Category Archives: TEACHER TRAINING

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

Approaches to the True Goal of Yoga (Part 1)

Approaches to the True Goal of Yoga (Part 1) is the first in a series of articles on the unity of all the different "approaches" to the "true" goal of yoga (which IS yoga or union). These articles will be written in an effort to elaborate on the attainment of "Self-Realization," which is the direct experience of the center of consciousness (aka; the Self, the Atman, the Purusha and the Absolute Reality). 

This “Self-Realization” becomes available to the student or devotee through the study and meditation on the Yoga Sutras of Patanjali, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra. These three complement one another like fingers on a hand. They employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga.

By systematic and dedicated practice; meditation, contemplation, mantra and prayer can converge into a unified force which may then be directed towards realization of the final stage, the Absolute.

Approaches to the True Goal of Yoga (Part 1)

Modern Vs Traditional Yoga:

Western civilization’s perception of yoga has shifted significantly in recent years from the traditional yoga of the ancient sages to the modern revisions. In recent times the relative position of the asanas (postures) has been elevated. This view leads people to believe that the word "yoga" refers mainly to the physical postures or asanas, and that the goal of yoga is primarily physical fitness. This is terribly misleading and confusing to most people about the true nature of authentic yoga.

In the US we now have millions of people who totally believe that yoga is akin to a gymnastic exercise or a physical fitness program. Most modern day yoga doesn't specifically require one to practice for any kind of spiritual awakening, although it can be used to further that purpose. The physical aspects of yoga asana have become popular in western culture largely due to their numerous benefits including stress relief, increased flexibility, detoxification of the body, and injury prevention/recovery.

"Traditional yoga" has historically been taught orally, and there are subtle nuances among various lineages and teachers. Principles are often communicated in sutra style, where brief outlines are expanded upon orally. For example, yoga is outlined in a total of 196 of Patanjali’s Yoga Sutras and then each sutra is discussed, explained, and commented on by a teacher to the student. Likewise, the great depth of meaning of Om mantra is outlined in only 12 verses of the Mandukya Upanishad but is expanded upon orally. More than 10% of the 700 verses of the Bhagavad Gita contain the word “yoga,” yet only the sacred oral traditions allowed these lessons from the “Gita” to illuminate from within.

When modern yoga classes and studios teach asana to the exclusion of profound spiritual discipline and practice, the student may never realize that (according to the ancient sages) the entire purpose of Yoga is spiritual in nature. It is unfortunate that the word "yoga" has so often been used in place of the word "asana" or "posture" in recent years. No one would call a brick a "house" even though it is part of the house’s construction. The first word of Yoga Sutras is "atha" which means "now," and that implies a prior preparation.

A student may do postures for years and still not be ready for yoga. We could call them "asana classes" and "asana studios" and that would be a great service to people. The word "yoga" could then be appropriately reserved for the journey that the student embarks on when they begin to truly understand the philosophy, science, history and actual nature of authentic, traditional yoga.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 2).”

Rae Indigo is ERYT 500

Examples of Spiritually Empowered Women…

When Osho (formally Bhagwan Shree Rajneesh) was asked why we don’t hear of many women being enlightened, he replied: “Exactly the same number of women attain to enlightenment as men, but they don't fuss about it as much as men – that's all. They don't advertise it as much as men. They enjoy it.

“That is how woman, the feminine being, is. Man enjoys talking about his enlightenment more than enlightenment itself. He is interested in how many people have come to know that he has become enlightened. Women are not worried. They are not worried at all. If it has happened they enjoy it, they nourish it deep inside. It becomes a pregnancy. They live with it; they don't talk about it. That's why you don't know many names. Only a few names are known and those are of women who had some quality of man in them, that's why you know. Otherwise you would not have known them.”

