Eight limbs of Yoga
Is anyone here an actual practitioner of all eight limbs of Yoga? Has anyone read and tried to implement the Yoga Sutras of Patanjali?
What this board is about
This board is about living and following the Eight Limb path of Yoga as set out by Patanjali in the classic text The Yoga Sutras of Patanjali.
A general overview can be found here:
https://www.wikiwand.com/en/Yoga_Sutras_of_Patanjali
In brief the eight limbs, or steps to yoga, are as follows:
Yama : Universal morality
Niyama : Personal observances
Asanas : Body postures
Pranayama : Breathing exercises, and control of prana
Pratyahara : Control of the senses
Dharana : Concentration and cultivating inner perceptual awareness
Dhyana : Devotion, Meditation on the Divine
Samadhi : Union with the Divine
Source:[1]
Most people think of the third limb, asanas when they think of yoga. This board is for information and daily journaling about all eight limbs, as much or as little as you are comfortable sharing. You are welcome to share your practice for your own benefit or the benefit of others, link to information, link/embed yoga and meditation videos, share inspiring art or quotes, etc.
Please keep it respectful and Safe For Work as much as people in yoga pants can be. We're here to help each other selflessly!
The rules are rather simple: https://8ch.net/yoga/rules.html
Samkya philosophy, Jainism, Buddhism, Taoism, Hinduism, other Eastern wisdom traditions are very welcome to come and share and "compare notes". Other religious followers and ideas are welcome as long as they adhere to ahimsa or non-violence in act or speech. This is not the place to debate who is right or wrong or judge each other (loving guidance is welcome!). Metta, bodhichitta and agape love should be the spirit we post in while on this board.
THE YOGA SUTRAS OF PATANJALI
The Book of the Spiritual Man
An Interpretation By
Charles Johnston
http://www.gutenberg.org/cache/epub/2526/pg2526.txt
Yoga Sutras of Patanjali
Interpretive Translation
Presented by
Swami Jnaneshvara Bharati
The Sixth limb of Yoga: Dharana, Concentration
VI. Dharana (Concentration and cultivating inner perceptual awareness)
Dharana means "immovable concentration of the mind". The essential idea is to hold the concentration or focus of attention in one direction. "When the body has been tempered by asanas, when the mind has been refined by the fire of pranayama and when the senses have been brought under control by pratyahara, the sadhaka (seeker) reaches the sixth stage, dharana. Here he is concentrated wholly on a single point or on a task in which he is completely engrossed. The mind has to be stilled in order to achieve this state of complete absorption."xiii
In dharana we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and reflection can create the right conditions, and the focus on this one point that we have chosen becomes more intense. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away.
The objective in dharana is to steady the mind by focusing its attention upon some stable entity. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering -through memories, dreams, or reflective thought-by deliberately holding it single-mindedly upon some apparently static object. B.K.S. Iyengar states that the objective is to achieve the mental state where the mind, intellect, and ego are "all restrained and all these faculties are offered to the Lord for His use and in His service. Here there is no feeling of 'I' and 'mine'."xiv
When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or point of experience. Now we can unleash the great potential for inner healing.
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
ITT: Dank yoga memes. Post whatever inspires you or whatever moves you! OC and HD very welcome.
Om, shanti!
Namaste!
Hello everyone!
My name's Dylan, I'm a yogi. I also teach, I'll share with you guys a little introduction to the traditional yoga that I practice and help share with others.
My main mission is to help with the resurgence of the core concepts and information that's been withheld or mishandled by teachers who abused their positions.
I spent years in collaboration with other yogi's to identify the teachings that were reintroduced by lahiri mahasaya (pic related) in the late 1800's.
Here's the intro I put together:
Studying and practicing yoga is my life's work. Practically everything I've done in my life has lead to the work I do now as a teacher. These short excerpts are from two of the more knowledgable teachers from the modern age. Most of this isn't online anywhere. I've written up these introductions for one or two other places online, hopefully you'll find some value in it.
