Introduction to core Yoga teachings and practice

Spirituality
#1

I don’t post much on these forums, but since there’s a lot of very sincere seekers and students here, I’d like to share some things and hopefully help others to progress on their path.

The posts I put in this thread are about the goal of Yoga (union) practice (along with the tools yogi’s employ), which is essentially the goal of most spiritual/esoteric/religious systems. All my effort goes towards introducing authentic yoga to people who only know it from the confused, bare-bones, and uninformed schools of yoga that have taken root all over the world. I hate to sound elitist, but it’s the reality of the situation.

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. Everything here is only an introduction, I’ll give out my email once I’m done in case anyone wishes to learn more about the practices and teachings. 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 to one or two other places online, hopefully it’ll be good little nudge for people who want to go ahead on this path.

There’s a lot of discussion and information that gets posted on these forums, I don’t intend to disparage anyones practices, or claim that my understanding is any more or less complete than anyone else.

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.

[I]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
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#2

[I]Student - "Guruji, in the olden times, was it not like a sect? It was still called Nath samapradaya??
[‘samapradaya’ commonly means a group]

Guruji - (Shri Shailendra Sharma) : "See, samapradaya means ‘to give equally’ -sama means ‘equal’, pradaya means ‘to give’. Basically to teach what we have learned ourselves. Now if you are teaching equally, you?d have to follow the strict discipline, along with all the pledges. These days it has nothing to do with teaching equally. Now it means a cult or a group.

[B]Now yoga traditions were the only true samapradaya, because if you don?t teach what you?ve practiced, how would anybody learn? It was never about creating followers, or have disciples lie at the feet of the guru, getting kicked around, in the hope that one day guru would wake up and with one blessing turn their life around.

And the guru would know that if he told the disciple whatever little he knew himself - some mantra or something else - then the disciple wouldn?t give a damn about him anymore. So they?d continue to keep it a secret. This is exactly what has happened in most tantric traditions.

There have been so many cults around Bhakti (devotion). Why do you think that the only display of power was done by people who started these cults, and not by their subsequent followers? That is because they used to practice something else and taught their followers something else.

Only in yoga one teaches what one practices, and that is true samapradayikta, whatever be its definition today. Otherwise, the standards could not be maintained. This approach is nowhere else. Even Yogananda didn?t teach what he himself learned.[/B]

The teachings should never be trifled with! Nobody is born such a genius that they could better the results arrived at by the old masters. After so many austerities and hard work they extracted the essence of these techniques and passed down that essence to their future generations. Why be a wise-ass and corrupt that knowledge? Only if you follow the instructions exactly as given you’ll get the results, not otherwise.

That?s why there aren?t so many yoga traditions, only a couple. There are many meditation groups, but they are not becoming yogis. Only when you follow the yogic way of life with all its discipline, and then someone tells you the mysteries of these teachings, the awareness will develop."
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#3

[I]“Kabir sangshay khaya sakal jag, sangshay koi na khaay jo bedha guru acchar, so sangshay chuni khaay.” (Number 9 of Kabir’s couplets)

Translation: Kabir is saying that the entire world is being eaten up by doubt and uncertainty - meaning: Everyone is living in doubt and uncertainty - but no one is eating up doubt and uncertainty. One who has found out the difference between the world/guru and the 'imperishable self’ is thoroughly chewing up and eating doubt and uncertainty.

Comments by Shama Churn: “Upon becoming restless, the atman-self’s mind is going in two directions, sometimes to (god/absolute/the “real”), sometimes to (samsara/maya/illusion). Sometimes he thinks that samsara is real and sometimes he thinks that god is real. But in both are doubt and uncertainty. Because of mind being in two places, two yoni’s (wombs) are there. One is the Brahman-yoni Lord, but there is a complete movement away from that - meaning: one is moving from being united, to another “thing”.

When mind moves from one substance to another thing, then that second thing takes birth - meaning: a desire forms in that. It is like when a man and woman become attracted to each other and he enters her, and they themselves take birth in her womb, but find doubt in accepting the child as themselves, in the same way, this great doubt is eating up the world. What this means is: (god/absolute/the “real”) is everywhere; atman (self) is also everywhere.

Wherever there is atman, there is also jiva (individual soul). And within all individuals is this doubt and uncertainty. Engrossed in thinking about this - meaning: does brahamn exist or not - they are dying in the constant doubting of this. But no one is eating up this doubt. When the mind becomes restless, doubt comes around. When man, attracted to woman, enters her, at that time he is restless. Thus, not knowing the true nature, a doubt takes place. In that same way, because of the constant doubting “is there (god/absolute/ the ‘real’) or not” birth and death are taking place.

