yoga, etc. They are all parts and “Yoga” is the whole.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 10),” which will deal with the touchy subject of using the subtle methods and powers of yoga as a money making technique.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 8)

There is NO alternative word for “Yoga.” The whole of Yoga is called Yoga. The word Yoga is all encompassing, embracing all its various forms simultaneously, not separately. So, when people attempt to use an alternative word they are misunderstanding and there are reasons for this misunderstanding. This use of the term Yoga when they really mean “Hatha Yoga” (or, more accurately, Asana) has been a major reason for people mistakenly thinking that Yoga is a physical program that has a spiritual component, rather than a spiritual program that may include a physical component.

Ironically, there are some students and even teachers of modern Yoga that want to ignore (sometimes completely remove) the spiritual orientation of Yoga. This happens for a variety of reasons; these people think they will benefit by dropping the word Hatha from the term Hatha Yoga. By dropping the word Hatha, and calling it only Yoga, it’s much easier for them to avoid the fact that the ancient texts (such as the Hatha Yoga Pradipika), clearly state the spiritual priority inherent in traditional Yoga. This way they can avoid the fact that “Ha” and “tha” refer to the subtle energies of Ida and Pingala, the process of Kundalini Awakening, and subsequently attaining Samadhi.

Getting the whole and the parts confused … The "whole" is "Yoga.” Not only has Hatha Yoga (the "part") commonly been labeled as "Yoga" (the "whole"), the whole process and scope of Yoga as been affected in regard to our collective perceptions of Yoga. One way of seeing this clearly is to remember that Yoga is the whole, of which Bhakti Yoga is a part, Hatha Yoga is a part, Jnana Yoga is a part and Karma Yoga, Kriya Yoga, Kundalini Yoga, Laya Yoga, Mantra Yoga, Nada Yoga, Raja Yoga, Tantra Yoga, etc. are all parts and “Yoga” is the whole.

In his commentaries on Patanjali’s Yoga Sutras, B. K. S. Iyengar, a well known teacher and author writes:

"… Through the discipline of Yoga, both actions and intelligence go beyond these qualities [gunas] 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 …"

Approaches to the True Goal of Yoga (Part 8)

B. K. S. Iyengar goes on to say:

"… Usually the mind is closer to the body and to the gross organs of action and perception than to the soul. As asanas are refined they automatically become meditative as the intelligence is made to penetrate towards the core of being. Each asana has five functions to perform. These are conative, cognitive, mental, intellectual and spiritual…."

The entire purpose of Yoga is spiritual: The entire purpose of ancient, authentic, traditional Yoga, including Hatha Yoga, and all the others mentioned above are spiritual in nature. Following are a few points from the Hatha Yoga Pradipika, a 13th century text outlining the practice of Hatha Yoga. This text is possibly the best known and most authoritative text on authentic Hatha Yoga.

Click HERE to read the Hatha Yoga Pradipika

The last chapter of this text is entitled Samadhi (and it is significant to note that of the four chapters of the Hatha Yoga Pradipika, the last chapter is entitled Samadhi, the higher state of consciousness). This should make clear that the focus of Yoga is Samadhi.

The following few references from the Hatha Yoga Pradipika should make the true nature of Hatha Yoga clear, (note how the emphasis shifts away from postures to breath, kundalini, raja Yoga, and Samadhi):

  • Chapter 1: The purpose of Hatha Yoga is to be a stairway to Raja Yoga, the higher Yoga (1.1-2). Postures are the first part of Hatha Yoga (1.77)
  • Chapter 2: After postures, one should practice with breath (2.1)
  • Chapter 3: The energy of kundalini is the support of all the Yogas (3.1). Kundalini is awakened and travels upwards (3.68-69). Kundalini opens the door to enlightenment (3.105)
  • Chapter 4: Samadhi leads one to the eternal and highest bliss (4.2). Mind and the eternal merge like salt and the sea (4.5). Those who do only Hatha Yoga without realization of Raja Yoga derive no fruits for their efforts (4.79) (It does not mean that no physical benefits are derived; rather, since the goal of Yoga is spiritual in nature, when only the lower practices are performed, the intended goal is completely missed, yielding no fruits). All of the practices of Hatha Yoga and Laya Yoga are means to Raja Yoga, samadhi (4.103)