One quick note before I begin: Many of you may have heard of the terms Karma yoga, Bhakti yoga, Jnana, Raja, etc.. these are usually thought of as different styles of practice, or different types of yogi's, but in actuality they are "stages" which aspirants pass through on their path. A linear progression, not different types of Yoga. Just a common mistake I see. There are some traditions which identify themselves under specific names, but all have a common root.
"It is wonderful that the one who takes one from darkness to light has been found. Otherwise there would be death - meaning: there would be no escape from birth and death. The purpose of this body is to be free from birth and death. If the knowledge of atman does not happen in this body, then there is death, verily.
What kind of death is this? Like when flying insects, upon seeing the light of a lamp, fall into it because they think that there is no other light as complete (fulfilling) as this. Thus deluded, they fall into (the flame) and burn and die. In the same way, human beings, unable to see the self (atman), are burning and dying in the flash and filigree of this false (round of worldly existence/maya/samsara), because they think that the pleasures and indulgences of the world make up the most complete happiness, and that other than this there is nothing that is good (fulfilling).
But because of finding (the one who takes one from darkness to light/guru='gu' aka darkness and ‘ru’ aka light), one has seen the delusion, and has been saved from such a death."
- Shama Churn
Routine reports
Use this thread to report in on your daily/weekly/monthly practices.
I chart mine in excel to watch my progress and to make sure I am hitting all eight limbs (or that I will, I haven't gotten there yet).
Today I have already done a few quick asana before my pranayama: https://www.youtube.com/watch?v=1rAZH9S5w2I
After Pranayama I did a few minutes of pratyahara.
Still need to do a full asana set today as well as dharana. Also need to research dhyana and samadhi techniques.
sitting is killing us apparently. itt: yoga poses to undo the damage
Six Exercises of Naropa
These are the famous Six Exercises of Naropa
1. Making the body full like a vase: The Yogi should sit on a comfortable seat in a lotus posture, his body and spine erect; put his two palms on his two knees; inhale the air with the right nostril, and then look to the left and exhale all the air very slowly and gently. Take in the air with the right nostril and look toward the right, and slowly, gently, let all the breath out. Then take in the air with the left nostril and look toward the left; gently let the breath out as before. Next take in the air with both nostrils and let the breath out while the body remains sitting in a normal position. Repeat this manner of breathing three times. Altogether nine repetitions are required to expel all the defiled air within the body. During the inhaling and exhaling, the mouth should not be opened. The yogi should keep his body straight and turn his two fists inward. Then he should inhale very gently and slowly and send the air down below the navel. Meantime he should gulp down the air without any sound, using the diaphragm to press the Upper Prana down and to gently pull up the Lower Prana. Thus, the Upper and Lower Prana meet and unite. The mind should concentrate on the center of the navel Chakra, and one should hold the breath as long as he can as if holding the air in a vase to its fullness. During this breath-holding period, all the body movements should be carried out. Although not a real Akrul-akor exercise, this exercise is called a form of Akrul-akor. At the moment when the yogi cannot hold the breath longer, he should very gently let the air out through the nostrils, but never through the mouth. While doing this, the mind should not think of anything.
2. Turning like a Wheel: Sitting in the Lotus posture,
p. 162
use the fingers of the right hand to hold the large toe of the right foot and those of the left hand to hold the large toe of the left foot. Hold the body erect, and turn the waist and stomach clockwise three times; turn them counterclockwise three times. Next bend the body from left to right and from right to left three times; then bend the body forward and reverse it to the looking-up position. Repeat the body-bending three times.
3. Bending like a Hook: Put the two fists, in the vajra-fist manner, upon the Heart Center and stretch them forward with great force, then stretch both arms forward. Use the right fist to make a circle around the head from left to right. As the arm and fist come down, use the elbow to strike the side of the chest. Do the same movement with the left arm from the opposite direction. Then holding the Vajra-fists and putting them on the Heart Center, again stretch them forward with force. Next, stretch both arms to the right, as before, and strike the side of the chest.
