KUNDALINI AWAKENING IN YOGA MEDITATION
(46 second video)
Swami Jnaneshvara
http://swamij.com
This 46 second video is simple animation of the process: "Prana flows
in Ida and Pingala, the left and right energies. Prana is trained to
flow in Sushumna, the central channel of subtle energy. Kundalini
awakens at the first chakra, and rises to Sahasrara, the crown. The
Self, the Atman or Brahman is realized; the union of Shiva and
Shakti, the Absolute, one without a second."
Watch via YouTube:
http://youtube.com/watch?v=oQhF9W_DO6A
Watch via Google video:
http://video.google.com/videoplay?docid=-3978162702735362179
Watch via SwamiJ.com:
http://swamij.com/videos/caduceus.wmv
Attaining Yoga or Union:
Yoga or "Union" is attained by first training, balancing, and purifying each of the aspects of our being individually, and then systematically receding attention inward through those levels, expanding so as to experience the state of Union, Yoga, Samadhi, or Turiya.
Tuesday, May 29, 2007
Tuesday, May 15, 2007
Shakti, Kundalini, and the River of Tantra Yoga Meditation
AUDIO PODCAST:
Shakti, Kundalini, and the River of Tantra Yoga Meditation
Swami Jnaneshvara
Recorded May 15, 2007
6 Minutes, 45 Seconds
SHAKTI, KUNDALINI, AND THE RIVER OF TANTRA YOGA MEDITATION
Click here to listen to the audio Podcast:
http://www.swamij.com/podcast/070514-shakti-river-swami-j.mp3
Brief description (this is NOT a transcript of the recording):
There is one energy flowing in a river, a hydroelectric power plant, electricity, and the many forms of energy such as recorded music, television, and microwaves. Similarly, there is one energy in the universe, Shakti, that manifests as many forms, which have many names, such as kundalini, prana, chakras, and the physical body.
See also this article:
http://www.swamij.com/shakti.htm
Shakti, Kundalini, and the River of Tantra Yoga Meditation
Swami Jnaneshvara
Recorded May 15, 2007
6 Minutes, 45 Seconds
SHAKTI, KUNDALINI, AND THE RIVER OF TANTRA YOGA MEDITATION
Click here to listen to the audio Podcast:
http://www.swamij.com/podcast/070514-shakti-river-swami-j.mp3
Brief description (this is NOT a transcript of the recording):
There is one energy flowing in a river, a hydroelectric power plant, electricity, and the many forms of energy such as recorded music, television, and microwaves. Similarly, there is one energy in the universe, Shakti, that manifests as many forms, which have many names, such as kundalini, prana, chakras, and the physical body.
See also this article:
http://www.swamij.com/shakti.htm
Sunday, May 13, 2007
What God Is - (Yoga Meditation teachings of Swami Rama)
WHAT GOD IS
Swami Rama
All the religions of the world have been promising the vision of God, mental peace, salvation, and many kinds of temptations to their followers, but so far nothing has come true. The more that people are involved in sectarian religious activities, the more likely they are to become disappointed because of frustrated expectations of God and religion. Many preachers claim that if their teachings are followed without question, believers will find salvation. But after they return from their church or temple, they are frequently more stressed, frustrated, and worried about their problems than are “non-believers.”
Mere belief in God alone does not satisfy the students of life who are searching for Ultimate Truth. Suppose a student believes in the existence of God but is not emotionally mature and does not have a peaceful mind. Such a student does not have tranquility and equanimity, which are the main prerequisites for enlightenment. On the path of enlightenment, it is necessary to have control over the senses and mind, but it is not necessary to have belief in God. Enlightenment is a state of freedom from the ignorance that causes suffering, and attaining this is the prime necessity of every human life. There is no necessity to attain mere belief in God, but it is necessary to have profound knowledge of the truth which lies behind the concept of the word God.
The word G-O-D is not God. The religionists, because they superimpose their own limited fantasies upon the truth and call it God, suffer more than the people who do not believe in the concept of God. If Ultimate Truth is called God, then there is no difficulty. Then it can be practiced with mind, action, and speech, and once the truth is known with mind, action, and speech, knowledge is complete. But having faith in the fantasies of the religionists creates limited boundaries for the human intellect and leads to a religious atmosphere in which the poor followers must suffer until the last breaths of their lives.