And finally, this quote from Swami Chidananda Saraswati, head of the internationally known Sivananda Ashram (Divine Life Society) in Rishikesh, India. He explains that:

"Yoga is not mere acrobatics. Some people suppose that Yoga is primarily concerned with the manipulation of the body into various queer positions, standing on the head, for instance, or twisting about the spine, or assuming any of the numerous odd poses which are demonstrated in the text-books on Yoga. These techniques are correctly employed in one distinct type of Yoga practice, but they do not form an integral part of the most essential type. Physical postures serve at best as an auxiliary, or a minor form of Yoga."

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 9).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 7)

In this article we'll address the use and misuse of the word yoga: The misuse of the word yoga often involves what logicians call the “fallacy of composition” which basically is inferring that something is true of the whole from the fact that it is true of some part of the whole. Also this can mean projecting a characteristic assumed by a part to be the characteristic assumed by the whole or by others. Oftentimes this can lead to false conclusion that whenever a person is doing some action that is included in yoga, that person is necessarily doing yoga.

This is what happens when anyone says that Yoga is physical fitness, stress management, or medical treatment. Again, the goal of yoga is yoga, and this has to do with the realization or direct experience of the highest unity of our being.

Here are some obviously unreasonable and false arguments about the nature of yoga and the use of the word yoga. Some of the examples below might sound silly, but they are common illustrations of “fallacy of composition.”

  • Body flexing is part of Yoga; therefore, anybody who flexes the body is practicing Yoga.
  • Breath regulation is part of Yoga; therefore, anybody who intentionally breathes smoothly and slowly is practicing Yoga.
  • Contracting the anal sphincter muscles is a lock, which is part of Yoga; therefore anybody contracting those muscles is doing Yoga.
  • Cleansing the body is part of Yoga; therefore, anybody cleansing the body is practicing Yoga.
  • Purging the gastrointestinal system is a practice of Yoga; therefore, anybody taking an enema is practicing Yoga.
  • Concentrating the mind is part of Yoga; therefore anybody who concentrates is practicing Yoga.
  • Talking to yourself in a contemplative way is part of Yoga; therefore, anybody talking to himself or herself is practicing Yoga.
  • Lovingness is part of Yoga; therefore all people who love their family and friends are practicing Yoga.
  • Honesty is a part of Yoga; therefore, any honest person is practicing yoga.
  • Contentment is a foundation of Yoga; therefore, anyone who is content is practicing Yoga.
  • Eating healthy food is a part of Yoga; therefore, anyone eating fresh vegetables is practicing Yoga.
  • Attenuating attractions and aversions is part of Yoga; therefore, anyone reducing their habitual thoughts and emotions is practicing Yoga.
  • Sitting still is a part of Yoga; therefore, anybody who is sitting still is practicing Yoga.
  • Here are some other false statements about Yoga, which have unfortunately come to be widely accepted as true.
  • Since Yoga is beneficial to the body, Yoga is a physical fitness program. (Wrong; the goal of Yoga is Yoga.)
  • Since Yoga reduces stress, Yoga is a stress management method. (Wrong; the goal of Yoga is Yoga.)
  • Since Yoga has an effect on physical health, Yoga is a medical treatment. (Wrong; the goal of Yoga is Yoga.)

By understanding the fallacy of composition, and reflecting on these simple examples, it is easy to see through the numerous arguments and widespread misperception that yoga is all about physical fitness, stress management, or medical treatment. In fact, yoga is ONLY about the higher union relating to pure consciousness, soul, spirit, purusha, atman, or other such words. Other efforts for secondary purposes may be quite useful, but they are NOT part of Yoga unless these higher goals are the fundamental motive for the practices.

