Category Archives: HEALTH

Yoga – Is It a Religion? (Part 2)

Again – yoga means union! The word Yoga means union, and comes from "yuj" which means "to join," to bring together into union the various aspects of yourself that were never divided in the first place. From that comes the direct experience of yourself (Self) that is beyond the false identities stemming from the seemingly countless colorings of attraction and aversion. Another, more contemporary adaptation of this principle is the word holistic, meaning to become whole, or to realize your underlying wholeness.

Patanjali describes this in the Yoga Sutras (1.2) where he defines Yoga as the mastery or control (nirodha) of the modifications of the chitta (“stuff” of the mind or mind field), allowing the true Self to then come shining through (1.3). Patanjali also explains that the purpose of Yoga is discrimination (viveka) among the inner processes (Sutras 2.26-2.29). Similar processes of mastering and/or integrating the mind may be a part of some religions, but that does not mean that regulating your mind in this way is, in itself, a religion.

Yoga and religion both share many common virtues. As with many religions, yoga also recommends meditation on, and cultivation of lovingness, compassion, goodwill and acceptance, as well as non-violence, truthfulness, training the senses, non-possessiveness, and other such virtues (see Patanjali’s Yoga Sutras 1.33, 2.30-2.32). So although, religions and yoga both recommend cultivating such virtues, it is self evident that cultivating these ways of being or living are not themselves religion. When these are practiced in yoga, the subtler, finer, truer aspects of our being are revealed, and this may or may not be seen in the context of religion.

Yoga – Is It a Religion? (Part 2)

By definition, is yoga a religion?

1. According to Encarta World English Dictionary, religion posits that people's beliefs and opinions concern the existence, nature, and worship of a deity or deities, and divine involvement in the universe and in human life.

  • Yoga does not require the worship of any specific "deity or deities." The word divine is defined (in dictionaries) as coming from, or connected with God or gods. Yoga does not give specific instructions for the "existence, nature, [or] worship". Yet, yoga acknowledges that bhakti Yoga, the path of devotion is a valid aspect of yoga. Yoga does not tell you where to direct that devotion, or the specific methods by which you should do it. This “direction” of devotion is left to personal religious preferences.

2. Religion adheres to a particular institutionalized or personal system of beliefs and practices relating to the divine.

  • The word divine is defined as relating to God or gods, and yoga itself does not set forth any designation to what or whom one should direct their worship, nor does yoga require it. Although yoga definitely acknowledges the value of bhakti yoga, it does not dictate which form that should take for an individual person. Also, yoga itself is not institutionalized as a religious system, although some of the principles are contained within many religions or other religious systems (examples: kindness to other people, taking care of one's body, regulating breathing, or quieting the mind).

3. Religions establish a set of strongly-held beliefs, values, and attitudes that somebody lives by.

  • Some may argue that yoga is a religion by the very definition of religion as being a set of strongly-held beliefs, values, and attitudes that one lives by. This is not necessarily true since this could also apply to many other things as well, including governmental, educational, psychological, social, cultural, or familial ways of living.

Fortunately, most people have a working, day-to-day, common language sense of the meaning of a religion, and it simply does not apply to yoga.

Coming next, part 3 of "Yoga – Is It a Religion?"

Rae Indigo is ERYT 500

Yoga – Is It a Religion? (Part 1)

Yoga is in Religion. Religion is not in Yoga … Swami J.

While Yoga may be found in many religions, the numerous yoga practices involving body, breath and mind, along with their transcendent goal of direct experience, are generally neither characteristic of any particular religion, nor typically practiced by the adherents of any religion.

Yoga means “union.” It is the joining together the aspects of ourselves which were never divided in the first place.

To say that the word yoga itself is a religion makes about as much sense as saying that the words “union” or “holistic” constitute a religion.

Yoga – Is It a Religion?

Keep in mind that there is not universal agreement on these points, or even the definition of yoga for that matter. Although there are many people who feel that yoga is not a religion, there are also those who feel that yoga is a religion.

So this begs the question; what's in religion that’s missing with Yoga? Here are a few things:

  • Yoga has no deity to worship.
  • Yoga has no worship services to attend.
  • Yoga has no rituals to perform.
  • Yoga has no sacred icons.
  • Yoga has no creed or formal statement of religious belief.
  • Yoga has no requirement for a confession of faith.
  • Yoga has no ordained clergy or priests to lead religious services.
  • Yoga has no institutional structure, leader or group of overseers.
  • Yoga has no membership procedure.
  • Yoga has no congregation of members or followers.
  • Yoga has no system of temples or churches.

