YOGA, THE FUNDAMENTALS, BY DILIP RAJEEV

DILIP RAJEEV

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YOGA, THE FUNDAMENTALS

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DILIP RAJEEV

YOGA THE FUNDAMENTALS

DILIP RAJEEV

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A STUDY OF THE SAMADHIPATA OF PATANJALI’S YOGASUTRA

DILIP RAJEEV

Copyright © 2016 Dilip Rajeev All rights reserved.

ISBN: ISBN-13:

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् ु अथ योगानशासनम ॥१॥ atha yoga-anuśāsanam ॥1॥

HERE IS THE DISCIPLINE OF YOGA

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YOGA, THE FUNDAMENTALS

योगश्चित्तवृश्चत्तश्चनरोधः ॥२॥ yogaś-citta-vr̥tti-nirodhaḥ ॥2॥

YOGA IS THE RESTRAINING OF THOUGHT WAVES. The human, THE UNIVERSE, emerges from AN IDEAL source.

The word YOGA means to bond, to UNION. Absolute Union with the IDEAL ONE SOURCE, THE ISHWARA, THE LORD, IS THE PURPOSE OF YOGA. BONDING WITH THE IDEAL SOURCE, THE PRIMORDIAL, THE ETERNAL, WE RETURN OURSELVES TO THE IDEA. THE WORLD IS A THOUGHT OF THE ONE, THE LORD. THE WILL IS THAT THOUGHT. IN UNION WITH THE WILL, HUMAN THOUGHTS DISSOLVED, WE PERFECT OURSELVES AND THE UNIVERSE.

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तदा द्रष्ःु स्वरूपेऽवस्थानम ् ॥३॥

tadā draṣṭuḥ svarūpe'vasthānam ॥3॥ THUS ESTABLISHED IN THE PERCEPTION OF THE SELF’S FORM. THE SELF of SELVES IS THE LORD. THE PRIMORDIAL SELF. THE ONE BEING. ESTABLISHED IN THE PERCEPTION OF

THE

ONE SELF IS THE STATE OF YOGA. x

YOGA, THE FUNDAMENTALS

IN INDIAN TRADITIONS, THE LORD, THE ONE, IS KRISHNA, RAMA, ETC. THE LORD IS THOUGHT TO WORK DIRECTLY WITH THE ADEPT, IN HUMAN FORM. IN THE GITA, KRISHNA IS DESCRIBED AS YOGESHWARA, THE LORD OF YOGA. THE ONE IS THE SELF OF SELVES. THE LORD OF LORDS. THE ORIGIN OF THE WORLDS. BEYOND GOD. IN ANCIENT EGYPTIAN SYMBOLISM, THE SUN SYMBOLIZES THE ONE. THE RAYS FROM THE SUN, WITH WHICH THE ADEPT MERGES, SYMBOLIZE THE BONDING WITH THE ONE. IN THE GAYATRI MANTRA ONE PONDERS THE BHUR, THE EARTH, THE BODY TO BE TRANSFORMED, BHUVA, THE TRANSFORMING BODY, SVAH, THE PURIFIED BONDING TO THE SUN, THE ONE, THE HEAVENLY, IN THE BRAIN AND SPINAL BONDED TO THE ONE SOURCE. IN THE POEMS OF RUMI, HAFIZ, KABIR, THE ONE IS THE BELOVED, THE FRIEND, ETC.

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वृत्ति सारूप्यत्तितरत्र ॥४॥ vr̥tti sārūpyam-itaratra ॥4॥

THOUGHT WAVES ARE THE IDENTIFICATION WITH ANYTHING ELSE Vritti is the term PANTANJALI USES FOR THE THOUGHTS TO BE RESTREAINED, THE

THOUGHT

WAVES, THE EXPANDING OF INTELLIGENCE INTO MANIFEST ‘REALITY,’ THE IDENTIFICATION WITH THE PASSING FORMS.

THE ONE, THE LORD, ALONE, IS ETERNAL, BEYOND TRANSFORMATIONS. Identifying oneself with an ever-transforming reality, thinking it is part of ONE’S TRUE NATURE, leads to the disruptive thoughts.

A fixation on that which will inevitably pass, or, identification with it, is to be avoided. xii

YOGA, THE FUNDAMENTALS

वृत्तयः पञ्चतय्यः श्चिष्ाश्चिष्ाः ॥५॥ vr̥ttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ॥5॥

FIVE FOLD IS THE NATURE OF THE EXPANDING THOUGHT WAVES, AND BOTH NONPLEASURABLE, AND PLEASURABLE. xiii

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प्रमाण श्चवपययय श्चवकल्प श्चनद्रा स्मृतयः ॥६॥ pramāṇa viparyaya vikalpa nidrā smr̥tayaḥ ॥6॥

PERCEPTION, FALSE PERCEPTION, IMAGINATIONS, SLEEP, AND MEMORY.

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ु प्रत्यक्षानमानाअगमाः प्रमाणाश्चन ॥७॥ pratyakṣa-anumāna-āgamāḥ pramāṇāni ॥7॥

FROM THE MIND’S INFERENCE OF THE DIRECTLY PRESENT, THE APPARENT, xv

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ARISES pramāṇa,

PERCEPTION. WE OBSERVE THE WORLD, OUR OWN BODY, ITS PERCEPTIONS, THE FEELINGS AND THOUGHTS ARISING FROM THE VARIOUS LAYERS OF OUR PSYCHE, ETC. THE YOGA VIEW DEMANDS OF THE ASPIRANT THAT HE SEE THEM NOT AS THE ABSOLUTE TRUTH. THE MIND MOVING WITH SUCH PHENOMENON IN THE MANIFEST UNIVERSE, IS NOT IN YOGA.

WHEN SUCH A MOVEMENT ARISES, OUR PERCEPTION OF THE ONE SOURCE IS NOT xvi

YOGA, THE FUNDAMENTALS

STRONG ENOUGH. WE IDENTIFY WITH THE TRANSFORMING FORMS OF NATURE. SAY A SENSE OF ILLNESS ANYWHERE. TH PRIMORDIAL ONE’S BODY NOR NATURE DOESN’T HAVE SUCH A PERCEPTION. THE ADEPT PERCEIVES NOT THE UNIDEAL SENSE, HIS PERCEPTION OF HIMSELF, HIS OWN PHYSICAL SELF ITSELF, IS AS OF THE PRIMORDIAL ONE. THE FORMS OF NATURE PASS, THE INTENSER OUR BONDING WITH THE ONE, THE WILL, THE FASTER THE TRANSFORMATIONS. NOTHING THAT WE SEE, NOR PERCEIVE OUGHT MOVE US FROM THE STATE OF YOGA.

THE STATE DISRUPTED, WE BRING IT BACK, THROUGH CONSCIOUS EFFORT. RELAXED EFFORT, CONTEMPLATION OF THE ONE’S xvii

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FORM, HIS NATURE, KNOWING ONESELF AS ONE WITH HIM, WORSHIPFUL

PRAYER,

ARE ALL WAYS TO GUIDE OURSELVES TO BE ONE WITH HIM.

BY REPEATED PRACTICE, THROUGH REJECTION OF THE WORLD, DISPASSION TOWARD ALL FORMS AND MOVEMENT AND STILLNESS IN NATURE, A PROFOUND DESIRE TOWARD THE ONE, ESTABLISHING OUR MIND AND WILL IN HIM, ABIDING

IN THAT xviii

YOGA, THE FUNDAMENTALS

PURE STATE, WE ESTABLISH OURSELVES IN YOGA. THAT PERCEPTION OF THE ONE, THE PRIMORDIAL ONE, INTENSFIES IN US, WHEN WE ARE ON THE PATH. THIS IS THE INDICATION OF WHETHER WE ARE ON TRACK. THE DEEPER SENSE OF xix

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JOY IS THE GUIDE, JOY IS DIFFERENT FROM SUPERFICIAL HAPPINESS, JOY IS THE NAME OF THE STRONG SPRING IN ETERNAL NATURE,

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YOGA, THE FUNDAMENTALS

WRITES FREIDRICH VON SCHILLER, IN THE POEM ODE TO JOY, SET TO MUSIC BY BEETHOVEN, AND THE EUROPEAN ANTHEM NOW, THE POEM SPEAKS OF THE GRAND FORTUNE, OF WHOEVER HAS HAD THE OPPORTUNITY TO BE, “ONE FRIEND’S FRIEND,” xxi

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IN ENDEAVOURS OF CLASSICAL ARTS, IN ENDEAVOURS THAT ALIGN WITH OUR TRUE INNER NATURE, WE INTENSIFY THAT JOY, FAMILIAL FORMS, FAMILIAL LOVE, ALL BEING REFLECTIONS OF A HIGHER ORDERING IN NATURE, HELP US NATUALLY xxii

YOGA, THE FUNDAMENTALS

ESTABLISH JOYOUS FORMS, THE PURPOSE OF CLASSICAL ART, MUSIC, DEVELOPING A SOCIETY, IS TO GENERATE AESTHETIC FORMS, THAT ESTABLISH THIS FOUNTAIN, THE GREEKS FOUND THAT AS DIVINE FORMS PERMEATED SOCIETY, THE HUMAN FORMS AND THINKING LEANED TOWARD xxiii

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THE DIVINE, PREGNANT WOMEN SEEING THE FORMS OF GODS, EXPOSED TO THE BEAUTOUS, THE GREAT FORMS OF ART AND ARCHITECTURE, GAVE BIRTH TO CHILDREN OF BEAUTEOUS FORM, WHAT WE HOLD IN OUR NEURANATOMY, GENERATES, FORMS AND THOUGHT xxiv

YOGA, THE FUNDAMENTALS

WAVES, REFLECT ON TO THE NEURANATOMY OF THE HUMAN, AND FORTH FURTHER THEREFROM, OFTEN WITH MODIFICATIONS

BY THE INDIVIDUAL NEURANATOMY,

ALL ACTION, ALL MOVEMENT, OUGHT BE DONE, AS IF ONE WITH THE ONE, AND SO OUGHT ALL xxv

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PERCEPTIONING BE DONE. THE PERCEPTION OF OUR VERY BODY, THE UNIVERSE AROUND, THE VERY INTENT OF OUR ACTIONS, MOVEMENTS, THEIR PERCEPTION, ALL OUGHT BE ONE WITH THE ONE SOURCE. WE OUGHT ESTABLSIH YOGA IN ALL PERCEPTION OF OUR ACTIVITIES, OUR VERY BREATHING, THE MOVEMENT OF OUR VITAL BREATH, OUR SPINAL xxvi

