Classical yoga

1. Classical Yoga Patanjali’s Yoga Sutras , and the 8 -Limb Path of Yoga

2. Review Pre-Classical Yoga

3. Classical Divisions In Yoga Philosophy

4. Classical Divisions of Yoga Raja Yoga — Royal Yoga; or “The Resplendent Yoga of Spiritual Kings” Jnana Yoga — Yoga of Wisdom; or Cultivation of Discrimination Karma Yoga — Yoga of Action; Freedom from Action Bhakti Yoga — Yoga of Devotion; or The Self-Transcending Power of Love

5. Jnana Yoga Jnana Yoga —Yoga of Wisdom; or Cultivation of Discrimination Jnana Yoga is the path of knowledge,… wisdom , introspection and contemplation Jnana involves deep exploration of the nature our being by systematically exploring and setting aside false identities.

6. Karma Yoga Karma Yoga — Yoga of Action Freedom from Action Karma Yoga is the path of service,.. mindfulness, and remembering the levels of our being while fulfilling our actions or karma in the world.

7. Bhakti Yoga Bhakti Yoga — Yoga of Devotion; or The Self-Transcending Power of Love Bhakti Yoga is the path of love… devotion, emotion, compassion, and service to God and others. All actions are done in the context of remembering the Divine.

8. Raja Yoga Raja Yoga Royal Yoga; or “The Resplendent Yoga of Spiritual Kings” A comprehensive method that emphasizing meditation, while Encompasses the whole of Yoga It directly deals with the encountering and transcending thoughts of the mind.

9. 6 Schools of Indian Philosophy Yoga —Practical methods for direct experience Sankhya —Framework of Manifestation Vedanta— Contemplative Self-inquiry Vaisheshika — Physical Sciences Nyaya —Reasoning Mimasa —Freedom through action * Y oga as a philosophy relies heavily on the Sankhya and Vedanta for a philosophical framework .

10. Yoga — Practical methods of direct experience Yoga systematically deals with all of the levels of one's being as they strive to experience the eternal center of consciousness. Satcitananda : Sat (beingness) Cit (consciousness) Ananda (bliss) I n the Yoga Sutras, and seems to be codified, systematized, or scientific study of inner states. The goal is to so as to experientially go beyond all of them to the center of consciousness.

11. Sankhya – Framework of Manifestation Sankhya philosophy offers a framework for all the levels of manifestation, from the subtlest to the grossest, creating a complete understanding of the whole of Reality. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am- ness ), three gunas (elements of stability, activity, and lightness) mind ( manas ), cognitive and active senses (indriyas), and the five subtle and gross elements (earth, water, fire, air, and space).

12. Vedanta *Vedanta— Contemplative Self-inquiry 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. The essential precept Prakriti (matter), as a grosser element is subject to change, and therefore, neither a basis for reality nor eternal. Purusha (consciousness), on the other hand, being the subtler element, is unchanging, and therefore, the foundation of Reality. *The teachings of Vedanta are best captured in the books of the Upanishads.

13. Remaining schools Vaisheshika — Physical Sciences The Vaisheshika system emphasizes the physical sciences such as chemistry, exploring the elements of earth, water, fire, air and space, as well as time, mind and soul. Nyaya —Reasoning The Nyaya system 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 —Freedom through action The Mimasa system pursues freedom through action. It has a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma.

14. Process of yoga In Yoga Philosophy

15. Nesting of Patterns A nesting pattern becomes apparent as one begins to study yoga. There is no doubt that the lessons learned on the mat can translate to off the mat. On the other hand, is what happens on the mat a metaphor for what happens off the mat? Or, is what happens on the mat merely a reflection of another greater but veiled reality? This is one of the greatest discussions to come out of the yoga tradition. Is there merely a singular basis for what is real where body and conciousness are parts of a singularity, one another, or is the difference between the two