What does Yoga mean? According to The Sivananda Yoga Om Page yoga means union: "Although many people think this term refers to union between body and mind or body, mind and spirit, the traditional acceptance is union between the Jivatman and Paramatman that is between one's individual consciousness and the Universal Consciousness. Therefore Yoga refers to a certain state of consciousness as well as to methods that help one reach that goal or state of union with the divine."

Approaches to the True Goal of Yoga (Part 7)

In ancient times, the word Yoga previously referred to the whole; now it refers to a part, the postures. Hatha in Sanskrit literally means “effort,” “force,” or “exertion.” Hatha Yoga was considered to be only a part, or aspect of the greater whole, which was called yoga. More precisely, postures were only a part of the part. In fact, Hatha Yoga itself only partially dealt with the practice of postures, called Asanas. Thus, the postures (or Asanas) were just a part of Hatha Yoga.

Furthermore, it is not absolutely necessary for someone to do the physical postures (Asanas) to be a practitioner of authentic Yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 8).”

Rae Indigo is ERYT 500

Has Your Mind Made You Its Slave?

Our minds are particularly affected by the following 3 things:

  • Our Concept of Time
  • The Company We Keep
  • Our Diet

Our body changes with time. Time can have a powerful impact on our mind, and subsequently, our body.  Our state of mind and the accompanying feelings tend to fluctuate, and quite often, even multiple times throughout a day!

Patterns of thought also get affected and occasionally overwhelmed by time. Each of the seasons: winter, summer, spring, and fall all affect the mind differently. People from several ancient civilizations did in-depth studies about time, including how the movement of the moon affects the mind, and how it moves around and through the different constellations. They learned how the different degrees of the moon in relation to the cosmos can have a definite impact on the mind. That’s why some used the words “Tara-bal” and “Chandra-bal” (“Tara” means star and “bala” means strength. When Vedic Astrologers refer to Tara Bala, they are referring to the placement of the planets in certain relationships with that of the Moon), and (“Chandra-bal” is lunar strength and represents the positive or negative effects of the moon on human bodies). The moon is typically in one constellation for two and a half days and then it moves to another constellation. So in those two and half days changes are likely to occur in our mind, affecting our mood.

So with all this in mind, the question arises; “Has our mind made us its slave?”

We can emphatically say, “No.” There is stronger influence beyond our mind and that is our intellect. When our intellect exercises its strength, it overcomes the impact on our mind. When our intellect weakens, then our emotions exert their force on our mind. Now, what if our intellect also becomes affected? Then we must realize that something that is beyond our intellect and that is the Self and that Self is Shiva Tattva. 

Has Your Mind Made You Its Slave?

Shiva is the master of the time. So when we take refuge in the Shiva Tattva or higher Self, then the impact of time is minimized, both on our mind and on our body.

So time impacts our mind and time has definite measurements. Similarly the company we keep, the people with whom we spend time also affects us. What we listen to impacts our mind. When we are in good company then it has good impact on us. When we are in bad company then negative emotions like anger, jealousy, etc., affects us in a negative way.

Then the third thing that affects the mind is the food we eat. Food choices are secondary and are not ultimately that important? If the first two (time & company) are positive and in balance, then they can take precedence over the problem of bad dietary choices.

According to Hindu scripture, those who know time are called Devagya (one who knows God). They know about time and all this in accordance with the Divine will of time. Rule of time is Divine, thus those who know time are called Devagya.

Above God is Brahma-gnan (one who knows the Self). A Brahma-gnani is considered above a Devagya. Brahma-gnani is created by being centered in the Self. What I am is what you are, and what everything else is too. When you are established in the firm experience and faith that brings Brahma-Gnan nothing can shake you. Brahma-gnan is bigger than all other gnan (knowledge).

