Podcasts about pranamaya

בסרטון הזה נמשיך לחקור את מודל הפאנצ'ה-מאיה – חמשת הרבדים שמרכיבים אותנו.  הפעם נראה כיצד המערכת האנושית "נבנית" מהמעודן אל הגס: - אננדה-מאיה (Anandamaya): הרובד הראשוני של התכלית או הצורך. - ויג'ננה-מאיה (Vijnanamaya): ה"בלופרינט" – הידע שעליו מושתתת היצירה. - מנו-מאיה (Manomaya): ההכרה המכוונת ומפענחת את הידע הזה, ה"לב" התפקודי שלנו. - פראנה-מאיה (Pranamaya): האנרגיה המפעילה את הגוף ומתרגמת את פקודות ההכרה לפעולה ממשית. - אנה-מאיה (Annamaya): הגוף הפיזי – החומר הגלוי שעוטף את כל הרבדים. נבין כיצד כל רובד מקיים את הבא אחריו, כך שבסופו של דבר מתקבלת שלמות אחת המאפשרת לנו להגשים את ייעודנו ולהביא את המודעות אל תוך החיים. נראה גם כיצד זה מתבטא בתרגול היוגה מעשי (האטה יוגה), למה כדאי לשלב בין עבודה פיזית (אסאנות) לנשימה ולהכרה ואיך כל אחד מאיתנו יכול להעמיק בתרגול ולהפוך אותו לחוויה מלאה של חמישה רבדים. צפייה מהנה! ----------------------

Without breath, we cease to exist and yet we spend very little of our time or attention understanding its healing power. Unless we're in a yoga class. That's our Work IN today, exploring pranamaya kosha, our energetic self, through the breath as a communication pathway between the body and the mind for stress and trauma healing. And practical ways to incorporate this understanding of our energetic self and our breath both on and off the mat.Welcome back to our series on the koshas. Today we're talking about the 2nd kosha. Prana = Breath, vitality, energy, life. Maya (as we learned last week) = illusion Pranamaya kosha is all these and more. This layer of our self lies beneath our physical body and permeates all other layers. As a part of my mission to bring a legacy of resilience through movement, each month you can join me for a hike on the bike trail followed by a free trauma informed vinyasa class back at the studio on Main Street. Go to savagegracecoaching.com to see the calendar and join my newsletter, Yoga Life on Main Street, to stay up to date on all the latest studio news, events and gossip. And now… on to this week's episode.It's time to stop working out and start working IN. You found the Work IN podcast for fit-preneurs and their health conscious clients. This podcast is for resilient wellness professionals who want to expand their professional credibility, shake off stress and thrive in a burnout-proof career with conversations on the fitness industry, movement, nutrition, sleep, mindset, nervous system health, yoga, business and so much more. I'm your host Ericka Thomas. I'm a resilience coach and fit-preneur offering an authentic, actionable realistic approach to personal and professional balance for coaches in any format. The Work IN is brought to you by savage grace coaching, bringing resilience through movement, action and accountability. Private sessions, small groups and corporate presentations are open now. Visit savagegracecoaching.com to schedule a call and get all the details. Website & free guideFollow me on Instagram Follow me on FacebookFollow me on Linked IN

Class on Vivekachudamani on 16 July 2024 by Swami Sunishthananda. Bank Details for Donations: CBA A/C Name: Vedanta Centre BSB 06 3159 A/C: 1056 1620   Online class talk links: YouTube Link https://www.youtube.com/channel/UCNzjwJ9X5QOY6NnOtrL45KA/   Available Listening Platforms Anchor https://anchor.fm/swami-sunishthananda Breaker https://www.breaker.audio/vedanta-melbourne-classes Podcasts https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy8yZGUyMTRlMC9wb2RjYXN0L3Jzcw== Overcast https://overcast.fm/itunes1526036863/vedanta-melbourne-classes Pocket Casts https://pca.st/q0859ok9 Radio Public https://radiopublic.com/vedanta-melbourne-classes-G1PBQ4 Spotify https://open.spotify.com/show/4N1MLlU3dfRvPUdz7xqY9l   For more information visit https://www.vedantamelbourne.org/

Episode 17. Father Joe Pereira is a Roman Catholic priest from Mumbai. He is a devoted disciple of both Guruji BKS Iyengar and Mother Teresa. He is also the founder of the Kripa Foundation, now the largest non-profit organization in India that helps people affected by substance abuse, addictions, and HIV/AIDS in their rehabilitation process. After meeting Guruji BKS Iyengar in 1968 at a concert of Yehudi Menuhin, Father Joe joined Guruji's classes in Mumbai and since then has been his close disciple. At 82, Father Joe practices Yoga every day. He teaches Iyengar Yoga and conducts Yoga workshops around the world. He also does various research on the effectiveness of Yoga in detoxification and healing people with addictions. Father Joe is a member of the New York Academy of Sciences. In his Yoga classes, Father Joe keeps sharing Guruji's message that “every asana is a prayer.” He also emphasizes the importance of calming the body to calm the mind. For his commitment and contributions to society, Father Joe has received numerous awards. These include the Padma Shri Award, one of the highest civilian awards bestowed by the Government of India, and a Lifetime Achievement Award, which he received from the President of India. Today, Father Joe shares his story and insights from practicing Yoga for over 50 years and learning it directly from Guruji BKS Iyengar. __ Links to the videos, books and articles mentioned in the interview: Kripa Foundation: https://kripafoundation.org/about-fr-joe-kripas-founder/ "Relaxation response" by Dr Herber Benson: https://en.wikipedia.org/wiki/The_Relaxation_Response “Jesus Christ, My supreme Yogi" Father Joe Pereira: https://timesofindia.indiatimes.com/city/mumbai/christ-the-supreme-yogi/articleshow/4382443.cms BKS Iyengar on Kripa Foundation and Fr.Joe: https://www.youtube.com/watch?v=tIA8XDVs1eA&t=311s "The Blissful Brain" by Shanida Nataraja: https://www.goodreads.com/en/book/show/3087740 Glossary (Sanskrit words and sutras from the interview): Ida, Pingala and Sushumna nadis - are the three principal energy channels running from the base of the spine to the head. Sushumna is in the center with Ida on the left and Pingala on the right of it. Antaratma - a Sanskrit word contains of 2 parts: antara meaning "inner" and Atma meaning "soul" or "Self.” Antaratma generally refers to the "inner Self" or "inner consciousness”. Anga - limb (asta anga means eight limbs). pinda vritti nirodha - pinda refers to the physical body or the corporeal form of a being. pinda vritti nirodha emphasizes the importance of calming both the physical body to reach a state of inner stillness and clarity. yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati Bhagavat Gita Chapter IV verse 30. “He who sees(experiences) Me in all beings and all beings in me never becomes lost to me, nor do I become lost to him". When the individual self has become one with Atma, the individual and the supreme Self live together. Atma trupti - self-gratification. Brahmacharya - religious study, self-restraint, celibacy. Bahiranga - is a Sanskrit term which means “external” or “outside”. In the 8-fold path of Yoga, it is associated with the first 5 limbs: Yama, Niyama, Asana, Pranayama, Pratyahara. Antaranga - “internal,” “inner” or “inside.” It is typically associated with the last three limbs of the 8-fold path of Yoga: Dharana, Dhyana and Samadhi. chitta vritti nirodha - Yoga Sutras of Patanjali I.2. “Yoga is the cessation of the fluctuations of the mind”. snayu vritti nirodha - snayu refers to the muscles and ligaments, tissues that control body movements. Hence this verse could be translated as “cessation of the fluctuations of the fascia”, or “eradication of the dysfunctions of the muscles, fascia, ligaments, tissues”. yat pinde tat brahmande - is an ancient Sanskrit verse from the Vedic texts. It can be interpreted as “All that is outside you is within you,” or “Your body is a miniature universe.” Panchatatva - Panch means five and tatvas mean elements. Panchtatva connotes the five elements i.e. ether (Akash), wind (Vayu), fire (Agni), water (Jal) and earth (Prithvi). These five elements form the warp and woof of the entire cosmos. Pranamaya kosha - kosha means "sheath”, prana is vital energy, breath, air. Koshas are sheaths which are covering the Atman, Self. There are 5 koshas, pranamaya kosha is the breath body, energy sheath. It includes 5 elements: apana, udana, samana, vyana, prana. prayatna shaithilya ananta samapattibhyam - Yoga Sutra of Patanjali II.47. “Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached”. Bhishmasana - an asana intended for rest and relaxation, allowing the practitioner to recover and rejuvenate. There are 3 kinds of Bhishmasana: 1 - lying on 7 bricks, 2 - sitting in front of the chair, 3- standing and bending over a trestler. tato dvaṅdva-an-abhighātah - Yoga Sutras of Patanjali II.48. "From then on, the sadhaka is undisturbed by dualities". The practice of asana results in victory over the dualities of life. There is no longer joy or sorrow, heat or cold, honour or dishonour, pain or pleasure. Anandamaya kosha - the most subtle of all 5 koshas, the bliss body.

Join Ashlan as she speaks to Yoga Nidra teacher Tracee Stanley. In this episode Tracee Stanley gives insights shares the ancient practice of yoga nidra, a deep relaxation technique that allows you to rest in spacious awareness while you connect to your innate power and wisdom.More About Tracee:TRACEE STANLEY is a noted and lineaged teacher of yoga nidra, meditation, and self-inquiry. Her practices are inspired by the tradition of Himalayan Masters and Sri Vidya Tantra, into which she was initiated in 2001. She is co-founder of the Empowered Wisdom Yoga Nidra School and created the Empowered Life Self-Inquiry Oracle Deck. Tracee travels internationally leading retreats, teacher training, and presenting at festivals and conferences including Oprah and Gayle's Girls Get Away. She has online classes available at Commune, Yoga Journal, Unplug Meditation, Pranamaya, and Wanderlust TV.Buy Tracee's Book: Radiant Rest: Yoga Nidra for Deep Relaxation and Awakened Clarity https://www.radiantrest.comBuy Tracee's NEW Book: https://www.penguinrandomhouse.com/books/729739/the-luminous-self-by-tracee-stanley/Visit Our Store! Muse House Retreat4332 Tujunga Avenue, Studio City, CA 91604 (818)-824-3290 Book A Reading: https://www.musehouseretreat.com/healers Book A Workshop: https://www.musehouseretreat.com/events Follow Muse House Retreat: @musehouseretreat Do you want to host your own retreat but can't find a space? Book our beautiful retreat space in the Santa Monica Mountains! Book Casa Muse: https://www.instagram.com/casa_muse/?igshid=YmMyMTA2M2Y%3D  Follow Casa Muse: @casa_museFollow Ashlan Christoph: @ashlanchristophVisit Our Store!Muse House Retreat4332 Tujunga Avenue, Studio City, CA 91604(818)-824-3290 Book A Reading: https://www.musehouseretreat.com/healersBook A Workshop: https://www.musehouseretreat.com/eventsDo you want to host your own retreat but can't find a space? Book our beautiful retreat space in the Santa Monica Mountains! Book Casa Muse: https://www.instagram.com/casa_muse/?igshid=YmMyMTA2M2Y%3D Follow Casa Muse: @casa_museFollow Ashlan Christoph: @ashlanchristophFollow Muse House Retreat: @musehouseretreatSHOP: https://www.musehouseretreat.com

Explore the five koshas, or layers of being in this meditation. The five sheaths include: Annamaya kosha (physical body)Pranamaya kosha (energy body) Manomaya kosha (mental body) Vijnanamaya kosha (wisdom body) Anandamaya kosha (bliss body). Each layer takes you deeper into your true inner Self as you rest in a state of joy and pure bliss. This episode wraps us season #5. Thank you for exploring a variety of yoga and wellness topics and meditation practices with me on this podcast. As I prepare for the next season, please share with me what you would like to learn more about. Is there a wellness topic or yoga practice you would like to learn or better understand? Share your thoughts with me at info@mary-mccarthy.comSubscribe to my bi-monthly newsletter and stay up-to-date with current offerings at www.mary-mccarthy.com