YOGA, THE FUNDAMENTALS

ENERGIES, ALL DIRECT PERCEPTION OF OUR VERY EXISTENCE. THE STATE OF YOGA INVOLVES A DISPASSION TO THE WORLD, AND SIMULTANOUSLY ESTABLISHING A JOYOUS, PURE- STREAM TO THE ONE. ALL JOY STREAMS IN THE BODY OUGHT BE BONDED TO THE ONE SOURCE. xxvii

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THE DRAUGHT, DRINK TO THE ONE SOURCE. ALL OTHER PERCEPTIONS OUGHT BE DISSOLVED. WE LET THE WORLD AND PHENOMENON, INTENSIFY THAT STREAM, PHENOMENON A TRAINING GROUND FOR ESTABLISHING YOGA. THUS, THROUGH REPEATED EFFORT AND PRACTICE, WE PROGRESS TO ESTABLISHING THE STATE OF xxviii

YOGA, THE FUNDAMENTALS

SAMADHI, A STATE OF ABSOLUTE ONENESS WITH THE IDEAL SOURCE. THE HUMAN BODY IS THE FORM OF THE WILL. THE WILL OF THE ONE ENTERING THE WATERS OF PRIMORDIAL GENERATION, GENERATE A FOUNTAINIG FORM. THIS IS THE HUMAN FORM. THE ANIMATING WILL IN THIS FORM, IN YOGA, WE RExxix

DILIP RAJEEV

ESTABLISH AS THE PRIMORDIAL WILL. AND IN THE NATURE AND RHYTHMS OF OUR BREATH, THE VITAL BREATHS FLOWING INSIDE, IN OUR SPINAL ENERGIES, THE FOUNTAINING TO THE ONE SOURCE, WE HAVE OURSELVES AS ONE WITH THE ONE.

AND THE HUMAN IN xxx

YOGA, THE FUNDAMENTALS

HUMAN FORM, IN THE WORLD, OUGHT KNOW HIS LIFE AS AN EMANATION FROM THE ONE,

IN THE HUMAN WITHOUT THE BOND, THERE IS NO ANIMATING WILL, AND THUS THE FORM IS SAID TO BE IN AN UNENLIGHTENED, OR UNCONSCIOUS STATE. THE UNIVERSE IS MULTI DIMENIONAL, LAYERED, xxxi

DILIP RAJEEV

AND IN ABIDING IN THE STATE OF YOGA, WE GENERATE, IN DEEPER REALMS, HEAVENLY KINGDOMS. AND THE DIVINE BODIES OF OURS. AS OUR STATE OF YOGA DEEPENS, EVEN IN ORDINARY ACTS, WE SEE THE PURPOSE OF CREATION, IN THE ACT OF WALKING, WE PERCEIVE A DUAL xxxii

YOGA, THE FUNDAMENTALS

NATURED IMPULSING FROM THE ONE. THE HITTING OF THE FEET, RAKES UP THE EARTH ENERGIES, THE UNPROCESSED, AND GENERATES OUR BODY IN

THE ONE’S NATURE. THE DEEPER SENSES OF ALL MOVEMENT AND STILLNESS IN NATURE, AND THE VERY PURPOSE xxxiii

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AND NATURE OF CREATION REFLECTING IN THEM, IS ALL PERCEIVED.

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YOGA, THE FUNDAMENTALS

श्चवपययय ो श्चमथ्याज्ञानमतद्रूप ् प्रश्चतष्ठम ॥८॥ viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ॥8॥

FALSE KNOWING, NOT IN ALIGNMENT WITH THE FORMS ESTABLISHED, IS FALSE

PERCEPTION, viparyaya .

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ु न्य ु ू ो शब्दज्ञानानपाती वस्तश श्चवकल्पः ॥९॥ śabda-jñāna-anupātī vastuśūnyo vikalpaḥ ॥9॥ THE FORMS EVOLVING WITH INNER SOUNDS, AND THEIR KNOWING, THE FORMS DEVOID OF SUBSTANCEESTABLISHMENT IN GREATER REALITY, IS

IMAGINATION,

VIKALPA xxxvi

YOGA, THE FUNDAMENTALS

अभावप्रत्ययाअलम्ब ना तमोवृश्चत्तर्ननद्र ॥१०॥ abhāva-pratyaya-ālambanā tamo-vr̥ttir-nidra ॥10॥ EXISTING WITHOUT FOUNDED MOVEMENT ALIGNED WITH FORMS, A DARK KIND OF THOUGHT WAVE, OF TAMAS NATURE, IS SLEEP, NIDRA. xxxvii

DILIP RAJEEV

bhāva has the sense, the expressed, the forms, and perhaps here a sense of an the expression of LORD-NATURE.

Abhāva IS THEN ITS ABSENCE IN THE PSYCHE.

Forgetfulness of LORDNATURE, THE ONE NATURE, IS SLEEP OF THE CONSCIOUSNESS OR

NIDRA. xxxviii

YOGA, THE FUNDAMENTALS

AND THE MOVEMENT OF THE PSYCHE IS DISCONNECTED, IN A STATE OF NIDRA, WITHOUT FOUNDATION, AND THIS IS SIGNIFIED BY THE WORD

ālambanā

THOUGHT WAVES OF THIS NATURE, OUGHT BE GUARDED AGAINST. WE CAN BY PRACTICE, TRAIN OURSELVES SO THAT WE ENGENDER YOGA EVERYTIME WE OBSERVE xxxix

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ANY THOUGHT WAVE. OBSERVE THE PHENOMENON, STUDY IT AND HAVE THE MIND BOND TO THE SOURCE SIMULTANEOUSLY. JUST AS WE BY PRACTICE CAN TRAIN OURSELVES TO RESPOND TO A SCENARIO, ALMOST UNCONSCIOUSLY. SAY, THE WAY WE RESPOND TO TRAFFIC WHILE DRIVING, SIMILARLY, xl

YOGA, THE FUNDAMENTALS

WE CAN TAIN OURSELVES IN THE ART OF YOGA, THROUGH REPEATED EFFORTS, OBSERVING OURSELVES, OBSERVING HOW THAT BOND DISSOLVES THE UNIDEAL, OBSERVING AS WE REESTABLISH THAT BOND, AND DISSOLVE ALL OTHER PERCEPTION. RELAX DEEPLY, AS YOU DO THIS. HURRY ACHEIVES xli

DILIP RAJEEV

NOTHING. ONLY IN DEEP RELAXATION DO WE REACH INTO DEEPER NATURE. PERSISTENT PRACTICE. KNOWING EFFORT. WE CAN SIMILARLY TRAIN OURSELVES TO DO THE SAME, IN ALL MOVEMENTS, ALL FEELING, PERCPTION, OR MEMORY GETTING EVOKED, xlii

YOGA, THE FUNDAMENTALS

IN ANY VRITTI, ANY THOUGHT WAVE, WE MAY TRAIN IN OURSELVES THE NATURAL RESPONSE OF REESTABLISHING YOGA, THE

PURE BOND TO

THE ONE, DISSOLVING AWAY THAT THOUGHT-WAVE ENGENDERING, THUS DISSOLVING THE VRITTI. xliii

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‘DESTROY,’ THUS ALL TRUE AND FALSE PERCEPTION, OF THE UNIVERSE AROUND, SLEEP OF CONSCIOUSNESS, AND IMPRESSIONS IN MEMORY, IN AN INTENSE WILL, AN INTENSE BONDING TO THE ONE SOURCE, REPEATEDLY ESTABLISHED. xliv

YOGA, THE FUNDAMENTALS

AND LET THE NEW IDEAL, FROM

THE ONE, THE SOURCE, EMERGE,

REPLACING ALL PERCEPTION, THE PUNIVERSE

ITSELF.

THE TERM VRITTI HAS ALSO xlv

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THE SENSE AN

EXPANSION, THE UNIVERSE ITSELF IS A

THOUGHT WAVE FROM AN UNMANIFEST SOURCE, IN THAT SENSE, A VRITTI. THROUGH YOGA, THUS WE NOT JUST PERFECT OURSELVES, BUT THE UNIVERSE AROUND, xlvi

YOGA, THE FUNDAMENTALS

BONDING THE UNIVERSE TO THE IDEAL SOURCE, ALLOWING GREATER IDEALS TO EMERGE,

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THE ORDERING OF THE WILL REFLECTS IN HUMAN ANATOMY,

THE PRIMORDIAL ORDERING, THE WILL IMPULSING IN THE WATERS, GENERATING THE UNIVERSE, IS ANALOGOUS TO THE SPINE DIPPING INTO THE PELVIC SPACES, AND IN ITS IMPULSING GENERATING THE BODY. xlviii

YOGA, THE FUNDAMENTALS

THE NEURAL AND BRAIN NATURE, AND THE SPINAL ENERGIES, ALL ALIGNED TO ONE NATURE, AND FINALLY ONE WITH THE ONE NATURE, THE PRIMORDIAL ONE’S NATURE, EMERGES A PERFECTED BODY, AN INNER PERFECTED UNIVERSE. xlix

DILIP RAJEEV

WHEN THE HUMAN IS ENTIRELY ALIGNED TO ONE NATURE, ONE WITH THE ONE, THE STATE IS LABELLED

SAMADHI A STATE OF PERFECTED EXISTENCE, OF IDEAL LIFE, WHERE THE NEWBORN MAN HAS POWER OVER THE NATURE AROUND HIM, l

YOGA, THE FUNDAMENTALS

AND IS NOT IN AN UNCONSCIOUS EXISTENCE, AT THE MERCY OF HIS OWN THOUGHTWAVES , UNRESTRAINABLE BY HIM.