Though religious dogma tempts the human mind with promises of the vision of God, it does not clarify and define the concept of God. The way religious books present the picture of God is injurious to human growth, for one who believes in God without understanding what God really is, closes the door to further knowledge and learning and cannot experience the inner dimensions of life. Such false promises are strongly discouraged in the Upanishads, which warn, “Neti, neti—not this, not this.” The student is made aware of the need to understand the reality and is encouraged to search for truth within. The Upanishads inspire one first to know oneself and then to know the Self of all. Upanishadic literature makes one aware that every being embodied in a physical sheath is a moving shrine of Supreme Consciousness. It also provides methods for entering the inner shrine, wherein shines the infinite light of knowledge, peace, and happiness.
Prayer is a major technique used by religionists to seek satisfaction of their desires and comfort in spite of their frustrations. Many people who are not acquainted with the basic principles of Vedantic philosophy think that there are prayers in the Upanishadic literature. For example: "Lead me from the unreal to the Real; lead me from darkness to Light; lead me from mortality to Immortality" may bethought to be a prayer. But it is actually an expression of the aspirant's spiritual desires that remind him of his goal of life constantly. It is not a prayer but a way of maintaining constant awareness of Supreme Consciousness. It is not asking God or any supernatural being to help one or to lead one to the higher states. The idea is not to know God as a different being, but to know one's own real Self and its essential nature, which is the Self of all. One is not attaining something that is not already there but is realizing that which is self-existent. This Upanishadic verse is not a prayer asking for anything but a way of strengthening constant awareness of Supreme Consciousness which is the goal of the Upanishads.
Dualism is the preliminary experience of a contemplative mind. All religions suffer on account of dualistic concepts, such as "Human beings are a creation of God; the universe is a creation of God; human beings have no choice but to suffer and should delight in their sufferings at the mercy of God." These concepts are illogical when they are analyzed with clarity of mind and pure reason. In the course of study, a student first experiences dualism—the reality that he exists and the Supreme Consciousness also exists. Then a state comes when he experiences "Thou art That." These two fields of experience appear to be different, but they are essentially one and the same. These are the progressive states that aspirants experience, but as far as Absolute Reality is concerned, there is only one without second.
Religionists say the ultimate goal of human life is to know God, and materialists say it is to eat, drink, and be merry. But the philosophy of the Upanishads asserts that the ultimate goal is to be free from all pain and misery whatsoever. This state of freedom from anxieties, misery, and ignorance is called enlightenment. It is the union of the individual with Universal Consciousness. Religionists say that one has to have faith in the sayings of the scriptures and in the way they are preached. But in Upanishadic philosophy; the mind is released from all religious prejudices so then one can think and reason freely. The Upanishads declare that even the best of intellects is incapable of fathoming the unfathomable, and that learning the scriptures is not the ultimate way of realization. On the path of enlightenment, even the lust for learning must eventually be abandoned.
In some of the Upanishads, the word Īśa or Īśvara, which is roughly translated as God, appears. But the concept of God as preached by religion is not found in the Upanishads. In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one's individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.
Knowledge of Brahmavidyā, the direct experience of Supreme Consciousness, is the common theme of all Upanishadic literature. "I am Brahman; the whole universe is Brahman; Thou art That"—such statements are the foundations for all its theories, principles, and practices. All philosophical and psychological discussions are meant to make students aware of their true nature—Brahman, the Supreme Consciousness. For a realized one, there is perennial joy in the universe, but for the ignorant there is only misery everywhere. The moment a student realizes his essential nature, the darkness of ignorance is dispelled, but before that the individual mind travels to the groove of self-created misery and thus projects the belief that there is misery everywhere. In reality, this universe is like a great poem of joy, a beautiful song, and a unique work of art. The moment one unfolds and realizes one's human capacity and ability, one becomes aware that, "Thou art that—Brahman."
Here lies the difference between a Self-realized person and a religionist. The religionist does not know and yet believes in God, but the realized person is directly aware of the self-existent Ultimate Reality of life and the universe. First, he knows the truth, and then he believes it. If God is the Ultimate Truth hidden behind many forms and names, then it should be realized, and, for realizing the Truth with mind, action, and speech, one needs to practice truth rather than being a hypocrite and a fanatic. It is not necessary to believe in God to attain self-enlightenment, but it is very necessary to know the various levels of consciousness and finally to realize the ultimate source. The manifest aspect and the unmanifest aspect of consciousness (Brahman) should be realized, for that alone can enlighten aspirants.
http://swamij.com
Swami Rama
All the religions of the world have been promising the vision of God, mental peace, salvation, and many kinds of temptations to their followers, but so far nothing has come true. The more that people are involved in sectarian religious activities, the more likely they are to become disappointed because of frustrated expectations of God and religion. Many preachers claim that if their teachings are followed without question, believers will find salvation. But after they return from their church or temple, they are frequently more stressed, frustrated, and worried about their problems than are “non-believers.”