To point out that Yoga is not religion (or that yoga is in religion, but religion not in yoga), is just stating facts, but these facts are not opposed to religion. Suggestion that one should or should not practice religion is not what is being described here. Religion can be extremely useful, and there are those who would say it’s absolutely essential. Nonetheless anyone can practice yoga, and do so either with or without religion being involved.

Practitioners of yoga tend to be very clear about yoga not conflicting with any religion. However, there are many thousands of denominations and sects within many diverse religions. Some of these groups have religious beliefs that might seem very different to another’s beliefs.

Some say that certain foods should be eaten for example, while others say that the same food item should not be eaten. Some suggest polygamy, while others require monogamy. Some agree with medical treatment, while others say that healing is solely God’s job, and that faith, not modern medical treatment should be employed. Some believe in social freedoms, while others believe more in strict religious discipline.

Then there are those basic practices like calming the autonomic nervous system through diaphragmatic breathing that some consider to be of a different religion, while others see this as a universal human process from which anyone can benefit. Some others consider making the body flexible to be a part of religion, while others see it is physical fitness, while still others see it as a part of systematic, non-sectarian meditation. So while some of the customs of various religions may seem odd to the others, these are the realities of the diversity of humanity.

Emphasizing this diversity in this article is not intended to resolve these issues, or to offer a solution. However, it seems useful to accept that, to some degree, there are people who consider yoga to be religion, even though we may feel certain that it is not. After all, it is always appropriate to respect (and honor) the choice of others.

Coming next, part 2 of "Yoga – Is It a Religion?"

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 16)

When do you think the point comes that yoga should no longer be called yoga?

A good analogy here would be to consider a car that has missing parts. Visualize a car and a friend asking, “What is that?” You say, "It's a car." Now imagine that this car is missing its wheels, an engine, and the doors and seats are gone and your friend asks you the same question. Still, you repeat, "It's a car.” Or you might say something like, "it’s junk." Although it may be hard to determine the exact point of change, but somewhere along the way, in removing the parts, you'd naturally have to stop calling it “a car.”

Now apply this to yoga – stripped of its higher goals, can it still be called yoga?

Imagine yoga with missing parts. At what point, and after how much adjustment and conformity to modern culture, does yoga cease to be yoga? When yoga is stripped of its higher goals and methods, can it still be called yoga?

Imagine holding a window, and saying to someone, "This is a house!" To demonstrate asanas (postures) saying, "This is yoga!" makes as much sense as saying that a single window is a complete house. Both are confusing a minor, although useful part with the whole.

Some of the most common comments used to justify the modern devolutions of yoga are saying things like, "But it's useful!” or, “It helped me!" When the true nature of yoga is pointed out to them they tend to feel that authentic yoga is somehow in opposition to doing other activities that are of benefit to human beings. Just because people more become flexible and less stressed, it doesn’t mean that the methods they use are necessarily called yoga.

The fact that physical postures (or modern revisions) are effective is not in question. Doing asanas is beneficial, but calling them yoga is a different matter. Almost any physical exercise, such as walking calisthenics or playing tennis is useful, but that does not make it yoga. Aerobics, jazzercise, Zumba, and kickboxing, etc. may also be useful, but that does not make them yoga. Massage therapy, physical therapy, and respiratory therapy are also useful, but that does not make them yoga. Psychotherapy and counseling are useful, but that does not make them yoga.

Some modern Yoga teachers are often found arguing that the yoga they are teaching is only a physical program supported by physicians and the medical community, and they place little or no emphasis or acknowledgement on the authentic spiritual goals of Yoga. Thus, we have a situation where modern Yoga teachers are usually ignoring or minimizing the spiritual goal of yoga.

Approaches to the True Goal of Yoga (Part 16)

If you are a sincere student and are seeking authentic yoga it will be necessary to recognize the authentic vs. the adaptations: There are many challenges faced by those who are seeking authentic yoga as the path to Enlightenment or Self-realization, the path that it is intended to be. As with many endeavors in life, progress begins with understanding. Understanding the current situation within the modern Yoga community will help tremendously in sharpening one's ability to recognize the difference between modern adaptations and the authentic, traditional yoga of the ancients.

Once one sees the difference between the adaptations and the authentic, it then requires determination to be in a minority and to not just get caught up in the flow of the latest fad. That determination, followed by proper action will lead the sincere student of authentic Yoga to an authentic path.

It is good to keep in mind that it is said, “When the student is ready, the teacher will appear.” It is also said that the ideal teacher will come for each student, depending on the aspirations the seeker holds in their heart.