One such enlightened woman was Sri Anandamayi Ma

Examples of Empowered Women

She was born in 1896 in Kheora, a small village in Bengal, now Bangladesh. Her birth name was Nirmala Sundari Devi and she was “realized” (awakened, enlightened) from birth. From all outer appearances she had a normal childhood, but even from this early age, she saw only with a divine vision. Her parents arranged a marriage for her in the traditional way, but her husband quickly recognized she was not an ordinary woman. Their marriage was never consummated and he later became her devotee. She was eventually named Anandamayi Ma, the bliss-bestowing mother. Though she never wrote or even gave spiritual discourses, she did answer questions and such talks were transcribed and compiled into several books. Her words have a loving, compelling, and very powerful quality about them.

Four  other Female Spiritual Teachers who were and still can be of service to aspiring seekers are:

***Sarada Devi – Endearingly known as "Holy Mother," Sri Sarada Devi (1853-1920) was the wife of Sri Ramakrishna. During the lifetime of Ramakrishna, Sarada Devi’s modesty meant she kept a very low profile. But she was a great spiritual personality herself and she came to play an important role in leading the Ramakrishna movement after the death of Ramakrishna. On account of her immaculate purity, extraordinary forbearance, selfless service, unconditional love, wisdom and spiritual illumination, Swami Vivekananda regarded Sri Sarada Devi as the ideal for women in the modern age.

***The Mother – The Mother was born in Paris, France as Mirra Alfassa on 21 February 1878. From an early age she displayed a remarkable interest in spirituality. In 1926 that Mira Richards became universally known as the Mother. This reflected her spiritual consciousness which was a manifestation of the Divine Mother. Sri Aurobindo also entrusted the whole of the Ashram organization to the Mother. The Mother entered her mahasamadhi in 1973 at the age of 95, three days after her passing her body was placed in the Samadhi alongside Sri Aurobindo.

***Mirabai – (also known as Meera) was born in 1504 A.D. at Chaukari village in Merta District of Rajasthan. As a young child Mirabai would spend her time playing with a small image of Krishna. Nobody understood her infatuation. But to Mirabai this doll was a living embodiment of Krishna. From an early age Mirabai dedicated her life to the worship and praise of her beloved Krishna. However, depsite her life of intense devotion,  she faced great difficulties from her family who didn’t respect the amount of time she would spend in devotion to Krishna. Mirabai was a born poetess. She expressed in a beautiful style her intense and deep love of God. She composed hundreds of poems in a simple, unpretentious style. They are full of vivacity and feelings. No poetess in the history of India enjoys a greater respect than Meera. Her poems have gained a unique popularity and are sung by the rich and the poor alike, even to this day. She spent her life dancing In trance and singing the attributes of her Beloved Krishna. Mirabai left this mortal world in 1550 to be united with her beloved Krishna. She was a great Hindu woman saint and will always be remembered.

***Peace Pilgrim – Peace Pilgrim was an extraordinary woman who spent several decades of her life walking across North America with her simple message of peace. Her simple message she always carried with her was: “This is the way of peace: overcome evil with good, and falsehood with truth, and hatred with love.” Peace Pilgrim was born in around 1908 on a New Jersey farm. Friends say she was a popular and bright young girl but there was no indication she would make the transition to be a saintly pilgrim. Peace Pilgrim would walk throughout the day only stopping for food when this was offered. Often she did not get proper shelter but she kept maintained a calm and serene approach to even the most difficult of situations. She touched the lives of many, inspiring others to consider what they could do to find inner peace within side themselves. Throughout her life Peace Pilgrim had remarkably good health. A feature she attributed to a plain and simple vegetarian diet and living in harmony with the world. Peace Pilgrim died in July 1981 when she was killed instantaneously in a car collision. Peace Pilgrim called death a glorious transition to a freer life.

***Pema Chodron – Beloved Buddhist teacher, author, nun and mother, Pema Chodron has inspired millions of people from around the world who have been touched by her example and message of practicing peace in these turbulent times. The Pema Chodron Foundation is dedicated to preserving and sharing Pema’s inspiration and teachings in order that they might help us all awaken wisdom and compassion in ourselves and the world around us. Born: July 14, 1936 (age 80), New York City, NY. Pema continues to be the resident teacher at Gampo Abbey, Cape Breton, Nova Scotia, the first Tibetan monastery for Westerners.

Rae Indigo is ERYT 500