When this restlessness become still, then doubt itself is eaten up - meaning: if there is stillness, then who is there to doubt? The person who, via the self, has seen Kutastha from the self, and has entered into the particle of Kutastha and has seen the three worlds along with himself within that (the three worlds), and has made everything one - his name is “bedha” = “bheda” (distinct knowing). He thoroughly chews up and eats doubt.

When one sees that the three worlds are within himself, and within the three worlds sees himself, then oneness is. Doubt is in the dual - meaning: is there a god or not? When oneness is, then doubt is eaten up.

It is like when a bird opens the two lips of his beak to take food, and at the time of swallowing closes the beak - meaning: it makes the two lips one - “is there a god or not” is when the two lips are open, and when doubt goes away, there is one brahman stillness - meaning: doubt is swallowed up. Then the two lips of the beak become one and no longer remain two."
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#4

[I]Student - ‘What is Karmayoga?’

Shama Churn - 'The action which causes a union with god is ‘Karma (action)’ and to remain united with that karma incessantly is ‘Karmayoga (action-union, Kriyayoga)’. Others are all inactions. God is not an object who has descended from the sky, this is a state. This is the still state of ‘prana (life force)’. Still prana in a living being deriving vibration has assumed the forms of intelligence, mind, senses, etc… and remains enchanted by this.

This is a living being’s deviated state from his original form or else this is the state of declension from still prana to dynamic prana. Stillness is a living being’s original form. Dynamism represents a living being and stillness represents shiva (absolute/“god”). Therefore the action which terminates that dynamism and reverts a living being again to stillness or the action that causes a living beings state to be extinct and elevates him to the state of shiva, is known as karma yoga. Nothing occurs without action.

Whatever we desire to obtain or give are termed to be action. Without action nothing can be acquired, thus without action god also cannot be obtained; implying stillness cannot be achieved. Some action must to be performed to achieve god. Can god be found through the medium of different types of actions performed materialistically? Certainly not, because a little of these types of actions are performed by all. Then why do they not find god? Japa (mantras), vows, fasting, chanting together, virtuous acts, undertaking pilgrimages, helping others, serving guests, compassion for living beings, etc… are all actions which are performed by everyone in small degrees, but then why do they not obtain god?

Thus god cannot be achieved by performing these actions because these actions are incapable of causing soul-visualization. But performing these actions purifies the mind of man, these act as aids in the path of sadhana. Thus these actions are necessary. Action will produce consequences, this is the disposition of action. Evil actions produce bad consequences and for good actions good consequences are inevitable. The results produced are in equation to actions performed.

Just as, if hunger is to be appeased the action of taking food is necessary, and other action will not be feasible. Similarly to attain soul-realization, atmakarma (soul-action) is necessary. The gita says: “samnyasastu mahabaha duhkshamaptumyogatah” - meaning: Dear arjuna, barring karma yoga (yoga of action), achieving renunciation is impossible. The state beyond action can be termed to be true renunciation. Then actions are absent. This state of renunciation can be attained through action only. Nothing can be achieved without action."’[/I]

#5

[I]"This Kriyayogaic breathing action is an ancient science. In almost every line of Vedas, Upanishads, Gita and the sastra of Tantrayoga, their esotericism and expedience ave been expounded. The symbol of yoga is reflected in regular worship and in all types of religious actions. At present, just as the deities are concealed under the symbols, similarly under the influence of superficial worship, “The true obeisance/worship/union/soul action” has become concealed.

With regard to the puranic historical viewpoint, Krishna imparted this yoga to Arjuna. Many great souls had practised sadhana in this path of yoga throughout the world and achieved immense spiritual fulfilment. Among them the renowned were Kapil muni, King Janaka, Vyasadeva, Sukhdeva, Patanjala, Socrates, Jesus Christ, Saint John, Saint Paul, Dadudayal, Kabir, Ruhidas, Nanak, Jnaneswar, Tukaram, Ramdas Swami, Ramprasad Sen, Gautama Buddha, Mahavira Jain, etc… God has stated that when he had once descended in the past, he had imparted this sublime imperishable yoga technique to the Soul-Sun (Surya). Surya had given it to Manu and Manu to Ikshaku. The great sages in this manner handed down this yoga to successive generations; but the yoga has lost its significance due to the onslaught of time.

Thus the still Pranaic PranaKrishna (Literally the term ‘Krishna’ is an noun but yogically it is a verb. As a verb the term ‘Krishna’ connotes that a yogi has to cultivate his body-field for annihilating dynamism and attaining stillness), had imparted this immortal yoga to Surya. Prana is Surya (Soul-Sun); the motion of Prana occurs in the Ida and Pingala and this Pingala is known as the sun nerve and Ida is known as the moon nerve.