MAGICAL THINGS ARE HAPPENING MIRACLES ARE HAPPENING TO ME NOW I AM OPEN AND READY FOR MIRACLES TO HAPPEN It's 8/8 Lion's Gate Portal of Infinite Abundance. This month of August is the culmination of the summer, everything that's hanging out in your vortex is about to flow in! GET EXCITED!!! In this audio, I'm helping you align to the reality you wish to call in from your Spiritual Self. I also talk about the Koshas (The Layers of our Being) In Yoga Philosophy there are 5 Layers of our being. 1. Annamaya-kosha (Physical Body, Earth element) 2, Pranamaya-kosha (Breath of Life, Water element) 3. Manomaya-kosha (mental & emotional, Fire element) 4. Vijnanamaya-kosha (intellect/intuition, Air element) 5. Anandamaya-kossa (bliss sheath, ether/space element) In 2009 I had an experience in a Ashtangha Yoga Class that showed me a direct experience of the 5th Kosha (space element). That was the start of my spiritual search. Still to this day, Ashtangha yoga is my favorite practice to expand my awareness. Even today in class, I was able to gain perspective and see how I'm currently stuck in an old reality and how my spirit is guiding me to release it, cleanse and step into my next level of freedom and abundance in life. Where was I seeing this from? Probably my 4th Kosha, the intuitive wisdom space. Yoga is a great way to silence the mind and go into the subtler layers of your being. This only improves your ability to manifest because now you can dismantle the illusion of the 3D world, thinking that your manifestations are coming from somewhere outside of you. That is never true. Also, make sure you purify your mind and emotions so that you only bring in positive realities with the highest and kindest intentions for all. World peace is possible by going within. Stop being distracted by the world, what other people think, your past etc!!! Focus on the wisdom within you and the beautiful reality you're calling into existence. Namaste, Jen Wah For 1:1 Coaching Inquiries Email: thebutterflysoullifecoach@gmail.com --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Today we are going to discuss the components of who you are, and then you will be guided through a short meditation. Feel free to listen to the discussion portion, but then stop the recording before doing the meditation if you are not in a location where you can sit quietly and still with the eyes closed.  You may have heard the common definition of yoga is “union” and it comes from the Sanskrit word ‘yug' meaning to yoke.  If we think about how buffalo are yoked together or horses or sled dogs are joined together, the purpose of yoking is to unite multiple forces to create more power. In yoga, we become more powerful when we understand, and yoke together, the different dimensions of our being known as the koshas. Koshas are the different aspects of who we are and of what we are composed. These are physical, energetic, the mind that links us to the world around us, the mind that is intuitive and wise, able to witness the world and our patterns, and lastly, the spiritual. These aspects, dimensions, or layers of our being have differing levels of awareness from the most gross, the physical, to the most subtle, the spiritual. Let's start with the physical aspect since this is the part of us that captures the most of our awareness. It's called the annamaya kosha. Anna = food Food sheath – we become what we eat It is the vehicle for our expression and interaction in the physical world, and it occupies about 75% of our awareness. All of the koshas interact with each other. They are not separate entities. You are like a cake that is made of eggs, flour, sugar, chocolate, etc. But once the cake is made, those components can no longer be separate. In the same way, your physical health and balance ripples through the higher koshas. It affects your sense of vitality and mental peace. If you are in pain or have an illness that distracts you from the subtle aspects of your being, you must first address that. In yoga this is one of the reasons we do asanas, the physical practices. Less gross than the physical is the energetic body. This is called pranamaya kosha.  Prana = energy This kosha is a part of the vast energy of the universe, and it energizes all of the koshas. You have bones and muscles as part of the physical but it's the energy that allows you to walk or run. Pranamaya kosha is vital for all of the functions of humans. Although this aspect occupies perhaps only 2% of our awareness, it permeates the entire entity that is you. Grossly the breath is a critical part but then how aware are you even of your breath yet alone more subtle manifestations. However, when the energy becomes disturbed or blocked, illness and disease may result. It is necessary to become more aware of and control the energy to access the higher states of being. Next, we move to the mind and how it manifests in two primary levels. Man, mana or manas = mind Mental sheath We talk about this aspect of the mind as the lower mind, but perhaps we should consider calling it the worldly mind. It is responsible for the thoughts that relate to the day-to-day activities of life, as well as managing the senses.  It occupies about 20% of our awareness, and it pervades all the other koshas. Every Individual cell has its own intelligence. As you know, mental states influence your sense of health and vitality (think of what happens to you when you receive unexpected, good or bad news). However, excessive mental chatter inhibits our ability to access higher koshas by keeping our awareness externalized on the world around us, or engages with thoughts about the past or future, rarely being in the present moment. The more subtle aspect of the mind is called the “higher mind” but might be better referred to as the knowing mind. Vigyana = special knowledge Intuitive sheath It is here that you can access intuition, wisdom, and higher knowledge-that sense of knowing-to see without judgement. The average person may connect awareness at best about 2% of the time. This is because it is much more subtle than the chatterbox mind. To access this more fully, you must work with the other three koshas-sort of clearing the way! Many of the more subtle practices in yoga such as breathing, deep relaxation and meditation practices are designed to enhance awareness of this aspect of your being. Like the intuitive, wisdom mine, the most subtle kosha-the spiritual aspect can only be accessed by developing the awareness of the previous four. Ananda = bliss Blissful sheath At this deeply subtle level of consciousness, you can experience perfection and bliss that is beyond normal experience. It is at this level where the most intimate contact with our true nature occurs. It is at this point that there is an understanding of being part of a bigger whole spiritually. But remember, first we must develop optimal health and awareness of the other koshas.  Now I will guide you through a short meditation practice to begin this process. PRACTICE Settling into a comfortable and still position through body awareness. Shifting to awareness of the breath and movement of energy in the body. Becoming aware of senses and thoughts. Witnessing. Finish

Podcast Intro: Life is magical, mysterious, and unique but fragile. Humans can easily succumb to external influences and sometimes forget the sense of self and independence. That's why we experience trauma in our lives. Our fragility and our failure to understand and establish that we are fragile beings are the main reasons we can be corrupted easily. Whether it's a disease, emotions, decisions, etc., we must learn how to “repair” our spiritual selves. Thus, we must fully understand how our spiritual, religious, and physical life works. We must achieve a higher state of being to help ourselves from being thoroughly affected by harmful external influences. In this episode, Katie Silcox explained how people develop traumas and why it's important to learn how to repair them. She also explained why humans are intrinsically delicate and how you can incorporate femininity into spiritual practice! Tune in to learn more! What you'll get out of tuning in: Why does spiritual repair matter and how does it correlate to past experiences? What is healing vortex vs. trauma vortex? How does the Five Kosha Model affect humanity's potential? Why are humans intrinsically delicate beings? What is the purpose of our spiritual life? What does the ancient teaching say about Pranamaya? How can femininity be incorporated into a spiritual practice? Why does chronic inflammation affect you from accessing the higher state? Shakti school  - Ayurveda School…. Group starting in January. January 12: Final registration deadline. Links/CTA: Katie Silcox - Shakti School Body Thrive Books mentioned: Gospel According to Jesus The Gap and the Gain Katie Silcox's Shakti School Highlights: Cate explained how the current US population in both adult, children, and adolescent categories with chronic diseases heavily relied on a doctor's medication and that it has no “soul” or “spirit.” Cate explained why some people couldn't get out of the “gap thinking” based on the book written by Dr. Ben Hardy Cate explains how to unblock our “bodies” through sutras. Cate described how the “virome” operates as it enters the human body. Timestamps: 1:03 - Spiritual Repair 4:36 - The Soul of Medicine 7:31 - Humanity's Intrinsic Trait 9:30 - Healing Vortex vs. Trauma Vortex 14:29 - Gap Thinking 21:39 - The Purpose of Spiritual Life 28:36 - Pranayama 35:53 - The Feminine 45:50 - How “Christ” influenced Katie and her practice 52:28 - Chronic Inflammation 1:05:44 - Accessing the Light in the Spiritual Realm Quotes: “The most challenging thing in the world that we seek is to find stability and admit the truth that we are fragile but resilient.” - Katie “The entire world right now is being activated by unconscious trauma response, and it makes sense. I have tons of compassion for it because I came out of it, and I experienced it myself.” - Katie “Christmas is the time to cultivate the most amount of renewal for our mind and body. It's our samsaric way of seeing, being, and thinking, radically altered to a new vision. This is the message of Christ, and the message of Christmas.” - Katie “Humans have been going through plagues and pandemics all of the time. There tends to be a beginning, a middle, and an end to history. We are at the end of the beginning, and we're entering into the middle period. “ - Katie Guest BIO: Katie Silcox Katie Silcox, M.A. is the New York Times Best-Selling Author of the book Healthy, Happy, Sexy - Ayurveda Wisdom for Modern Women. Holding a Master's Degree in Hinduism and the Ayurveda Sciences, Katie is an internationally-recognized teacher, mentor to women, and inspirer of hearts and minds. She is renowned for her depth of study, her ability to present the complexities of ancient wisdom in a practical, life-affirming manner, as well as her unique capacity to distill the teachings with southern-belle humor and grace. Her signature teaching style is Body Yantra™, incorporating Tantric vinyasa, restorative yoga, dance, sound, breath, emotion processing, manifestation technology, holistic biomechanics, and structural trauma-release methods. Katie was named one of San Francisco's Best Yoga Teachers by Common Ground Magazine in 2009, one of "70 Yogis Changing the World" by Origin Magazine in 2014, and one of "100 Trailblazers in Yoga and Ayurveda" by Spirituality and Health Magazine in 2015. Katie has written extensively on yoga, Ayurveda, sexuality, herbalism, and women's health in Yoga Journal, Common Ground Magazine, and Origin Magazine. Her best-selling book has been translated into multiple languages around the globe. Katie has sipped from the honey of many globally-known teachers, including a decade-long guru-disciple relationship in the Himalayan lineage-based Sri-Vidya Tantra. Today, she works solely with the inner guru of her own heart.

Mit Breathwork wird oft der Begriff Pranayama verbunden. In dieser Podcast geht es um den Unterschied zwischen Breathwork und Pranamaya und dessen Zweck. Es geht um die Verbesserung der eigenen Gesundheit und Steigerung der Vitalität im Körper. Christine plaudert aus dem Nähkästchen, wie Breathwork ihr bei ihrer Tätigkeit bei der Freiwilligen Feuerwehr hilft. Die regelmäßige Breathwork-Praxis weckt die innere spirituelle Kraft, bringt Freude und fördert die spirituelle Entwicklung. Viel Spaß dabei!

Pranamaya,Manomaya,Vijnaanamaya

Pranamaya

In this episode we explore the yogic understanding of the Kosha bodies. The Kosha bodies are energetic sheathes that contain and influence the energetic qualities of our beings. The five Kosha bodies are : Annamaya-kosha (food sheath, Earth element) Pranamaya-kosha (vital sheath, Water element) Manomaya-kosha (mental sheath, Fire element) Vijnanamaya-kosha (intellect/intuitive sheath, Air element) Anandamaya-kosha (bliss sheath, ether/space element) If you want to support Native Awakenings, please do one kind act! Contact me @Greggyogi | Gregg@Gregghendrix.com You are unconditionally loved

EPISODE 17 ~ INCREASING PERSONAL POWER ~ YOGIC PHILOSOPHY WITH TENDAI ANGELA ROKKONES ‪ FRIDAY I NOVEMBER 27TH 5:00 PM, CAT‬. In this episode, Tendai Angel Rokkones deeply explores the yogi energetic and mechanics of the five metaphorical human body layers called koshas. The five koshas include Annamaya, Pranamaya, Manomaya, Vijanamaya and Anandamaya kosha, they are meant to bring awareness of who we are at the core. She further expands on the eight limbs system of yoga which serve as guidelines on how to live a meaningful and purposeful life. These limb systems give direction on utilizing movement within self and acknowledging the spiritual aspects of our nature. They embrace non-violence, truth, non-stealing, sexual energy, non-attachment, self-discipline, contemplation of true self and can be used to create our reality. Tendai takes us on a powerful journey of using breath control to align and ground thyself. She highlights on the concept of creating from within and being a magnet and mirror of what is inside us. Moreover, she explains the role of feminism and the power within womanhood. She also sheds light on how sexual energy can be transformed to creativity. She reminds us to be vast in using personal power to understand who we are as manifestations of those who came before us. This will influence our African mentality and knowledge in forging the future. ABOUT TENDAI ANGELA ROKKONES Tendai is a Zimbabwean born 250hr certified yoga teacher living in Trondheim, Norway; her journey into yoga began in 2003 when her mother slipped discs in her lower spine resulting in partial paralysis and her neurologist suggested yoga therapy as a form of rehabilitation. Tendai accompanied her mother to her sessions and quickly became fascinated by the holistic healing process of yoga that she viewed first hand. Since then, throughout Tendai's travels in Australia, Italy, Norway, Caribbean and Bali she has stayed consistent in her education of yogic practices as a philosophy for sustainable development and innovative transformation for ones Self and communities. This culminated to her work in Zimbabwe where she led workshops, classes, discussions' and programs for diplomatic agencies, children's homes, a film for Fashion Revolution, Tamba Africa Circus, TEDXHarare, women's groups and her community. Tendai believes that yoga is embodied on and off the mat as a lifestyle that is accessible to any one and by using the tools yoga prescribes one can lead a fulfilled life. Drawing from the teachings of the sutras by Patanjali, Yogananda, BKS Iyengar, David Frawley and the Bhagavad Gita Tendai weaves in ancient African wisdom, self inquiry, subtle body anatomy and modern scientific research into her vinyasa, yin and yoga nidra classes that have been described by students as 'deeply inspiring, nourishing and emotional', 'returning home to your self with clarity' and 'not simply a class but an experience that explores the whole; body, mind and soul'. Click link to register & receive the Zoom details so you join us live: http://joymogami.com/our-speakers/

Prana is energy or life force. Today we talk about the Pranamaya Kosha and what effects it has on the body, mind, and our practice. 

Los yoguis intentamos ser conscientes de nuestra respiración, ya que sabemos todo lo que hace por nosotros. Descubre el poder de la respiración gracias a esta envoltura y su poder.

Vårt andra energilager - vår andra Kosha - Pranamaya Kosha - energikroppen. I vår energikropp rör sig vår prana (livsenergi) och vårt andetag. Genom att jobba med asanas (positioner) och hela tiden försöka bibehålla ett stadigt och jämt andetag under vår praktik gör att vi kopplar in vår energikropp. Även att göra pranayama övningar hjälper oss att aktivera och jobba med vårt andra energilager. I avsnittet ger jag några fler exempel på hur du kan gå djupare in i dina Koshas och hur de sammankopplas med varandra och framförallt med vårt andra lager - Pranamaya Kosha. See acast.com/privacy for privacy and opt-out information.