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THE SEXUAL WATERS, THE SEMINAL IS THE SUBSTANCE OF GENERATION, THE BODY REABSORBS THE SEMINAL GENERTING INNER VIGOUR, IN THE BODY OF THE YOGI, THE SEMINAL MATTER IS NEEDED TO GENERATE THE NEW BODIES, ETC. THE YOGI NEVER EMITS THE SEMINAL SUBSTANCE, lii

YOGA, THE FUNDAMENTALS

THE WATERS TURN IMPURE, THE ESSENCE IS DISRUPTED, NOT JUST IN THE PHYSICAL LOSS, BUT PSYCHOLOGICALLY, AS THE FOCUS FALLS ON THE WORLD, WHEN THE DESIRE ATTACHES TO THINGS OF THE WORLD, ETC. AMONG PSYCHOANALYSTS, THEY USE TERMS AS liii

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FIXATION, OBJECT-LIBIDO, ETC., TO REFER TO THIS. THE ID OF THE PSYCHOANALYSTS IS THE FOUNTAIN TO THE ONE SOURCE, THE PURENATURAL STATE IN BONDING WITH THE ONE, THE FOUNTAIN OF JOY,

THE

ID IS THE

PROFOUNDER NATURAL IMPULSE, liv

YOGA, THE FUNDAMENTALS

THE SYMBOL OF PSYCHOLOGY, HAS BEEN,

BY THE PSYCHOLOGYSTS, UNCONSCIOUSLY CHOSEN, AS THAT THAT OF THE AXIAL BEAM FROM ONE SOURCE, IN THE PELVIC VASE, THE GREEK ALPHABET, PSI,

Ψ lv

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THE I IN THE ABOVE SYMBOL IS THE ID,

THE U SYMBOLIZES THE PELVIC VASE, THE REALMS OF THE GENETIVE WATERS, THE JOY FOUNTAIN IS FOUNDED IN THE SEXUAL WATERS, lvi

YOGA, THE FUNDAMENTALS

A PURE, HEALTHY, STATE OF MIND INVOLVES ABSENCE OF UNNECESSARY DESIRE, THE ABSENCE OF SQUANDERED LIBIDO, TO USE THE TERM OF PSYCHOANALYSTS AND YET THE FOUNTAIN TO THE ONE SOURCE NEVER REPRESSED, THAT FOUNTAIN LOST, IS LIFE WITHIN LOVE, lvii

DILIP RAJEEV

A PROFOUNDER DESIRE FOR THE ONE, THAT IS, REPRESSION IS NOT HOW ANY VRITTI IS OVERCOME, IT IS THROUGH THE BONDING TO THE SOURCE, IN A PROFOUNDER DESIRE,

THE SQUANERING OF LIBIDO IS OF THE NATURE OF THE lviii

YOGA, THE FUNDAMENTALS

VRITTIS DESCRIBED, THE OBJECT OF DESIRE, WHAT MOVES THE SEXUAL WATERS, WHAT ANIMATES, WHAT GENERATES NEW LIFE, OUGHT BE IN THE YOGI, THE ANCIENT TEXTS,

THE

GITA, ETC., LUST, GREED, AND ANGER, ARE THE THREE GATES TO lix

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HELL, TO UNCLEAN HELL, AND THUS TO BE

ENTIRELY AVOIDED. KRISHNA TO ARJUNA, DESRIBES THEM AS THE THREE DARK GATES TO HELL, AND THUS TO BE ENTIRELY AVOIDED,

THE ESTABLISHING OF A NEW REALITY IS THUS DONE

BY THE ONE, lx

YOGA, THE FUNDAMENTALS

BY HIMSELF, AS HE DID IN INITIAL GENERATION, THE WATERS BEING TRANSFORMED BY THE ONE ENERGIES, THE BEAM FROM THE ONE SOURCE, THE BEAMING TO THE ONE lxi

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SOURCE,

THE BOND TO THE

ONE,

OUGHT BE ABIDED IN, IN ABSOLUTE PURITY, THAT IS THE PATH INTO HEAVEN, AND INTO THE ABSOLUTE AS WELL, WHEN NEEDING GUIDANCE, SUPPORT, ON THE PATH,

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YOGA, THE FUNDAMENTALS

WORSHIPFUL PRAYER TO THE ONE, PROFOUND, DEEP, FROM THE HEART, NOTHING ELSE TRANSFORMS, GUIDES THE ADEPT, FASTER,

WHEN THE ESSENCE IS LOST, AND HIGHER EXPERIENCES NEVER EMERGE, THE

ID IS

CLOUDED BY THE EGO, AND THE SUPEREGO, lxiii

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THE

ID IS THE WILL OF THE ONE,

THE ADEPT FEELS A BEAM OFTEN FROM THE ONE SOURCE, ENTERING HIS PELVIC, THIS OUGHT BE FIRMLY BY THE ONE IN THE WORLD ESTABLISHED IN ONESELF, VRITTI, THE PERCEPTION EXPANDING AWAY FROM lxiv

YOGA, THE FUNDAMENTALS

THE ONE, IS THE INDICATION THE PROCESS IS GOING OFFTRACK,

BY EFFORT, BY REPEATED DEEP PERCEPTION AND EFFORT, BOND ALL WAYS, ALL ASPECTS TO THE ONE SOURCE, WHENEVER VRITTIS AS OBSERVED, THE WILL BEAM OUGHT FIRMLY BE ESTABLISHED IN ONESELF ALONE, WITHOUT ALLOWING ANY EXTERNAL lxv

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FOCUS, THE ONE IN WHOM THE WILL BEAM IS PROJECTED FROM THE ONE SOURCE, IS THE BODY OF THE ONE, CHOSEN,

IF THE FORM TAKEN IS ON THE RIGHT PATH, WERE BY ANCIENTS PERCEIVED BY WHETHER THE PERCEPTION OF THE ONE INTENSIFIES, THE MERGING OF THE lxvi

YOGA, THE FUNDAMENTALS

PROFOUNDER SELF WITH OWN BODY INTENSIFIES, JUST AS THE ONE IS THE ONLY DOER, THE WILL OF THE ONE DOES, IN THE ACT, THE ONE IS THE DOER, THE ONE KNOWS HIMSELF AS THE ONE,

THINK WHAT HAPPENS lxvii

DILIP RAJEEV

WHEN THE MIND IS IMMUTABLY FOCUSED ON A FORM THAT PASSES, THE WASTAGE OF THOUGHT ENERGY, AS EACH THOUGHT WAVE TAKES UP ENERGIES, SIMILAR IS OFTEN THE CASE WITH WORDLY PUSUITS, FIXATION ON PASSING WORDLY IDEAS, IS OFTEN JUST THE DISORDERING OF THE PSYCHE, lxviii

YOGA, THE FUNDAMENTALS

THE FIXATION OUGHT BE ON THE ETERNAL, UNCHANGING,

THE ONE.

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A SINGLE-MINDED FOCUS ON

THE

ONE, THAT IS THE ESTABLISHING OF

YOGA,

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YOGA, THE FUNDAMENTALS

IN THE QUANTUM MECHANICAL PERSPECTIVE, ALL THAT WE PERCEIVE ARE WAVE-FUNCTIONS, A WAVEFUNCTION IS A PATERRN IDENTIFIED BY THE BRAIN, IN THE VRITTI FROM THE ONE SOURCE. THE BRAIN OR THE PSYCHE HAS A SERIES OF PATTERN IDENTIFICATION PROGRAMS, A FEW NUMBERS COMBINEDlxxi

DILIP RAJEEV

TOGETHER FORM A MUSICAL PIECE. LIKEWISE, A FEW PLATONIC FORMS, OR EVEN PERHAPS PATTERNS OF IMPULSING AND SILENCE IS AT THE ROOT OF PERCEPTION. MUSIC CAN CREATE EMOTIONS, CONVEY A SCENE, A SENSE OF PERSONALITY, CREATE FORMS IN THE MIND, ETC. IN OTHER WORDS, NUMBERS DO ALL THESE, lxxii

YOGA, THE FUNDAMENTALS

THE WAVEFUNCTION HAS THUS A MAPPING TO THE CEREBRO-SPINAL, THE CEREBRO SPINAL NETWORK OF PROGRAMS, AND NUERAL-IMPULSING CIRCUITRY, WHICH GENERATES THE SENSE OF THE OBJECT. WHAT EXISTS IS A WAVE IN THE WATERS, THE PRIMORDIAL SUBSTANCE OF GENERATION, THE WAVE lxxiii

DILIP RAJEEV

GENERATED BY THE ONE WILL, THERE ARE VARIATIONS PERCEIVED, NOISE-LEVELS IN PERCEPTION OF THE PLATONIC, THE EXTEND OF ACTIVATION OF DIFFERENT ASPECTS OF A SIGNATURE, ETC., THESE ALGORITHMICALLY PROCESSED GENERATE THE SENSE OF THE FORMS, THEIR POSITION, ETC. lxxiv

YOGA, THE FUNDAMENTALS

IT IS NOT RANDOM, THE POSITION OF A PERCEIVED OBJECT, AS PRESENTDAY INTERPRETATIONS OF QUANTUM MECHANICS SAY, IT IS PROBABILISTIC IN SO FOR AS THE PROBABILISTIC MODEL OFFERS A WAY TO ABSTRACT ASPECTS OF THE EXACT ‘MAPPINGALGORITHM,’ THE MAPPING-ALGORITHM IS THE NEURANATOMY OF lxxv

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MAN, EXACT IN SO FAR AS THAT IT IS DEFINED BY NATURAL LAWS, PERHAPS NOT SOMETHING WE CAN MODEL SIMPLISTICALLY, GIVEN THE COMPLEXITY, THE FRACTAL NATURE OF EACH PARTICLE, AS A WORLD OF ITS OWN, ETC.,

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YOGA, THE FUNDAMENTALS

THE FUNDAMENTAL PROGRAM IN THE CEREBROSPINAL IS IN THE SEED, IN THE GENOME, JUST AS THERE IS EPIGENETICS, ACTIVATION AND DEACTIVATION OF PARTS OF THE GENOME, BASED ON THE ENVIRONMENT, THE NEURANATOMICAL PROGRAM CAN UNDERGO ITS OWN MODIFICATIONS, AND STILL BE PROJECTING lxxvii

DILIP RAJEEV

INTO THE UNDERLYING PERCEIVING-SYSTEM, EACH THOUGHT IS A PROJECTION FROM AND THROUGH THE CEREBRO SPINAL, INTO THE WATERS, THE ORIGIN OF THE THOUGHT IS NOT NECESSARILY THIS APPARATUS, IT IS A PROJECTIN DEVICE, lxxviii