16. OM KOSHA CHAKRA ANATOMY AND POSTURES 8-LIMB GROSS Anatomy Inhale Annamaya Kosha: Food-apparent-sheath Muladhara: Root Chakra “Primal Instinct” Male - Earth - Red Rooted Postures: Feet, Legs, Spine (base), large intestine Yama / Niyama: Foundation A “Ah” Swadhisthana: Sacral Chakra “ Creativity or one’s own place Female - Water - Yellow Hips, Sacrum, Genitals, lower back, genitals, womb, bladder, and kidney Asana : Dynamic extension from and toward the core U “Uh?” Pranamaya Kosha: Air-apparent-sheath Manipura: Solar Plexus Chakra “Personal Power” “Get up and go” Fire - Male Navel, Solar Plexus, digestive system Tapas: Sun Salutation, Core Strength, Boat Pose, Warrior poses, twists, passive backbends Pranayama : Breath restriction; Organization and movement of Prana Integration Anahata: Heart Chakra “ un-struck” or “unhurt” Air (female) Heart, upper chest, and upper back: passive chest openers, shoulder stretches, backbends love and appreciate as we practice Pratyahara : Sense Withdrawal O “Oh” Manomaya Kosha : mind-stuff-apparent-sheath Vishuddha: Throat Chakra “ Expression” (male) Neck, throat, jaw, and mouth, expression actions: Camel, bow, shoulder-stand, bridge, plow Dharana : Concentration M “M” Vijnanamaya kosha : wisdom-apparent-sheath Ajna: 3 rd Eye Chakra “Insight” (female) Forward folds, postures placing pressure on forehead. Creative, focused, affirmative energy Dhyana : Meditation Subtle Anatomy Silence Anandamaya Kosha : bliss-apparent-sheath Sahasrara: “Pure consciousness” White & Male (I suspect union) Meditation Primary; Postures that confront preconceived notions, fears, and anxieties Samadhi : Freedom ( moska ) through

17. The Journey Inward Movement Inward : Awareness is the result our interaction with and experience of the outer world. This awareness can be processed at the different levels of being. The deeper the movement inward the deeper the awareness. These sensations then become something that is either directly experienced or reacted against by the mental body. Our emotions get in the way of our directly experiencing of material reality

18. A “sheath” is a covering or skin that covers. Peel these away to reveal the “true self”.

19. Kosha Attributes

20. Samkhya Theory and practice of Samkhya Yoga

21. Gunas Prakriti (primordial "matter") has three characteristics or attributes of Sattva (Lightness) Rajas (Activity) Tamas (Stability) These three combine and re-combine so as to form the various aspects of mind, senses, and the five elements: earth, water, fire, air, and space.

22. Self Realization The journey of Self-realization, or discrimination of pure consciousness (Purusha) from unmanifest matter (Prakriti) is one of systematically using attention to encounter, examine, and transcend each of the various levels of manifestation, ever moving attention further inward towards the core of our being.

23. Purusha Purusha is, Of the two companion principles, Purusha is consciousness that is untainted, ever-pure. It is self-existent, standing alone from other identities of individuality; conscious being- ness ; the principle of spiritual energy. Purusha is the Transcendental Self or Pure Consciousness. It is absolute, independent, free, imperceptible, unknowable, above any experience and beyond any words or explanation. It remains pure, non-attributive consciousness that is undifferentiated and without distinction .

24. Prakriti Prakriti, as related to Purusha which is transendent , is the subtlest of the material aspect of energy. It is the primordial state of matter, even prior to matter as we know it in the physical sense. Prakriti manifests as the three gunas and the other evolutes. While Purusha is considered “uncaused,” Prakriti is the considered the “first cause” of the universe. As the base of physical reality, both matter and force are considered to emanate from Prakriti. Since it is the first principle ( tattva ) of the universe, it is called the Pradhana , but, as it is the unconscious and unintelligent principle, it is also called the Jada . It is composed of three essential characteristics ( triguna s ). These are: sattva - fineness, lightness, illumination, and joy; rajas - activity, excitation, and pain; tamas - coarseness, heavyness , obstruction, and sloth. [10] [11] [12] All physical events are considered to be manifestations of the evolution of Prakriti, or primal nature (from which all physical bodies are derived). Each sentient being is a Purusha , and is limitless and unrestricted by its physical body. Samsaara or bondage arises when the Purusha does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the physical body, which is actually an evolute of Prakriti. The spirit is liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

25. Ahamkara (ego) This is the process of ego, by which consciousness can start to (incorrectly) take on false identities. Here, the word ego is used not to mean the actual qualities such brother or sister, or loving or cruel, but the capacity itself to take on the countless identities.

26. Manas Mind ( manas ) is the instrument, which is the driving force behind actions, speech, and the thinking process. It is also the recipient of the sensory input. It is useful to know that, here, mind is being used in this more limited way, rather than the whole of the inner process called antahkarana , which includes manas , ahamkara , buddhi , chitta, along with the senses and the five elements.

27. Mahat or Buddhi This is the purest, finest spark of individuation of Prakriti (primordial matter). It is very first of the evolutes of Prakriti. It is individuation, but yet, without characteristics. Buddhi is the word, which applies to the individual person, while Mahat refers to the universal aspect of this process.