4. With the Vajra Mudra shooting the sky and tightening the lower part: Cross the two knees and hold the body erect. Join the fingers of both hands and massage the body from the lower part up to the head; then use the fingers to support the whole body and lift it up. Then suddenly loosen the fingers, and let the body drop down vehemently.
5. Like a dog vomiting, shaking the body: Cross the knees and keep the body straight. Put the two hands on the ground, and then successively lift up the body and the head. As the hands release the support and the body drops down, the whole body should be waved and shaken as though trembling. At the same time exhale the air and utter a prolonged Ha sound, turning round at the waist. Repeat three times.
p. 163
6. Shaking the head and body and stretching the limbs: Put the right hand on the left knee and the left hand on the right knee. Use the fingers of both hands to pull up the knees, then shake the head and body.
The yogi who practices these exercises must be acquainted with the art of holding the breath. He must be at ease and gentle. The best time to practice these exercises is before eating, or some time after the meal when the stomach is not too full. These exercises should be practised until the body becomes very flexible and energetic.
The Fifth limb of Yoga: Pratyahara, Control of the Senses
V. Pratyahara (Control of the Senses)
Pratyahara means drawing back or retreat. The word ahara means "nourishment"; pratyahara translates as "to withdraw oneself from that which nourishes the senses." In yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects. It can then be seen as the practice of non-attachment to sensorial distractions as we constantly return to the path of self realization and achievement of internal peace. It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more.
In pratyahara we sever this link between mind and senses, and the senses withdraw. When the senses are no longer tied to external sources, the result is restraint or pratyahara. Now that the vital forces are flowing back to the Source within, one can concentrate without being distracted by externals or the temptation to cognize externals.
Pratyahara occurs almost automatically when we meditate because we are so absorbed in the object of meditation. Precisely because the mind is so focused, the senses follow it; it is not happening the other way around.
No longer functioning in their usual manner, the senses become extraordinarily sharp. Under normal circumstances the senses become our masters rather than being our servants. The senses entice us to develop cravings for all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. In pratyahara we try to put the senses in their proper place, but not cut them out of our actions entirely.
Much of our emotional imbalance are our own creation. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquility. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in a physical or mental imbalance, and will, in most instances, result in illness.
Patanjali says that the above process is at the root of human unhappiness and uneasiness. When people seek out yoga, hoping to find that inner peace which is so evasive, they find that it was theirs all along. In a sense, yoga is nothing more than a process which enables us to stop and look at the processes of our own minds; only in this way can we understand the nature of happiness and unhappiness, and thus transcend them both.
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
The Seventh limb of Yoga: Dhyana, Devotion
VII. Dhyana (Devotion , Meditation on the Divine)
Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object the mind is transformed into the shape of the object. Hence, when one focuses on the divine they become more reflective of it and they know their true nature. "His body, breath, senses, mind, reason and ego are all integrated in the object of his contemplation – the Universal Spirit."xv
During dhyana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of perception. "We learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meanings, and ideas, and between all the levels of evolution of nature."xvi
As we fine-tune our concentration and become more aware of the nature of reality we perceive that the world is unreal. "The only reality is the universal self, or God, which is veiled by Maya (the illusory power). As the veils are lifted, the mind becomes clearer. Unhappiness and fear – even the fear of death – vanishes. This state of freedom, or Moksha, is the goal of Yoga. It can be reached by constant enquiry into the nature of things."xvii Meditation becomes our tool to see things clearly and perceive reality beyond the illusions that cloud our mind.