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Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: MEDITATION - METHODS & PRACTICES  The Divine Incarnation Lord Krishna as he was born around the mid night he revealed himself to his parents and then said, that he has kept up the promise that he would be born to them and that he has to start his work. He has asked that he may be shifted to Gokul and leave him in the house of Nanda and bring the child that is there to the prison and the child will tell his uncle about the Divine secret. We see that the Divine incarnate has announced Himself as such at very birth. It's a happy occasion for us. We enjoy feasting but our tradition has asked us to fast. The reason for that is when we think about Lord Krishna, we get into ecstasy ourselves. We forget our sleep, we forget our food. We forget all other engagements and will be only in His thought. That is the greatness of this Personality that we are trying to retain even today. Please think about it. Yes! So long as we are going to think about our body and its needs we will definitely feel hungry, we definitely feel thirsty and also we too sleep now and then during the day. All these things are possible. But if we get into the consciousness of Sri Krishna, the chances are that we will be only thinking about Him and nothing else. We have had occasions of these types of experiences when we celebrate Revered Babuji's Birthday as well as Revered .Lalaji's Birthday. I do not want to cast aspersions on any person. But even on those days people are eager while meditating as to when it will be over so that they can go and have breakfast and when a talk is going on, they will be thinking about lunch. These are the people who do not have the Druda Sankalpa, a firm conviction and a desire.   We say, "Thou art the Real Goal of Human Life". I do not know whether it has enabled you to think about this Real Goal at all. The topic now that I am asked to dwell is on the Methods and practices in the system of Sri Ram Chandraji Maharaj. With your permission I will link it up with Sri Krishna's teachings and Sri Aurobindo's teachings. When we say, "Thou art the Real Goal of Human Life", we are only saying "Om Namo Narayanaya", That is the Mantra. The goal of man -"Naranam ayanam Narayanam" that is the goal of man. Real Goal. But we have got very many petty goals when we think about that Narayana, Sri Krishna or Sri RamChandraJi. The goals relate to the five kosas, the Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya kosas. All these kosas dictate to us several petty goals. We are lost in them and we somehow or other go on praying for them. We call them goals, petitions, requests etc., We do not seek the Divine. Even when we are seeking the Divine we try to say somehow or other that this mantra can lead, that mantra can lead etc, etc. There is nothing wrong so long as we know the real meaning of the mantra and over a period of sadhana we will definitely come to the path. Every great Acharya and Parama Acharya have used the words "Narayana Smriti", "In the name of Narayana" when ever they signed a document. No other name is used. The reason for that is they were very clear about their goal and whether they achieved it or not is a separate issue on which there can be difference of opinion.   From the point of view of sadhana when we look at this point of Real Goal of Human Life we are not very sure whether we are determined to reach the goal. This is what Sri Krishna said, that it is very difficult to know and we can know/do it only with abhyas and vairagya. Abhyas and Vairagya are the two things that we have got to think about as methods for achieving that Real Goal. This Real Goal clarity emerges after a considerable time of practice. Though we start with that sentence here and every one of us assumed that we have made up our decision about this goal. Assuming we grant ourselves the right that we have already got that clarity of the goal we proceed. That is why we find in the second sentence of prayer given to us by our Master "We are yet but slaves of wishes putting bar to our advancement", reminding us that our goal clarity is not that clear to us. This as we practice we know that we don't have that Real Goal near our sight or in our mind and we know that we are yielding to many other things. We definitely know that is not our goal and only then a person develops viveka, by constantly looking into himself. It is a painful topic to know, how little we are before the Divine asking for something very silly all the time, to be small before him presenting ourselves in the poorest of the fashion. Our thoughts that are submitted to Him during meditation have been of the lowest of the order. We go on trying to improve that when our goal clarity emerges. Again and again we have got to think about the Real Goal. And why is He the Real Goal, what on earth makes the Divine to be the Real Goal. What exactly is the Divine? If we know the answer for it, there is no need for us to practice meditation. There is no need for us to do any sadhana. We are asked to assume it at the beginning. We are told that the Real Goal is God or the Divine and to substantiate it to be the Real Goal, we have the literature that helps us. It makes us understand that all other goals are not the Ultimate. Take for example the case of Viswamitra. He was an emperor. Of the few emperors he was one and when he sees a Bramhajnani like Vasista he finds that there is something more than what he has got. He thought that he could give everything to everyone and he offered that to Vasista also saying that whatever he wants to run a small ashram, and Kamadhenu, serves the purposes of the emperor better than him. And the Bramhajnani's answer was that he might take it if he can and Kamadhenu refused to go and fought a war on behalf of the rishi. That is the story. We are not interested in the details. Those stories are well known to all of us. If some of us don't know they may kindly read the tradition because we must know that ours is a great civilisation and we have a very hoary past. They have got their own meaning. For ordinary people it is a folk story or a myth.   But there is something of a myth in every one of our lives. Every one of us is an archetype, is an expression of the Divine and we have a pattern. There are several people with the same mentality now and were there in the past and there will be many more with the same type of approach to the subject in the future and that is the archetype. It goes on developing. Archetypes are not standard patterns. They are not moulds. That is a way of thinking. There is a general confusion among many people when we discuss the archetypes; they think it is something like a picture, a fixed picture. It is the same wavelength. But it improves, it swells. The archetype swells itself and it is an improvement over the earlier thing. And when we say that Revered Babuji Maharaj is doing the same work of Sri Krishna, we only mean that Sri Krishna has been improved upon now. It is the same archetype. It is the same avatar. The same avatar that came as Sri Rama and the same Avatar that came later as Sri Krishna. I will give one small example, not necessarily some thing that is in some book, but this is due to my understanding of the subject. Many of you know the great Avatar of Vamana, who comes and requests the great emperor Bali to give him only three feet of land. That is all what he asked and Bali said, why don't you ask more than this. But with one foot he covered the entire world and with the second foot he has taken the heavens and the third foot it is said is put on Bali himself. Looking at it from spiritual angle, I have found the methods that are given to us namely the Morning Prayer, the Evening Cleaning and the Night Prayer are the three feet asked of us by Master. We have got to give just three steps that the Divine asked from us. The Divinity is asking us, every one of us a Bali Chakravarthy here, just three paces of feet in our heart. Master says 'Three things please yield and the remaining things I will take over'. Firstly you give your heart to me. Right! What happens? The lower vrittis become influenced by the higher vrittis. Kindly note this point that the higher mind takes over the lower mind first. We yield and then the higher mind also is superseded by Him and then finally He asks Where shall I put the third foot, we say put it on our head. That is total surrender to the Divine. This is what the last sentence of the prayer suggests - "Thou art the only God and Power to bring us upto that stage". That is the state of surrender that we require. Regarding Goal clarity, we see the first sentence, is the first foot that we have to give in our heart without any reservations and He takes over us. Then the lower mind is controlled. And at the higher mind we again yield to Him. That is how I have understood how an Avatar becomes a Tri-Vikrama. In all the three planes of consciousness He takes over and controls us. So the Method is not anything new. The method is old. In the Bhagavad Gita we will find that after many lives a person who becomes wise yields to him and then says that the Vasudeva is everything.   We are the abhyasis of Sri RamChandra's system of yoga. For us who is the Vaasudeva today? In unequivocal terms Revered Babuji Maharaj has said, "I am spread out through the universe and I am every where". What is Vaasudeva? A person who resides everywhere, Vasa is the root word for Vaasudeva. He resides in every atom, every molecule, every single particle of this universe and He said we have to understand him "Vaasudeva sarvam iti sah atma suh durlabhah". To accept the Vaasudeva, as everything is very difficult, even for a person who knows and that is the position for most of us. We know that He is everywhere but we don't yield to Him perhaps even in one plane. That exactly is the message. And today's Vaasudeva we know is only Sri Ramchandra. That is why He said Krishna is merged in me. The consciousness of Sri Krishna merges in Him mainly because of this. If we question the statement that He has spread out everywhere, then the whole system falls because such a man cannot guide. A guide is one who guides us in all planes of consciousness, in all planes of consciousness not to the satisfaction of our desires and wishes but for the transformation in all the three planes of consciousness. That everything belongs to Him. The Isa Upanishad says "Isavasyam Idam Sarvam". Knowing all this, yielding has to happen. Yielding to say that we meditate and at the time that is prescribed, yielding according to the method that is given. Not according to the whims and alterations that we make. There should be willingness to obey the Master in Toto. Our difficulties if any are to be submitted to the Divine and if they are genuine He gives the solutions to us in our heart.   Now there are two things that we have to look into, the upper mind is always dominated by the lower mind in our case. We want to sit in meditation and then something tells we can postpone it for another half an hour. But if basic viveka is aroused we really don't know whether we would be awake next morning at all. So no person must postpone things. Postponement is fundamentally the philosophy of persons who somehow grant for themselves eternity. They know that they will pass out. Every person who knows a bit of life, knows that there will be a day when he will go, and he also knows that day is not something that he knows in advance. It may happen any time. During prayers it can happen. Please note it can happen earlier or it may not happen in the near future. I only wish that we lived long for the only reason that we should spread the message of the Master. I don't have any other purpose here to suggest for you, for your life. We have many other goals.   That takes us to three things. When we become a person who knows the Truth and its path, should you continue to do these practices given to us by the Master? This interesting question was posed to me 15 years back, saying that as a person who knows the truth, and having been with the Master, why do I continue sadhana as prescribed. The great doubt was why do I do meditation. The answer is given right from the Brihadaranyaka Upanishad. A person who knows shall also do his duty. And what are the duties? They are stated in the same Upanishad namely, Dana, Tapaha and Yajna are the three duties that we shall perform everyday. We have come to know that the procedures of these three duties have not been all that easy for us and over a period of time they got worn out. Bhagavan Sri Krishna came and said the same thing. We cannot get remission from the performance of these duties. In the last chapter of the Bhagvad Gita, we find this categorical assertion. But even then we did not change. We continue in our own way. Whatever may be the reason, I am not going into the traditional aspects of it, or the modern man's views about it. But I have found an answer to it in the case of the system of Revered Babuji Maharaj. In the system all the three duties are provided for every abhyasi to perform without any scope for excuses. Those of us who have excuses kindly should try to mend.   The first thing that one has to do is the tapas. We have got to burn ourselves out. We have collected enormous wax. This can be removed easily. It sticks of-course. But when you think about the divine it burns. "Apavitraha pavithrova sarvavastham gatopiva yesmareth pundarikaksham sabahyantara suchihi". It is a very sensible statement. But how many thought about what is Pundarikaksha. The lotus opens itself. When? When the sun's rays fall on it. Till that time it does not open. Pundarikaksha really means the centre of pundari, lotus, it opens up throwing away all the petals out, when the early morning sunlight strikes it. Because of the heat it becomes purified, "Sabahyantara suchih" external and internal purities are assured, if you think about the Divine. That is the reason why we say that the Master is the goal. We think about it. We don't know it. "Yas smareth" you think about it. O! Master thou art the real goal of human life. The meaning of that is so much, that one has to again and again contemplate over it. But the majority of us, who know alphabets, think we know English. And I think most of us belong to the same category. The difference is we know how to make words. Nobody knows how to make meaning. We learn to make meaning out of these sentences and words only when we contemplate and meditate over that. Lot of time has to be spent. Then we understand what exactly it meant. Why do we remember the goal? The goal has to be remembered so that we get rid of the influences of our wishes. "I am yet but a slave of wishes". I of course do not think of Pundarikaksha as Master, Ramchandraji or Babuji. I don't want to go into the names, because Divinity is something that has neither a name nor a form. I have been stressing this point in sadhanafor all of you. It is our sentiment that we attach ourselves to this Ramchandraji of Shahjahanpur. But do you have his consciousness, that consciousness which is one with that of Sri Krishna. Is one of that of Divine Avatars. Revered Babuji clarified that He is not an avatar, but only a person who has come here to mend a small thing, some corrections that He was asked to make. He is a person who is constructive. He is not a destructive person. He makes a statement that avatars come for destruction and He has not come for destruction. He would say, "As a matter of fact I am a person like you. Born as a man. And I have been perfected by my Master, to such an extent that the great rishis of the past including the great avatars are using me." That is the courage with which he would make the statement. When the goal is clear and he knew that he is abiding by that goal, he was capable of making such statements. The same right he has granted to us. Whether we will be chosen by Nature for that work or not it is Nature's prerogative. When he said that we would become like him, He never thought that we would immediately construe that we will become another Special Personality. He only said we can become like him as a real man and said the decision of the Nature or God to use him is the decision of Nature or God. It has nothing to do with his sadhana. We see the humility of the person here. Because of this distorted view or a perception of that part of the prayer 'Thou art the only God and power to bring me up to that stage', we have others claiming that status. And the likes of Poundraka Vasudeva is nothing new. Delusions and Illusions are always there. Such people are yet but slaves of wishes. And for them our prayers will be there.   Now we come to the second aspect of our duty. We are asked to offer 'Dana'. What is the "Dana" that we have got to do? Vidya dana is one thing that everybody knows is the best dana that we can ever think of and all that Revered Babuji is asking all of us is to spread the message of the system. That is the greatest Vidya Dana that we can ever give, and here comes a doubt. Because we are not very sure whether we have got the Vidya or not to give. A person teaches physics to the seventh class or eighth class. He teaches physics but he is not an expert in physics. A person who teaches intermediate physics may be he is an M.Sc, but he is not perfect. A person who teaches a M.Sc student may be he is a superior to him but he is not perfect in science because science is ever expanding. Our doubts therefore to teach the system or to tell about the system to others is unfounded. The doubts are basically due to lethargy. And in fact may be considered as ingratitude to the Master. We owe it to the society to inform what we know, what is good, what we practice, even as we owe it to the Master. Our becoming a realized man is of no use to anybody. We get realized so that we try to make others realized. That is the Dana that we have to do, and that is what Revered Babuji says.   What is Yajna? This is one duty where we all default, for no fault of God. We all are defaulters here, for what ever reason it is. Yajna in the traditional sense is out of question for us to follow. We know it is not possible for us to practice, and unfortunately nobody does a Yajna, unless there is a Brihaspathy or a Brahma, who is there prepared to recite the mantras. In our system we are asked to do prayer at 9''o clock in the night. A prayer, with an explicit will that all people in the world are our brethren and that they are developing true love and devotion to God. If we put this question honestly to ourselves whether this is being done, perhaps we will be very disappointed with the answer. Because I know what is happening. We are at least not aware of what was not happening, namely we are not discharging our duty. Many of us will be more surprised with the answer they would get if they introspect. So if we see the methods they are the same as the old.   Now let us reflect on duty. Duty is a subject Revered Babuji Maharaj discussed in an article. He says our primary duty is to realize God. What is realization? That we are an insignificant expression of that most significant Being. And what is our task? To live here a life of happiness, not forgetting our duties to God as well as duties to the world. The world is nothing but an expression of the Divine. The Divine in its content and expression are entirely different, from an academic angle. From the angle of a realized person they are the same.   We come now to the next point of discussion. How do we go from the lower state of mind to the upper state of mind and stabilize there? That is the most important question to the present day situation. Lord Krishna says "Bandhuratma atmanastasya yenatmana atmanajitha". Ones' self becomes bandhu (relative or friend) for a person who has controlled his atma by the atma. Revered Babuji repeats the same thing when he says the thought power that is in us has to be utilized for reaching the Ultimate, leaving aside our perverse tendencies of thinking. Our Master in his book "Efficacy of Rajayoga in the light of Sahaj Marg" gave a diagrammatic picturisation. The heart is the place where samskaras remain for fruition. Historically, immediately after Lord Krishna we have got a person of enormous spiritual greatness, Vardhaman Mahaveera. He came and said this heart is tainted with different types of colours, and he called that matter Pudgala - the matter that gets formed over our heart, our soul and according to the colour of this we can definitely say the type of man with whom we are moving or conversing etc. We have detailed description of this subject in original works of Jainism. Modern interpretation about this is unclear. I have had the privilege of having a look into the original scripts of Jainism thanks to a person from Varanasi who studied about Jainism, who showed me the original works. Jainism uses two words to explain how the matter gets collected over our souls. The process is explained with the help of two concepts: 'samvara' and 'nirjara'. Samvara is accumulation, Nirjara is getting rid of and this is the same matter. (Rev.Babuji says that we form samskaras by the force of our thoughts and it casts a shade or colour over our mind. Sri Krishna uses the word Atma, for both, for the lower as well as the upper states of mind.) Mahaveer said it is getting formed and we should get rid of it by the method given Japa, austerity, penance, etc.   We thus see that Revered Babuji has given us the methods. He has not changed the tradition, but he says he has refined and modified the same process to be attended to by us. Lord Krishna has said the Atma has to be controlled by the Atma. Various commentators have tried to explain this assertion of the Lord but were constrained to strangulate the same to suit the purposes of their version of Vedanta Sutras.   The lower heart or the lower state of mind has to be conquered by the upper state of mind and this is the struggle we are met with during meditation. We know that there is something that is pulling us up. We are also aware that something is pulling us down. Simultaneously both these things are going on in our mind and our struggle seems to be a Deva- Danava war that is going on. The internal war is going on. The lower mind does not so easily yield because this is the plane of our entire energy, the principles of life and this is the place where the Kama, Krodha reside and all the distortions of these basic tendencies at higher plane owes their existence to this source of energy only. Moha, Lobha and krodha are the same energy that gets distorted in upper plane also. It plays a joke all the time, goes to the extreme extent of calling ' Sri Krishna' as a Mohana Vamsi. We can see what extraordinary forms of contortion take place in the field of aesthetics, all distortions of the lower Kama and Krodha. This is the reason why we find in the paintings, sculptures, stotras and in poetry there are expressions of the lower nature of mind in refined or crude ways according to the artist or poet. Everywhere in the world basic content is only this energy, but it is expressed through various types of distortion or inversion. The higher mind has to invert itself, thus keep company with the lower mind, it is made to yield, and stoop- the Divine stoops! But unless there is a firm help from the Master, this inversion from the higher mind to the lower sticks to it forever because the lower self is much more powerful. We stick to it forever and don't want to come out of it.   Our method of meditation is on the Divine Light without luminosity in the heart. The Divine light that is there in the heart and at present clouded has to come to its perfection. Our hearts are definitely suffering from Moha, which is itself a distortion of Kama and this grants us what I may call a duality, a difference. We maintain a difference between us and the duality and we love that Divine Light. The beloved Master is still another entity. The duality exists between the disciple and the Master, between the Devotee and the God, between the lover and the beloved. This duality persists. So long as duality is there we are not anywhere near Reality. The very purpose of this particular method of meditation that has been given to us acts at its base as a source of duality, when we accept this method. Therefore I say that it is not in tune with Sri RamChandra's consciousness, which is one indivisible existence and bliss. Please note the Institute is going with a particular approach to the whole subject.   If you ask me today what is your condition I will say I love my Master. I am devoted to Him. Love without much of a moha. But still that attachment is there. I retain it, is my right to hold him. I know it is a samskara that I am having. That is my wisdom about it and I am prepared to throw it out as and when it is necessary. I am prepared to throw it. What is the history of this method? The history talks about one great saint Andal who started this method of worship. Much later when Vaishnavism spread to North India it became Radha-Krishna cult of Sri Krishna Chaitanya and what has Krishna Chaitanya cult done to this sublime concept is a matter of history.   The prayer we are asked to do is very clear in our system. We are asking him saying, we are yet but slaves of wishes and we don't ask him for remission or some condonation or anything like that in our prayer because the goal is clear and we will not ask for it. What is that goal, That God! Thou art the goal. God is called samavarthi. And what is the principle of samavarthi. It is law of equality; we can put it as the law of causation or karma. For every karma (act) we have got an effect. This law cannot be changed. If we question that, then we are questioning the rationale of existence, the reason behind this universe itself is questioned. That is what other types of prayers have done. With infinite wisdom our people have given prayers to us but with infinite wisdom our people have also ruined them to the lowest level of questioning this very basis Reality- namely the law of cause and effect. This particular defect crept into our land due to the influx of Islam and Christianity where pardon for omissions and commissions are sought and the suffering God bears this irrational request. The Real goal we are seeking is one where we are seeking the samavarthi, we are not asking for the remission from omissions and commissions of acts done by us. We are asking Him to pull us out from the lowest vrittis or nature of mind to the upper vrittis or nature of mind while accepting the results of our past actions whatever they are and in whatever manner the Divine disposes the results there of. All that we are asking is this much. We want to be "atmanah atmanajitah" and for that we pray to Master that we know we have to conquer the lower mind but are unable to do and His help is sought to accomplish this.   The upper portion of the heart has to control the lower portion of the heart. How is this to be done? We are incapable of doing it, we are yet but slaves of wishes putting bar to our advancement. We will be capable of doing this only when we yield to Upper mind, which is Divine in its nature. Once this knowledge dawns, our head is ready for third step of God, of Vamana. Somehow or the other we have to yield to it. Here comes the intellectual problem. Everyone of us think that we can solve our problems, we would like God to restrict himself to the domain of spirituality and let him not enter into day to day business, family matters, other matters, refusing to understand that every gift we have got or a capacity we have got is what He has given and He knows best as to what to do with that. If only we yield to the Divine, It knows as to how to use us, but we don't accept it. We say that it is a matter that we will sort out. We say we don't want to go to Guru or God for such a small matter like this. In our system through the prayer we are lifted out of that plane and Master simply says, please seek the goal, the Ultimate goal and concede the point that you cannot solve the problem of lifting ourselves from the plane of the lower mind, which is our duty. What is our duty? It is to live up to the Divine level. Our duty is to live like that; if we are not able to do it then we are asked to arrive at the state of mind by crying before Him that we are not able to discharge duty towards the Divine. This is the duty with which we are all born.   