This ends this series on the “Approaches to the True Goal of Yoga”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 14)

Teacher Training (TT) programs often avoid the spiritual aspect of yoga. Just a brief review of some of these schools and seminar offerings will reveal that in many modern yoga teacher training programs, only a small percentage of the curriculum deals with the spiritual aspects of Yoga, and these spiritual aspects are to be the true focus of yoga. Here again we see this modern focus leaning heavily toward the physical aspects of yoga and so limited compared to the authentic yoga of the ancients.

In many of these TT programs one can become a "certified" yoga teacher without having spent a single minute engaging the face-to-face instruction of a teacher studying the traditional yoga texts.

Do you really want to become certified with no face-to-face teaching of authentic yoga? The Hatha Yoga Pradipika and the Yoga Sutras are two of the most authoritative texts in Yoga. Sadly, as a common example of the current state of modern yoga teacher training, the most well known agency in America (that claims certifying authority for yoga schools) has structured its standards with such a focus on the physical that it is possible for a student to become a certified yoga teacher without having spent a single minute in the face-to-face instruction of a teacher who is well versed in these texts or any of the other traditional Yoga texts.

About yoga in the US: Georg Feurstein, a well recognized scholar and teacher says: "It's a mess"

Approaches to the True Goal of Yoga (Part 14) 

As if the state of yoga and yoga teacher training here in the west were not already bad enough, there’s an online company that has started to offer a $49.99 online yoga teacher training program. All you have to do is purchase their program via credit card, read their material, and take a written online exam, which consists of multiple choice questions. You can become a "Certified Yoga Instructor" and will also receive an online transcript that mentions your score, which can be used "to prove your certified credentials". Interestingly, their promotional material even explains that the certificate that you will receive does not even mention the word “online.”

When asked by LA Yoga Magazine, “How would you describe Yoga in the US today?” Georg Feurstein elaborates:

“It’s a mess. And you can quote me on that. Anything that comes to America or the West in general, immediately gets individualized and commercialized. There has always been great diversity in traditional Yoga, and this diversity was based on the experience of masters. Today even beginning teachers feel qualified to innovate and create their own trademarked Yoga system.

"So, looking at the Yoga movement today, part of me feels very saddened by it, but then I also see that it contains the seeds of something better. Also, amazingly, Yoga can be beneficial even when it is reduced down to posture practice. But people shortchange themselves when they strip Yoga of its spiritual side."

It’s distressing that there are Asana teachers who say that they do understand the authentic goals of yoga, and would like to share these higher teachings with their students. However, some of them who teach at well known "Yoga Studios" around the country (USA) have privately confided that they have been directly told by studio owners to not teach this, and that if they do, they will no longer be allowed to teach there. This puts these teachers in an awkward position. Even though they understand and seek authentic yoga in their personal lives they’re discouraged (sometimes forbidden) from sharing this with students out of fear for losing students and their payments for classes.

Be positive, there’s a good chance the pendulum will swing back. Although modern yoga teaching may have gone far off track in recent years, there is some movement towards providing training that focuses on the authentic and every yoga teacher should be encouraged to head in that direction. It seems that the pendulum has swung so far away that it might slowly be starting to swing back to the real goals of authentic and traditional yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 15).” This next blog article will illustrate some modern styles of yoga, their names and how they differ from the four traditional schools of yoga.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 13)

There are those who turn away from yoga as spiritual pursuit and seek elsewhere for meditation instruction and techniques. Even among some of the teachers, scholars, authors, and publishers who profess to be experts in yoga, more than a few turn away from traditional yoga meditation to “customize” practices of meditation and contemplation and call them their own. It’s almost unbelievable, but it’s not uncommon for so-called yoga teachers to recommend that their students practice yoga solely for the physical body, and instruct them it’s not always necessary to follow practices such as introspection, contemplation and meditation to learn yoga.

Approaches to the True Goal of Yoga (Part 13)

As a result yoga in the West has only scratched the surface of authentic yoga.

It is true that yoga as a means for spiritual unfoldment is quite compatible with any religious orientation. It is common for people who have pursued the authentic spiritual practices of yoga to report that they become even closer to own their religious roots. Thus there should be absolutely no conflict. Although, the reverse is not necessarily true, not all religions bring their followers closer to the goals of proper yoga practice. 

It would be hard to imagine people walking into a restaurant and ordering a bottle of “Christian Communion” with their meal? Of course not, instead they order a bottle of wine. Otherwise, it would be taken as a joke. Similarly, we wouldn’t call eating bread with your meal “Christian Communion,” we’d simply call it eating bread? But people will walk into a health spa, gym or recreational center and call some of the physical practices people do there “yoga,” completely disregarding its true and full meaning?