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
Dream yoga
I've always wanted to lucid dream/do dream yoga. So, a thread dedicated to that. :)
Source: https://www.wikiwand.com/en/Dream_yoga
Dream Yoga or Milam[1] (Standard Tibetan: rmi-lam or nyilam; Sanskrit: स्वप्नदर्शन, svapnadarśana)[2] — the Yoga of the Dream State — is a suite of advanced tantric sadhana of the entwined Mantrayana lineages of Dzogchen (Nyingmapa, Ngagpa, Mahasiddha, Kagyu and Bönpo). Dream Yoga are tantric processes and techniques within the trance Bardos of Dream and Sleep (Tibetan: mi-lam bardo) and are advanced practices similar to Yoga Nidra. Aspects of Dream Yoga sadhana are subsumed within the practice suite of the Six Yogas of Naropa. In the tradition of the tantra, Dream Yoga method is usually passed on by a qualified teacher to his/her students after necessary initiation. Various Tibetan lamas are unanimous that it is more of a passing of an enlightened experience rather than any textual information.[citation needed]
In a footnote on 'Zhitro' (Tibetan: zhi khro) Namdak & Dixey, et al. (2002: p. 124) identify that the 'dream body' and the 'bardo body' is the 'vision body' (Tibetan: yid lus):
In the bardo one has…the yilu (yid lus), the vision body (yid, consciousness; lus, body). It is the same as the body of dreams, the mind body."[3]
Dream Yoga traditions, transmissions and lineages
Shugchang, et al. (2000: p. 17) frames the importance of dreams and dream yoga in relation to maya and gyulu of the buddhist tradition originating from Buddha Shakyamuni:
Buddha Shakyamuni often told his disciples to regard all phenomena as dreams. He used many examples, like an echo, a city in the clouds or a rainbow to illustrate the illusory nature of the phenomenal world. Dreams represent just one type of illusion. The whole universe arises and dissolves like a mirage. Everything about us, even the most enlightened qualities, are also dreamlike phenomena. There's nothing that is not encompassed within the dream of illusory being; so in going to sleep, you're just passing from one dream state to another.[4]
Padmasambhava (c. 8th century) received the transmission he codified as The Yoga of the Dream State from the mindstream of the mysterious siddha-yogi Lawapa (c. 10th century).[5]
Kagyu lineage
In the Kagyu 'Lineage of the Four Commissioners' (Tibetan: Ka-bab-shi-gyu-pa), the lineage stream of Dream Yoga is identified as originating from the Dharmakaya Buddha Vajradhara. The Dharmakaya, synonymous with Vajradhara Buddha, is the source of all the manifestations of enlightenment. From Caryapa, Tilopa (988 - 1069 CE) of the Dzogchen Kham lineage, "received the oral instructions on Dream yoga according to the method of the Mahamaya-tantra."[6][7] From Nagarjuna (c. 150 - 250 CE), Tilopa received the radiant light (Sanskrit: prabhasvara) and Illusory Body (Sanskrit: maya deha) teachings. The Illusory Body, Clear Light and Dream Yoga sadhana are entwined. Düsum Khyenpa, the First Karmapa, realised the 'absolute siddhi' of bodhi (Sanskrit: बोधि) at the age of 50 whilst engaged in Dream Yoga sadhana.[8]
Nyingma lineage
The Nyingma lineage holds that there are 'Seven transmissions' (Tibetan: bka' babs bdun[9]), or 'sacred streams of blessing and empowerment' (Tibetan: dam pa'i byin rlabs) that may iterate the mindstream of a tantrika. Transmission is a communion of mindstreams though at the substratum there is a mindstream 'singularity' or 'oneness' (Wylie: gcig). Though the fortuitous emergence of these seven modalities or channels of transmission may occur in the waking state if the time, space, circumstance and karmic connection is opportune; they may similarly be initiated in a lucid, dream yoga state. One transmission type particularly emphasized in relation to Dream Yoga, symbolism and iconography, and trance states, is that of 'pure vision' (Tibetan: dag snang[10]) and the perception of Sambhogakaya thoughtforms and yidam simulacrum.