28. The Yoga Sūtras of Patañjali The Yoga Sutras of Patañjali – 196 aphorisms that make up the foundational text of Raja Yoga. The Yoga Sutras are built on a foundation of Samkhya philosophy and are generally seen as the practice while Samkhya is the theory. Patañjali's Yoga Sutras accept the Samkhya's dualist perspective dividing reality into of the world and phenomena. According to Samkhya, Purusha (Self or consciousness or soul) is opposite Prakriti (nature or matter) from which the world is created. The second part of the Sutras, the Sadhana, also summarizes the Samkhya perspectives about all seen activity lying within the realm of the three Gunas of Sattva (illumination), Rajas (passion) and Tamas (lethargy). Who was Patanjali? While there is wide speculation as to the identity of Patanjali, most scholars believe that the Patanjali responsible for the Yoga Sutras was more of a compiler of than an author. However, this need not diminish the authoritative nature of the Sutras. In order to compile a body of yogic wisdom into a coherent and connected thoughts marks Patanjali as an inspired authority on Yoga.

29. Yoga originated in India 4,000 years ago as a spiritual practice focused on uniting the earthly practitioner with a universal, divine consciousness. Today it is practiced around the world with a diversity of intention that still anticipates union; however yoga has evolved to encompass a broad acceptance for what that union is and for what purpose. In general it is best described as a mind body spirit system for achieving self-awareness.

30. Historical Context The Yoga sutras incorporated the teachings of many other Indian philosophical systems prevalent at the time, specifically Buddhism and Jainism Much of Patanjali's system takes on the formulation and terminology that was common among Buddhists of the time. Meditation and samadhi techniques are directly borrowed from the Buddhists, which with the addition of the mystical and divine interpretations of mental absorption, make up the over-arching technique of the 8-limbed practice. Patañjali was influenced by the success of the Buddhist monastic system to formulate his own matrix for the version of thought he considered orthodox. [29] However, it is also to be noted that the Yoga Sutra, especially the fourth segment of Kaivalya Pada, is critical of various elements of Buddhism Similarly, five Yamas or the constraints of the Yoga Sutras of Patañjali resemble to the five major vows of Jainism , indicating influence of Jainism. Three other teachings closely associated with Jainism also make an appearance in Yoga. The practice of non-violence (ahimsa) is one example The Yoga Sutras appear to have much in terms of “connective tissues” linking it to other schools of philosophy of prevalent at that time. For instance, many concepts common to Buddhist teachings can be sifted from the Yoga Sutras. Just as understanding the anatomy and alignment of the human body in one postures helps inform other postures, a lot can be learned from those understanding how those connective tissues work create a fully functional system.

31. Structure It is easy to study the Yoga Sutras and the 8-Limbed Practice as separate from one another. However, there is a lot to be learned by how the Sutras exist as a whole. It is important to notice, for instance, that Book 1 is named after the final limb of the 8-limbed path, Samadhi Pada . Right from aphorism 1.2 we notice yoga clearly defined clearly with "Yogaś citta-vritti-nirodhaḥ,” or, “yoga is the science of the calming of the mind,” while 1.3 tells us why this matters. It isn’t until Book 2, Sadhana Pada , that we see the elements of the practice itself addressed. Sadhana Pada is translated as “Practice” or “Discipline.” 8-Fold Path containing a process that becomes increasingly subtle. We see that the Sadhana Pada addresses the more “tangible” limbs, Yama, Niyama, Asana, Pranayama and Pratyahara while book 3, Vibhuti Pada , contains the more “subtle” limbs Dharana, Dhyana, and Samadhi. Do we practice the first 5 with the expectation of gaining the powers discussed in the Vibhuti Pada?

32. Organization 4 Sections or “Pada” Book 1 : Samâdhi-pâdaï on “Concentration: Its Spiritual Uses” or “Integration” Book 2 : Sâdhana-pâdaï on “Practice" or “Discipline" Book 3: Vibhûti-pâdaï on Extraordinary Powers or Progressing Book 4: Kaivalya Pada on "isolation,” “liberation (Moksha),” or “transcendence”