To live at the level of Overmind, ie. this upper portion of the heart as given in the Diagram used by the Master to explain this concept is our minimum duty to the Divine. We are not Aurobindonians. But this concept was given much attention by Sri Aurobindo who calls it Overmind and he says first your lower mind has to be controlled by Overmind and that is our sadhana. But he also talks about the Supermind and its descent to the lower mind is a must for having a Divine integral Life, or the Life Divine. The Supermind has to enter into our hearts, and then only one will be in a position to live up to the Life Divine. Life Divine is one of the monumental thesis in the modern philosophical history, the cry of the soul trying to know something more than man. Sri Aurobindo knew that it has to come, he prayed. He has prayed continuously and felt that it will be in a position to come, but he died before his dreams were fulfilled and it was left to the Mother of Sri Aurobindo Ashram.   But as early as 1945, Revered Babuji said this Supermind will not work as the problem of human unrest and peacelessness is much deeper requiring the intervention of the Centre itself. But the ascent to the Overmind and later to the Supermind is a must. In the system of Sri Aurobindo this is something we must achieve solely by our effort and wait for the descent of the Divine. But in our system, Revered Babuji says, we must yield to the Master and by his grace we would reach the higher states of consciousness of Divine nature provided we are truthful to our nature and discipline in sadhana. That is my advice to all my brothers, please yield. Then we will not be in a position to imagine that we can transform any person.   Of course we can always imagine that we are with the Ultimate. Some of us are outside and some of us are inside. That's about it. If anybody thinks that he can change somebody else's mind without being at that higher level, it is only an expression of ego. Without being at the higher level we don't have instruments for it or capacity for it. But we can fool ourselves and fool others. So long as we fool ourselves, it is Atmadroham. So long as we fool others, it is Paradroham, which is much worse. So the mental patient in a hospital is much better because he doesn't cheat others. But if the trainers or the preceptors of this system do not live up to that and try to harm others, it is definitely Paradroham which is a sin.   Let us know and understand the seriousness of the system itself. We cannot grow on our own. We have to yield to Him in totality in every sense of the term. Then we will be in a position to get into a laya avastha and that laya avastha is capable of working on others. Not our mind as such but the one that is surrendered to the Master can help someone if His grace is there. But that should not be confused as something that is very hard. The servants of Divinity have to at least lend their head for the betterment of others and that is a part of the Vidya-dana, at a different level. It is a Dana that we have to do. We cannot give something, which we don't have. Stabilisation at the Overmind level is must to come up to this stage.   How Overmind can be reached is the first fundamental difference between the systems of Sri Aurobindo and Revered Babuji Maharaj. By bringing in the Supermind to work on the mind says Sri Aurobindo. Revered Babuji Maharaj calls consciousness at the U portion in the heart as super consciousness of lower type. He calls the super consciousness at the Ajna level as D1 consciousness. This consciousness also cannot change human nature as believed by Sri Aurobindo. Sri Aurobindo said that Overmind ('U' consciousness) is only an intermediary to get us the influx of the Divine and the Supermind is capable of obtaining the Influx of the Divine. He claimed that to be a fact. Revered Babuji says as we are seeking a life Divine or the transformation of the humanity to the higher plane of living in tune with Divinity, Supermind will not work and the task requires that the Central force or/and Centre itself has to descend. So the point he makes is that the Supermind cannot do what the Center can do. These are claims of Revered Babuji Maharaj.   I was practicing the system for a quite some time before I got clarity because the inner conflict between the 'L' and the 'U' continued fairly long. The lower seems to be enormously capable of pulling us down every alternative second. If we can maintain our thought at a higher plane, for example in the morning meditation, had we been able to maintain our thought on Lord Krishna whose Birthday we have come together to celebrate and understood the identity between Him and our Master and also identified Him with the several avatars that have come earlier, we should not entertain any other thought than that of Him. But the lower had its own play however small it might be.   Most of us have a different understanding of our Master and think he is different from other expressions of the Divine. Avatars have been also understood differently. Some persons have expressed it from the point of evolution, which is a very gross way of understanding. But there is enormous spirituality behind the advents and avatars. Each one of them teaches a lesson in spirituality. If we are real sadhakas we would have known quite lot of things revealed to us.   The Center has to intervene and the Master says that Pranahuti that is offered in our system for the systematic progress of the individual is nothing but the Pranasya Pranah (ie., breath of the Center), coming either directly through the Master or through many other persons who work for him having submitted themselves to his will. The characteristic of a person who trains is that of having submitted to the will of the Divine totally having no will of his own. When one's will is totally that of Divine he will naturally work for others without any concern for his self without any discrimination of race or nationality or sex while discharging his duty. But we continue to suffer from those lapses is a fact that we have to accept in our sadhana. Then only we will overcome that lapse. Unless we know the problem we will not rectify it. Revered Babuji always puts that due interest in work and due discharge of duties do not form samskaras. Duties we shall do, but with due attachment, not with undue attachment. Undue attachment comes to us because of various social patterns, apart from our own personal problems. That is the significance of the second line of the prayer 'I am yet but a slave of wishes', He has not used the word 'my wishes'. It is customary to say that samskaras get formed by the individual's own wish. It is not true. Our samskaras are getting formed mainly because of other person's wishes which we take on us as our duty to discharge. Spouses, sons, daughters, mothers, fathers and other relatives want something and they become our wishes. All those wishes are taken into our heart and they form the samskaras. Please kindly note the significance of the omission of the word 'my' in the prayer. "We are yet but slaves of wishes ", not 'our wishes'. All wishes in the world are ours. So everyone of them is a casting an impression upon us. I don't say we should not be interested in worldly matters. We find something wrong, and we pray and that is corrected which is due interest. Talking about the correctness or incorrectness of the decision of some people is only wasting our time and it only adds to avoidable formation of samskaras. We can only pray to God that wisdom may dawn on all. What is that wisdom. Please note that what we think as wisdom is zero, it is something that we do not know. Wisdom is something that is Divine. It will give its own solutions. It will come at appropriate time. Everything has got its own time and that is what Revered Babuji meant in the message in the diary book, two days back, when he said 'Time has got all the power, but you cannot use it.' Only God can use the kaala chakra. It is that power that the supreme personality is using when he said 'udarshana chakra is what Lord Krishna used and I am using the kaala chakra for the transformation of man.' We would like to know these powers. That is what I call as an itch - itch of viveka if we may say so. One sees in Sri Aurobindo the cry for human unity for the first time in the world. Sri Aurobindo was a person who was blessed by Lord Krishna, that he was asked by Sri Krishna to get out of the freedom movement, kindly note that he had the blessing of the Great Master. It was in the jail he had received the blessing of Lord Krishna who asks him to kindly leave the place and go somewhere else to do yoga assuring another person will come and lead the country into independence. Sri Aurobindo was also granted a boon that India will get independence on his birthday, the 15th of August, which we all cherish and are still striving to hold up.   Now let us revert to the promise of Sri Aurobindo namely the Divine life, for him the Life Divine is possible through the influx of the Supermind. Rev. Babuji radically modifies the method to achieve the same objective. We note that it is Pranahuti that we have to bring to the heart of the aspirant from the Center and assist the aspirant in his process of yielding to the Divine. This enables the Master to lead the aspirant from the Lower state of Mind or consciousness to the Upper level and gradually through various knots reach the D2 consciousness (located around the centre called Sahasrara). The power at that centre is also utilized for the purpose but beyond that is not our domain. But abhyasis clamour about D3 consciousness or D4 consciousness and I don't find anything wrong about that. That is the greed in spirituality in expression. Greed is something that is a common disease in all planes of consciousness. The entire humanity suffers from that but we unfortunately restrict our understanding to issues confined to monetary grounds. It is there in spirituality also. Without first of all entering into the Over mind we tend to think in terms of super consciousness of the super mind and without owning the supra mental consciousness think of the Divine mind and without entering into the Divine mind and yielding to it totally and learning not to lift our head we are talking about the realms of Splendour of the Center or Base. As a person who has gone through all this I can say that every one of these levels of consciousness is a problem for us. If you ask me how much of the Over mind you have got, I would perhaps rate myself at the lowest because the more greater we advance, the dirt that we see in us even though nominal gets magnified as if it is a great blemish. That is why many feel that I over react to certain things and situations. The reason for that is magnification of a small defect. It may be a small defect, but I magnify it. I cannot help magnifying. That is the purity of the level of consciousness that Master has blessed me with that condemns me to such behavioural patterns. I call it a condemnation. The spiritual truth in the matter can be better understood if we study the book 'Truth Eternal'. Lalaji Maharaj says as a man advances, if he sees the smallest defect anywhere in this world he would consider that as a greatest obstacle to spirituality. Other people may kindly ignore such lapses or blemishes that appear trivial. But one on the Path would not ignore, because the perfection that we are asking, purity we are seeking does not permit it.   So if we talk about the methods these are the methods. If we talk about the methods from the ritualistic point of view of morning meditation, evening cleaning, night prayer and then say this is all about the methods, I would say it is very, very superficial. That may be the way of explaining the system in the beginning. But as we advance we should understand what are the methods and what are the attitudes required to perform sadhana meaningfully. I know many abhyasis who come exactly for prayer on dot at 8'o clock, some come at 7.50, some of course may say that their watches go slow. Some come at 8.15, some chose to come at 8.55 also though such an occurance is rare now a days. They do not understand that by coming late they are disturbing others. They have got from their point of view, the peculiar right to Divinity, superseding the interests of others for a similar claim. I have been exhorting people who want to meditate to get prepared and be in the state of mind to receive the blessing of the Master early, come to the place of prayer well in advance and sit quietly in meditative mood. We should yield to the Master, and allow the meaning of the prayer to sink into our heart. We are to meditate when we are asked to meditate. But some are eager to enter the portals of the Divine and would meditate in advance. We are to be in a meditative mood and not meditate in Satsang before the guide asks us to meditate. That is an expression of greed if we closely examine. We will not follow any of these. There are many excuses. A person who is not disciplined is least fit to be called a disciple. Methods are rigid. When we say rise before sunrise it has to be before sunrise. If we understand it as a commandment we will follow it. If we understand from other clarifications given by the Master on other occasions and try to justify such flouting of norms on that account even as we have done in following the earlier Masters like the Buddha, Mahaveer Jaina, Lord Krishna, I can only say we do not have the determination to reach the goal. Please note how our mind is dictating terms. Our goal is not clear. Further our yielding to the Master which is the third step in prayer, is the most important thing. We don't know how to obey. If we don't surrender to him we will not be in a position to transform and assist others. That is the principle of pranahuti- taking the assistance of another person in our spiritual pursuit. Revered Babuji says almost the same sentence as Lord Krishna: "Matchitta Matgata Praanaha, Bodhayanthi Parasparam". The question is have we put our mind on his consciousness. 'Matchitta', note the specific mention of the word 'chitta', consciousness not other qualities of Omniscience, Omnipotence and Omnipresence nor other auspicious qualities of God/Master. It is Revered Babuji's consciousness or his chitta in which we have to dwell. The sentence belongs to Lord Krishna who says in another context that a person who can say 'Vasudevan sarvam Itihi' is rare. That is the beginning. We know that Revered Babuji is spread everywhere. But have we got into his consciousness? He uses the word Pranaaha. Please note that 'Pranaaha' is the only plane where we can join, where we can have coherence. We cannot have it otherwise. At the other levels we will be not in a position. This is the only way we can have unity with the Divine manifestation and unity will be Divine based. It is only Prana that can do this. That's what Prana is. Prana, that is thought power, can extend during the day whatever we may be doing. It is necessary that we clarify for ourselves and do our sadhana in the way in which it has been prescribed and as already noted tapah is a must and it is mandatory.   Cleaning process is also tapah and even more important than the meditation we do in the morning. The Pudgala that has been accumulated as matter over the soul/mind can be burnt by austerity or penance. But our Master says no austerity is required more than the cleaning process advised and we know as sadhakas this is the toughest of austerities that is asked of us. It is easy for us to handle something else rather than our heart which has unfortunately got tainted, by omission or commission of duties to be discharged by us. These lapses may be out of our own choice or some body else is pestering us. Because of this samskaras are getting formed and it is an absolute must that we should move with only people who are attached to the Divine. We must know the company of people we keep and we must also know whether it is necessary to have extended hours of work for the sake of few rupees or dollars.   We should maintain the satsangh and satsangh is best defined by Revered Lalaji Maharaj by saying, it is to be in the company of God. It is not a matter of number of persons that gather on an occasion. The point to note is that our Master wants lions in his satsang. A Pride of Lions is always few in numbers. We have heard a herd of sheep, we can think of a swarm of locusts, but we cannot think of a swarm of lions and a herd of lions is unheard of. But Divinity is asking for that. Revered Babuji is asking for herds and swarms of lions. But we know that the demand is some thing very great for us even to think of or conceptualise. The infight of gurus can be sought to be understood by this, saying a Guru does not want somebody to interfere in the work etc., But please also note that it is not exactly the quality of lion, not to allow others in its domain, it is also a quality of dog also, the grama simha. Not the simha, which can be transformed and that is what the Divine is asking. The lowest of minds think on the lines of shouting out at others that enter its territory. Lions need not roar at each other. They can accommodate. Only in a heart where 'U' is predominant and the 'L' is less predominant is this possible. Comparison leads to conflict, when we compare ourselves that we feel that we are better than someone else, conflict starts. Comparison is the basis of conflict. There is a Sufi story. Some gentleman, some sort of a king, went to a Sufi's house. He said wherever he went he found that he was superior to others but the moment he entered the Sufis' he felt as though he was the most inferior person. He wanted to understand the reason from the Sufi. The respected one said "wait till the evening". When all the people have gone he said 'now I will tell you. Let us go out of the house'. They went out and then the Sufi said, "you see this big tree, it is a big tree next to the small tree. They are able to live together because they do not compare. You would also be at ease with me when you don't compare. Conflict arises out of comparison.'   Know that there are Masters who can teach us, those Masters do not come to us just because they are interested in us. Please note that that they come to us because of the blessings of our Master. Without our guru krupa we will not have knowledge about other gurus and that is one thing we must understand from the biography of the Revered Babuji. He says, all the great Saints and Prophets have come and blessed him. Because of his Master he had the blessings of all other Masters. To say our Master is right and some other Master is wrong is not correct. We get into a conflict by such utterances. Master is only one and that is God. No other person has got that right and this is what in Bhagvad Gita we hear Lord telling, "please note that there is one person inside your heart". Know that He knows everything, know that he is your best friend, know that he is your guide, all that you have to do is fall at his feet". Arjuna was not convinced, he had his own doubts. Immediately Lord Krishna says, "I am here fall at my feet." Such an opportunity we also have got. Here is another Great personality who has come. It does not mean that those who have not seen will not understand because just as Bhagavad Gita was valid at that time and it is valid today. It is the same statement, because both of them are one and Sri Krishna says I am using you (our Master) and our people say that he is merged in him. No it is other way around because he grants this Avatar superiority over that of a special personality. Carefully note this, special personality brought by Nature is to mend. He has been utilised, Sri Ramchandraji Maharaj of Shahjahanpur is utilised by Nature, which has already entrusted this work to an Avatar, to intervene and improve urgently certain things as desired by Nature and not to interfere with the work of the Avatar. Note the positions very clearly. Don't unnecessarily insult any personality of the stature of an Avatar because it can harm us. A negative thought towards such a personality as Lord Krishna can harm but, we know people talk like that and we are helpless. I have been telling all the aspirants of Reality not to differentiate our Master with any of the Prophets or Avatars keeping in view the assurances of the Master and our own spiritual growth. We keep sticking to the body-form which we think some how we know. The Special Personality whom we know is Sri Ramchandraji Maharaj. We think we know him well but he said "I am not the body, I am not the person, most of you who come to see me go back without seeing me". He made the statement and inspite of it we think that we know Him. Because we have seen his physical body we think we know the personality and can understand his consciousness. We have got already five kosas and we try to add one more of the one whom we think we worship and adore. I see in this the play of Maha Maya. The Special personality and His greatness should not be restricted to the clothes he wore or the appearance he had or the body which he was adorned with by God even. Here we should know we are talking about a personality who is not to be confused with his body nor with the mind that we know, a little portion of his Infinite mind is what we know from His letters and His books. Only one portion of it and He Himself said "what I do in other planes of consciousness is not supposed to be revealed and will not be revealed". We should try and get out of all attachments to the Master- of course this is at the last stages of spiritual progress. And the best way to kill an attachment is to yield to the attachment, by sublimation. There is no alternative. We satisfy the desire and then get out of the attachment. If we don't satisfy the desire, the wish continues to be in our head and haunts us every day. We have sentiments and we have attachments. But the attachment that we are asked to have is with His consciousness, to be with Him. This leads to one more question.   One and oneness are they the same? The goal of life as stated in the Commandments of the Master has unfortunately been misread as to mean to be one with God. We can have oneness with Him. This can be explained by the concepts of 'equal to' and 'identically equal to' in mathematics. To be identically equal to the Master is impossible, to be equal to is possible. Three aspects are out of our purview when we talk of oneness with God. Creation, Sustenance and Destruction are not our works under any circumstances. Under no circumstance any soul has got a claim over these functions and any person who claims that he creates something and thereby shows that he is capable of miracles is a dupe. Any person who knows these fundamentals of spirituality cannot fall but we do fall. We fall because we seek personal relief. Human Mind has come to that low level. Only when we confine our existence to the physical level and get chained by that thought, refusing to understand that there are planes of existence like the vital, mental, aspirational does the question of a physical or a living Master arise. Living unfortunately is confined to the existence of the body but even in body we know that the vital is something that goes beyond the mental level and crosses into the aspirational level with all its load. The Master has to be at the Bliss level if he has to be the Master. To say that at physical level to the exclusion of other levels of being, we are going to find the Master in a state of Bliss or have found Him is unfortunately condemning him to the level of Kama or the sensory level. We are condemning our guru to a level by saying that he should be having a living body. But a Master is one who is the Master at all levels during existence here. He would be at this plane and during this plane itself he will clear the three levels of Vital, Mental and Aspirational & then enter into a Level of Bliss. The Master would continue his work of Nature with the powers and authority entrusted to him after his physical veiling also. It is that consciousness of Sri Ramchandra that we should think of. Anything less cannot be that of the consciousness of the Master. So the living Master is an unfortunate fixation to the body in our mind. A body by definition is something that will fall, "Seeryathe iti Sareeram". Many are not able to go beyond the concept of body as self and then people cling to it and this shows their level of Viveka. It shows their level of approach. In order to make the physical permanent we create idols. Idols have come from the need for permanence of certain rituals for the physical body. These needs for performance, we cannot satisfy at the levels above the physical and therefore we convert some form of matter into an idol. An idol cannot be true to the original. When someone says that his Master has an idol, we immediately come to the conclusion that it is something to be got rid of. We do not understand that Revered Lalaji Maharaj is the person who has called even "OM" an idol while stating that it is the primary sound. It is true nada is a form of sound and is therefore not pure consciousness. To say the sound 'OM' is an idol is accepted but for that very reason we cannot throw it off because that is the path to the source. Revered Lalaji Maharaj goes to the extent of saying that nadopasana is linked to this Idol. The arousal of the condition of Ajapa and Anahad are linked to the primal sound "OM". Everybody thinks he knows and understands nadopasana. We are very clear about the path we are treading. But simply because something is called an idol it is not proper to throw it off. They have their own value. We think somebody else is less evolved because we think that we have been granted with the wisdom, of knowing the real path. We think that the people around us do not know the real path. Please do understand that God is a "samavarthi" and therefore does not discriminate. We should pray that, the persons around us should also come to the path. That is the yajna that we have to do, instead of finding fault with them. If we see blemish in others, we should try to remove it. I know it is impossible because we have our own prejudices about whom we make judgement. Let us not make judgements about others. It is the worst sin from my point of view, because the other person about whom we are passing judgement is equally an expression of the divine and has got a purpose to serve, a purpose which we may not understand. We may not understand the purpose but, what is necessary is that we should understand he has a purpose. We go to the other extreme of trying to worship Ramana maharshi or Socrates simply because they said 'know thyself'. We do that because we know that two persons have said the same thought, one in the East and one in the West. So what? It doesn't look worshippable. At best they are only trying to tell us a part of sadhana. Know about ourselves before we talk about something else. But without doing so, we think that we can talk about the system. All that we have been asked to do is only trying to tell the system. In the process we seem to be condemning others who are the very people whom we have got to teach. We refuse the opportunity to serve given by the Divine by condemning others. We are no more wise than others whom we condemn.   We now come to the concept of Bliss? This problem comes mainly because in the cleaning method we say, Oh! Master thou art the ocean of Bliss. What is Bliss? Bliss is at several levels. In the 'Taitreeya Upanishad' we are taught about bliss in all the five kosas. In the 'Truth Eternal' Rev. Lalaji Saheb explains the same thoughts while dealing with the concept of satchidananda or ananda. But what is this concept of Bliss, we have during our cleaning?   This point is relevant to us, because aspirants say that they have attended to their cleaning, but nothing has happened. Bliss is something that we have got to understand very clearly. It is not anything that we know of. When we practice the cleaning process we say, that it is ananda. We get into a state of meditation. Obviously, because if we are having the thought of ananda at the level of our Jihva or, taste we are at the level of 'Annamaya Kosa'. In the evening meditation when we think that he is the ocean of bliss, naturally we will get drowned and there is no question of further cleaning. But if we negatively describe it as something we do not know just as the real goal of human life humility would be there and cleaning process would take effect. The thought of Master as the real goal of human life has been changed to the thought of Master as an ocean of bliss during the evening cleaning process. Because we have to pass through all the shades of ananda in the five kosas this is a better idea when dealing with the dirt and disease in us that we have got at all the sheaths (kosas) to be got rid off. If we are not able to get rid off the dirt it would only mean that the concept is not clear. I do hope I have provided with the required clarifications about the methods to be followed in our system of sadhana.