The Nyingma tradition views itself as the fruit of three streams of transmission, one of which is the 'pure vision' which includes Dream Yoga and trance visions within its auspice:
the 'remote' canonical lineage, transmitted by an uninterrupted line of humans;
the 'close' lineage of hidden spiritual treasures; and
the 'profound' lineage of pure vision.[11]
Exegesis
Shugchang, et al. (2000: p. 16) whilst explaining Zhitro discuss the primary importance of lucid dreaming to the practice of Dream Yoga and pinpoint its four stages:
The Third limb of Yoga: Asana, Body Postures
III. Asanas (Body postures)
Asana is the practice of physical postures. It is the most commonly known aspect of yoga for those unfamiliar with the other seven limbs of Patanjali’s Yoga Sutra. The practice of moving the body into postures has widespread benefits; of these the most underlying are improved health, strength, balance and flexibility. On a deeper level the practice of asana, which means "staying" or "abiding" in Sanskrit, is used as a tool to calm the mind and move into the inner essence of being. The challenge of poses offers the practitioner the opportunity to explore and control all aspects of their emotions, concentration, intent, faith, and unity between the physical and the ethereal body. Indeed, using asanas to challenge and open the physical body acts as a binding agent to bring one in harmony with all the unseen elements of their being, the forces that shape our lives through our responses to the physical world. Asana then becomes a way of exploring our mental attitudes and strengthening our will as we learn to release and move into the state of grace that comes from creating balance between our material world and spiritual experience.
As one practices asana it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself. Releasing to the flow and inner strength that one develops brings about a profound grounding spirituality in the body. The physicality of the yoga postures becomes a vehicle to expand the consciousness that pervades our every aspect of our body. The key to fostering this expansion of awareness and consciousness begins with the control of breath, the fourth limb – Pranayama. Patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. "This down-to-earth, flesh-and-bones practice is simply one of the most direct and expedient ways to meet yourself. … This limb of yoga practice reattaches us to our body. In reattaching ourselves to our bodies we reattach ourselves to the responsibility of living a life guided by the undeniable wisdom of our body."viii To this B.K.S. Iyengar adds: "The needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he know that He is within."
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
Anyone else actually doing yoga?
Im on day 22 of this, have really been enjoying it. And besides this I did a few classes once a week because my bartender friend was the yoga instructor a few months ago but she left town, so I stopped going.Has anyone else done the 30 day challenge? What other ones exists like it?
The first limb of Yoga: Yama, Universal morality
The practice of yoga is an art and science dedicated to creating union between body, mind and spirit.
Its objective is to assist the practitioner in using the breath and body to foster an awareness of ourselves as individualized beings intimately connected to the unified whole of creation.
In short it is about making balance and creating equanimity so as to live in peace, good health and harmony with the greater whole.
This art of right living was perfected and practiced in India thousands of years ago and the foundations of yoga philosophy were written down in The Yoga Sutra of Patanjali, approximately 200 AD.
This sacred text describes the inner workings of the mind and provides an eight-step blueprint for controlling its restlessness so as to enjoying lasting peace.
The core of Patanjali’s Yoga Sutra is an eight-limbed path that forms the structural framework for yoga practice.
Upon practicing all eight limbs of the path it becomes self-evident that no one element is elevated over another in a hierarchical order.
Each is part of a holistic focus which eventually brings completeness to the individual as they find their connectivity to the divine.
Because we are all uniquely individual a person can emphasize one branch and then move on to another as they round out their understanding.
In brief the eight limbs, or steps to yoga, are as follows:
Yama : Universal morality
Niyama : Personal observances
Asanas : Body postures
Pranayama : Breathing exercises, and control of prana
Pratyahara : Control of the senses
Dharana : Concentration and cultivating inner perceptual awareness
Dhyana : Devotion, Meditation on the Divine
Samadhi : Union with the Divine
The first two limbs that Patanjali describes are the fundamental ethical precepts called yamas, and the niyamas.
These can also be looked at as universal morality and personal observances.
Yamas and niyamas are the suggestions given on how we should deal with people around us and our attitude toward ourselves.
The attitude we have toward things and people outside ourselves is yama, how we relate to ourselves inwardly is niyama.
Both are mostly concerned with how we use our energy in relationship to others and to ourselves.
The yamas are broken down into five "wise characteristics."
Rather than a list of dos and don’ts, "they tell us that our fundamental nature is compassionate, generous, honest and peaceful."