33. Considerations

34. Samadhi Pada On being absorbed in spirit

35. Regarding translations and interpretations Generally speaking, there is consensus as to the over-arching purpose of the Yoga Sutras, however the words used to describe that purpose vary widely. At first it would seem that this is because of the interpreter’s personal opinion, which is undoubtedly partially the case, differs from other’s translations. However, articulating the ideas that are the true content of the Sutras is difficult not only because of the barriers of time, language and philosophical perspective, but also because each author’s audience can harbor bias toward one language system over another language system. For instance, the word “faith” holds different meanings within different contexts. Faith in a Christian sense may point toward a faith in a triune God manifesting as Father, Son and Holy Spirit each set apart from mankind. At the same time, various eastern understandings of faith may be more equated in terms of a belief that one day they will reach a state of realization or enlightenment. All of this culminate interpretations that frequently vary in minor ways and often in larger ways. Regardless, it is important to understand both the leanings of the writer as well as the needs of the reader. It is also important to consider the interpreters “purpose” when reading a translation or commentary: to convey a body of information or articulate a concept believing that true understanding appears as a topic becomes clearly grasped? Is it to bring about realization by guiding the student along a path that will articulate itself as each step is taken? Both have their virtues. It seems however that the former is a more recent phenomenon. Until the invention of the printing press and the ability to acquire and study information, teaching was meant to illicit a “response” from the student that signified an understanding that showed the student as prepared for taking the next step. All this to say that a teacher will use whatever words necessary to create understanding in the student, even if it isn’t the ideal word or the direct interpretation of the concept. Likely, the best translation or interpretation will be the one that brings about the greatest realization for the individual reader

36. “Now, yoga is explained” Renown teacher Tim Miller suggests that the 1 st aphorism of the Yoga Sutras, atha yogânusâsanam , often translated as “Now , yoga is explained” or “Now, begins the teaching of yoga”

37. Samadhi Pada (51 sutras) Yoga Defined In a similar way as many classical works of its variety, the beginning of the Yoga Sutras clearly states the purpose of the Sutras, a clear “thesis statement,” and a clear description of the benefits found within the Sutras. of with “ yogaś citta-vritti-nirodhah ” Yoga Sutra 1.1 Various Interpretations of the second aphorism in the Samadhi Pada "Yogaś citta-vritti-nirodhaḥ " Yoga Sutra 1.1 "Yoga is the restraint of mental modifications” Yoga is restraining the mind-stuff ( Chitta ) from taking various forms ( Vrttis ) Swami Vivekananda   or  Union, spiritual consciousness, is gained through control of the versatile psychic nature --Charles Johnson

38. Now, yoga is explained Sutra1.1 Now, the process of union or yoking is explained Now then authoritative instruction in yoga – Gregor Maehle Now concentration is explained - Swami Vivekananda OM: Here follows Instruction in Union - Charles Johnson Now the teachings of yoga - Chip Hartranft Now, here the science of training the mind is explained -author Atha Yogânusâsanam atha = now yoga = process of yoking; union anusasanam = teaching, exposition

39. consider… Here in the first verse of the Yoga Sutras, we have the word “ Now ,” which, when you think about it, is an odd way of initiating the work. It is almost as though the piece were part intended as a speech or as an proposal. If this were the case, “ Now ” could be taken several ways. 1. In a traditional way, now means as you begin read these words, yoga is being explained and the process of learning about yoga has began.. “I will explain yoga, now .” 2. Another way to read now in this context would be something like, “ Now , having tried everything else, finally yoga.” 3. Finally, perhaps Now actually means Now as in right now, in this present moment. The study of yoga only takes place in the now . It is as if now signifies that the text is not teaching, but instead that in each moment there is a potential for understanding. The text then becomes something like field notes or a guide book. I think that in many ways the Yoga Sutras can be read in these, and probably many other ways. It may be that Patanjali might be saying simply, “Hey, pay attention to your life.”

40. Some translations: Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis) -Swami Vivekananda Union, spiritual consciousness, is gained through control of the versatile psychic nature -Charles Johnson Yoga is the suspension of the fluctuations of the Mind -Gregor Maehle Yoga is to still the patterning of consciousness. - Chip Hartranft yogas citta-vrtti-nirodhaï yogaï = process of yoking; union citta = consciousness vëtti = patterning, turnings, movements nirodhaï = stilling, cessation, restriction Yoga is Defined Sutra 1.2

41. 1.2 considerations Chitta is the various processes in the mind, or mind stuff The waves of thought in the Chitta are called Vrtti (literally, “ the whirlpool ”) What is thought? With regard to these varied translations we see that thought does seem to have aspects that refer to the physical world. While thought doesn’t have material qualities, it does have the ability to affect change within the physical world. In this respect, thought is a ‘force’ in a similar manner as gravity or electricity. Would then it be possible to say that thought by itself is something to be measured rather than to be valued? Could thought be understood in terms of intensity rather than if it is a good thought or a bad thought? In this context, thought as force can be suspended, equalized or negated. At the same time, thought can be intensified, added to and or increased. Yoga then is the process of learning to how to observe, understand and control the thinking mind.