Mere belief in God alone does not satisfy the students of life who are searching for Ultimate Truth. Suppose a student believes in the existence of God but is not emotionally mature and does not have a peaceful mind. Such a student does not have tranquility and equanimity, which are the main prerequisites for enlightenment. On the path of enlightenment, it is necessary to have control over the senses and mind, but it is not necessary to have belief in God. Enlightenment is a state of freedom from the ignorance that causes suffering, and attaining this is the prime necessity of every human life. There is no necessity to attain mere belief in God, but it is necessary to have profound knowledge of the truth which lies behind the concept of the word God.
The word G-O-D is not God. The religionists, because they superimpose their own limited fantasies upon the truth and call it God, suffer more than the people who do not believe in the concept of God. If Ultimate Truth is called God, then there is no difficulty. Then it can be practiced with mind, action, and speech, and once the truth is known with mind, action, and speech, knowledge is complete. But having faith in the fantasies of the religionists creates limited boundaries for the human intellect and leads to a religious atmosphere in which the poor followers must suffer until the last breaths of their lives.
Though religious dogma tempts the human mind with promises of the vision of God, it does not clarify and define the concept of God. The way religious books present the picture of God is injurious to human growth, for one who believes in God without understanding what God really is, closes the door to further knowledge and learning and cannot experience the inner dimensions of life. Such false promises are strongly discouraged in the Upanishads, which warn, “Neti, neti—not this, not this.” The student is made aware of the need to understand the reality and is encouraged to search for truth within. The Upanishads inspire one first to know oneself and then to know the Self of all. Upanishadic literature makes one aware that every being embodied in a physical sheath is a moving shrine of Supreme Consciousness. It also provides methods for entering the inner shrine, wherein shines the infinite light of knowledge, peace, and happiness.
Prayer is a major technique used by religionists to seek satisfaction of their desires and comfort in spite of their frustrations. Many people who are not acquainted with the basic principles of Vedantic philosophy think that there are prayers in the Upanishadic literature. For example: "Lead me from the unreal to the Real; lead me from darkness to Light; lead me from mortality to Immortality" may bethought to be a prayer. But it is actually an expression of the aspirant's spiritual desires that remind him of his goal of life constantly. It is not a prayer but a way of maintaining constant awareness of Supreme Consciousness. It is not asking God or any supernatural being to help one or to lead one to the higher states. The idea is not to know God as a different being, but to know one's own real Self and its essential nature, which is the Self of all. One is not attaining something that is not already there but is realizing that which is self-existent. This Upanishadic verse is not a prayer asking for anything but a way of strengthening constant awareness of Supreme Consciousness which is the goal of the Upanishads.
Dualism is the preliminary experience of a contemplative mind. All religions suffer on account of dualistic concepts, such as "Human beings are a creation of God; the universe is a creation of God; human beings have no choice but to suffer and should delight in their sufferings at the mercy of God." These concepts are illogical when they are analyzed with clarity of mind and pure reason. In the course of study, a student first experiences dualism—the reality that he exists and the Supreme Consciousness also exists. Then a state comes when he experiences "Thou art That." These two fields of experience appear to be different, but they are essentially one and the same. These are the progressive states that aspirants experience, but as far as Absolute Reality is concerned, there is only one without second.
Religionists say the ultimate goal of human life is to know God, and materialists say it is to eat, drink, and be merry. But the philosophy of the Upanishads asserts that the ultimate goal is to be free from all pain and misery whatsoever. This state of freedom from anxieties, misery, and ignorance is called enlightenment. It is the union of the individual with Universal Consciousness. Religionists say that one has to have faith in the sayings of the scriptures and in the way they are preached. But in Upanishadic philosophy; the mind is released from all religious prejudices so then one can think and reason freely. The Upanishads declare that even the best of intellects is incapable of fathoming the unfathomable, and that learning the scriptures is not the ultimate way of realization. On the path of enlightenment, even the lust for learning must eventually be abandoned.