They are as follows:
I. Yamas (Universal Morality)
1. Ahimsa – Compassion for all living things
The word ahimsa literally mean not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence as adapted in yoga. It means kindness, friendliness, and thoughtful consideration of other people and things. It also has to do with our duties and responsibilities too. Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm.
2. Satya – Commitment to Truthfulness
Satya means "to speak the truth," yet it is not always desirable to speak the truth on all occasions, for it could harm someone unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. Satya should never come into conflict with our efforts to behave with ahimsa. This precept is based on the understanding that honest communication and action form the bedrock of any healthy relationship, community, or government, and that deliberate deception, exaggerations, and mistruths harm others. ii
3. Asteya - Non-stealing
Steya means "to steal"; asteya is the opposite-to take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her. Non-stealing includes not only taking what belongs to another without permission, but also using something for a different purpose to that intended, or beyond the time permitted by its owner.iii The practice of asteya implies not taking anything that has not been freely given. This includes fostering a consciousness of how we ask for others’ time for inconsiderate behavior demanding another’s attention when not freely given is, in effect, stealing.
4. Brahmacharya - Sense control
Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Brahmacharya suggests that we should form relationships that foster our understanding of the highest truths. Brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth. Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others.iv
5. Aparigraha - Neutralizing the desire to acquire and hoard wealth
Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. The yogi feels that the collection or hoarding of things implies a lack of faith in God and in himself to provide for his future.v Aparigraha also implies letting go of our attachments to things and an understanding that impermanence and change are the only constants.
The Yoga Sutra describes what happens when these five behaviors outlined above become part of a person's daily life. Thus, the yamas are the moral virtues which, if attended to, purify human nature and contribute to health and happiness of society.
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
The Eighth limb of Yoga: Samadhi, Union with the Divine
VIII. Samadhi (Union with the Divine)
The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi means "to bring together, to merge." In the state of samadhi the body and senses are at rest, as if asleep, yet the faculty of mind and reason are alert, as if awake; one goes beyond consciousness. During samadhi, we realize what it is to be an identity without differences, and how a liberated soul can enjoy pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged.
Thus, samadhi refers to union or true Yoga. There is an ending to the separation that is created by the "I" and "mine" of our illusory perceptions of reality. The mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. The mind and the intellect have stopped and there is only the experience of consciousness, truth and unutterable joy.
The achievement of samadhi is a difficult task. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhyana and samadhi can follow.
These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the natural state of total health and integration in each of us to become a reality.
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
The Fourth limb of Yoga: Pranayama, Breath Control
IV. Pranayama (Breath Control)
Pranayama is the measuring, control, and directing of the breath. Pranayama controls the energy (prana) within the organism, in order to restore and maintain health and to promote evolution. When the in-flowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra.
Pranayama, or breathing technique, is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutra, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm.x As the yogi follows the proper rhythmic patterns of slow deep breathing "the patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration."
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
The Second limb of Yoga: Niyama, Personal Observances
II. Niyama (Personal Observances)
Niyama means "rules" or "laws." These are the rules prescribed for personal observance. Like the yamas, the five niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully
1. Sauca - Purity
The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Asanas tones the entire body and removes toxins while pranayama cleanses our lungs, oxygenates our blood and purifies our nerves. "But more important than the physical cleansing of the body is the cleansing of the mind of its disturbing emotions like hatred, passion, anger, lust, greed, delusion and pride." vi
2. Santosa - Contentment
Another niyama is santosa, modesty and the feeling of being content with what we have. To be at peace within and content with one's lifestyle finding contentment even while experiencing life’s difficulties for life becomes a process of growth through all kinds of circumstances. We should accept that there is a purpose for everything - yoga calls it karma – and we cultivate contentment 'to accept what happens'. It means being happy with what we have rather than being unhappy about what we don't have.
3. Tapas – Disciplined use of our energy
Tapas refers to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea we can direct our energy to enthusiastically engage life and achieve our ultimate goal of creating union with the Divine. Tapas helps us burn up all the desires that stand in our way of this goal. Another form of tapas is paying attention to what we eat. Attention to body posture, attention to eating habits, attention to breathing patterns - these are all tapas.