42. Sadhana Pada On being immersed in spirit

43. Sadhana Pada 2 forms of yoga outlines: Ashtanga Yoga Eightfold or Eight limbed Yogic Path Kriya Yoga Action Yoga Sadhana is the Sanskrit word for "practice" or "discipline". (55 Sutras)

44. Considerations Note: Kriya yoga, sometimes called Karma Yoga. In the Bhagavad-Gita, Arjuna is encouraged by Krishna to act without attachment to the results or fruit of action and activity. In other words, Kriya yoga is the yoga of selfless action and service.

45. Ahimsa Non violence toward any living thing. Satya Truth and honesty Asteya Non-stealing Brahmacharya Celibacy or sexual fidelity Aparigraha Lack of possessiveness; non clinging Designed to lessen suffering – to be practiced in thoughts, words & actions Yamas Sutra ?

46. Saucha Cleanliness of body and mind Santosha Contentment with what you have Tapas Self-discipline Svadhyaya Study of the self Ishvara-pranidhana Surrender to the divine “Observances” Designed to build character – to be practiced with body, mind and spirit Niyamas Sutra ?

47. “Sitting” Physical postures to be held with steadiness and ease. Originally only sitting postures were described by Patanjali. Today, the exploration of asana has given rise to countless styles of yoga “Sitting” Asana

48. “life force extension” Practice of breath control. The goal of Pranayama is to lengthen, control and free of the subtle energies within the body. “Sutra ?” Pranayama Sutra ?

49. “withdrawal of the senses” Objective witness of one’s own self “Sutra ?” Pratyahara

50. “to think of” Single pointed concentration in meditation. “Sutra ?” Dharana

51. “uninterrupted concentration” State of being keenly aware in meditation without focus “Sutra ?” Dhyana

52. “absorption” Blissful transcendence through meditation “Sutra ?” Samadhi

53. Vibhuti Pada On supernatural abilities and gifts

54. Vibhuti Pada Vibhuti is the Sanskrit word for "power" or "manifestation". ’ Supra-normal powers' ( Siddhi ) are acquired by the practice of yoga. the entering of another’s soul ability to fly or move great distances in moments increase or decrease in size the ability to acquire great wealth with little effort Disclaimer: The temptation of these powers should be avoided and the attention should be fixed only on liberation. 56 sutras Vibhuti is the Sanskrit word for "power" or "manifestation”. The Yoga Sutras assert that through the practice of yoga, the yogi can aquire ‘Super powers' (Sanskrit: siddhi ) are acquired by the practice of yoga.

55. Kaivalya Pada On absolute freedom

56. Kaivalya Pada The Kaivalya Pada describes the nature of liberation and the reality of the transcendental self. Think Samadhi "…Or, to look from another angle, the power of pure consciousness settles in its own pure nature." —Kaivalya Pada: Sutra 35. "Only the minds born of meditation are free from karmic impressions." — Kaivalya Pada: Sutra 7. "Since the desire to live is eternal, impressions are also beginning-less. The impressions being held together by cause, effect, basis and support by they disappear with the disappearance of these four." — Kaivalya Pada: Sutra 11-12. 34 sutras Kaivalya literally means "isolation”. In the Yoga Sutras, emancipation, liberation (moksha), or freedom are often considered appropriate and/or acceptable terms to express the meaning of Kaivalya. Often cited as the goal of yoga, Moksha (liberation), is used interchangeably with Kaivalya. The Kaivalya Pada describes the nature of liberation and the reality of the transcendental self.

57. Considerations Deals with impressions left by our endless cycles ( Samasara ) of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya , as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada.