In some of the Upanishads, the word Īśa or Īśvara, which is roughly translated as God, appears. But the concept of God as preached by religion is not found in the Upanishads. In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one's individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.
Knowledge of Brahmavidyā, the direct experience of Supreme Consciousness, is the common theme of all Upanishadic literature. "I am Brahman; the whole universe is Brahman; Thou art That"—such statements are the foundations for all its theories, principles, and practices. All philosophical and psychological discussions are meant to make students aware of their true nature—Brahman, the Supreme Consciousness. For a realized one, there is perennial joy in the universe, but for the ignorant there is only misery everywhere. The moment a student realizes his essential nature, the darkness of ignorance is dispelled, but before that the individual mind travels to the groove of self-created misery and thus projects the belief that there is misery everywhere. In reality, this universe is like a great poem of joy, a beautiful song, and a unique work of art. The moment one unfolds and realizes one's human capacity and ability, one becomes aware that, "Thou art that—Brahman."
Here lies the difference between a Self-realized person and a religionist. The religionist does not know and yet believes in God, but the realized person is directly aware of the self-existent Ultimate Reality of life and the universe. First, he knows the truth, and then he believes it. If God is the Ultimate Truth hidden behind many forms and names, then it should be realized, and, for realizing the Truth with mind, action, and speech, one needs to practice truth rather than being a hypocrite and a fanatic. It is not necessary to believe in God to attain self-enlightenment, but it is very necessary to know the various levels of consciousness and finally to realize the ultimate source. The manifest aspect and the unmanifest aspect of consciousness (Brahman) should be realized, for that alone can enlighten aspirants.
http://swamij.com
Yoga Meditation, Electricity and Computers
Yoga Meditation, Electricity and Electricity
From:
http://www.swamij.com/computers-consciousness.htm
I AM THE ELECTRICITY
Swami Jnaneshvara
I am not the picture on my computer monitor;
I am electricity.
I am not the processing in my microchip;
I am electricity.
I am not the data on my hard drive;
I am electricity.
I am electricity;
I am the life in all of these others.
A MODEL FOR MEDITATION:
The computer can be used as a modern metaphor for understanding the
process of Yoga meditation and the levels of consciousness through
which one journeys. By understanding these levels or stages, it is
much easier to understand how meditation is not used merely as a
means of relaxation or psychic experience, but as the means for the
realization of the ever pure, ever joyful core of our being, by
whatever name you choose to call that center.
1) PERIPHERALS/CONSCIOUS:
The ten senses and means of expression (indriyas), along with the
conscious mind, allow the inner person to communicate and act in the
external world, like the peripherals of a computer system, including
monitor, keyboard, speakers, and microphone.
Four functions of mind: Throughout the conscious, unconscious, and
subconscious levels, the four functions of mind operate ever subtler,
until even they are transcended in the fourth stage, noted below.
2) MICROCHIP/UNCONSCIOUS:
The active unconscious mind processes mostly out of view, with only a small part of its functioning normally coming to the surface of the conscious mind, like the microchip of the computer, which does a tremendous amount of processing, yet presents only a tiny amount of
that to the peripherals.
3) HARD-DRIVE/SUBCONSCIOUS:
It is consciousness flowing in or through the deep impressions of the
latent subconscious, which causes them to stir, just like the
otherwise inert binary numbers resident on a hard-drive, which do
nothing until they are energetically brought to life and spring forth
into the microchip.
4) ELECTRICITY/CONSCIOUSNESS:
The conscious, unconscious, and subconscious levels of mind all
function because of the flow of consciousness, energy, or life force,
just as the peripherals, microchip, and hard-drive all operate
because of the electricity. Both the consciousness and the
electricity are uniform, regardless of what programs might be running
in the moment.
I am not the peripherals!: One explores the peripherals, the waking
state, the conscious mind, and the gross world, moving through them
in meditation.
I am not the microprocessor!: One explores the microprocessor, the
dreaming state, the unconscious mind, and the subtle plane, moving
through them in meditation.
I am not the hard-drive!: One explores the hard-drive, the deep sleep
state, the subconscious mind, and the causal plane, moving through
them in meditation.