YOGA, THE FUNDAMENTALS

IT MAPS WAVES TO SIGNATURES, SIGNATURES IN THE NEURANATOMY OF MAN, RHYTHMING, PROJECTING ITS ENERGIES TO THE REST OF THE BODY, IT EVEN PERCEIVES ACCIDENTALLY THE WAVES PROJECTED FROM ELSEWHERE AS ITS OWN GENERATED, OR THE PERSON’S OWN FEELING, lxxix

DILIP RAJEEV

ETC., IN A PLACE WHERE FOLKS THINK SACRED THOUGHTS, VISITORS FEEL A SENSE OF SACREDNESS, THE BRAIN SPINAL CAN REFLECT THOUGHTS OF OTHERS, THUS TALKING TO A JOYFUL INDIVIDUAL, WE ARE JOYFUL, lxxx

YOGA, THE FUNDAMENTALS

IN AN ENVIRONMENT OF GOODCHEER, WE ARE CHEERFUL,

IN YOGA, WE ARE TRYING TO RESTRAIN THE EXPANDING OUT OF UNIDEAL FORMS lxxxi

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INTO THE WATER, AND ALSO, TO ESTABLISH OURSELVES IN THE IDEAL ONE-NATURE, DISSOLVE THE UNIDEAL FORMS, HAVE THEM FROM AFFECTING US, AND ESTABLISHING THAT IDEAL NATURE IN THE CEREBRO SPINAL, PROJECTING THE NEW, lxxxii

YOGA, THE FUNDAMENTALS

HENCE THE PERCEPTION OUGHT BE PURE, IDEAL, OF THE EVER-PREVADING SOURCE, THE SOURCE IS PRESENT EVERYWHERE, THE ONE, IS BEYOND ALL MANIFEST REALITY, YET EVER-PREVADING, RULING ALL REALMS, AS THE FAMOUS NAG HAMMADI TEXT “THE APOCRYPHON OF lxxxiii

DILIP RAJEEV

JOHN” SAYS IN A POEM, “THE INEXPRESSIBLE ONE” THE APOCRYPHON OF JOHN IS ONE OF THE OLDEST SURVIVING MANUSCRIPTS, INDEPENDENT COPIES OF THE TEXT HAVE BEEN FOUND FROM NAG HAMMADI, AND FROM THE

DESERT SANDS OF EGYPT.

THE DUAL WAVE ESTABLISHED IN THE SPINAL lxxxiv

YOGA, THE FUNDAMENTALS

OUGHT BE OF THE IDEAL

ONE NATURE, TO GENERATE A NEW

IDEAL REALITY. THE VRITTIS ARE THEN DISRUPTIONS ON THAT IDEAL WAVE’S PERCEPTION. THE VRITTIS ARE POLLUTING FACTORS ON THE CEREBROSPINAL , THE SEED HAS TO MODIFIED lxxxv

DILIP RAJEEV

TO THE PURE STATE OF THE SEED, OF THE EMANATION THE INDIVIDUAL IS, FROM THE ONE IDEAL, THE PURE PROGRAM, TO ALLOW FOR GREATER PERCEPTION, THE IDEAL OF EACH INDIVIDUAL IS HIS OR HER OWN ORIGIN, IN THE ONE. THIS IS OFTEN DONE IN THE ONE’S BODY IN THE WORLD,

BY THE IMPULSING BEAM, lxxxvi

YOGA, THE FUNDAMENTALS

FROM THE ONE,

EACH STREAM OF THE BODY OUGHT BE MERGED WITH THE SIMILAR IN THE ONE’S BODY, THE GENERATION OF THE IDEAL IN ONE’S NEURANATOMY IS DONE IN PERCEPTION OF THE ONE’S NATURE AND FORM, THUS PRAYER, DEEP lxxxvii

DILIP RAJEEV

WORSHIP, ATTEMPTING TO UNDERSTAND ONE’S OWN NATURE AT THE ORIGIN, ALL ARE STEPS TOWARD THE ESTABLISHMENT OF THE IDEAL WITHIN, PERCEPTION TRANSFORMS THE GENOME, AS IS KNOWN IN THE SCIENCE OF EPIGENETICS, VISITING A PLACE OF HIGHER ALTITUDE, WITH THINNER AIR, THE NEURAL lxxxviii

YOGA, THE FUNDAMENTALS

ANATOMY, THE GENOME OF THE CELLS, ALL ALTER TO ALLOW FOR PRODUCTION OF MORE RED BLOOD CELLS, NUERANATOMY IS AS WELL TRANSFORMED IN PERCEPTION OF THE IDEAL TO IDEAL STATES, THE FORM OF THE SCHRODINGER’S EQUATION, HAS THE

SYMVOL Ψ

REPRESENTING THE lxxxix

DILIP RAJEEV

WAVEFUNCTION

SINCE A PROGRAM DRIVES THE LARGER GENERATION AND PERCEPTION OF REALITY IN WATER, AND NATURALLY THE FORMS OF HUMAN SOCIETY, SCIENTISTS HAVE, WHILE NOT THEMSELVES KNOWING WHAT EXACTLY THE WAVE FUNCTION IS, NEVERTHELESS TAKEN THE SYMBOL PSI,

Ψ, THE GREEK xc

YOGA, THE FUNDAMENTALS

ALPHABET, FOR IT,

THE SYMBOL IS AN ABSTRACTION OF THE AXIAL ENERGIES, THE WILL, THE SPINAL ENERGIES, SYMBOLIZED BY THE I, IN A WATERVASE, THE PELVIC VASE, IN THE ASYMBOL ABSTRACTED IN A “U” FORM, EACH SIGNATURE ON THE xci

DILIP RAJEEV

NEURAL AXIS, UPDRAWS GENERATIVE WATERS, TO GENERATE FORMS THAT WE PERCEIVE, THE FIRST ORDER RATE OF CHANGE WITH SPACE-TIME OF THIS GENERATES THE PERCEIVING FORM, THE ANTHROPOS, THE RATE OF CHANGE IS PROPORTIONAL TO THE MAGNITUDE OF TRANSFORMATION THERE, xcii

YOGA, THE FUNDAMENTALS

THE ACCUMULATED AMPLITUDE, THE WAVE FUNCTION’S VALUE ITSELF, TIMES E-V, E THE ENERGY OF OBJECT, V, THE ENERGY OF OTHER FORMS AROUND. BY ENERGY IS MEANT HOW MUCH TRANSFORMATION IT AFFECTS IN THE WATERS OF OUR PERCEPTION, V, IS THE AMOUNT OTHER FORMS IN THE SPACE WITHDRAW FROM THE WATER SPACE, EV IS WHAT OF WATER IS LEFT FOR IT TO AFFECT. xciii

DILIP RAJEEV

THE FIRST ORDER RATE OF CHANGE IS THE PERCEPTION OF THE PERCEIVER OF HIMSELF, OF THE HUMAN BODY, THE MIND, ETC.

THE SECOND ORDER RATE OF CHANGE IS THE PERCEPTION OF THE CHANGE IN HIS OWN ANATOMY, THE INNER CHANGE, THE PERCEPTION OF THE OBJECT, xciv

YOGA, THE FUNDAMENTALS

THUS WE SEE FRACTAL WORLDS ARE GENERATED, THE PERCEIVING, PERCEIVES ITS OWN BODY, AND AS WELL AS THE OBJECTES AROUND, TO PUT IT VAGUELY, THE WAVEFUNCTION TO OBJECT MAP IS NOT A RANDOM ONE, THERE IS AN EXACT ALGORITHM DEFINED BY THE STRUCTURE OF OUR NEURANATOMY, xcv

DILIP RAJEEV

‘EXACT’ IN SO FAR AS AN ALMOST INFINITE LEVELS OF FRACTAL COMPLEXITY WOULD ALLOW FOR THE DESCRIPTION, FURTHER, THIS TELLS US THAT EVERYTHOUGHT AFFECTS US, THE SEXUAL WATERS CHANGE THEIR NATURE IN EVERY PERCEPTION, AND PURITY OF THOUGHT AND TRANSFORMATION, xcvi

YOGA, THE FUNDAMENTALS

THUS IMPLIES KEEPING THE WATERS AND NEURANATOMY, IN ONE NATURE,

BRAHMACHARYA WERE REQUIRED OF THE ADEPT, A STATE IN WHICH THE VITAL ENERGIES ARE NOT LOST, xcvii

DILIP RAJEEV

AND VIGOUR OF THE HIGHEST NATURE IS ATTAINED, NOT IN THOUGHT WAVES, NOT IN WORRYSOME THOUGHTS, MEMORY EVOKED THOUGHT WAVES, ETC.

IF THE ONE WILL MANIFESTING IN US OF xcviii

YOGA, THE FUNDAMENTALS

SUFFICIENT ENERGY, IS OF THE ONE, IT IS POSSIBLE THAT A FRACTAL NEW UNIVERSE, OR UNIVERSES ARE GENRATED, BUT THIS IS ENTIRELY DEPENDENT ON THE WILL

OF THE ONE, AND NOT OF MECHANICAL EFFORT ALONE, AS IS WITH ALL ASPECTS OF YOGA, xcix

DILIP RAJEEV

FORMS IN HARMONY WITH GREATER ORDERING GENERATE JOY, HAVE GREATER EXISTENCE, OTHERS ARE DISHARMONIOUS, ARE SEPERATED FROM A DEEPER REALITY, AND EVENTUALLY DISSOLVED AWAY, ESTABLISHING THE ONE WILL IN US, IS THE EFFORT OF YOGA, c

YOGA, THE FUNDAMENTALS

AVOIDING THE GENERATION OF UNNEEDED FORMS, BIRTHING US AND THE UNIVERSE ANEW.