58. द्वे dve Part 2

59. Ashtanga Yoga’s 8-Limb Path of Yoga The Practice of Yoga

60. 8 Limbed Yoga Yama Niyama Asana Pranayama Pratyahara Dharana Dhyana Samadhi More correctly known as the Ashtanga ( Ashta = 8 and anga meaning

61. yama External Ethics

62. Yamas are…. What does Yama Mean? 5 Yamas Ahimsa, or non-violence “Ahimsa traditionally meant "do not kill or hurt people.” This can be extended to mean that violent in feelings, thoughts, words, or actions should be avoided. At root, ahimsa is the practice of compassion towards yourself and others. Satya, or truthfulness, is the practice of truthful thoughts words and deeds. It is the cultivation of honest living within relationship to ourselves and with others. Satya develops the ability to assess situations honestly without need for apology. Asteya, or Non-stealing, asserts that one should not take or desire something that is his own. Why? The act of stealing that stems from the misperception that the universe is lacking in abundance. In this way, desire or jealousy similarly rooted in subconscious beliefs of “ lack ” and “ scarcity, ” cause greed, clinging and hoarding in their various manifestations including theft. Brahmacharya: We practice Brahmacharya when we consciously choose to use our life force to cultivate a "virtuous" way of life. Both limited and precious, life-force can quickly dissipate as a result of frivolous sexual activity. As yogis, we choose to use the power behind sexuality as a resource for living a fulfilling life. Aparigraha: non-possessiveness

63. Niyama Internal Disciplines

64. Niyama Saucha Purity Santosha Contentment Tapas heat, intensity of discipline, austerity Svâdhyâya self-study Ishvara prañidhânâni surrender, dedication, application, alignment What are they? What does it mean Niyama: religious or internal observances or commitments Cleanliness, Contentment, Mortification, Study, and Self-surrender to God

65. Saucha The most common translation is "cleanliness." But Shaucha, at root, is concerned with keeping different energies distinct. Shaucha protects the purity and sanctity of the energy around us. Shaucha focuses on the grossest physical concerns (bodily and environmentally) as well as more subtle energetic issues (mental and physically). “Cleanliness”

66. Santosha Samtosha, as a practice, prevents desire to obtain, experience and /or accumulate objects of pleasure. A common example is overexerting in a pose, tell them to stop and reestablish a calm breath and the feeling of Samtosha. Only then, in that spirit, should they resume the practice of the pose. This quality of contentment leads to mental peace. “Contentment”

67. Tapas- Austerity Often translated as heat or austerity, Tapas can also be considered in terms of simple living or wise effort. Austerity: by practicing a self-denying and austere life style, we can learn to control desire-generated emotions. Also, by living simply we recognize a space is created where greater endeavors replace baser desires. Wise effort can be discerned as the difference between someone who simply fantasizes and someone who is on the path toward their dreams. Effort is required to make anything bear fruit in the physical world, and yet we have to balance Tapas with Samtosha-effort with contentment. If we try to force things, we will end up doing harm. Lastly, Tapas can also be considered as the heat generated that creates a purifying effect. “Austerity” “Wise Effort” Embody Courage, Create Change

68. Tapas- Austerity Often translated as heat or austerity, Tapas can also be considered in terms of simple living or wise effort. Austerity: by practicing a self-denying and austere life style, we can learn to control desire-generated emotions. Also, by living simply we recognize a space is created where greater endeavors replace baser desires. Wise effort can be discerned as the difference between someone who simply fantasizes and someone who is on the path toward their dreams. Effort is required to make anything bear fruit in the physical world, and yet we have to balance Tapas with Samtosha-effort with contentment. If we try to force things, we will end up doing harm. Lastly, Tapas can also be considered as the heat generated that creates a purifying effect. Austerity Wise Effort Embody Courage, Create Change

69. Svadhyaya Svadhyaya translates as “Study of One's Self” and/or as the “Study about the Self.” As a practice Svadhyaya enlightens the true nature of human nature and facilitates healthy thoughts Evolution through Involution This is largely accomplished through careful self-observation. After working in a pose, pause, become still and feel the changes. This builds self-awareness, the foundation of Svadhyaya. Austerity Wise Effort Embody Courage, Create Change

70. Ishvara Pranidhana- Surrender Ishvara Pranidhana can be translated as “Surrender to God” and/or as “Surrender of Ego.” In short, A practice of Ishvara Pranidhana may manifest itself as a desire to be less self-centered by aiming at higher goals. In terms of our asana practice, most of us are concerned with "getting there." We want results. We want to achieve. In consideration of Ishvara Pranidhana, will be able to do yoga with both intensity and calmness when they dedicate practice to a universal life force of which we are all a part. We realize it is our intention and effort that count.

71. Asana The Field of Experience

72. Asana 2.46 “sthira-sukham âsanam ” sthira = steady, stable sukham = happiness âsanam = posture The postures of meditation should embody steadiness and ease.