I am the electricity!: Through deep meditation, one pierces the three
layers described above. Ultimately, one comes to resolve the
question, "Who am I?" in direct experience, with the realization of
being the pure consciousness, energy, or life force that is beyond,
higher, or underneath each of the other three levels, stages, or
states, which is the core of our being.
From:
http://www.swamij.com/computers-consciousness.htm
I AM THE ELECTRICITY
Swami Jnaneshvara
I am not the picture on my computer monitor;
I am electricity.
I am not the processing in my microchip;
I am electricity.
I am not the data on my hard drive;
I am electricity.
I am electricity;
I am the life in all of these others.
A MODEL FOR MEDITATION:
The computer can be used as a modern metaphor for understanding the
process of Yoga meditation and the levels of consciousness through
which one journeys. By understanding these levels or stages, it is
much easier to understand how meditation is not used merely as a
means of relaxation or psychic experience, but as the means for the
realization of the ever pure, ever joyful core of our being, by
whatever name you choose to call that center.
1) PERIPHERALS/CONSCIOUS:
The ten senses and means of expression (indriyas), along with the
conscious mind, allow the inner person to communicate and act in the
external world, like the peripherals of a computer system, including
monitor, keyboard, speakers, and microphone.
Four functions of mind: Throughout the conscious, unconscious, and
subconscious levels, the four functions of mind operate ever subtler,
until even they are transcended in the fourth stage, noted below.
2) MICROCHIP/UNCONSCIOUS:
The active unconscious mind processes mostly out of view, with only a small part of its functioning normally coming to the surface of the conscious mind, like the microchip of the computer, which does a tremendous amount of processing, yet presents only a tiny amount of
that to the peripherals.
3) HARD-DRIVE/SUBCONSCIOUS:
It is consciousness flowing in or through the deep impressions of the
latent subconscious, which causes them to stir, just like the
otherwise inert binary numbers resident on a hard-drive, which do
nothing until they are energetically brought to life and spring forth
into the microchip.
4) ELECTRICITY/CONSCIOUSNESS:
The conscious, unconscious, and subconscious levels of mind all
function because of the flow of consciousness, energy, or life force,
just as the peripherals, microchip, and hard-drive all operate
because of the electricity. Both the consciousness and the
electricity are uniform, regardless of what programs might be running
in the moment.
I am not the peripherals!: One explores the peripherals, the waking
state, the conscious mind, and the gross world, moving through them
in meditation.
I am not the microprocessor!: One explores the microprocessor, the
dreaming state, the unconscious mind, and the subtle plane, moving
through them in meditation.
I am not the hard-drive!: One explores the hard-drive, the deep sleep
state, the subconscious mind, and the causal plane, moving through
them in meditation.
I am the electricity!: Through deep meditation, one pierces the three
layers described above. Ultimately, one comes to resolve the
question, "Who am I?" in direct experience, with the realization of
being the pure consciousness, energy, or life force that is beyond,
higher, or underneath each of the other three levels, stages, or
states, which is the core of our being.
Friday, May 11, 2007
Bindu of Sri Vidya Tantra, Yoga Meditation, and Vedanta (19 sec video)
Here is a link to a 19-second animation of the chakras of Sri Yantra,
the yantra of Sri Vidya Tantra.
BINDU OF SRI VIDYA TANTRA, YOGA MEDITATION, AND VEDANTA
19-SECOND VIDEO:
http://www.swamij.com/videos/bindu-sequence.wmv
BINDU ARTICLE (about 40 pages):
http://www.swamij.com/bindu.htm
EXCERPT:
Bindu means Point or Dot, is sometimes likened to a Pearl, and is
often related to the principle of a Seed. This is not just a poetic
choice of words or philosophy. There literally is a stage of Yoga
Meditation in which all experiences collapse, so to speak, into a
point from which all experiences arose in the first place. The Bindu
is near the end of the subtlest aspect of mind itself, after which
one travels beyond or transcends the mind and its contents. It is
near the end of time, space, and causation, and is the doorway to the
Absolute. To understand this principle is extremely useful, if not
essential to Advanced Meditation.
Awareness of the nature of Bindu helps tremendously in seeing how all
of the various practices are complementary, not contradictory, with
each, in its own way, leading in the direction of the Bindu. The
Bindu is the convergence point of Meditation, Contemplation, Prayer,
and Mantra, and is part of the mystical, esoteric aspect of many, if
not most religions and meditative traditions. The experience of Bindu
is an actual, internally experienced reality, which is the
convergence point of the highest principles and practices of Yoga,
Vedanta, and Tantra. Seeking to experience and then transcend the
Bindu serves as an organizing principle and focal point for all of
those spiritual or yogic practices that are intended to lead one to
direct experience.
http://swamij.com
the yantra of Sri Vidya Tantra.