JUST AS A MUSICAL PIECE CAN BE CLOUDED BY NOISE, THE PRIMODIAL MUSIC IN US, CAN BE ci

DILIP RAJEEV

CLOUDED BY THE VRITTIS, AND THE RANDOM FORMS OF WATER WAVES AROUND US, THE VRITTIS GENERATED

BY OTHER MINDS AS WELL, WE WITHDRAW INTO A PRIMORDIAL PERCEPTION, cii

YOGA, THE FUNDAMENTALS

ALIGNTO THE PRIMORDIAL TRUTH, STILL THE WATERS, GENERATE AS WE WILL, IN ALIGNMENT WITH THE ONE WILL,

THE ONE IS ciii

DILIP RAJEEV

UNMANIFEST, UNKNOWABLE. THE WAVES LEAVE THEIR ECHO, AND THAT IS LABELLED MEMORY, WHAT WE THINK ECHOES IN US AND OTHERS, AND IN THE WORLD AROUND, ACTION IS ANOTHER WAY civ

YOGA, THE FUNDAMENTALS

OF PROJECTING WHAT THE NEURANATOMY HOLDS, THROUGH OUR ENERGY, THROUGH THE SYMBOLS OF WRITING, THROUGH OUR PHYSICAL SURFACE FORM, ETC. EVERY ACTION, AS DOES THOUGHT, GENERATES WAVES THAT LAVE AN IMPRINT, THAT AFFECTS REALITY ONE WAY OR THE OTHER, cv

DILIP RAJEEV

IN YOGA WE PURIFY OURSELVES OF ALL THESE, STILLING THE WAVES, THE WATERFORMS AROUND NO LONGER AFFECTING US, NOR OUR BRAIN-SPINAL, OUR NERVOUS SYSTEM, AND BODIES, WE OBJECTIVELY AFFECT THE REALITY AROUND US AS WELL, IN POSITIVE WAYS, AS WE STILL OUR MINDS, BOND cvi

YOGA, THE FUNDAMENTALS

IT TO THE ONE SOURCE, WE GENERATE THE NEW IDEAL THE ONE TAKES A HUMAN FORM TO DO THIS WORK, IN INDIA WE KNOW HIM AS RAMA, KRISHNA, ETC. IN THE MATRIX MOVIE, THE ONE IS SAID TO BRING THE NEW PROGRAM, THAT’S ONE WAY OF SPEAKING ABOUT IT ON A cvii

DILIP RAJEEV

PLANE, THERE ARE DEEPER IDEAS, ONLY THE ONE CAN DO THE WORK TRANSFORMING THE ENTIRE UNIVERSE, IN YOGA, WE BOND, WITH THE ONE, SO THAT WE ALIGN WITH HIM, AND ENABLE RENEWAL IN OUR OWN EXPANSES, A SYSTEM THAT OPPOSES IS cviii

YOGA, THE FUNDAMENTALS

NATURALLY DISSOLVED, THIS RENEWAL, AND GENERATION OF A NEW REALITY , INDIAN TRADITIONS SAY , HAPPEN PERIODICALLY IN DIFFERENT REALMS, REALMS UNDERNEATH A PARTICULAR SET MAY FOR INSTNACE BE DISSOLUTIONED, THIS IS LABELLED PRALAYA, cix

DILIP RAJEEV

A FLOOD, AND IS NOT NECESSARILY A PHYSICAL FLOOD, IT MAY AS WELL BE A FLOOD OF NEW ENERGIES, FROM THE ONE, TAKING ACROSS THE ALIGNED BEINGS, THE GOOD BEINGS, INTO A GREATER IDEAL, THE AMOUNT, DENSITY, CHAOS, ETC., IN THE WATER WAVES DESCRIBE THE REALMS, cx

YOGA, THE FUNDAMENTALS

IN HEAVENLY REALMS IS PURER, JOUYOUS MOVEMENT. JOY IS THE FOUNTAINING TO THE ONE SOURCE. THAT IS, IN HEAVENLY SPACES ARE BEINGS WITH A PROFOUNDER BONDING, IN HELL ARE UNPROCESSED WAVES, A MESS OF VRITTIS FROM UNIDEAL MINDS, AND THIS HAPPENS AS PURITY IS NOTESTABLISHED THROUGH cxi

DILIP RAJEEV

ORDERING, THROUGH THE BONDING YOGA TO THE SOURCE, THE WATERS THERE HAVE NO STILLNESS, ALLOWING NO PERCEPTION OF A DEEPER, PERFECT, IDEAL REALITY, A BEING THUS SEEKIGN A GREATER LIFE FOR HIMSELF AND OTHERS, SEEKS TO DISSOLVE THE WAVES GENERATED ALREADY, MAKE THE WATERS AROUND HIM OR HER STILL AND cxii

YOGA, THE FUNDAMENTALS

PURE, AND THAT INVOLVES IN HUMAN PERCEPTION DISSOLVING THE VRITTIS OF

MEMORY. AND PATANJALI SPEAKS OF THE VRITTI, MEMORY, IN THE NEXT SUTRA,

cxiii

DILIP RAJEEV

अनभु तू श्चवषयासंप्रमो षः स्मश्चृ तः ॥११॥ anu-bhūta-viṣayaasaṁpramoṣaḥ smr̥tiḥ ॥11॥ FROM THE PAST GENERATED, THINGS NOT cxiv

YOGA, THE FUNDAMENTALS

ENTIRELY EFFACED, IS MEMORY,

SMRÌ¥TI .

When we hold ourself IN YOGA, IN THE BOND TO THE ONE SOURCE, AND DO NOT LET THOSE MEMORY WAVES MOVE US, THE FORMS ARE DISSOLVED, THEY FADE AND DISAPPEAR, EVERY TIME A MEMORYRY WAVE BANGS AGAINST US, OBSERVE THAT MOVEMENT, AND INTENSIFY THE BOND TO THE ONE, EVENTUALLY THAT PROCESS REPEATS NATURALLY, THE WAVES OF MEMORY GET DISSOLVED, THE BONDING IS INTENSIFIED, REMEMBER THE ANALOGY OF DRIVING A cxv

DILIP RAJEEV

CAR, IN THE INITIAL STAGES YOU DRIVE SLOWLY, OBSERVING THE TRAFFIC, AND LATER YOU DO NOT HAVE TO USE YOUR BRAIN CONSCIOUSLY TO RESPOND TO THE TRAFFIC, BOND ALL THE ASPECTS MOVED, BOND RAMMING AGAINST THAT WAVE, THE VRITTI, AND THE SYSTEM WIL NATURALLY REPEAT THAT PATTERN WHEN THE MEMORYTHOUGHT-WAVE AFFECTS US AGAIN. NOTE THAT THE VRITTIS DO NOT ORIGINATE IN OUR TRUE SELVES, THEY ARE FROM A FALSE PERCEPTION OF WHO WE ARE, ECHOES GENERATED IN A PASSING REALITY, WAVES, TRANSCIENT, WE CONFUSE FOR OUR THOUGHTS AS THEY AFFECT OUR cxvi

YOGA, THE FUNDAMENTALS

NEURANATOMY, IN AN ENVIRONMENT OF GOOD FOLKS, WE HAVE GOOD AND JOYOUS THOUGHTS, IN AN ENVIRONMENT OF BAD FOLKS, WE EVENTUALLY TEND TO SHARE A FEW OF THEIR THOUGHTS .

AMONG PEOPLE WHO SCHEME, WE EVENTUALLY TEND TO ACT IN SIMILAR WAYS, THIS TELLS US THE ORIGIN OF OUR THOUGHTS, WHAT WE THINK OUR THOUGHTS ARE, IS OFTEN IN OTHERS AS WELL, THE VRITTIS GENERATED BY ONE BRAIN AFFECTS OTHERS IN THE VICINITY, THE PATTERS ARE HELD IN THE PLACE OF ORIGIN FOR A WHILE, AND RIPPLE, JUST AS WAVES ON WATER, cxvii

DILIP RAJEEV

WE THUS NEED TO GUARD AGAINST THE VRITTIS, KNOWING THEIR ORIGIN IS NOT OUR TRUE SELVES, AND NOT BE PLAYED AS PUPPETS, IMPRESSIONS OF THE PAST HAVE NO OBJECIVE EXISTENCE, AND IF THE ONE WILL IS WITH US, THEY ARE DISSOLVED, AND TRANSFORMED, IN NEURANATOMY, THERE HAVE DIRECTLY BEEN OBSERVED MIRROR

NEURONS,

THE MIRROR NEURONS FIRE WHEN AN ANIMAL PERFORMS AN ACTION, AND ALSO THE SAME NEURON FIRES IN THE BRAIN OF ANOTHER ANIMAL WITNESSING THE ACTION,

BRAINS THUS ECHO, UNIDEAL PATTERNS REPEAT,

cxviii

YOGA, THE FUNDAMENTALS

AND TROUBLES TEND TO EVOLVE FURTHER TROUBLES, THE BRAIN IDENTIFYING WITH THE FALSE WORLD, MULTIPLIES FALSE FORMS, UNLESS WE, IN STILLNESS, YOGA, DISSOLVE THOSE WAVES, IN US, AND THUS NATURALLY IN OUR VICINITY, ITS NOT THE WORLD THAT WE TRANSFORM, OR ARE ALWAYS ALLOWED TO WORK ON, IT IS OURSELVES THAT WE ROOT IN TO AFFECT THE GREATEST CHANGE, IN INDIAN MYTHOLOGY, THE SPINE OF A SAGE, IS FROM WHERE THE DIVINE WEAPON VAJRA, THE

THUNDERBOLT WEAPON

OF INDIRA, IS FORGED, THE VAJRA, A SYMBOL WITH TWO EXPANSIONS, ANALOGOUS TO THE TWO EXPANSIONS OF THE SPINAL CORD, IS IN THE HANDS OF THE DIETY IN BUDDHIST cxix

DILIP RAJEEV

ART, THE VAJRA IS ALSO THE WEAPON OF

THE GREEK GOD ZEUS,

INTERESTING IS THE SYMBOLISM IN INDIAN MYTHOLOGY OF INDRA FIGHTING THE BEINGS OF LOWER REALMS RIDING ON A WHITE ELEPHANT, THE AIRAVATHA, WHILE WEILDING THE THUNDERBOLD WEAPON, INDRA IS A VEDIC GOD, A WHITE OR GREY ELEPHANT-HEAD AND TRUNK IS WHAT THE BRAIN STEMCEREBELLUM AND SPINAL CORD APPARS AS SEEN FROM THE SIDE, THE GODS THUS MAY HAVE ASSOCIATIONS WITH THE BRAIN, THE GODS THEMSELVES, IN INDIAN cxx