Talk 57 - Verse 163-166 The first 2 verses of this talk suggest a sadhana practice of negation to falsify the identification with this body and assertion that the body is just an instrument. Applying these learnings through self -effort one can eliminate the root cause of the sorrow which causes the repeated birth and death. The next 2 verses introduce prana as vital energy which pervades around the body and its functionality enlivened by the atma. Please support this channel by pressing the subscribe button or the bell and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://www.payumoney.com/events/#/buyTickets/Guru_Dakshina For Foreign contributions please request an Indian National with Indian passport to use the above link and make the contribution. For any queries please send a mail to sswatmananda@gmail.com Subscribe/Follow the Audio Podcasts @Chinmaya Shivam Available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google Podcast FB page: https://www.facebook.com/ChinmayaShivampage Insta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomt Twitter: https://twitter.com/chinmayashivam Blog: https://notesnmusings.blogspot.com LinkedIN: www.linkedin.com/in/swatmananda Copyright of all images are with the respective owners. We thank them for their efforts which has helped our cause of sharing knowledge selflessly with maximum people.

Pujya Sri Ramchandraji's Disciple Founder of  “Institute of Sri RamChandra Consciousness”  Details: Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Note: MEDITATION The method essentially consists of the practice of meditation. Meditation has got many meanings. It can mean contemplation of a particular subject. It can mean concentration also, in some places, in some systems. It can be contemplation on just what you see in Nature. It can be contemplation on what the great men have said, by fixing up your thought on that. This is generally known as manana by us and we don't include it as dhyana. It is one of the essential ingredients of any serious practice and dhyana also is there. We talk about dhyana only. There are two things - you have to meditate and you also have the assistance from the Guru through Pranahuti. These are the two aspects of our system. The reason why another person should be interested in you, is mainly because his desire to share, his desire to serve. So long as it is not motivated by any selfish consideration of the person we should have no objection to receive it. We do not like to be exploited; naturally you also would not like to be exploited. We would like to learn. So the whole process is, you do your sadhana and you will be assisted in your sadhana. There are certain meditational practices we advise. 1. One is the early morning meditation. 2. We have got another process, in the evening you clean yourself or purify yourself. 3. You offer prayer for the well being of others universally to all people at a particular time i.e at 9'O P.M. 4. Before you go to bed, you offer your prayer in a particular way, the method of praying itself will be told. 5. We also ask you to participate in satsang, once you join us, which is had on Sundays and in some places and in some cities on Wednesdays evenings also. The reason for asking people to attend satsang is, in a collective group meditation, you feel greater force of the Divinity entering into all of us. It is a matter of experience, you can feel for yourself. 6. We also advise you that once you get introduced, to take individually sittings from a qualified trainer, with whom you can discuss - a) What are your difficulties in sadhana? b) How you are able to progress? and c) How you are not able to progress. d) What are the circumstances which enable you to progress further and seek ratification of that process e) What are the difficulties that you encounter, and how best you can get rid of them So these are all the methods of meditation that we suggest. The purpose of meditation, some say they have got some problems and some say that they want concentration and some say that they want some satisfaction of desires, etc., but basic purpose of meditation is to know more about ourselves. We seem to be knowing everything in this world except ourselves. Even the name that we have got is what somebody has given us. We were not born with the name. Of course the form, we are born with it and that seems to be changing enormously. From childhood it has been changing and it continues to change. Our attitudes, our opinions, our desires were also getting transformed. Then who are we? How do we know what we are? What exactly are we? This question appears to be philosophical, something with which no ordinary man need bother about because after all 'we are living sir, we are happy, what is the need for knowing all these things?' It boils down to that. But when you know that internal happiness is not coming from the external circumstances, when you know that you seem to be swayed away by certain feelings, certain emotions, either for the good or the bad, then you would like to know, what exactly you are, how you react. Why is it that you react in a particular way? All our consciousness has been outward directed till now. We have been responding to external stimuli and internal one is restricted to our hunger or our urges. We do not seem to be aware of many other things that are there inside. We have framed our ideas, our attitudes, our aspirations, everything is inside. We do not seem to know what exactly they are, we don't have crystallized opinions. If we want to know, we have got to go inward. Inward consciousness is what we have got to develop, our consciousness now is outward. I talk to you by seeing you, my speech is what you are hearing, these are all outward things. When you close your eyes, when you don't allow any other senses to work except your mind, then you face yourself. Facing yourself is a tough task. The first thing that you would like to do is to get away from that place because it seems to be so bizarre. You really don't know what you are trying to do. The internal consciousness is an extraordinary mix of several attitudes, several wishes, several desires, several aspirations, several emotions. We don't seem to be saying 'yes this is what I am'. If you want to picturise yourself, if you want to put up a picture of yourself, you find it very difficult. To give a portrait of yourself is easy, your internal portrait is something that is very difficult to give. First of all you want to know that self, what exactly am I? We seem to be having then, two different planes, one - which has got enormously selfish, self centered, desires, wishes etc, we seem to be also having certain other centered activities, wishing good for others, being kind to others. So there are two aspects of us which we would like to know. Then, it dawns upon us that it does not make much sense to bother so much about our lower level, it makes sense to bother about the higher level. Only those who are capable of feeling this would be ideally fit for meditation in the path. Otherwise if it is restricted to meditation means, I try to get some energy so that I can concentrate well. That type of meditation is entirely different. If you want to take a test just now, you can close your eyes, count down from 25 to 0. Close your eyes, start counting down from 25 to zero. Close your eyes, kindly do it from 25 to 0. Do not have any other idea except counting down. Count the numbers please from 25 to 0. You would have seen that your mental tendencies which were going out were getting restricted to those numbers. A simple act of counting down is capable of bringing you into a state of calmness. You don't have to do much of exercise, this is enough exercise. If you are satisfied with just getting calmness, this meditation is good enough meditation to do but that meditation can be helpful only in solving your problems, perhaps. Somebody comes to your shop, disturbs you, you do this, you are back at work, no difficulty, you have forgotten that fellow. Similarly when somebody distracts you in your studies, if you do this you are back in your studies. This is a very very simple meditation. All that you have got to do is to count down. No mantra is required, no tantra is required because this mind is capable of doing that itself. This is at the level of the dharana, we are able to maintain a thought on dharana level. This has not moved to the dhyana level. Please understand the difference. When we go to the dhyana level, we are trying to know what we don't know. We start with a surmise, we don't know what we are. I don't have to count numbers, I don't have any japa to say, any mantra to say. All that I know is, I just don't know myself. If you feel that helpless situation you are fit for a mature meditation. If you feel competent, please note that you will not be in a position to move on to the finer aspects of meditation. Meditation demands that you do nothing and just nothing. If you do something, you are in the field of dharana i.e concentration. So this system that we are talking about with no strings attached is something connected with meditation per se. We are talking only about meditation, allow your thoughts to go wherever they want. Don't bother about them, don't give even an attention to it as some systems ask you to give attention but if they leave an impression, at the end of the meditation please do record it. Don't try to make a note of what you are going through in your meditation but at the end of the meditation please note what the remaining thoughts are and what you feel about it. That is only for the purpose of diary writing So the meditation proper is not to meditate on any object. So what is the thought that we can give you for that? You require something to work on. So we suggest that you meditate on the divine light in the heart. Divine Light is a meaningless word for us because we have not seen such light. We know only solar light, we know this fluorescent light. What is that divine light? We really don't know, so, fairly a meaningless word, divine light, is what is given to you and lest you try to bring in some luminosity here, we say without luminosity i.e. you are given an impossible task, just to make you understand that you are helpless to know Divinity and Divinity alone should reveal itself to you. The method of meditation here is you feel your helplessness and many of the abhyasis write this, 'I am not able to feel the divine light'. You will not because there is no such thing. If there is some such thing I can understand that you can say 'I have seen this'. So, Divine light is something which you will never see and that is what we want you to understand but at a particular stage you will come to know that a particular effulgence that is there inside you has neither a luminosity nor a light but effulgence is there, you feel that. Feeling is the language of God, you feel that as you meditate more and more but in the initial stage itself you get to know that it is responding to you. It is enabling you to feel comfortable. Many systems find it difficult to say to their practicants to meditate for half an hour or one hour. We always say meditate for half an hour minimum and one hour in the morning and we don't have many people who complain about it and few who complain have got physical problems. It is because that internal contact is established with the Divine, you are able to sit for meditation. I had an occasion to meet an elderly person who said when I asked him to participate in satsang and it was one hour. At the end of it he said, 'Are you practicing Hatha yoga sir?' I said 'No, this is Raja yoga I am practicing'. Such long hours of practice are generally treated as part of Hatha Yoga. Majority of meditation sessions end within fifteen minutes to twenty minutes. We insist that you should meditate half an hour minimum, 1 hour in the morning. Why do we meditate? What is it that you are going to achieve by knowing your inner self? You know that your inner self is not a segregated thing but it is one with all others. The traditional example is that of air. You have got a tumbler here you have got a bottle there. There is air inside and there is air outside but if you break the bottle, the inside air becomes one with the outside, though for all purposes they are contained inside. Similarly, the energy that is there in you, the Divinity that is there in you is the same Divinity that is there in me and everywhere else. You become aware of the fact that this body is only a place of activity and is not your true nature. It is your workshop; your body is your workshop. This is the place where we work, this is the only place where you can talk, this is the only place where you can see, and this is the only place where you can hear but that is not yourself. You are something more than that, something deeper in you and once you get to know about that internal self, you get to know that everybody else is yourself. There is no difference between you and other person and the much talked about fellowship, fraternity becomes a reality for us. It is no more a philosophy that is being thrust on us but is a reality that is experienced and therefore it becomes natural for us to feel for others, to live for others. Sacrifice itself is too strong a word once you come to that stage because it is no more a sacrifice, nobody sacrifices for himself. Sacrifice itself is at the lower level. Only an unevolved soul would think about the words sacrifice or service. Service becomes something which is of a lower order awareness. You don't serve your hand by cleaning it, similarly when somebody helps other person, he is not doing anything, he is doing something for himself. This is the awareness with which you move. Is it something you will be in a position to live all the 24 hours of the day? Surely not. The circumstances of our family life, the circumstances of the social life, the social order does not permit it but internally you will feel all the time. You will always feel for the welfare of all others, the prayer will no more be self centered. You change, dimensions change. So this is exactly what happens to us. The result of the meditation is that you will start feeling that you are not encased. You are a free person capable of thinking well for others. Our thinking which was so far restricted to the interest of ourselves and our dear people, starts gaining a different meaning and it means the general good of humanity. So the main purpose of meditation is to feel that oneness with all, not only yourself, but oneness with all. This is one of the preliminary ambitions we should have. Now, what exactly is the method of meditation that we adopt? We adopt the method of meditation of thinking about the Divine light without luminosity in the heart where it beats. We are aware of external things only. To go without any concept is what is aimed but still we move with the heart where it beats. There are two things here; one - the physical heart is available, you can meditate on that and where it beats - the sound also is given to you. So it not as though you are grappling in wilderness. You are given a definite object of meditation, only, the visual scene is changed. The visual aspect of it which is the most powerful aspect of it is what we want to make it null. We want to make it as a divine light without luminosity. The physicality is there, the soundness is there, the auditory impulse is given to you to meditate upon, but you are asked to meditate on divine light without luminosity because Sarvendriyanaam Nayanam Pradaanam. If we know how to control your way of seeing, you know 90 percent of the truth. It is not all that impossible to meditate as you think. The question might arise whether we should not have a form. There is no need for form because the sound is there and you will also not bother to look into that sound, you will not, as you grow we don't require that also. Why only heart, not on the tip of the nose or the forehead or any other place? The reason for that is, this is the place where you find activity and inactivity together. There is torpor, there is inertia and there is an activity and only when both of them are there then there is a balance. If balance is our approach, balance is already found in heart and it is balanced. If it goes out of balance you know what happens. So it is that particular heart on which you are going to meditate because that will give us the capacity to balance between two opposites. Secondly, that is the place from where the blood is pumped and if you get a purified thought there the blood also gets purified, the entire system gets purified and gets advantage of that. Meditation on that point is a meditation on all other points because from there everything else is connected. These are the basic reasons why we say that we meditate on the heart on a Divine light without luminosity. In meditation you have got external noises, we have internal noises also. External noises, we try to avoid by sitting in a place which is relatively calm and quiet. You can't help it now a days as there is enormous noise around, so prefer early hours of the day to meditate at that time. By meditation like this what we are trying to do is, we are trying to keep ourselves away from the external noises. The internal noise is much more - various cries are there - demands of your office, demands of your family, demands of your health, demands of somebody else's health, all these things are the internal noise that you have got . You do not know how to control them. You cannot control that easily unless your priorities are very high. You must know that these problems that are engaging your attention cannot be solved in this one hour and they can be attended to after this one hour, at the appropriate time, at the appropriate place. This particular determination is a must. By worrying about it you will only be losing your meditation. This is a practical point which you should understand. You cannot do things at the wrong places. When you meditate, you meditate. When you work, you work. Don't think about God when you are studying, don't think about God when you are cycling, think about God when you meditate. It may become natural for you that your entire day you may be remembering the Master internally. That is a separate subject and has nothing to do with this subject or practice. We cannot deliberately choose a time to think about our office problems when we are sitting in meditation. You cannot try to solve a problem of mathematics at the time of meditation, you cannot do that. You should have that much of prioritization and determination. If you have that determination and if you think about the divine light in the heart and then meditate, the help is always there once you are introduced into the system and you will feel the calmness percolating into you. You will feel the Divinity. You will not see the light as I told you, you may or may not feel any other sensation but deep within there will be something that will be telling you that I am here, which you alone will know, those signals you alone know. Everyone of us receive our own signals. Thoughts that come to us, therefore inspite of our determination thoughts will come. Thoughts relating to office, thoughts relating to house, thoughts relating to all other things that are connected with us will come but you should know that you should treat them only as uninvited guest. We never wanted them to come. They come, be so, we do not bother about them. Its existence or otherwise is of no concern for us but at the end of meditation if you still remember those thoughts, kindly make a note of it to know in which area you are stuck up. There are five planes in which we live, one is your physical plane or the Annamaya kosa, another is the vital plane or the Pranamaya kosa, vital plane relates to your desires, urges, third plane is that of the mental plane or the Manomaya kosa where your thoughts are there, various thoughts are there which are not necessarily connected to Pranamaya or Annamaya, they may be related, perhaps they are. Then later than that we have got the Vignanamaya kosa - that is the reason why you are sitting in meditation at all because it is the Vignanamaya kosa alone which made you understand that you have got an aspiration to live for and it is what was able to convince your Annamaya, Pranamaya and Manomaya kosas to keep a low profile and then it says now I am going to meditate. It is the success of Vignanamaya every time you sit in meditation because you are able to contain the other things, you are able to say no. Otherwise if the Pranamaya kosa is more important then you say 'No, No, I will attend to the prayer later, I will go and attend to this first'. My wife is demanding this or my husband is demanding that or 'No, No, I am feeling terribly hungry I must go now and eat', even though you might have eaten just now. The impulsive tendencies, impulsive tendencies that arise because of the wants of, the physical, vital and mental planes, are the barrier, which you have already been able to put down when you have come to sit in meditation. The mere fact that we are all sitting here and talking is a fact that must enable us to remember that we now are living in the plane of Vignanamaya and it is the Vignanamaya that is transacting. am not transacting with you at the animal level-at the Annamayakosa, or the Pranamaya kosa, not at the mental level. I am transacting with you at the Vignanamaya, talking about your aspirations. So note what type of thoughts that were disturbing you at the time of meditation at the end of it. If you feel terribly disturbed and you cannot help recording it, record it that the thoughts relating to this came because that will enable you the next day to determine that you should not fall a prey to that. If you don't record it, surely you are not going to get rid of it because unless you know your enemy you will never defeat him. You must know the power of your enemy and these are inimical to your aspirations. First three layers of our consciousness are inimical to our aspiration, they will try to distract you, they will try to take away all the time of your meditation. It is possible certain times, suppose if there is a marriage at your house, perhaps it will take away all the time, in happiness. Suppose if there is bereavement in your house, it will take away all the time in your sadness. Exceptions are exceptions, you need not bother about it, you can ignore. If you are not able to meditate on those days I will say don't bother about it but that cannot be an excuse for every alternative day you know. Exceptions are exceptions, exceptions never become rule. So these meditations that you are going to have, you will definitely have these type of problems all the time. Once you know that it is Divine light without luminosity that is the object of your attention and your helplessness, your helplessness before the Divine is what is to be enshrined in your heart and to do that the prayer of the system is there which says that God is the goal and God is the means. The end is God, Master is the goal of human life. Thou art the only God and Power to bring me upto that stage - the means. So the means for us is He, why? because I cannot do that. I cannot contemplate on Divine light without luminosity therefore He alone has to help me on that. That is the means and the Goal is Himself. I would like to feel as much related as He is to all the human beings. When we say I should become Divine, we are asking for the relationship which the Divine has established with all of us. If you are One with Him that means we are One with all in the world. That is where we say that the borders of Love get expanded. Is it Love for yourself, Narcissistic Love? No, it is Universal love. Universal Love is a Reality, it is not an ambition. You will vibrate, you will feel bad about everything that is happening elsewhere but at the same time you have got the confidence to say, 'Yes, I am here, don't bother'. Why? Righteousness will win. Good will succeed. This faith comes to a person who feels Oneness with the Divine. It is the Divine that was getting defeated, please note this. It was the Divine that was getting defeated again and again. In human history you will find again and again it is Divinity that lost the game but it has never left it because of that particular energy which is there, and always bubbling. It never accepts defeat. It means to bring in a happiness that is our birth right. God wants us to be happy and we shall be happy come what way. We fight but in this process you know somebody else loves you. All these are the problems that you are going to have in your meditation. You will find your instincts demanding attention, you will find all sorts of ideas coming to you, of kama, krodha, mada, matsarya, eershya, dwesha, everything will come to you. You have to face all of them squarely with the feeling that Divinity is with me and he knows what to do with it, brush them aside. If you yield to any one of them that means you have lost the game on that day. Next day you have got to gird up your loins again and start, never to leave it once and for all. Yesterday I was reading some mail where somebody said he was forced to get up from meditation because of several problems that he had and I felt sorry for him because it's a vicarious problem. He was not in the scene, the problem is elsewhere, thousands of miles away, he was imagining a problem. So he was having a drama of the physical plane at the mental plane. Problem is elsewhere, in Kashmir let us say, and if we say that we are not able to meditate on the Divinity because of the problem that is there in Kashmir, it is living at the mental plane a physical plane problem, which is an impossibility, it is an illusion. You can never tackle a problem like that but the basic core of ours is capable of solving the problem because we go with happiness. Happiness knows no boundaries; it is not at the physical plane. Bliss has no boundaries, it has no physical plane. Peace has no boundaries, it has no physical plane. Pain is in the physical plane. Pleasure is in the physical plane and therefore gets particularized. Though it is incapable of coming to the mental plane we are capable of thinking so and that is what others have stated as illusion. Some systems of philosophy put it as an illusion because there is no pain or suffering or pleasure at the mental plane. It is all at the physical plane. How we react to it is all the problem. They said therefore don't react to it that is a separate subject with which we are not concerned. In meditation we bother to try to keep our attention on divine light only, ignoring all other thoughts. These thoughts relate to these kosas and that is what I am trying to tell you. Don't run away from that situation, face it - ignore it. In meditation, to summarise I would say you have got to have a easy and natural posture to sit. Don't change it too often because you want a steadiness of mind. Divine light without luminosity, don't ask for a colour, don't ask for a brightness, don't ask for any other quality for that. Divine light, whatever it be, we don't know that, we just don't know that. It is there, it is felt and we meditate on the heart where it beats. We try to go from outside noise to inside noise i.e. we try to restrict the external noise as much as possible and the basic attitude that we should have in meditation is some sort of a stoic indifference to all the thoughts that come to us, feeling the presence of Divinity in a submissive way waiting for Him, waiting on God or waiting for God, these are the basic approaches during our meditation.