73. This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite universe are indivisible prayatna = effort saithilya = relaxation ananta = endless, boundless samâpattibhyâm = coalescence, unified contemplation Asana 2.47

74. Pranayama The Field of Experience

75. Sanskrit for "extending of the prana or breath" or more accurately, "extension of the life force". Prāna: life force, or vital energy Yama: to extend, draw out, restraint, or control. Āyāma : Pranayama Once that perfected posture has been achieved, the slowing or braking of the force behind, and of unregulated movement of inhalation and exhalation is called breath control and expansion of Prana (pranayama), which leads to the absence of the awareness of both, and is the fourth of the eight rungs. Yoga Sutra 2.49

76. As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration, number, and area of focus, breath becomes spacious and subtle. Sutra II.50 As realization dawns, the distinction between breathing in and out falls away. Sutra II.51 Then the veil lifts from the mind’s luminosity. Sutra II.52

77. Sanskrit for "extending of the prana or breath" or more accurately, "extension of the life force". Prāna: life force, or vital energy Yama: to extend, draw out, restraint, or control. Āyāma : General Pranayama Terms Kumbhaka Stopping the Breath Nigarbha Pranayama without Mantra Sagarbha Pranayama with Mantra Pranayama Prana: breath, life force ayama : lengthen, expansion yama: restriction Puraka Inhalation Recaka Exhalation

78. Pranayama Breathing Tecniques Anuloma : Anu : along with, according to; loma : hair Bhramari : Large black bee Bhastrika: Bellows Kapalabhati: Skull Polishing ( Kapala : Skull; Bhati : light, splendor) Murccha : to swoon Nadi Sodhana : Nerve Cleansing (nadi: tubular organ; Sodhana : purifying or cleansing Plavini ( plavana : to bathe, float) Pratiloma : ( prati : in opposition to; loma : hair) Sama Vritti : Even breathing ( Sama : Even, smooth, level; vritti : action) Surya Bhedana: surya: sun; bhedana : breaking, splitting dividing) Ujjayi: Victorious lengthening of the internal breath ( jaya : to conquer) Viloma (vi: away from; loma : hair) Visama Vrtti ( visama : difficult, uneven; vrtti : action)

79. Pratyahara The Field of Experience

80. Pratyahara 2.54 When the mental organs of senses and actions (indriyas) cease to be engaged with the corresponding objects in their mental realm, and assimilate or turn back into the mind-field from which they arose, this is called pratyâhâra, and is the fifth step. 2.55 Through that turning inward of the organs of senses and actions (indriyas) also comes a supreme ability, controllability, or mastery over those senses inclining to go outward towards their objects. sva = own visaya = object (of experience), phenomenon asamprayoge = uncoupling cittasya = consciousness sva = own rupa = form anukara = imitation, following suit iva = like, thus, as it were indriyañam = sensory apparatus pratyaharai = withdrawal of the senses

81. Dharana Concentration

82. d

83. Dharana “ekagra chitta” or “ekagrata” Eka = “one” and Chitta = Mind or Consciousness holding holding steady concentration single focus

84. Dyhana Meditation

85. Dyhana Nulla facilisi . Duis aliquet egestas purus in blandit . Curabitur vulputate , ligula lacinia scelerisque tempor , lacus lacus ornare ante, ac egestas est urna sit amet arcu . Class aptent taciti sociosqu ad litora torquent per conubia nostra, per inceptos himenaeos . Sed molestie augue sit amet leo consequat posuere . Vestibulum ante ipsum primis in faucibus orci luctus et ultrices posuere cubilia Curae ; Proin vel ante a orci tempus eleifend ut et magna. Lorem ipsum dolor sit amet , consectetur adipiscing elit . Vivamus luctus urna sed urna ultricies ac tempor dui sagittis . In condimentum facilisis porta . Sed nec diam eu diam mattis viverra . Nulla fringilla , orci ac euismod semper , magna diam porttitor mauris , quis sollicitudin sapien justo in libero . Vestibulum mollis mauris enim . Morbi euismod magna ac lorem rutrum elementum . Donec viverra auctor lobortis . Pellentesque eu est a nulla placerat dignissim . Morbi a enim in magna semper bibendum . Etiam scelerisque , nunc ac egestas consequat , odio nibh euismod nulla , eget auctor orci nibh vel nisi. Aliquam erat volutpat . Mauris vel neque sit amet nunc gravida congue sed sit amet purus . Quisque lacus quam, egestas ac tincidunt a, lacinia vel velit . Aenean facilisis nulla vitae urna tincidunt congue sed ut dui. Morbi malesuada nulla nec purus convallis consequat . Vivamus id mollis quam. Morbi ac commodo nulla . In condimentum orci id nisl volutpat bibendum . Quisque commodo hendrerit lorem quis egestas . Maecenas quis tortor arcu . Vivamus rutrum nunc non neque consectetur quis placerat neque lobortis . Nam vestibulum , arcu sodales feugiat consectetur , nisl orci bibendum elit , eu euismod magna sapien ut nibh . Donec semper quam scelerisque tortor dictum gravida . In hac habitasse platea dictumst . Nam pulvinar , odio sed rhoncus suscipit , sem diam ultrices mauris , eu consequat purus metus eu velit . Proin metus odio , aliquam eget molestie nec , gravida ut sapien . Phasellus quis est sed turpis sollicitudin venenatis sed eu odio . Praesent eget neque eu eros interdum malesuada non vel leo . Sed fringilla porta ligula egestas tincidunt . Nullam risus magna, ornare vitae varius eget , scelerisque a libero . Morbi eu porttitor ipsum . Nullam lorem nisi, posuere quis volutpat eget , luctus nec massa . Pellentesque aliquam lacinia tellus .

