An Introduction To Yoga
by admin on Mar.19, 2008, under Yoga
In the West, the word Yoga is often used to convey the idea of a union between the mind and body, justifying the practice of some forms of Yoga solely for physical and mental benefits.
Yoga is more accurately translated as “Union of the individual’s atma (loosely translated to mean soul) with Paramatma (the Universal soul).” This may be understood as union with the Divine by integration of body, mind, and spirit. Thus, in essence, one who attempts yoga may loosely be referred to as a yogi or in Sanskrit, a yogin (masculine) or yogini (feminine). These designations are actually intended for advanced practitioners, who have already made considerable progress along the path towards yoga.
Diversity of Yoga
Over yoga’s long, different schools have arisen and there are many instances of sub-divisions and synthesis. Often, each form of yoga is referred to as a “path” (not necessarily in isolation) to enlightenment. So, yoga may include components of love & devotion (as in Bhakti Yoga), selfless work (as in Karma Yoga), knowledge & discernment (as in Jnana Yoga), or an eight-limbed system of disciplines that concentrates on meditation (as in Raja Yoga). They aren’t necessarily mutually exclusive. (A person who follows the path of selfless work may well also cultivate some knowledge and devotion.) Some people (particularly in Western cultures) pursue Hatha yoga as exercise divorced from spiritual practice.
Other types of yoga include Mantra Yoga, Kundalini Yoga, Iyengar Yoga, Kriya Yoga, Integral Yoga, Nitya Yoga, Maha Yoga, Purna Yoga, Natya Yoga, Anahata Yoga, Tantra Yoga, Tibetan Yoga, Sahaja Yoga etc.
It is often helpful to check with the teacher to double check how these terms are being used/interpreted.
In the Hindu, Buddhist and Jain traditions, the spiritual goals of yoga are seen as inseparable from the religions of which yoga forms a part. Some yogis make a subtle distinction between religion and yoga, seeing religion as more concerned with outward culture, values, beliefs and rituals; and yoga as more concerned with inner Self-Realization, i.e., direct perception of the ultimate truth. In this sense, religion and yoga are complementary.
Common Themes
Most forms of yoga involve the practice of concentration (dharana) and meditation (dhyana). Your awareness is concentrated on one particular point of sensation (such as that of your breath entering and leaving your nose). Sustained single-pointed concentration gradually leads to meditation (dhyana), in which the inner feelings are able to develop and fuse with something vast. Meditators sometimes report feelings of peace, joy, and oneness.
Knowledge of yoga – as well as consent to practice or teach it–has been customarily passed down through initiatory chains of gurus and their students. This is called guruparampara.
Notable Yogis
Many people have effected the practice of yoga, and spread awareness of yoga throughout the whole world.
Centuries ago, such individuals included Meera from the Bhakti tradition, Shankaracharya from the Jnana Yoga tradition and Patanjali, who formalized the system of Raja Yoga..
In the late 1800s, Ramakrishna Paramahamsa, a Bhakti Yogi, brought about a rebirth of yoga in India. A devotee of Mother Kali and a teacher of Advaita Vedanta, he preached that “all religions lead to the same goal.”
The noted Indian author Sri Aurobindo translated and interpreted Yogic scriptures, such as the Upanishads and Bhagavad-Gita. His epic poem Savitri is a treasure of Hindu Yogic literature, among the longest poems ever written in English. He also founded Sri Aurobindo Ashram in Pondicherry, which continues to propagate the practice of Integral Yoga, which is Aurobindo’s synthesis of the four main Yogas (Karma, Jnana, Bhakti and Raja).
Other Indian yogis who inspired their countrymen include Swami Rama Tirtha and Swami Sivananda who authored over 300 books on yoga and spirituality.
Gopi Krishna was a Kashmiri office worker and spiritual seeker who wrote best-selling autobiographical accounts of his spiritual experiences.
Swami Vivekananda, Ramakrishna’s disciple, is well known for introducing Yoga philosophy to many in the West, as well as reinvigorating Hinduism in a modern setting during India’s freedom struggle.
Swami Sivananda (1887-1963), founder of the Divine Life Society lived most of his life in Rishikesh, India. He wrote an impressive 300 books on various aspects of Yoga, religions, philosophy, spirituality, Hinduism, moral ethics, hygiene and health. He was a pioneering Yogi in bringing Yoga to the west and throughout the world. He was clear, simple and precise in all his teachings. His motto being: “Serve. Love. Give. Meditate. Purify. Realise.”
Paramahansa Yogananda (1893-1952), a practitioner of Kriya Yoga, taught Yoga as the binding force that reconciled Hinduism and Christianity. Yogananda founded the Self-Realization Fellowship in Los Angeles, in 1925. His book Autobiography of a Yogi continues to be one of the best-selling books on yoga.
A.C. Bhaktivedanta Swami Prabhupada popularised Bhakti Yoga for Krishna in many countries through his movement, the International Society for Krishna Consciousness, (popularly known as the Hare Krishna movement) which he founded in 1966. His followers, known for enthusiastic chanting in public places, brought Bhakti Yoga to the attention of many westerners.
In 1955, the socio-spiritual organization Ananda Marga (the path of bliss) was founded by P.R. Sarkar also known as Shrii Shrii Anandamurti. Based on tantric yoga, his teaching emphasizes social service in the context of a political, economic and cultural theory; or “self-realization and service to all.”
Also during this period, many yogis brought greater awareness of Hatha yoga to the west. Some of these individuals include students of Sri Tirumalai Krishnamacharya, who taught at Mysore Palace from 1924 until his death in 1989; these students include Sri K. Pattabhi Jois, B.K.S. Iyengar, Indra Devi and Krishnamacharya’s son T.K.V. Desikachar.