Ativando o Corpo Etérico - PranaMaya-Kosha Série de lives para ativação dos corpos sutis através da mandala PRANA-VERDE. Sejam bem-vindos ao projeto "Colorindo a sua Vida", no qual nos sintonizamos com as informações presentes em cada frequência de onda que chamamos de cor. Na CONEXÃO VERDE nos sintonizamos com a Mandala Prana-Verde em lives dedicadas aos koshas (corpos sutis) e compreenderemos os seus sagrados canteiros, falando também sobre Prana, Chakras, Cristais, Energia e como esse conhecimento pode mudar rapidamente a sua vibração! Nesta live, ativamos o segundo portal da Mandala Prana-Verde, para que a energia Verde-vida se manifeste com abundância em nosso ser. *Não se esqueça de baixar a Mandala Prana-Verde, o Cardápio Prana-Verde e o som de 3 minutos para ativação do Chakra Cardíaco meu canal do Telegram: Paula Salotti e os Amigos Minerais. Segue o link https://t.me/joinchat/AAAAAErTpbuA-u-Jj3xACg Esta prática pode e deve ser repetida sempre que vc julgar necessário. Live disponível no IGTV (Instagram) do Portal 11:11 (@portal.11.11) publicada no dia 02/06/2020. Comente sobre o episódio e nos conte o que está achando do podcast, envie suas críticas, sugestões e elogios para o nosso Telegram (https://t.me/portal_11_11) ou pelas nossas redes sociais (https://linktr.ee/PaulaSalotti). Se gostou do episódio, não esqueça de se inscrever no podcast e indicá-lo para seus conhecidos interessados em expandir a consciência. Contatos e Redes Sociais: https://linktr.ee/PaulaSalotti Referências: Livro Mudrás – Para Cura e Transformação de Joseph Le Page e Lilian Aboin Editora Integrativa - Yoga Integrativa - https://www.yogaintegrativa.com.br/ Centro de Yoga Montanha Encantada - https://www.yogaencantada.org Música - Gruta - Escolhas Positivas - Naire Siqueira Naire Siqueira - http://sonergia.com.br/ Naire Siqueira - https://www.youtube.com/channel/UCoPkA-H9NBzPEZhQfVMSQXQ --- Send in a voice message: https://anchor.fm/paulasalotti/message