YOGA, THE FUNDAMENTALS

MYTHOLOGY, ARE FOUNDED, ROOTED, AS ALL BEINGS ARE, IN THE ONE, THE HURLING OF THE THUNDERBOLT WEAPON, THROUGH THE VAJRA SPINE OF THE SAGE, AGAINST THE UNIDEAL FORMS IN REALITY, IS THE ENERGY OF THE ONE, PROJECTED THROUGH THE SPINAL, IN A STATE OF YOGA, THE VEDAS REFER TO THE PIMORDIAL MAN, THE PURUSHA, AS THE ORIGIN, THE PRIMORDIAL MAN, IS IN OTHER TRADITIONS REFERRED TO AS THE

ONE,

THE MIDDLE KINGDOM OF ACTION, OF EACH PERSON, IS HIMSELF OR HERSELF, AND TH IMMEDIATE SPACE OF TRANSFORMATION IS OFTEN HIS OWN FAMILY, ANCIENT POEMS SUCH AS “THE GREAT cxxi

DILIP RAJEEV

LEARNING” EMPHASIZE THIS, THE ROOT OF THE TREE IS TO BE WATERED, NOT LEAVES, AND TO TRANSFORM THE KINGDOM, THE PRINCE DOESN’T HAVE TO LEAVE HIS CHAMBERS, THE BODY, THE INDIVIDUAL, THE FAMILY, THE STATE, THUS PERFECTION EVOLVES, REFLECTING IN THE ORDERING OF THE UNIVERSE, ECHOING THE GREATER IDEAL PROJECTED, FROM THE ONE WILL, AS WE ARE BONDED TO IT, IN THE JOYS, THE WORLD TRANSFORMS WITH US, NATURALLY, AS THE FIELD OF THE YOGA ADEPT STRENGTHENS, cxxii

YOGA, THE FUNDAMENTALS

HE AFFECTS ENTIRE WORLDS, IN TRANSFORMING THE WORLD AROUND TO A GREATER STATE WE MUST DO OUR ACTIONS IN A STATE OF YOGA, BONDED TO THE ONE SOURCE, WE DO.

THUS,

IN THE

MAHABHARATA WAR, KRISHNA ADVISES ARJUNA TO ENGAGE IN ACTION, WITH HIS MIND ON

KRISHNA,

THE ONE. cxxiii

DILIP RAJEEV

LEARNING TO DO, WHILE INTENSIFYING YOGA, IS TRANING OF

YOGA IN THE FIELD OF THE GENERATED UNIVERSE, IN DEEPER RELAXATION IS GREATER PERCEPTION, cxxiv

YOGA, THE FUNDAMENTALS

IN REASON IS ORDERING, IN TRAINING THE MIND TO BOND TO THE ONE IS YOGA, IN ACTION WE MUST REMEMBER THESE, REASON OUGHT DRIVE OUR ACTIONS, AS EARLIER SAID, IN ALL ACTIONS, WE CAN PROGRAM OURSELVES TO BOND TO THE ONE SOURCE, cxxv

DILIP RAJEEV

TO ENLIVEN AND INTENSIFY THE FOUNTAIN TO THE ONE SOURCE, THE GENERATIVES OF THE NEW IDEAL BODY , ETC. ‘FORGETFULNESS’ IS DESCRIBED AS THE GRAVEST SIN IN A NAG HAMMADI TEXT, AND IN THAT INSTANCE, THE TERM FORETFULNESS IS USED TO DESCRIBE cxxvi

YOGA, THE FUNDAMENTALS

FORGETFULNESS “OF THE ONE” REMEMBERING THE ONE, WE RETURN TO THE IDEAL, LIFT UP OURSELVES AND THE UNIVERSE TOWARD THE IDEAL, TO REMEMBER WHO WE ARE AAT OUR ORIGINS, THE ORIGIN OF OUR BEINGS, AND NOT BE AFFECTED BY THE cxxvii

DILIP RAJEEV

PASSINGS FORMS OF WORLD, NOR THE MEMORIES THEY GENERATE, AND GENERATE A NEW IDEAL, IS THE GOAL OF YOGA, ALL OF TIME-SPACE CAN BE RESTRAINEDTRANSFORMED, IN YOGA, cxxviii

YOGA, THE FUNDAMENTALS

ALL WAVES THAT EXISTS, IN THE PERCEIVABLE REALITY AROUND US, AND THOSE WAVES, INCLUDE THINGS OF THE PAST, THE PRESENT, AND THE FUTURE. YET, TO WORK YOGA, IS NOT OF TECHNIQUE, BUT IMPLIES THAT THE cxxix

DILIP RAJEEV

LORD SHOULD SEE WE ARE WORTHY, OF WHAT WE ARE GIVEN. THE SECRET THAT THE SELF’S REFLECTION IN THE WATER IS TO BE STUDIED, IS IN THE STORY OF NARCISSUS, DYING INTO THE IDEAL IN A PSYCHOLOGICAL SENSE, cxxx

YOGA, THE FUNDAMENTALS

WE ARE BORN ANEW IN THE IDEAL.

THE LAKE WHERE THE reflection forms, IS THE SEXUAL WATERS, IN PURITY ESTABLISHED, NARCISSUS OBSERVES THE TRUE SELF, IN THE CONTEMPLATION cxxxi

DILIP RAJEEV

OF THE SELF’S FORM, HIS BODY DIES, FALLING INTO THE WATER AMONG THE SYMBOLS OF MESOAMERICAN CODIES, IS THE DEPICTION OF MAN BEING SWALLOWED

BY A SERPENT, cxxxii

YOGA, THE FUNDAMENTALS

OUR MORTAL SELVES, BEING SWALLOWED BY THE SERPENTINING ENERGES, THE NEW OVERWHELMING, DISSOLVING THE PREVIOUS BODY, GENERATING ANEW, THE VITAL ESSENCE BEING, THE SEXUAL WATERS, cxxxiii

DILIP RAJEEV

THE SERPENTING STREAMS, The THIRD SUTRA OF PATANJALI SAYS,

“draṣṭuḥ svarūpe'vasthānam “ draṣṭ HAS THE SENSE TO PERCEIVE, SEE cxxxiv

YOGA, THE FUNDAMENTALS

sva HAS THE SENSE, THE SELF, rūp IS FORM , Avasthān IS TO ESTABLISH, sthān shares a root with the ENGLISH cxxxv

DILIP RAJEEV

WORD STAND, AND ALSO HAS THE SENSE, ‘A PLACE.’ IN THE NAG HAMMADI WRITING, ‘THE ORIGIN OF REALITY, ‘

cxxxvi

YOGA, THE FUNDAMENTALS

ARE FOUND THESE WORDS, “Perceiving his image in this spring of Spirit Pouring forth from himself.

He is enamored of the image he sees in the lightwater, The spring of pure light-water enveloping him.” – STEVAN DAVIES TRANSLATION, THE SECRET BOOK OF JOHN, MANUSCRIPT FOUND AT NAG HAMMADI, DATED TO 3RD OR 4TH CENTURY A.D..

OUR ENTIRE PERCEPTION HAS TO BE MERGED WITH

THE ONE, cxxxvii

DILIP RAJEEV

AND THUS ARE WE PHYSICALLY BORN ANEW,

AND

THE PURE

FOUNTAIN, THE PURE SPRING THAT ESTABLISHES ITSELF WITHIN US, SPRINGING UP FROM THE cxxxviii

YOGA, THE FUNDAMENTALS

LAKE, TO THE ONE SOURCE, IS LABELLED THE FOUNTAIN

OF

IMMORTAL LIFE, cxxxix

DILIP RAJEEV

THE WORD YOGA SHARES A ROOT WITH THE WORD YOKE, TO BOND, THE SANSKRIT WORD ROOT IS YUJ, TO UNION, TO JOIN, ENJOIN, AND JOYFULNESS, INTERNAL, IS THE PERCEPTION OF ENJOINING WITH THE ONE, ONE’S OWN LIFE SOURCE,

THUS RE-ENLIVENING

OURSELVES, cxl

YOGA, THE FUNDAMENTALS

IN LATER SCHOOLS PHYSICAL MOVEMENTS AND EXERCISES BEGAN TO BE FOCUSED ON, THE IDEA WERE THAT CERTAIN POSITIONS HELPED THE BODY TRANSFORM FASTER, ANCIENT TEXTS SUCH AS THE GITA WHILE DISCUSSING cxli

DILIP RAJEEV

DIFFERENT WAYS OF YOGA, MENTION, NOTHING OF POSTURES, ETC. THE GOAL WERE THE UNION, THE TRANSFORMATION OF THE MIND, IS NATURALLY FOLLOWED

BY TRANSFORMATION OF THE BODY, cxlii

YOGA, THE FUNDAMENTALS

When we think of our favorite dessert, A set of physiological processes follow, We salivate, perhaps feel hungry, Showing us the body evolves with the mind, What we hold in our hearts.

When we think of ourselves in a beautiful place, When we visualize it, The body relaxes, The natural energy begins to flow in our body, When we bond in our HEART, In our soul, Every thought, With the IDEAL, We GENERATE THE IDEAL IN THE PHYSICAL BODY.

cxliii

DILIP RAJEEV

ANYTHING, ANY MOVEMENT, OR STILLNESS, CAN BE YOGIC, IF WE GENTLY CLOSE AND OPEN OUR EYES, And together with that movement, BOND OUR MINDS TO THE ONE SOURCE, LET THE FOUNTAINING OF ENERGIES, cxliv

YOGA, THE FUNDAMENTALS

ALONG THE SPINAL, UPTO THE SOURCE, And the flow from the source, EVOLVE, TOGETHER WITH OUR ACTION, WE TEACH OUR SYSTEM TO SUBCONSCIOUSLY REPEAT ALL THAT, EVERY TIME WE BLINK, THUS ANY ACTION, cxlv

DILIP RAJEEV

WALKING, RUNNING, LIFTING WEIGHTS, NATURAL BREATHING, THE RESPONSE TO ANY INNER FEELING, CAN ALL BE MADE TO BE GENERATIVE OF A

DEEPER STATE OF YOGA, cxlvi

YOGA, THE FUNDAMENTALS

Physical activity HAS TO REFLECT THE NATURE OF PRIMORDIAL ACTIVTY, IN NEURAL IMPULSING THERE IS ACTIVITY, THERE IS SILENCE, LIKEWISE THE BODY NEEDS DEEP REST, RELAXATION, AND ACTIVITY, cxlvii

DILIP RAJEEV

WE OUGHT TEACH THE BODY TO ABIDE IN YOGA, IN BOTH THE STATES, IN RELAXATION, IN ACTION,

cxlviii

YOGA, THE FUNDAMENTALS

“You are with the Friend now.