BINDU OF SRI VIDYA TANTRA, YOGA MEDITATION, AND VEDANTA
19-SECOND VIDEO:
http://www.swamij.com/videos/bindu-sequence.wmv
BINDU ARTICLE (about 40 pages):
http://www.swamij.com/bindu.htm
EXCERPT:
Bindu means Point or Dot, is sometimes likened to a Pearl, and is
often related to the principle of a Seed. This is not just a poetic
choice of words or philosophy. There literally is a stage of Yoga
Meditation in which all experiences collapse, so to speak, into a
point from which all experiences arose in the first place. The Bindu
is near the end of the subtlest aspect of mind itself, after which
one travels beyond or transcends the mind and its contents. It is
near the end of time, space, and causation, and is the doorway to the
Absolute. To understand this principle is extremely useful, if not
essential to Advanced Meditation.
Awareness of the nature of Bindu helps tremendously in seeing how all
of the various practices are complementary, not contradictory, with
each, in its own way, leading in the direction of the Bindu. The
Bindu is the convergence point of Meditation, Contemplation, Prayer,
and Mantra, and is part of the mystical, esoteric aspect of many, if
not most religions and meditative traditions. The experience of Bindu
is an actual, internally experienced reality, which is the
convergence point of the highest principles and practices of Yoga,
Vedanta, and Tantra. Seeking to experience and then transcend the
Bindu serves as an organizing principle and focal point for all of
those spiritual or yogic practices that are intended to lead one to
direct experience.
http://swamij.com
Friday, May 04, 2007
Satellites, Surrender, Self-Realization, and Yoga
Excerpted from:
http://www.swamij.com/centripetal-centrifugal.htm
SATELLITES, SURRENDER, SELF-REALIZATION, AND YOGA
Swami Jnaneshvara Bharati
A satellite in a geostationary orbit (remaining over one location on the Earth) is held in place because of the perfect balance between gravity (centripetal force) and its inertia (centrifugal force). Imagine that the satellite stopped its forward motion of about 17,000 miles per hour. The satellite would immediately start falling toward Earth at a very fast speed.
Imagine for a moment a human stopping his or her outward momentum into the external world, as well as ceasing motion of awareness "outward" into the stuff of the mind and body. Instantly, she or he would move "inward" towards the center of consciousness, the true Self, or whatever you wish to call that. This is one way of viewing the Yoga process of surrender. It is not a matter of defining to whom or what you surrender, but the letting go process itself.
Thus, Yoga Sutras 1.2-1.3 describes Yoga as a process of setting aside or letting go, etc. (nirodhah), which results in the seer or witness resting in its own true nature. This is one way of explaining the meaning of the phrase Self-Realization and the word Yoga.
YOGA SUTRAS 1.2-1.3:
http://www.swamij.com/yoga-sutras-10104.htm#1.2
http://www.swamij.com/centripetal-centrifugal.htm
SATELLITES, SURRENDER, SELF-REALIZATION, AND YOGA
Swami Jnaneshvara Bharati
A satellite in a geostationary orbit (remaining over one location on the Earth) is held in place because of the perfect balance between gravity (centripetal force) and its inertia (centrifugal force). Imagine that the satellite stopped its forward motion of about 17,000 miles per hour. The satellite would immediately start falling toward Earth at a very fast speed.
Imagine for a moment a human stopping his or her outward momentum into the external world, as well as ceasing motion of awareness "outward" into the stuff of the mind and body. Instantly, she or he would move "inward" towards the center of consciousness, the true Self, or whatever you wish to call that. This is one way of viewing the Yoga process of surrender. It is not a matter of defining to whom or what you surrender, but the letting go process itself.
Thus, Yoga Sutras 1.2-1.3 describes Yoga as a process of setting aside or letting go, etc. (nirodhah), which results in the seer or witness resting in its own true nature. This is one way of explaining the meaning of the phrase Self-Realization and the word Yoga.