Stay tuned, coming up next we will continue with the series “Approaches to the True Goal of Yoga” (Part 7)

Rae Indigo is ERYT 500

Within Your Inherent Nature, Yoga Is Already Being Established

Remaining aware of your inherent nature will always keep you on your toes. If you're like most of us you may feel like you’re always running toward something or away from something. If we use pleasure as an example we will see that at first pleasure motivates you to run towards it and then it prompts you to run away from it. On the other hand, yoga enables an awareness that helps you stay balanced and stable. Yoga will bring stability to your life.

Within your inherent nature, yoga is already being established

A yogi is someone who strives to be strong and stable in his body, mind and emotions. The importance of this cannot be stressed enough. If your emotions keep fluctuating up and down it is most likely because you are running towards something. So if you question what it is that you’re running towards and you’ll find it is pleasure, and once you’ve found it you reach a saturation point and then you feel the need to run away from it.

By remaining aware you can see in your life that it’s not only pleasure, but whatever you run towards, at some point or another, will push you away from it because you can’t (or won’t) handle it anymore. So when you reach that point or time that you feel the need to run away, you should know that it is because you were first enjoying it. So when you are enjoying something, keep in mind that the time will come when you’ll definitely want to run away from it. The solution is for you to change that attitude of your mind from seeking (pleasure, or anything you might desire) and just focus on remaining stable, then nothing becomes overwhelming and you won’t feel the need to run away.

Then it’s possible to realize that you are here to give comfort to others, not to seek comfort for yourself. This one simple attitude change will deter that tendency to feel “Oh, this is too much, I have to run away.” Only by indulging in what you have sought (and found) will cause you to feel, “this is too much, I need to get away.”

When through yoga practice you become stable, you’ll always tend to give what you can. You’ll never hear the sun say, “I am shining too much, now I need to run away.” A diamond will never say, “I am glittering too much.” The sun and a diamond are excellent examples of things that are stable in their nature. They have no need to go out of their niche.

Stay tuned, next article will be: “Has Your Mind Made You Its Slave?”

After that, the series “Approaches to the True Goal of Yoga” will continue, resuming with Part 7.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 6)

The human body is a fascinating and beautiful instrument, and should be properly taken care of, however, according to traditional yoga the body is an instrument, and is not itself the goal.

Approaches to the True Goal of Yoga (Part 6)

This is not meant to imply some anti-body perspective. And, it is not a conflict between philosophies. Instead it should be seen as a misunderstanding of goals and tools.

Again, as has been stated before, the goal of Yoga is Yoga, period.

As a matter of fact, none of the lower levels is the goal. In authentic, traditional yoga, the student works with and trains all levels of their being, including relationships, self-exploration, senses, body, breath, and mind. However, none of these are themselves the final goal of yoga.

The aspirant following a path of authentic, traditional yoga balances their training of the following:

  • Relationships: The aspirant builds relationship with the world through practices such as non-violence, truthfulness, non-stealing, remembering truth, and non-possessiveness. Building better relationships with the world is not itself the goal of traditional Yoga.                                                                                                         
  • Senses: The aspirant trains the senses so as to be able to consciously regulate them in positive ways, although working with the senses is not itself the goal of traditional Yoga.                                                                                                                                                                        
  • Body: The aspirant works with the body so as to make it flexible, strong, and steady, but working with the body is not itself the goal of authentic Yoga.                                                                                                                                                                                                               
  • Breath: The aspirant trains the breath so as to make it smooth, slow, and serene, but training the breath is not itself the goal of traditional Yoga.                                                                                                                                                                                                                               
  • Mind: The aspirant deals with the mind at all of its levels, although exploring and dealing with the mind is not itself the goal of authentic Yoga.      