Therefore the airflow of Prana within the Pingala nerve is Surya. God mentioned to Surya or else that inexpressible state of the still PranaKrishna by entering the nerve of the sun in the form of dynamism, manifested himself dynamically or the sill Pranaic PranaKrishna who reveals himself as the dynamic Prana in the nerve of the sun is the explicit state of yoga. After this Surya imparted this to Manu (Manu means the mind).

When Prana becomes vibratory, this vibratory state acquires a designation of the mind and that mind becomes the expressive state of imperishable yoga in that designation. The still state of air is the state of yoga union. From that still state, vibration evolved and in the sun nerve and mind the state of expression or manifestation of yoga appeared. This is clarified thus, the still Pranalike soul driving vibration was expressed as Surya in the Pingala form, from the Surya to the mind, form the mind to Ikshaku signifying that this sublime eternal yoga became manifest within the external air of the nose.

Amidst the fourfold lives from celibacy to relinquishment of four social orders, the yoga-culture was positively maintained by people belonging to the different strata of society. Almost all the kings of the Raghu dynasty eventually departed abiding by the path of yoga. That sequence in our country was unimpaired till the time of the great poet Kalidasa.

In the first great epic of the Raghu dynasty the evidence of this fact can be underlined from the statement “Yoganantye tanutyajam” Later due to the onslaught of time it became extinct. The avatars preached this sublime yoga sadhana to humanity by again disentangling it from the clutches of time, by amending its austerities and making it suitable for the present spiritually debilitated mankind. This is their supreme bestowal to the whole of humanity and to the universal storehouse of knowledge."

-Shama Churn[/I]

#6

[I]Kriya-yoga (Action-Union/true Karma-yoga, “soul action”) has five items - Talavya, Pranayama, Nabhikriya, Yonimudra and Mahamudra. These five item total the first chapter of Kriya-yoga.

When a devotee can complete the first chapter he is eligible to obtain the second chapter. In total, Kriya-yoga has six chapters. Omkara-kriya features from the second till the sixth chapter. The mystery of Kriya-yoga sadhana can be derived exclusively from the guru.

Through Talavya, the obstruction of the toungue is released; through Pranayama, Prana and Apana airs are stilled; through Nabhikriya, Samana air achieves a state of evenness; through Yonimudra, soul-realization occurs and through Mahamudra, Vyana and Udana airs achieve a state of settlement.

By conquering the five Pranas in this manner, settling in the void essence at Kutastha and by arriving at the state beyond action the Kriyaban is capable of wandering in the realm of his self.

  • Shama Churn
    [/I]
#7

[I]“Focused and remaining in the transcendental state of kriya - that state is one of darkness and sleep for all of the phenomenal world, and that state which all people who are looking with attachment and perceiving as the waking state - the “munis" (sages), meaning those who have spontaneously become “mouni” (mute) - who do not have the desire to say anything - they see them (people of worldly perspective) as being in darkness, meaning sleep.”

“If atmakarma is regularly practised, one day you will reach the state beyond all actions, or the source or origin which is the objective and then you will have a communion with the infinite soul and realize yourself.”

“This path of sadhana is scripturally regarded as soul-knowledge, spiritual knowledge or brahma-knowledge. (Shama Churn named it Kriyayoga or kriya) This kriyayoga is logical and scientific. The fact that it is entirely scientific is because it is described to be as accurate as mathematics.”

“Kriya means action. the karma yoga of the gita is kriyayoga. Karma also infers action. Nothing can be achieved without action, therefore much stress has been laid on karma yoga in the gita. The name of kriyayoga has been mentioned in the Patanjala yoga philosophy and in many other places in the sastras.”

[B]"The soul within you is the soul which pervades all elements. Therefore the soul of all the elements exists within you. There is no difference, thus it is you who becomes the all pervasive soul, “Jagannatha (master of the universe)”. The moment you specially realize this in kriya’s transcendental state, you can realize the mental inclinations of everybody and it is then by achieving omniscience you will automatically learn about the attributes and actions of all elements. Then by being omnipotent all action can be performed with a non-desirable wish.

By this type of profound Kriya, realization of the subtlest of the subtle (molecule like) self occurs, leading to the removal of pride and a pride-less state will be achieved. You are Kutastha, pay reverence to him, it is repeated again - pay reverence to him. Do non desist from paying this reverence because you only are kutastha-like almighty soul and you are beyond the five essences, the mind, intellect and self conceit. When you become one in kriya’s transcendental state then you only are the supreme pervading the universe, without you the world does not exist, thus good, evil, and imagination do not exist.

If you attain oneness, you are the imperishable and indestructible one, the tranquil pure consciousness and immortal. Then where are your birth, action, propensity and pride? Therefore by abandoning the divisions of this and the fact that everything is the self, become doubtless positively about this in the transcendental state of kriya. You are perceiving the world because you are not within yourself, but in kriya’s transcendental state when you will remain within yourself then you only will become the reality.