Episode #37 Colette discusses the 3 Bodies & 5 Koshas of Ayurveda and Yoga which will help us to understand our journey to self-realisation and understanding our 'true self'. She discusses the following: The 3 bodies of physical, subtle, and causal The 4 stages of the waker, the dreamer, the deep sleeper, and the final stage of enlightenment The 5 koshas or 5 layers of the body Annamaya kosha or our anatomy Pranamaya kosha or our physiology Manomaya kosha or our phsychology Vijnyanamaha kosha or our wisdom Anadamaya kosha or body of consciousness Our journey from the gross to the subtle layers of the body Guidelines from Ayurveda and Yoga on how to progress on this journey to self-realisation If you're interested in getting guidance from Colette on your journey to self-realisation, please click on the link below... Elements of Ayurveda Online Services Click here to enter the 1 Year Podcast Anniversary Competition  Do you want to share your feedback on the special anniversary podcast episode, airing August 9th? Record your voicemail via the recording box in the footer on each page of the Elements Healing & Wellbeing website. Thanks for listening!

Pranamaya Yoga Wisdom host Tracee Stanley had a chance to speak with Yoga Therapist Evan Soroka. Evan shares her journey from being diagnosed as a teenager with Type 1 diabetes to yoga practitioner and now Yoga Therapist. She is a true inspiration and shares her wisdom on how living with diabetes and practicing yoga can help with resilience and facing the unknown.  Find out more about Evan at her website www.evansoroka.com  Follow Evan on Instagram @evan_soroka  Find out more about Yoga Therapy at Pranamaya           

Eoins Pranayama routine

To download the free 5 Koshas booklet and see the show notes for Ep 24 -- click here.

Pranamaya Yoga Wisdom's host Tracee Stanley speaks with Nischala Joy Devi, a highly respected master teacher of over thirty years and the author of the life changing book and audio CD The Secret Power of Yoga - A Woman's Guide to the Heart and Spirit of the Yoga Sutra's. If you are interested in the rise of the yogini and how to bring a feminine perspective to the teaching of Yoga listen in. Find Nischala's audio book at www.pranamaya.com 

Pranamaya interviews Paul Grilley, the leading Yin Yoga innovator and teacher. Paul has trained thousands of students and has created the preeminent Yin Yoga video: Yin Yoga Foundations of a Quiet Practice  as well as the standard in many yoga teacher trainings Anatomy for Yoga  Paul discusses his upcoming online training on Functional Anatomy as well as his journey through Yin Yoga.

Tracee Stanley has been studying Yoga and Tantra since 1995. A former high level executive in the film industry for over 18 years, she began sharing her understanding of the ancient technology of Tantra when her teacher Yogarupa Rod Stryker initiated her into the lineage of Sri Vidya in 2001. She found that these practices created a foundation of balance and clarity in the fast paced world of Hollywood and was inspired to open yoga studios to share the teachings. She co-owned and operated the Divine Motion Yoga studios until 2010 while continuing to produce and oversee feature films. It was during this time that her passion for teaching grew and she endeavored to find a way to marry her love of film with yoga. The focus of Tracee's teaching is empowerment, sankalpa, self-mastery and healing. As a Level 1 Certified Para Yoga Teacher she utilizes the unique practices of the tradition to guide students towards the door of awakening to their true nature, creating positive momentum and accelerating the trajectory towards fulfilling their destiny for an empowered life. She has developed the programs Yoga for a Broken HeartTM and Yoga for Willpower and IntentionTM and currently trains teachers in these systems. Her new CD and 40-day interactive Soul Journal The Empowered Life is  being released by Pranamaya in January 2016. Tracee is on the faculty of Esalen Media Company.  She leads teacher trainings, presents at workshops, festivals and retreats internationally. I was so grateful to spend some time with her! For more info check out her website- http://traceestanley.wixsite.com/newvision   Be sure to subscribe to our weekly Radically Loved Updates and listen on iTunes to make sure you never miss an episode!

Tracee Stanley has been studying Yoga and Tantra since 1995. A former high level executive in the film industry for over 18 years, she began sharing her understanding of the ancient technology of Tantra when her teacher Yogarupa Rod Stryker initiated her into the lineage of Sri Vidya in 2001. She found that these practices created a foundation of balance and clarity in the fast paced world of Hollywood and was inspired to open yoga studios to share the teachings. She co-owned and operated the Divine Motion Yoga studios until 2010 while continuing to produce and oversee feature films. It was during this time that her passion for teaching grew and she endeavored to find a way to marry her love of film with yoga. The focus of Tracee’s teaching is empowerment, sankalpa, self-mastery and healing. As a Level 1 Certified Para Yoga Teacher she utilizes the unique practices of the tradition to guide students towards the door of awakening to their true nature, creating positive momentum and accelerating the trajectory towards fulfilling their destiny for an empowered life. She has developed the programs Yoga for a Broken HeartTM and Yoga for Willpower and IntentionTM and currently trains teachers in these systems. Her new CD and 40-day interactive Soul Journal The Empowered Life is  being released by Pranamaya in January 2016. Tracee is on the faculty of Esalen Media Company.  She leads teacher trainings, presents at workshops, festivals and retreats internationally. I was so grateful to spend some time with her! For more info check out her website- http://traceestanley.wixsite.com/newvision   Be sure to subscribe to our weekly Radically Loved Updates and listen on iTunes to make sure you never miss an episode!