It is important for the student to realize that the single goal of Yoga is beyond all of these, while these are to be considered obstacles or “veils” that block the realization of the Self, Truth, or Reality that is being sought. Because they are the obstacles, they are emphasized in regular practice so that they may cease to cover the eternal center of consciousness.

Swami Rama writes about the comparison of traditional Yoga and modern Yoga in his text, “Path of Fire and Light”:

"The majority of people view Yoga as a system of physical culture. Very few understand that Yoga science is complete in itself, and deals systematically with body, breath, mind, and spirit.

"When one understands that a human being is not only a physical being, but a breathing being and a thinking being too, then his research does not limit itself to the body and breath only.

"For him, gaining control over the mind and its modifications, and the feelings and emotions, become more important than practicing a few postures or breathing exercises. Meditation and contemplation alone can help the aspirant in understanding, controlling, and directing the mind."

In his opening paragraph of “Lectures on Yoga,” Swami Rama explains:

“The word Yoga is much used and much misunderstood these days, for our present age is one of faddism, and Yoga has often been reduced to the status of a fad. Many false and incomplete teachings have been propagated in its name, it has been subject to commercial exploitation, and one small aspect of Yoga is often taken to be all of Yoga. For instance, many people in the West think it is a physical and beauty cult, while others think it is a religion. All of this has obscured the real meaning of Yoga.”

In the second volume of Path of Fire and Light, Swami Rama goes even further, where he flatly declares:

"The word 'Yoga' has been vulgarized and does not mean anything now.”

So again, as an important reminder, the goal or destination of Yoga is Yoga itself, union itself, of the little (separate or egoic) self and the True Self.

Swami Sivananda Saraswati (founder of Divine Life Society of Rishikesh, India) writes of Ashtanga Yoga:

"It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy…. Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved."

Many people work with diet, exercise and interpersonal relationships. This may include physical fitness classes, food or cooking seminars, or many forms of personality work, including support groups, psychotherapy, or confiding with friends. When done alone, these are not necessarily aimed towards yoga, and are therefore not yoga; however beneficial they may be.

And yet, combining work with the body, food, and relationships may very much fall under the “domain” of yoga, when yoga is ultimately the goal. The key to understanding this concept lies within that which one holds in their heart and mind, plus their degree of their conviction. Without that being directed towards the state of yoga, these methods can hardly be called yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 7).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 5)

The last posted article dealt with the six classical schools of Indian philosophy and gave a brief description of each. This article will focus on Vedanta as it applies to yoga, more specifically what Dr. David Frawley writes about the nature of yoga and its relationship to Vedanta.

Approaches to the True Goal of Yoga (Part 5)

The following is excerpted from Dr. Frawley’s book, “Vedantic Meditation: Lighting the Flame of Awareness.” …

"The first teachers who brought Yoga to the West came with the profound teachings of Vedanta as their greatest treasure to share with the world. They presented Vedanta as the philosophy of Self-realization and Yoga as the methodology by which to achieve it. Such great masters began with Swami Vivekananda at the end of the nineteenth century and continued with Swami Rama Tirtha, Paramahansa Yogananda, and the many disciples of Swami Shivananda of Rishikesh. They called their teaching Yoga-Vedanta, which they viewed as a complete science of spiritual growth.

"However, in the course of time asana or Yoga postures gained more popularity in the physically-minded West, and the Vedantic aspect of the teachings fell to the sidelines, particularly over the last twenty years. The result is that today few American Yoga teachers know what Vedanta is or can explain it to others. If they have an interest in meditation they generally look to Zen or Vipassana, not knowing that meditation is the very foundation of classical Yoga and its related traditions.

"Even students of related disciplines like Ayurveda or Vedic astrology may know little about Vedanta, the path of self-knowledge that is the spiritual support and goal of these systems. Meanwhile, those who study the great Vedantic gurus of modern India, like Ramana Maharshi or Nisargadatta Maharaj, generally look at the particular teacher as the source of the teachings, and they may fail to understand the tradition that they are part of. In this way the heart teachings of India's great sages have become progressively lost even to those who claim to follow their teachings in the West.”