Just for once contemplate on the fact that barring you, everything is absent, you are materialistic and non-materialistic because when you concentrate on extraneous matters you are materialistic, again by remaining within yourself or in the transcendental state of kriya, you are non-materialistic. Everything evolves in this universe in accordance with your volition; in kriya’s transcendental state after the cessation of desires you will positively know that the universe is a fallacy merely and by obtaining the knowledge that the entire universe is pervaded by brahma you will attain equilibrium. Then you are neither in bondage nor are liberated and being crowned with success in this manner you will wander in beatitude, this is the maxim of kriyayoga."[/B]

-Shama Churn[/I]

#8

There, that should be good for now. My email is zimmer101@icloud.com

Feel free to get in touch if you have any questions, or a desire to progress in this path.

#9

Finally got a website up, should make it a lot easier to reach out to people! traditionalkriyayoga.com

#10

Core principles of Yoga teachings and practices are rooted in ancient wisdom and aim to foster holistic well-being—integrating physical, mental, and spiritual dimensions. Here is an introduction to the core teachings and practices of Yoga:

Core Yoga Teachings:

  1. Unity (Yoga means "Union"):

    • At its core, Yoga is about the union of the individual self (atman) with the universal consciousness (Brahman). It emphasizes the interconnectedness of all beings and the recognition of our inherent oneness.

  2. Pathways to Liberation (Marga):

    • There are various paths (margas) in Yoga, catering to diverse temperaments and inclinations. These paths include Karma Yoga (path of selfless action), Bhakti Yoga (path of devotion), Jnana Yoga (path of knowledge), and Raja Yoga (path of meditation).

  3. Eight Limbs of Yoga (Ashtanga Yoga):

    • The Yoga Sutras of Patanjali outline the Eight Limbs of Yoga, providing a comprehensive guide for ethical and spiritual living. These limbs include Yamas (ethical guidelines), Niyamas (self-disciplines), Asanas (postures), Pranayama (breath control), Pratyahara (withdrawal of the senses), Dharana (concentration), Dhyana (meditation), and Samadhi (union with the divine).

  4. Mind-Body Connection:

    • Yoga recognizes the intimate connection between the mind and the body. Asanas (postures) and Pranayama (breath control) are used to prepare the body for meditation and to create a harmonious balance between the physical and mental aspects.

  5. Mindfulness and Awareness:

    • Mindfulness and awareness are fundamental aspects of Yoga. Practitioners are encouraged to be present in each moment, observing thoughts and sensations without attachment or judgment.

  6. Self-Realization (Kaivalya):

    • The ultimate goal of Yoga is self-realization, leading to liberation (kaivalya) from the cycle of birth and death (samsara). This realization involves recognizing the true nature of the self and transcending the ego.

Core Yoga Practices:

  1. Asana (Physical Postures):

    • Asanas are physical postures designed to promote flexibility, strength, and balance. They prepare the body for meditation and cultivate physical well-being.

  2. Pranayama (Breath Control):

    • Pranayama involves conscious control of the breath. Through various breathing techniques, practitioners enhance the flow of life force energy (prana) and balance the mind.

  3. Meditation (Dhyana):

    • Meditation is a central practice in Yoga, involving focused attention, mindfulness, and contemplation. It leads to a state of inner stillness and heightened awareness.

  4. Yamas and Niyamas (Ethical Guidelines):

    • Yamas are ethical guidelines for social behavior, including principles of non-violence, truthfulness, and non-attachment. Niyamas are personal observances, such as contentment, self-discipline, and self-study.

  5. Mantra and Chanting:

    • Mantras, sacred sounds or phrases, and chanting are used to focus the mind and elevate consciousness. The repetition of mantras is believed to have transformative effects.

  6. Satsang (Community and Gathering):

    • Satsang involves coming together in community for the purpose of spiritual study, discussion, and shared practice. It fosters a supportive environment for spiritual growth.

  7. Svadhyaya (Self-Study):

    • Svadhyaya is the practice of self-study, encouraging individuals to explore their inner world through reflection, introspection, and the study of sacred texts.

  8. Seva (Selfless Service):

    • Karma Yoga emphasizes selfless service and action without attachment to the fruits of one's actions. Engaging in acts of kindness and service is considered a path to spiritual growth.

By integrating these core teachings and practices, Yoga offers a holistic path toward self-discovery, well-being, and spiritual awakening. Practitioners are encouraged to approach Yoga with an open heart, humility, and a commitment to personal growth. The journey of Yoga is a lifelong exploration, leading to a deeper understanding of the self and the interconnectedness of all existence.