Learn what actions of yours delight Him, What actions of yours bring freedom And Love.

Whenever you say God’s name, dear pilgrim, My ears wish my head was missing So they could finally kiss each other And applaud all your nourishing wisdom!

O keep squeezing the drops of the Sun From your prayers and work and music And from your companions’ beautiful laughter And

from the most insignificant movements Of your own holy body.

Now, sweet one, Be wise, Cast all your votes for Dancing!”

- Hafiz, PERSIAN MYSTICAL POET,14TH CENTURY A.D., as translated by Daniel Ladinsky

cxlix

DILIP RAJEEV

TAKE THE TIME TO DO THIS DAILY, SAY WHILE YOU TAKE A WALK, OR OBSERVING YOUR NATURAL DEEP BREATHS, OBSERVE THE MOVEMENT, AND TOGETHER WITH IT, FEEL THE IDEAL, THE IDEAL BODY ORIGINED IN THE LORD, EVOVLE, FEEL THAT FOUNTAIN TO THE SOURCE INTENSIFY, IN DAILY WORK, IN THINGS THAT YOU ENCOUNTER IN DAILY LIFE,

cl

YOGA, THE FUNDAMENTALS

When memories are raised, When unideal thoughts appear, When any feeling interferes, Observe-dissolve them, While having the IDEAL, THE PERCEPTION OF THE ONE, EVOLVE AGAINST IT ALL

FEEL YOUR BODY AS THE IDEAL ONE’S MAKE DISAPPEAR ALL UNIDEAL PERCEPTION, AND THE WORLD, DO THIS SLOWLY, PATIENTLY, cli

DILIP RAJEEV

RELAXED, TAKING YOUR TIME, AND WITH REPEATED EFFORT,

clii

YOGA, THE FUNDAMENTALS

DISSOLVE AWAY, ALL HURRY, And you will DO MORE, ACHIEVE MORE,

PRANAYAMA Is NOW OFTEN UNDERSTOOD AS THIS OR THAT BREATHING TECHNQIUE, PRANA HAS THE SENSE LIFE-ENERGY, cliii

DILIP RAJEEV

YAMA HAS THE SENSE RESTRAINED MOVEMENT, YA IS MOVEMENT, MA IS THE MERGING, THE SOURCE, ETC., THE BONDING OF THE BREATH INTO THE SOURCE, BREATH INTO THE ONE SOURCE, YOUR LIFE, AND LET THE NEW LIFE cliv

YOGA, THE FUNDAMENTALS

FROM THE ONE SOURCE FLOW INTO YOU, ESTABLISH THE BOND, BREATH DOESN’T NECESSARILY MEAN the movement of air into the lungs In ancient traditions breath were often associated with spinal energies, THE ENLIVENING FOUNT clv

DILIP RAJEEV

FROM THE SEXUAL WATERS, THE LAKE, THE PELVIC AND GENTIAL SPACES OF ONE’S OWN BODY, BREATHE NATURALLY, THINKING OF THE ONE, RELAXED, LYING DOWN IF YOU NEED TO, DISSOLVING ALL THOUGHTS, clvi

YOGA, THE FUNDAMENTALS

THINK OF THE ONE, AND NATURALLY BREATHE, RELAXED, AND DEEP, THE ARMS AND LEGS SPREAD OUT, IF THAT PUTS YOU AT GREATER EASE, BREATHE INTO THE SOURCE, THE ORIGIN OF ALL WORLDS, clvii

DILIP RAJEEV

FEEL YOUR BREATH, BOTH THE INTAKE OF AIR, AND THE MOVEMENT OF VITAL ENERGIES ALONG WITH IT, THE RHYTHM AND NATURE, OF THE BREATHS, LET IT REFLECT, THE DEEPEST NATURE OF THE ONE, THAT YOU FEEL, clviii

YOGA, THE FUNDAMENTALS

IN DEEPEST RELXATION. LET THE ENERGY OF THE ONE, BE INFUSED INTO YOUR BODY, FILL UP EVERY CELL, FEEL YOURSELF AS ONE WITH

HIM.

clix

DILIP RAJEEV

YOU CAN PRACTICE BONDING WITH THE ONE, FEELING THE NEW BODY OF THYSELF, EMERGE, THE NEW REPALCE THE OLD, EMERGING FROM ONE, SOURCE, YOUR BODY MERGING AS ONE WITH THE ONE, clx

YOGA, THE FUNDAMENTALS

IN ANY PHYSICAL EXERCISE, MOVEMENTS, OR POSTURES YOU DO, ITS GOOD TO EXERCISES THAT ACTIVATE ALL MUSCLE SYSTEMS, ALL ASPECTS OF THE BODY, clxi

DILIP RAJEEV

AND ITS MOVEMENTS, WHILE STAYING BONDED TO THE ONE, IN STILL, DEEP PERCEPTION, PRACTICE BOXING, MARTIAL ARTS, OR ANY FORM OF PHYSICAL EXERCISE THUS, IF NOT EVEN JUST clxii

YOGA, THE FUNDAMENTALS

WALKING, THE PHYSICAL ACTIVITIES OF DAILY LIFE, ARE OPPORTUNITIES FOR THE SAME, REMEMBER TO ENGAGE IN DEEP RELAXATION, JUST AS THE NERVOUS SYSTEM WORKS IN IMPULSES OF SILENCE, AND ACTIVITY , FOLLOW DEEP NATURAL IMPULSE, AND HAVE THE BODY EVOLVE IN REST AND IN ACTIVITY clxiii

DILIP RAJEEV

IF YOU PRACTICE ANY HATHA-YOGIC POSTURES, OR MUDRAS, OR SETS OF MOVEMENTS SUCH AS THE SURYA NAMASKAR, REMEMBER THAT IN THE clxiv

YOGA, THE FUNDAMENTALS

MOVEMENTS, THE PERCEPTIONS OF THE POSTURES THEMSELVES, YOU OUGHT BE MERGED WITH THE ONE, THE SOURCE, KNOWING THE ONE, THE LORD, AS THE SOLE DOER, THAT IS THE CORE OF YOGA, clxv

DILIP RAJEEV

IF THAT IS MISSED, VERY LITTLE IS DONE. NATURAL BREATHING, INTO THE SOURCE, THE BOND THUS DONE, THE VITAL FLOWS WITH THE ONE, THE BREATHING ALIGNED TO PROFOUNDER NATURE, clxvi

YOGA, THE FUNDAMENTALS

IS PRANAYAM,

HOW ARTIFICAL PRANAYAM TECHNIQUES EMERGED, IS WHEN A FEW ATTEMPTED TO CODIFY THE MOVEMENTS THEY PERCEIVED AT THE SOURCE, clxvii

DILIP RAJEEV

AND IMITATE IT IN THEIR OWN ANATOMY, INTENSIFY THUS THE NATURAL FLOW TOWARD THE ONE SOURCE, AND THUS ALIGNING THE HUMAN ANATOMY TO THE SOURCE NATURE, AND THIS WERE AN EFFORT OF ART, clxviii

YOGA, THE FUNDAMENTALS

AN ARTIFICIAL EFFORT,

BY ART, TRYING TO ROOT ONESELF, IN DEEPER NATURE,

IS WE STUDY THE THE KASHMIRI TEXT Śivasūtravimarśinī, WRITTEN by Ksemaraja around 1000 A.D, WE FIND THE PHRASE, clxix

DILIP RAJEEV

ु सकारेण बश्चियायश्चत िकारेण श्चवशेत्पनः।

िंसिंस ेत्यम ं ु मन्त्रं जीवो जपश्चत श्चनत्यशः॥ षट्शताश्चन श्चदवारात्रौ सिस्राण्येकववशश्चतः।

ु जपो देव्या श्चवश्चनर्नदष्ः सलभो दुलयभो जडः॥

TRANSLATED, THE TEXT SAYS, WITH THE SOUND SA, IS THE EXHALATION OF BREATH, AND HA THE INHALATION AGAIN, THE HAMSAH MANTRA, LIFE FORMS ETERNALLY CHANT,

DAY AND NIGHT, LIVING BEINGS REPEAT IT clxx

YOGA, THE FUNDAMENTALS

21,600 TIMES, THE CHANTING OF THE GODESS’S MANTRA,

is EASY, YET DIFFICULT FOR THE UNWISE. The above translated verse appears in a discussion of sutra 27 of the of the third book of Sivasutra by Ksemaraja,

The same body of discussion starts with,

अिमेव परो िंसः श्चशवः परमकारणम।् clxxi

DILIP RAJEEV

THE SELF IS THE PRIMORDIAL SOUND HAMSAH, THE SIVA PRINCIPLE, THE PRIMORDIAL CAUSE.

clxxii

YOGA, THE FUNDAMENTALS

HAMSAH IN SANSKRIT HAS THE MEANING

A SWAN clxxiii

DILIP RAJEEV

WE FIND SYSTEMS OF BREATHING IN A HAMSAH RHYTHM, INHALING THROUGH BOTH NOSTRILS WITH THE HAAAAMMM..