A bit about David Frawley: He has been a student of Ramana Maharashi’s teachings since 1970 and has written for their magazine The Mountain Path since 1978. He is a visitng professor at the Sringeri Shankaracharya Math, the oldest vedantic center in India, and has receive the personal blessings of the Shankaracharya. He teaches at Vedantic centers in America and is one of the few Westerns recognized as an authentic Vedantic teacher by the Vishva Hindu Parisha, the largest Hindu religious organization in the world. Frawley directs the American Institute of Vedic Studies in Santa Fe, New Mexico.

A brief Biography: Dr. David Frawley (aka, Pandit Vāmadeva) is a Vedic teacher and educator who is the author of over thirty books in several Vedic and Yogic fields published worldwide over the past thirty years. He is the founder and director of the American Institute of Vedic Studies (www.vedanet.com), which offers on-line courses and publications on Ayurvedic medicine, Yoga, mantra and meditation, and Vedic astrology. He is involved in important research into ancient Vedic texts and is a well known modern exponent of Hinduism and Sanatana Dharma. He has a rare D.Litt in Yoga and is a recipient of the prestigious Padma Bhushan award, one of India's highest civilian awards for "distinguished service of a higher order." His work is highly respected in traditional circles in India, as well as influential in the West, where he is involved in many Vedic and Yogic schools, ashrams and associations.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 6).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 4)

There are six schools of classical Indian philosophy. These are:

Approaches to the True Goal of Yoga (Part 4)

A brief review of those six schools or systems will easily clarify the true nature of authentic Yoga as being a system of spiritual pursuit. There is not universal agreement on there being 6 schools as some consider the teachings of Buddha to be a seventh system or school of Indian philosophy, rather than a separate system. This is because the Buddha’s methods come from the same root. In addition, some others consider any divisions between schools to be inaccurate, stating that the only valid and authentic Yoga comes directly from the ancient texts, the Vedas.

Yoga is one of the classical schools of Indian philosophy: To understand the true nature of Yoga as a path of spiritual realization, it is necessary to have some small understanding of all of the six classical schools (or systems) of Indian philosophy, of which Yoga is one. By understanding Yoga in that context, it will be easier to more fully delve into Yoga as the enlightenment practice that it actually is, rather than the mere physical fitness program it has recently come to be known as. The sincere student (or seeker) can then discriminate between authentic teachings and modern adaptations.

Yoga contains (or is built on) other philosophies: It is important to note that the Yoga system contains, or is built on four of the other systems or schools of Indian philosophy (Nyaya, Vaisheshika, Mimasa, and Sankhya). In other words, it is not necessary to go into great depth into those as separate studies and/or practices. These four are adequately incorporated into the Yoga system, from the standpoint of doing the practices. Additionally, the Vedanta system is a practical companion to the Yoga system.

The exact dates of formalizing the six systems are not known. The studies were originally transmitted by purely oral means (writing had not yet been created). However, estimates generally range from about 2,000-3,000 or more years ago. Some say the roots of these are as much as 5,000-10,000 years ago, or more. The absence of clear dates is also explained as coming from the fact that the students/practitioners were so focused on the timeless quality of higher truths that they simply didn't care to record dates.

Here’s a brief description of each of these six schools:

  • Yoga: Yoga offers practical methods for obtaining direct experience, systematically dealing with all of the levels of one's being while striving to experience the eternal center of consciousness. Yoga is best described in the Yoga Sutras and involves systematic witnessing of your inner states, so as to experientially go beyond all of them to the center of consciousness.                                                                                                                                
  • Sankhya: Sankhya philosophy offers a framework for all the levelof manifestation, from the subtlest to the grossest. Sankhya comes from samyag akhyate, which literally means that which explains the whole. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), manas (mind), indriyas (cognitive and active senses), and the five subtle and gross elements (earth, water, fire, air, and space).                                                                                                                                                   
  • Vedanta: Vedanta philosophy and practice provides contemplative methods of self-inquiry leading to the realization of one's true nature, that which is not subject to death, decay, or decomposition. A major key of these practices is contemplation on the Mahavakyas. The teachings of Vedanta are best captured in the books of the Upanishads. The text, Vivekachudamini (Crest Jewel of Discrimination) by Adi Shankaracharya is an excellent source, and is available in English translation.                                                                                                                                                                                     
  • Vaisheshika: The Vaisheshika system was developed by Prashastapada and emphasizes the physical sciences such as chemistry, it also includes exploring the elements of earth, water, fire, air and space, as well as time, mind and soul.                                                                                                
  • Nyaya: The Nyaya system was founded by the ancient sage Gautama, and deals with logic, the process of reasoning. Doubt is considered a prerequisite for philosophical inquiry. Other systems of Indian philosophy draw on this process.                                                                                                          
  • Mimasa: The Mimasa system was founded by Jaimini and pursues freedom through action. It has a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma.  

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 5).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 3)

Most respected Western publishers acknowledge authentic, traditional yoga, this is quite unlike many of the so-called modern and highly competitive yoga teachers and yoga schools.

The following definition of yoga is excerpted from Funk & Wagnalls New Encyclopedia: YOGA (Skt. yuga, “yoke”), one of the six classic systems of Hindu philosophy, distinguished from the others by the marvels of bodily control and the magical powers ascribed to its advanced devotees. Yoga affirms the doctrine that through the practice of certain disciplines one may achieve liberation from the limitations of flesh, the delusions of sense, and the pitfalls of thought and thus attain union with the object of knowledge. Such union, according to the doctrine, is the only true way of knowing. For most Yogi (those who practice Yoga), the object of knowledge is the universal spirit Brahma. A minority of atheistic Yogi seek perfect self-knowledge instead of knowledge of God….

There are currently two main perceptions of yoga which have recently shifted a great deal in the past century, particularly the past couple decades. Most of this is due to changes made in the Western hemisphere, particularly in the United States, although these shifts are not solely an American phenomenon.

The gist of these shifts can be summarized in two perspectives, one of which is modern and false, and the other of which is ancient and true.

  1. False: Yoga is primarily a physical system with a spiritual component.
  2. True: Yoga is primarily a spiritual system with a physical component.

Unfortunately, the false view that Yoga is primarily a physical exercise program is now the dominant viewpoint. This false view is spreading through many institutions, classes, teachers, books, magazines, and then on to millions of students of modern Yoga. These students often have little or no knowledge (or interest) in the spiritual goals of ancient, authentic, traditional yoga and yoga Meditation.

Approaches to the True Goal of Yoga (Part 3)

To understand the recent “devolution” that asserts yoga is only a physical exercise program is an essential step for the modern seeker of authentic Yoga.

Using a common Christian point of view as an example of this devolution; many Christians are of the belief that Yoga is merely attaining and maintaining a higher degree of physical fitness. This is as false as saying that Christian communion is merely drinking wine and eating bread with a meal or that baptism is as simple as taking a shower or bath. Remember, the goal of Yoga is Yoga.

This article will close with another definition of yoga from the Columbia Encyclopedia (Sixth Edition, 2001-07) – Yoga: [Skt. = union]: A general term for spiritual disciplines in Hinduism, Buddhism, and throughout South Asia that are directed toward attaining a higher consciousness and liberation from ignorance, suffering, and rebirth. More specifically it is the name of one of the six orthodox systems of Hindu philosophy. Both Vedic and Buddhist literature discuss the doctrines of wandering ascetics in ancient India who practiced various kinds of austerities and meditation. Also, it’s the basic text of a yoga philosophical school; the Yoga Sutras of Patañjali (2nd cent. B.C.), being a systematization of one of these older traditions.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 4).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 2)