Also, it is sad but true that some other teachers of yoga (both from the East and the West), teach in a way that worships teachers,deities, rituals and/or dogmas that are not known to their students, and this even further confuses the issue of what yoga is truly about. This is not to say that teachers should necessarily be forbidden to present their religion. Rather, the point is that by not clearly acknowledging the difference between their religion and authentic yoga, they are setting the stage for confusion about the true nature of yoga.

Approaches to the True Goal of Yoga (Part 13)

So, is Yoga a religion? Answer: NO!

Yoga is contained within religions. Religions are not contained within yoga. Yoga means union. It is the joining together the aspects of ourselves which (in reality) were never divided in the first place.

Too many teachers and students are being deprived. There are modern yoga teachers who are missing out on authentic, traditional yoga because of their misunderstanding, and as a result, the higher yogic practices are not even followed by them. In other words, they cannot teach or learn the more authentic perspectives of yoga if they do not know about them and they remain deprived of much of the wisdom of the ancient sages.

David Frawley, is quoted in “Yoga Journal” as saying:

Yoga in the West "has only scratched the surface of the greater Yoga tradition," he says. "The Yoga community in the West is currently at a crossroads. Its recent commercial success can be used to build the foundation for a more profound teaching, aimed at changing the consciousness of humanity. Or it can reduce Yoga to a mere business that has lost connection with its spiritual heart. The choice that Yoga teachers make today will determine this future."

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 14).” This next blog article will look at how some yoga teacher training programs are missing the point of true yoga.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 12)

Yoga as a spiritual tool – For a student longing for spiritual attainment, the path of traditional, authentic yoga may be a perfect fit, including all of the many aspects that it may encompass. However, when an authentic seeker of spiritual truths starts to explore the landscape of paths, yoga is commonly not pursued as a spiritual tool because "everybody knows" (actually they assume – and incorrectly) that yoga is merely a physical exercise program.

Approaches to the True Goal of Yoga (Part 12)

Of course it’s not true that yoga is a merely physical fitness program, although it appears that way to the majority of people who are reminded of the postures (asanas). Because of these erroneous appearances, many sincere seekers are not finding authentic yoga, which embodies some of the highest teachings and practices known to humanity.

Yoga focuses on the spiritual, right from the very beginning.

By following the path of authentic yoga the student/aspirant not only approaches the attainment of spiritual realization, but also benefits from a host of side-effects which might include physical health, the elimination or reduction of some diseases, and/or promotion of a state of health and well-being. The intent of yoga is to focus on the spiritual, right from the very beginning of practice. By engaging such an authentic orientation of yoga, many fruits will come, including the physical benefits.

The sincere student needs to re-affirm the true nature of authentic yoga. This is not a matter of changing the path of those who practice various “adaptations” of yoga, or small, isolated parts of yoga. They have a perfect right to do as they wish. However, by clearly re-affirming the true nature of authentic yoga and making this available to all true seekers, in a wide array of venues, people are more likely to be attracted. It is fortunate that at least a small percentage of teachers are trying to do this.

The journey of yoga to yoga is a Sacred Pilgrimage.

Imagine taking a sacred pilgrimage (Yatra) to a sacred place high in the Himalayas. During your journey you might fly on an airplane, ride in a car, and do lots of walking. The entire journey is one of a pilgrimage as long as you maintain a heartfelt conviction for the destination you are seeking.

The key that makes all the aspects of your journey; the airplane, the car, and the walking a Yatra is the intentionality in your heart for the destination being sought. It is this intentionality for the goal called yoga that makes the process leading there also called yoga, not merely the actions themselves.

The fact that you move your body this way or that, or do some breathing practices, doesn’t unto itself, constitute yoga. Yoga is the journey (Yatra) towards yoga, which is the union being sought.

If you are not working with relationships in the external world, with your personality, with your body, with your breath, or the levels of your mind with this intentionality towards the destination called yoga, then the process along the way is simply not yoga.

It is not hard to find practitioners and workshop leaders who provide breath training for health reasons, and do so without using the word yoga or making any mention of attaining or realizing the higher union that is at the core of yoga. These trainers are to be admired for not calling their work yoga, even though breath training is a part of yoga. This is as it should be.

So we must call into question those others who teach work with body, breath and mind and call their practices yoga, while completely ignoring the goal or destination of authentic yoga?

The destination of yoga is yoga, period. Any other use of the practices is simply not yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 13).” This next blog article will continue this discussion about yoga and its use (and/or abuse) as a spiritual tool.

Rae Indigo is ERYT 500

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

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 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).”

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