Last Spring I had a chance to take a workshop with David Garrigues at his institute in Philadelphia.   I was impressed by the impetus of his enthusiastic movements, the passion in his way of teaching, and the softness (I cried like a baby) of the chanting part.   David touches a nerve with the devotional side of yoga because when you sit through a chanting session and he is playing the harmonium and singing mantras you "feel things".      It would be very hard not to.  In my case I cry like a sissy...   It's really embarrassing for me.  We talk about it in the podcast, but I still wish I could hide when my emotions go raw like that.       He is easy to approach even if dead-serious about the practice, because he has a great sense of humor, which is necessary, wouldn't you say?   The ONE THING I really got from David was to use support for the shoulder stand.     I don't buy into the no-props anymore. Not after his workshop, because I can see, and feel the difference when I do it with two blankets underneath me.     The "gesture" or the full expression of the pose can be accessed much better when there is support because the body gets help in getting straight and there is a lot less strain in the neck.   Another thing that David had me see differently is that a pose, an asana, is a lot more than just a pose...   It is a GESTURE. A symbol, a yantra, a work of art...       That simple definition "GESTURE" made me look at the whole practice differently...    Even as I am getting into a pose, any pose, I feel like I am gesturing in, forming something, co-creating together with the space around me.   And I know that this can sound vague...    But the more we do asanas, the more we begin to see the profound inner world they take us into, and that is what fascinates me about David's special way of teaching.   WHAT WE TALKED ABOUT   What brought David to the practice almost 35 years ago In the Summer of 2013 David survived a pretty intense car accident, what he experienced. Why is it that in our 30s we might want more poses but at 40 more pranayama? David recently wrote about the practice of yoga being only for spiritual purposes, not emotional or physical healing, I asked him how is that so What was the inspiration behind writing Vayu Sidhi Why did he call it Vayu Sidhi?   The role of devotion, and why is it that I always cry when people chant? The surprising short poem that took David a long time to understand - I have to say, the poem stayed with me for a long time... simple and so very real, so no b/s.     About David   Website  Twitter Workshops Facebook YouTube Instagram Institute in Philadelphia       Books and DVDs by David Garrigues   Download of The Primary Series (Class lead by David)  Vayu Sidhi Beginning The Primary Series of Ashtanga Yoga Primary Series Traditionally Counted Vinyasa A Guide To Ashtanga Yoga Pranayama Ashtanga Yoga The Intermediate Series Disk 1   Upcoming Book Edited By Joy:   This is what Joy says about it: Maps and Musings is a book of yoga based off of David's journal entries, finalized articles he's written, interviews he's done with me, brilliant notes of struggle and inspiration written on envelopes or pieces of scratch paper, poems and sutras he identifies with, and of course his drawings that redefine yantra and asana. The book will be released this May.           Books / Authors that David Recommends   Healing Back Pain: The Mind Body Connection By John Sarno Mind Over Back Pain by John Sarno    TRANSCRIPT Claudia Altucher:    So hello, and welcome to the Yoga Podcast.  I am thrilled to have with me today David Garrigues.  David is the director of the Ashtanga Yoga School of Philadelphia.  He's one of a few teachers in the United States to be certified to teach the ashtanga Vinyasa Yoga System by the late Pattabhi Jois who is the founder of this system.  He teaches workshops all over the world and he has several instructional DVDs on the primary and the intermediate series of ashtanga yoga, as well as a book that comes together with the DVD on the fourth limb pranayama, the branch of breathing.  And he has also recorded two devotional or kirtan CDs called Jaya Sat Guru and Bad Man Bhakti.                                    David, welcome.  Thank you for joining us today in the Yoga Podcast.   David Garrigues:       Thank you for having me, Claudia.   Claudia Altucher:     So let me ask you a question right off the bat.  Is Garrigues a Spanish name?  Do you have any Spanish connection?   David Garrigues:       [Laughs] It's a Basque name.  So right near – it's in the Pyrenees Mountains between France and Spain, but I think it's on the French side.   Claudia Altucher:        So we're not related.  Not a chance [Laughs].   David Garrigues:      I don't think so.  But I had a bass teacher once that he insisted it was Garrigues.  So who knows?   Claudia Altucher:        Who knows?   David Garrigues:      Yeah [Laughs].   Claudia Altucher:      So David, you started practicing yoga about 25 years ago.  Is that fair to say?   David Garrigues:          Well, even more.   Claudia Altucher:        Even more.   David Garrigues:         Yeah.   Claudia Altucher:      Can you remember what brought you into it?  What was it that – why yoga?  What happened?   David Garrigues:      I can remember it perfectly because it was a very amazing thing happened.  I was young.  I was sixteen.  So that was 30 – more than 35 years ago.  A friend, he – I was a dishwasher.  That was my first job when I was sixteen years old at a restaurant.And there's always an eccentric dishwasher that's, like, older, they – 'cause it's just kind of a job you can do.  And so there was another guy, a dishwasher, an older guy, and he was into all kinds of crazy stuff, but he was into yoga.  And he took me out to a park and taught me the Surya Namaskara, the Sun Salutation outside.  I just – I loved it.  I thought it was incredible and I started doing it by myself outside on the beach every morning.   Claudia Altucher:   Where were you then?   David Garrigues:    I was in West Seattle.  I lived – I'm from Seattle and I lived on Alki Beach in West Seattle, and I would go out in this little park and do it.  And I even wrote a paper about it in – for my school and I called it "The World Is A Sacrament".  So I got – it was very devotional and it took – me, right away I took to it and was just sixteen years old and didn't know anything about it.  And I actually continued to practice the Sun Salutation without knowing anything else about yoga for some years, actually.   Claudia Altucher:   So there was a devotional component that got you right away?  You sensed there was something in it for you?   David Garrigues:     Yeah.  Yeah.   Claudia Altucher:    That's very interesting.    David Garrigues:     Yeah.   Claudia Altucher:     Now, if I may fast forward, you had this story recently.  In the summer of 2013 you were driving in New Mexico and you had a pretty intense car accident.    David Garrigues:     Yeah.  Yeah.  Yep.   Claudia Altucher:     And what happened?  Tell me.   David Garrigues:     Well, it was a real freak thing because it was in the middle of summer in New Mexico on the highway and was going reasonably fast and all of a sudden we came across something I'd never encountered 'cause I'm not from there, but an unbelievable hail storm.  Radical.  Giant balls of hail and a torrential downpour.  Unbelievable.  It went from clear to like that to you couldn't see twenty feet in front of you.  And it was just – the cacophony of weather.  Whoa.  And I tried to stop, tried to put on the brakes, and it totally didn't work.  We started swerving totally out of control at 75 miles an hour.  Totally out of control.                                   And so we were – fishtail to one side, and Joy's there next to me.  She's going, "We're okay."  Then we swerved to the other side.  Three times.  Just all the way across the road, completely thinking –   Claudia Altucher:   Oh, my gosh.   David Garrigues:    – the thing was gonna – if it would have – it could have rolled.  It could have easily just caught and rolled.  And then there was other cars too that were off – that had already spun off to the – off the road.  And so finally it slowed down enough that it righted and we – and then – but I ended up off of the road going really fast on the grass.   Claudia Altucher:        Wow.  Jeez.   David Garrigues:   [Laughs]  And then finally it came to a stop and that wasn't over then because there was, like, three feet of water.  The car started sinking in the water.  And I tried to open it and it was like water started coming in the car.  So I – somehow I managed to back up and get out of it and drove off and nothing happened.  Not a scratch or anything, but…   Claudia Altucher:   That's almost a miracle 'cause when you go into water and mud backing off doesn't just happen.   David Garrigues:    No, I know.  It was [laughs]…   Claudia Altucher:   That's incredible.  And I just want to say Joy [Marzec] is your partner who's also an amazing yogi,  movie director, and an amazing person.  But what I got from your newsletter is that when this was happening, which is terrifying, you had some insights –   David Garrigues:    Yeah.   Claudia Altucher:     in this because you kind of confronted death right there.   David Garrigues:      Yes   Claudia Altucher:   And you said here, I have it, "In those few lucid moments, I saw my shadow clearly and I saw that my shadow contributed to me being in this dire situation.  I saw the wrongness of my impatience, my continual dissatisfaction, the kind that hinders, not helps."  And that's an eye-opening moment there.  When you're confronted with death, you…   David Garrigues:    Yeah.     Claudia Altucher:    It really puts things in perspective, doesn't it?   David Garrigues:    Yeah.   Claudia Altucher:        Well, I'm glad you're here.    David Garrigues:   Yes.  And it's amazing when that veil gets ripped out like that and how lucid that is.  And then when I talk to other people about it, it's so hard because when the danger's over, you remember and you take something with you, but then also, I don't know, it's so strange how that work, the maya, the illusion.  It's so easily comes back that you get impatient again.  But I definitely learned from that and it stuck what me, some of that.   Claudia Altucher:   I guess that's why we call it a daily practice, having to come back to what's real.  "Okay, I'm still facing death.  There's no need to rush [Laughs]."  It's very hard for me.   David Garrigues:     Right. And the practice exactly brings you back to that.  Every day.     Claudia Altucher:   You also said something recently that caught my attention.  When it comes to the difference in practice through age, you say, "At 30 I want more and more Asanas, I want more practice.  At 40, I want my pranayama."  What happens as we age with the yoga practice as we grow older?   David Garrigues:    It's not as much as I want my pranayama.  It's more I definitely explored the Asana in a different way and I'm not as drawn to the transitions.  I'm drawn to the Asana itself and to what – and to being there in that place.  And so – and that, to me, was, I guess, unexpected because of how physical I am and how athletic I've been and just how much I love movement and dynamism and how much – that's one of the reasons I really love ashtanga is the flow and the real amazing transitions that link everything together.                                  But certainly, aging has just made that less important, the flow and  the movement, and made the stillness and the breathing and the exploration of the position – this is different than pranayama.  It's actually like I'm interested in the very basic shapes like triangle and shoulder stand and what they reveal meditatively within internal awareness and consciousness and breathing.  And it's something very different than a sitting practice or even a pranayama practice because it is still a shape, and it's something – and there's variety involved in it.  When you do inversions, that's really different than a seated type of work.  And so it's just coming to love that more.  And fewer Asanas.    Claudia Altucher:   I feel the same way.  I'm 46 right now and I find that the more I step on the mat and the pranayama practice grows, the breathing practice grows, then it – I don't even need to do so many postures because you start to get kind of more juice out of each of the postures.  You identify new things happening in the body.  So I guess would you say the Asana has enough in it to bring you inwards from being totally out there and thinking about where the next paycheck comes from to going really to that central axis that you talk about and to focus your energy within you?   David Garrigues:   I do.  I say, for me, there's – because it's combining so many important elements that – 'cause there is a seated kind of meditation type of aspect that would not require Asana that – other than sitting, but it's more than that because it is physically expressive.  And I also liken – I think Asana is yantra.   Claudia Altucher:   What is yantra?  What does that mean?   David Garrigues:    Yantra is like mantra, but it's – so mantra is mind instrument, so it's a corolla of the mind, a sacred sound that you utter. And yantra is a – it has to do with form and order and a physical device for meditation or shape.  And so Asana is that.  It's a shape or a form, a certain ordered-pattern form and there's an aesthetic quality to it to.  That it has something compelling to the eye or to the senses.  And so for me, that's why the Asana can do what you're saying.  It draws you in completely because it has so much interest for somebody that – I don't know.  There's an aesthetic aspect to it, right?   Claudia Altucher:    Yes.   David Garrigues:   And that's included in movement and posture that is particularly compelling to me.   Claudia Altucher:  I was lucky enough to participate in one of your workshops earlier this year and you were calling it a gesture.  It's not just a pose that you're doing.  It's a gesture.    David Garrigues:   Yeah.   Claudia Altucher:  And you said the difference between a beginner student and an intermediate student – do you remember what you said?  You said it's the gesture.   David Garrigues:    It's the…   Claudia Altucher:    You said is that you maintain these – I guess the yantra, we could say.  Would that be fair to say?   David Garrigues:   Yeah.  And that the yantra – to make a yantra, a skillful yantra, is to make a gesture.  And that gesture has – like mudra, the word mudra, which is an important…   Claudia Altucher:   What does that mean, mudra?   David Garrigues:    Mudra is – well, it means seal or it has many meanings, actually, but it means like a stamp.  So you – like a king when he signs his thing, he leaves his stamp.  That's a mudra.  But it's also a gesture, like a hand gesture they have.  The classic mudras are like dancers.  Indian dancers do all the hand gestures or all mudras.  And then in yoga they have those – the classic ones too for meditation and things.  But it's a broader term that any – all the transitions between the postures in the ashtanga system they're gestures.  So you gesture  between the posture.  And they're alternating, opposing patterns, those gestures, that they're – so your gestures reveals one pattern when you inhale and another pattern when you exhale, and those are opposing patterns.                                   But then the Asana itself is a gesture.  And in that way, it can be a kind of very slow unfolding gesture.  It could take ten minutes to complete this gesture that is headstand or whatever you're working on.   Claudia Altucher:   And then these opposing forces that happen, say, for example in the down dog where your heels are going to the ground and the seat bones are aiming towards the ceiling or even in the headstand where you're inverted and everything is upside down, learning to breathe in the face of these opposing forces, I guess that's part of what yoga is all about, right?  Even when you step off the mat –   David Garrigues:    Yeah.  Yes.   Claudia Altucher:        – maintaining that equanimity.  I think you talk about equanimity in your book as well.    David Garrigues:    Yeah.  And so that – and it's a very curious thing, opposing forces, because they – in one sense, if you get – go right to the root of it, of yoga, the source of all that is you is completely equanimous.  In fact, it seemed as, like, all equal, everything, like there's a unity that exists.  And then what actually starts kind of creation or manifestation is imbalance.  So form is based on imperfection and in that sense, like ignorance in a way.  And so those – and the opposing forces are the quintessential pair that come right from that equanimity.  And that – and so all the forms get created from just those two original forms like the yin and yang.                                   And so what's interesting is you have to use those opposing forces to get to the unity, to get back to it, to kind of return to this source that we've forgotten.  And so the – that's how you do it, with breathing, with the inhalation and the exhalation.  And like what you're saying, by stamping the heels down and lifting the sitting bones up or pushing the thigh bones back as you resist.  They're everywhere, those.  And then you learn how to use those to get, to find that center line, that elusive middle that is dynamic.    Claudia Altucher:   and I suppose when you add all of these elements and you just go to regular practice, you step on the mat.  But with this kind of knowledge, then it becomes a whole exploration trip into just the Sun Salutation [Laughs].  It's amazing how much can go into it, right?   David Garrigues:    Totally.  Yes.   Claudia Altucher:   It's incredible.  You said that in the book "Vayu Siddhi", by the way, that you wrote, and which to to me is total poetry.  I find you to be a poet because the descriptions are very vivid, there's a lot of – the way you write is just very – it's very well written.  And you said that the inspiration for this book came to you during a period of immobilization.   David Garrigues:    Yes.   Claudia Altucher:   What happened to you?  How did this book come to life?   David Garrigues:    You won't believe this.  So we – it was after Guruji [Patthabhi Jois] passed away, my teacher.  And the next time I went to India after he passed away, I was supposed to go to Mysore and Joy and I got to Bangalore, that's the city that you fly into to go to Mysore, and we – for some reason I couldn't go there.   I got totally – just I couldn't go.  And so we decided – I started looking for other places we could go and we ended up going to this place really remote.  It's called the Andaman Islands.  So it's a set of islands that are off the coast of – the East Coast of India and they're completely remote.  There's Aboriginal tribes living on some of the islands.  It's just crazy wild and you have to get – you fly in a plane and then you go in a boat.                                   And finally we – so we went there and I was gonna focus on my practice and we ended up staying at this place where there was a yoga shala up – you walked up these stairs and it overlooked the jungle and everything.  And so I was amazingly stoked for this kind of time just to retreat and do that.  And then I also – there was surfing there [Laughs].  So I got a little bit distracted with some surfing.  And for some reason, a really – I don't know, within one week, less than a week, I was working on Twist, the stand –    Claudia Altucher:   I'm not even gonna ask what that is.  I'm not sure I want to know [Laughs].   David Garrigues:    Well, it's a twist, but I trenched my back, tweaked it really bad.    Claudia Altucher:     Oh.         David Garrigues:     I could barely walk.   CLICK HERE FOR THE FULL TRANSCRIPT

Wie kannst du dich lösen von Verhaftungen und Identifikationen? Indem du deinen Körper bzw. deine Körper analysiserst. Der physische Körper besteht aus dem, was du isst. Er enthält die 5 Elemente. Er ist den 5 Prozessen unterworfen: Geburt, Wachstum, Veränderung, Alter/Krankheit und Tod. Und was ist der Astralkörper? Der Astralkörper besteht aus 3 Hüllen. 2 davon beschreibt Sukadev Bretz, Gründer und Leiter von Yoga Vidya, in dieser Podcast Folge. Sei gespannt, was dich hier erwartet! Fünfter Teil der Podcast-Reihe zu "Einführung in Vedanta". Mitschnitt aus einer Yogalehrer Ausbildung bei Yoga Vidya Bad Meinberg.