We keep hearing about yoga "on" and "off" the mat. But there has been a new invention that has occurred in the last few decades, the yoga "mat", which is commonly made of some sort of synthetic rubber or plastic material. This has lead to the idea that "yoga" is to be practiced "on" such a mat. Since the yoga mat is designed to be used primarily for asanas (physical postures), its invention has led to even further distortion of the true yoga. This is not to lessen the fact that through the mastery of asana, we lessen the natural tendency for restlessness and are increasingly able to meditate on the infinite, making it clear the greater purpose of our physical practice is to facilitate the mindfulness and focus necessary to attain our goal.

Along with the recent reference to yoga "on the mat", there has been a subsequent reference to yoga "off the mat" to describe some "other" form of yoga. A Google search presently reveals over 3,000,000 results for the keywords "yoga off the mat.” While it’s a good thing that students are recognizing that there are some other important yoga practices, the mere fact that the expression "yoga off the mat" has come into vogue implies that the default position that real yoga is always "on" some synthetic "mat". This is a good example of how the ancient tradition of authentic yoga is set aside for the sake of promoting a modern and limited (mostly physical) form of yoga through all of the yoga business channels and so-called yoga “communities.”

Now there’s a yoga industry. Yoga or most everything using the name "Yoga" has gotten so big and has had such great commercial success that there is now even a business category known as the "Yoga Industry". Googling the keywords "Yoga Industry" reveals over 28,000,000 results. The latest survey (2016) conducted by Yoga Journal magazine (USA) reports that it is a $16.8 billion dollar per year industry, and that over 37 million people in US are regular practitioners of yoga and about 80 million more are interested in yoga or likely to try it.

Modern yoga is promoted commercially by the use of oxymorons. An oxymoron is a phrase that combines two opposite meanings which do not go together in reality, often having a humorous effect. Real yoga is an inner experience of the union between the individual self and the Universal Self, and therefore "yoga studio" and "yoga class" fall into the category of oxymorons. The following list includes some examples of other phrases that are often considered to be oxymorons:

  • Authentic replica
  • Balding hair
  • Bittersweet
  • Civil unrest
  • Clearly confusing
  • Confirmed rumor
  • Deafening silence
  • Dry lake
  • Ill health
  • Open secret

Let us remember that the goal of Yoga IS Yoga: The goal or destination of Yoga is Yoga itself – union itself, of the little self and the True (or Universal) Self, a process of awakening to the pre-existing union that is called Yoga. There is too much to be said here in one article to give a final or all-inclusive definition of the term Yoga – which can be described in different ways. But it has to do with the realization, of and through, the direct experience of the pre-existing union between Atman and Brahman, Jivatman and Paramatman, and Shiva and Shakti, or the realization of Purusha standing alone as separate from Prakriti. The mere fact that one might do a few asanas or stretching sequences using the physical body doesn’t in itself mean that one is headed towards that highest union referred to as Yoga.

Approaches to the True Goal of Yoga (Part 2)

The history of Yoga may be conveniently divided into the following four broad categories: Vedic Yoga, Pre-classical Yoga, Classical Yoga, Post-classical Yoga.

There are those who may find the information in this article of interest. Some might find it offensive. So why is this information being posted in this blog ? Simply stated, it is here to serve that number (no matter how small) of you who have come to realize that Yoga is far more than we generally see these days. Some of you may feel completely outnumbered by the current wave of distortion and devolution of Yoga. You may feel misled, confused, and alone because your personal perspective and journey seem out of alignment with your peers and the popular so-called teachers and styles that are competitive in the yoga “business.”

If you are a sincere seeker and devotee of the higher, authentic goals of yoga you may find you are sometimes on an exasperating journey and other times on one that is filled with joy. In the long run, you will certainly conclude it is infinitely worth the challenges and effort along the way.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 3).”

Rae Indigo is ERYT 500