YOGA SUTRAS 1.2-1.3:
http://www.swamij.com/yoga-sutras-10104.htm#1.2
Wednesday, May 02, 2007
Yoga, Yoga, Yoga, Yoga (Video)
VIDEO (2 min, 33 sec)
At Google Video:
http://video.google.com/videoplay?docid=8138691610298948410&hl=en
At YouTube:
http://www.youtube.com/watch?v=gfVan--MV0k
YOGA, YOGA, YOGA, YOGA
Swami Jnaneshvara Bharati
http://www.swamij.com/yoga-yoga-yoga-yoga.htm
Yoga, Yoga, Yoga, Yoga
Ah, sweet Yoga.
The word dances on the lips of the mind.
Yoga, Yoga, Yoga, Yoga
The wave that is one with the ocean of bliss.
The union of the illusory "I" with the "I" of all,
That was never divided in the first place.
Ah, sweet Yoga.
Yoga, Yoga, Yoga, Yoga
How the word flows through the field of mind.
The consciousness as Purusha,
Never one with, but playing with all the layers of being,
All the levels of the finest soil of matter called Prakriti.
Yoga, Yoga, Yoga, Yoga
One without a second.
One absolute reality,
With the appearance of soul called Atman,
As a breeze thinking itself separate from the wind
Of the absolute called Brahman.
Yoga, Yoga, Yoga, Yoga
Ah, so utterly, incomparably, sweet is the word.
The essence that is both the beauty
And creative force called feminine or Shakti,
And her companion of masculine, Shiva.
The two which are one in Yoga.
Yoga, Yoga, Yoga, Yoga
Ah, passionate, loving, driving, quieting,
Exasperating,
Fulfilling, emptying, full filling Yoga.
Yoga, Yoga, Yoga, Yoga
Ah, so sweet;
No sweeter word to ring in the canyons of mind,
Than the word of Yoga,
That arises from, and returns to the silence.
Yoga, Yoga, Yoga, Yoga
You and I are one.
Only one. Only Yoga.
Yoga, Yoga, Yoga, Yoga
http://www.swamij.com/
----------------------------------------------------------
Yoga Nidra Meditation: Extreme Relaxation of Conscious Deep Sleep
ISBN 0972471901
One of the deepest and most popular meditation CDs in the world today.
Yoga Nidra Article at SwamiJ.com
Yoga Nidra CD at Amazon.com
At Google Video:
http://video.google.com/videoplay?docid=8138691610298948410&hl=en
At YouTube:
http://www.youtube.com/watch?v=gfVan--MV0k
YOGA, YOGA, YOGA, YOGA
Swami Jnaneshvara Bharati
http://www.swamij.com/yoga-yoga-yoga-yoga.htm
Yoga, Yoga, Yoga, Yoga
Ah, sweet Yoga.
The word dances on the lips of the mind.
Yoga, Yoga, Yoga, Yoga
The wave that is one with the ocean of bliss.
The union of the illusory "I" with the "I" of all,
That was never divided in the first place.
Ah, sweet Yoga.
Yoga, Yoga, Yoga, Yoga
How the word flows through the field of mind.
The consciousness as Purusha,
Never one with, but playing with all the layers of being,
All the levels of the finest soil of matter called Prakriti.
Yoga, Yoga, Yoga, Yoga
One without a second.
One absolute reality,
With the appearance of soul called Atman,
As a breeze thinking itself separate from the wind
Of the absolute called Brahman.
Yoga, Yoga, Yoga, Yoga
Ah, so utterly, incomparably, sweet is the word.
The essence that is both the beauty
And creative force called feminine or Shakti,
And her companion of masculine, Shiva.
The two which are one in Yoga.
Yoga, Yoga, Yoga, Yoga
Ah, passionate, loving, driving, quieting,
Exasperating,
Fulfilling, emptying, full filling Yoga.
Yoga, Yoga, Yoga, Yoga
Ah, so sweet;
No sweeter word to ring in the canyons of mind,
Than the word of Yoga,
That arises from, and returns to the silence.
Yoga, Yoga, Yoga, Yoga
You and I are one.
Only one. Only Yoga.
Yoga, Yoga, Yoga, Yoga
http://www.swamij.com/
----------------------------------------------------------
Yoga Nidra Meditation: Extreme Relaxation of Conscious Deep Sleep
ISBN 0972471901
One of the deepest and most popular meditation CDs in the world today.
Yoga Nidra Article at SwamiJ.com
Yoga Nidra CD at Amazon.com
----------------------------------------------------------
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