Sublime

Using the mind, the senses, and the ego to realize yoga is like asking a bull to fix the porcelain it just knocked off the shelf; there is a very real danger that the bull will make an even greater mess.

We practice in an intelligent and disciplined manner in the service of truth. This ensures that the practices remain in the practical realm of relating to the world and other sentient beings in a joyful and unselfish way.

Through the practice of yoga, the yogī attempts to supplant all the rājasic and tāmasic saṁskāras with sāttvic ones until these, too, are restricted in the higher states of meditative concentration.

the Yamabushi believe you learn best when you push your mind and body to its limits,

yoga is relationships with other beings, with friends, family, coworkers, pets, bugs, the world at large, our community, and the environment. Though

whether your yoga practice consists exclusively of sitting meditation, chanting, āsana, or prāṇāyāma, you find that the body itself is the medium through which you can discover interconnected avenues of awareness that lead to a direct experience of insight.

Among many others, I draw on the ideas of two spiritual teachers I should mention. One is my friend Douglas Harding, whose unique and inimitable approach sheds light on the Self as Consciousness, which is pure Kashmir Shaivism. The other is the enigmatic 20th-century teacher G. I. Gurdjieff. I met his teachings in my earliest days as a spiritual se

the kriyā-yoga of this sūtra denotes more than the karma-yoga of the Gītā, as it includes bhakti in the form of Īśvara-praṇidhana, and jñāna in the form of svādhyāya, study. Therefore, Patañjali’s kriyā-yoga actually incorporates three of the yogic paths outlined in the Gītā: karma-yoga, jñāna-yoga, and bhakti-yoga.