4. Svadhyaya – Self study
The fourth niyama is svadhyaya. Sva means "self' adhyaya means "inquiry" or "examination". Any activity that cultivates self-reflective consciousness can be considered svadhyaya. It means to intentionally find self-awareness in all our activities and efforts, even to the point of welcoming and accepting our limitations. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and self-destructive tendencies.
5. Isvarapranidhana - Celebration of the Spiritual
Isvarapranidhana means "to lay all your actions at the feet of God." It is the contemplation on God (Isvara) in order to become attuned to god and god's will. It is the recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our role as part of the Creator. The practice requires that we set aside some time each day to recognize that there is some omnipresent force larger than ourselves that is guiding and directing the course of our lives.
Source: http://www.expressionsofspirit.com/yoga/eight-limbs.htm
>Been considering doing yoga since it's low impact and I'm fat
>Look it up online
>Every fucking course is expensive as hell
Warrior poses with a spear
Warrior 2
Hello, I've never practiced yoga before but recently downloaded a few yoga resources including pic related. Was curious as to how frequently do you all practice? Are shorter sessions throughout the day better? Or is one long session the way to go?
Also, I have found a ton of stuff about the physical aspects of Yoga but most of the stuff I find on the philosophical/spiritual aspect of yoga is very dense, verbose, and arcane. Are there any good references for beginners in this area that you all could recommend?
Darya Kashirskaya.Hatha Yoga -Easy Ground Work - Full 58 Minute
English subtitles coming soon?
hey guys what should i do to be able to do a split within the next 2 years?
Commander Cherry's Puzzled Journey
Have you seen Commander Cherry's Puzzled Journey? It's the world's first yoga-action-platformer!http://123kinect.com/commander-cherrys-puzzled-journey-trailer/48945/
Can I get some advice on being disabled and Yoga please?
I have a chronic pain condition in my right rib area, I can't stretch too much without causing myself a fuck load of pain, but I've heard Yoga can be good for weight less with minimal movement. I've been looking into DDP Yoga but it's simply too expensive for me.
What options would I have and what advice could you give me?
I know i'm going to get probably permabanned for this question but i really have this question that has been bugging me for months
I'm trying my hardest to stop this fedora instict but.. here it goes.
What's the nearest thing to sage mode speaking of yoga?
So I meditate a lot, mostly to get past the sense that I am the centre of my conciousness and "transcend the ego", but there is of course tons of benefits. Sometimes I also have experiences very similar to what you get from psychedelic drugs, which is pretty cool, but I would still meditate even if this didn't happen. =)
I've heard that yoga can offer similar things, and many of my friends have recommended yoga to me, but when I look up techniques and classes it seems they're tuned for the physical benefits more so than mental benefits.
Can anyone recommend techniques for a fellow traveller? x)
It aint yo mama's yoga.
DDP saved my life, and he doesnt even know it.
I take a break daily for some yoga. Usually
a yoga flow, sometimes hardcore Ashtanga.
mia malkova pics got deleted because the OP was porn. genuinely interested in her asanas though.
i'm not entirely convinced she even has a human spine. humans shouldn't be able to do that
New to Yoga
I've decided that I want to take up yoga since it may help me become a better athlete. The problem is that I don't know where to start.Are there any basic yoga stretches or guides I should know of before I begin?
>tfw women are more flexible than men
Fucking female privilege
https://www.youtube.com/watch?v=sAB0tfFcPa8
>tfw no ripped calisthenics bf to watch his ass do downward dog in a pair of mesh white underwear on an immaculate Greek horizon.
Yoga
Since I started with yoga I have been feeling a little bit more in peace with me, I still have my issues but I don't feel enraged by them, also, it's a really good excercise. I have been feeling better and now I can't leave it.I love yoga.
I don't know if there are some Vancouver bros here but is hot yoga still a thing around the city? It was quite trendy not so long ago.