86. Samadhi Absorption

87. Samadhi In a state of Samadhi, absorption occurs. There is no distinction between act of meditation and the object of meditation. There are 2 kinds and 3 levels of of Samadhi: 2 kinds- Samprajnata Samadhi (conscious) Asamprajnata Samadhi (supra conscious) 3 levels- Savikalpa – Asamprajñata Nirvikalpa 3.3 When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated, and is freed from the sense of separateness and personality, this is contemplation (samadhi)

88. Mirror of yoga Sutras Samprajnata Samadhi conscious samadhi. The mind remains concentrated (ekagra) on the object of meditation, therefore the consciousness of the object of meditation persists. Mental modifications arise only in respect of this object of meditation. Savitarka : the Citta is concentrated upon a gross object of meditation such as a flame of a lamp, the tip of the nose, or the image of a deity. Savichara : the Citta is concentrated upon a subtle object of meditation , such as the tanmatras Sananda : the Citta is concentrated upon a still subtler object of meditation, like the senses. Sasmita : the Citta is concentrated upon the ego-substance with which the self is generally identified. Asamprajnata Samadhi supraconscious . The citta and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked ( niruddha ), although latent impressions may continue. Reflects on Samadhi Pada 1.2: Yogas citta vritti narodaha

89. 3 levels of Samādhi Savikalpa – Transitional state between Meditation and Higher awareness state. The mind retains its consciousness and continues to experience thought, bliss and self-awareness. Asamprajñata – Higher awareness state with absence of physical awareness. Nirvikalpa – In this state there is no longer mind, duality, a subject-object relationship or experience Distinction fades and we can see everything as one. Here, nothing but pure awareness remains and nothing detracts from wholeness and perfection

90. On Samadhi When you say you sit for meditation, the first thing to be done is understand that it is not this body identification that is sitting for meditation, but this knowledge ‘I am’, this consciousness, which is sitting in meditation and is meditating on itself. When this is finally understood, then it becomes easy. When this consciousness, this conscious presence, merges in itself, the state of ‘Samadhi’ ensues. It is the conceptual feeling that I exist that disappears and merges into the beingness itself. So this conscious presence also gets merged into that knowledge, that beingness – that is ‘Samadhi’. ~Nisargadatta Maharaj

91. Prakriti Prakriti, as related to Purusha which is transendent , is the subtlest of the material aspect of energy. It is the primordial state of matter, even prior to matter as we know it in the physical sense. Prakriti manifests as the three gunas and the other evolutes. While Purusha is considered “uncaused,” Prakriti is the considered the “first cause” of the universe. As the base of physical reality, both matter and force are considered to emanate from Prakriti. Since it is the first principle ( tattva ) of the universe, it is called the Pradhana , but, as it is the unconscious and unintelligent principle, it is also called the Jada . It is composed of three essential characteristics ( triguna s ). These are: sattva - fineness, lightness, illumination, and joy; rajas - activity, excitation, and pain; tamas - coarseness, heavyness , obstruction, and sloth. [10] [11] [12] All physical events are considered to be manifestations of the evolution of Prakriti, or primal nature (from which all physical bodies are derived). Each sentient being is a Purusha , and is limitless and unrestricted by its physical body. Samsaara or bondage arises when the Purusha does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the physical body, which is actually an evolute of Prakriti. The spirit is liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.