SOUND, VISUALIZED, SILENT, PROLONGED, TAKING IN A DEEP BREATH, AND A SHORT, FAST EXHALATION PRONOUNCING ALOUD THE SA SYLLABLE, clxxiv

YOGA, THE FUNDAMENTALS

REFERED TO AS THE HAMSAH PRANAYAMA. THE PRACTITIONER OF THE PRANAYAMA IS ASKED TO BE SEATED IN A NATURAL POSE, on a chair, or on the floor, EASTERN STYLE, TO VISUALIZE THE SEMEN RISE UP THE SPINAL, INTO THE BRAIN, AS THE BREATHING IS clxxv

DILIP RAJEEV

DONE, AND WOMEN ARE ADVISED NOT TO PRACTICE DURING DAYS OF MENSTRUATION,

AND OFCOURSE TRANSFORMATION OF VITAL ENERGY BEING THE GOAL, THE ADEPT ABIDES IN BRAHMACHARYA, AND WE FIND RECENT FALSE SYSTEMS THAT clxxvi

YOGA, THE FUNDAMENTALS

INVERT THE SOUND, AND WHICH IN THE AUTHOR’S OPINION IS DAMAGING TO THE SYSTEM, WEAKENS THE TRANFORMATION UPWARD OF THE ESSENCE, OPPOSES PROFOUDNER NATURE, AND THUS DESTROYS THE SYSTEM, A STUDY OF THE ANCIENT TEXTS SUGGESTS THAT SYSTEMS LIKE HAMSAH clxxvii

DILIP RAJEEV

PRANYAMA WERE AN EFFORT TO IMITATEINTENSIFY THE NATURAL PATTERNS IN NATURE, THE MOST ANCIENT TEXTS ON YOGA, THE GITA, THE SUTRAS OF PATANJALI, OUTLINE NONE OF THESE ARTIFICIAL TECHNIQUES, THE FOCUS WERE THE MIND, THE SELF, clxxviii

YOGA, THE FUNDAMENTALS

THE WAY,

TO BE BREATHING-MOVING BONDED WITH THE ONE SOURCE, THE FOUNTAIN

NATURALLY ENLIVENING, THE MIND PURE-CLEAR, clxxix

DILIP RAJEEV

RELAXEDLY FOCUSED ON THE ONE, THE BODY, TO KNOW AS ONE WITH HIM,

YET, IF RITUAL HELPS YOU, A FEW MOMENTS, clxxx

YOGA, THE FUNDAMENTALS

PERHAPS, FACING THE SUN, WITH A PRAYER FROM YOUR HEART, REQUESTING GUIDANCE ON THE PATH, THE PALMS OF THE HANDS TOGETHER, WISHING TO MERGE, clxxxi

DILIP RAJEEV

ABSOLUTELY WITH THE ONE,

THE IMPORTANT THING, IS TO FIND TIME, TO SINGLE MINDEDLY MERGE YOURSELF, WITH THE ONE, A TIME FOR DEEP clxxxii

YOGA, THE FUNDAMENTALS

CONTEMPLATION, MITUAL AND IF YOU FIND A RITUAL OR SCHEDULE, WORKS BETTER FOR YOU, FOR PERHAPS THE FACT THAT YOU WILL DO THE EXERCISES REGULARLY, FOLLOW THE PATTEN, clxxxiii

DILIP RAJEEV

FIND A TIME FOR MEDITATION, ARTIFICIAL BREATHING EXERCISES OR NOT, THE BODY-SYSTEM OUGHT BE ESTABLISHED IN BRAHMACHARYA FOR ANY PRANAYAMIC OR BREATHING clxxxiv

YOGA, THE FUNDAMENTALS

EXERCISE OR YOGIC EXERCISE TO HAVE ITS GREATEST IMPACT, AS WHAT IS BREATHED, IS NOT ULTIMATELY AIR, BUT THE WATERS WITHIN, THE GENETIVE WATERS, THE SEXUAL WATERS, OF THE SYSTEM IN A clxxxv

DILIP RAJEEV

PURE STATE, IS THE SUBSTANCE THAT IS, FOUNTAINED, TO THE SOURCE, AND A PURE STREAM OF LIFE IS ENGENDERED FROM THE SOURCE, TO THE BODY, AS EXPLAINED EARLER, THE WATER POLLUTED

BY CHAOTIC FORMS, clxxxvi

YOGA, THE FUNDAMENTALS

WITH A MULTITUDE OF THOUGHT-VRITTIS, Is not pure enough to be accepted by the SOURCE, IS NOT PURE ENOUGH TO CONSTRUCT AN IDEAL BODY, THE GENOME ALLOWED TO BE AFFECTED BY THE VRITTIS, THE UNIDEAL, clxxxvii

DILIP RAJEEV

STAYS IN AN UNIDEAL STATE, THIS EXPAINS THE NEED TO STAY A FEW MOMENTS, DAILY, AND EVERY ONCE A WHILE, IN PURE CONTEMPLATION, OF THE ONE, clxxxviii

YOGA, THE FUNDAMENTALS

MERGED WITH THE SOURCE, BEYOND ALL HUMAN THOUGHTS, BEYOND ALL VRITTIS OF THE MIND, AND THAT IS ALL THEY MEAN WHEN THEY SPEAK OF

clxxxix

DILIP RAJEEV

THE ARTIFICIAL TECHNIQUES OF MEDITATION, THE SEXUAL-WATERS HAS TO BE KEPT PURE, KEEPING THE MIND PURE, THE SPINE DIPS INTO THE PELVIC VASE,

cxc

YOGA, THE FUNDAMENTALS

AND IN A DEEPER DIMENSION, THE VAPOURS OF THE SEED WATERS, THE SEMINAL MATTER, FILL UP THE PELVIC AND ARE ABSORBED UP THE SPINE, THE TEXT WE EXPLORED SPEAKS OF A HAMSAH RHYTHM, IN ALL LIFE, cxci

DILIP RAJEEV

WHEN WE ANALYZE THE SOUND IN OUR SYSTEM, HAM IS HA, SUBLIMATING, M, MERGING WITH THE SOURCE, SA IS A FLOW, OF THE VITAL BREATH, HAM IS MASCULINERISING, SA IS FEMININE, cxcii

YOGA, THE FUNDAMENTALS

FLOWING, DOWNWARD, HAM IS A GENTLE FLAME, SA IS AS DEW THE IDEA OF SUBLIMATION AS THAT HAPPENS WITH THE SOUND HAAAAMMM.. IS SPOKEN OF BY THE PSYCHOANALYSTS, cxciii

DILIP RAJEEV

AND SUMBLIMATION HAPPENS NATURALLY IN THE IDEAL SYSTEM, AND WHENEVER OUR THOUGTHS ALIGN WITH THE ONE, AND, NATURALLY, WHEN WE DO NOT LET OUR MINDS MOVE WITH THE THOUGHT WAVES, cxciv

YOGA, THE FUNDAMENTALS

THE VRITTIS, THE SUBLIMATING AXIS INVOLVES A HEALTHY, NATURAL NEURANATOMY, AND OTHER ASPECTS OF THE SOUNDS WE DISCOVER AS WE PONDER THEM IN A DEEPLY RELAXED STATE OF MIND, cxcv

DILIP RAJEEV

AND STUDY WHAT MOVEMENTS IT ENGENDERS IN OUR BODY, IN OUR INNER UNIVERSE, ALL THIS CAN AS WELL

EASILY BE ACHIEVED IN NATURAL DEEP BREATHING, cxcvi

YOGA, THE FUNDAMENTALS

WITHOUT ANY ARTIFICAL TECHNIQUE, PERHAPS EVEN IS BETTER DONE WITHOUT ANY ARTIFICAL TECHNIQUE, OR CHANTING, FOR THE TECHNIQUE IS OFTEN BUT A LESS THAN IDEAL IMITATION OF NATURE, cxcvii

DILIP RAJEEV

IT IS NOT THE RITUAL, NOT THE MANTRA, NOT THE FORM, ULTIMATELY, YOUR WILL, BONDING WITH PROFOUNDER NATURE, ALIGNMENT WITH PROFOUNDER NATURE OF THE BODY, cxcviii

YOGA, THE FUNDAMENTALS

AND THE MIND, THE ACTIONS, ETC. YET, IF PRACTICING AN EXERCISE, MAKE SURE IT IS GOOD TECHNIQUE, OF GOOD TRADITION, THAT IT STRENGTHENS YOUR INNER TRUE NATURE, AND PERCEPTION OF cxcix

DILIP RAJEEV

THE ONE, AS FOR THE EXERCISES NEEDED, MAKE SURE THE BODY GETS GOOD ACTIVITY, AND GOOD REST, DO NOT HURRY THROUGH THE DAY, TRAIN THE MIND TO BE RELAXED, cc

YOGA, THE FUNDAMENTALS

SO THAT YOU MAY REASONEDLY ACHIEVE MORE, AND AS FOR FOOD, HAVE GOOD WHOLESOME FOOD, AVOIDING TOO MUCH ARITIFICAL STUFF, AND THINGS THE BODY IS NOT NATURALLY DESIGNED TO PROCESS, AS, SAY, cci

DILIP RAJEEV

TOO MUCH ARITIFICAL SUGARS, THE BODY BEING THE VEHICLE WE NEED TO STUDY IN AND PRACTICE, TAKE GOOD CARE OF IT, AS IF IT BELONGS TO THE LORD, THE LIVING-FEELING SPIRIT INSIDE, IS THE ONE, THE LORD, ccii

YOGA, THE FUNDAMENTALS

ALLOW NO HARM ON THE BODY, THE ANCIENT INJUNCTION FOR THE ADEPT WERE TO HAVE FOOD, AND DRINK, AS IF HE WERE OFFERING TO THE ONE, THUS HE NOURISHES HIS OWN TREE, cciii

DILIP RAJEEV

WATERING AT THE ROOT, IN THE UPANISHADS, A BODY OF INDIAN PHILOSOPHICAL WORKS, DATED BETWEEN 800 AND 200 BC, there is a story of a sage asking the student, to try experimenting what happens to his faculties of comprehension, and perception, And the ability to study, as he starves himself of food and water, And the student finds, all his faculties weaken, and thus the sage establishes by argument, the importance of good nourishment, The Upanishads also extoll the virtues of butter, as a food that feeds the fire, This may have an esoteric sense as well.

AND SO FORMS OF SELFcciv

YOGA, THE FUNDAMENTALS

MORTIFICATION, ASCETISM OF A NATURE THAT HARMS THE BODY, OR DENIAL OF WHAT ARE NATURAL JOYS, OUGHT BE CONSIDERED

FOOLISH.

ccv

DILIP RAJEEV

STRENGHTEN WITH GOOD FOODS, A LITTE INTAKE OF GOOD WINES IF IT HELPS YOU,

AND FIND WHAT YOUR INNER DEEPER IMPULSE DEMANDS, AT SOME STAGE YOU MAY WANT TO HAVE MORE OF VEGETARIAN FOOD, AND ccvi

YOGA, THE FUNDAMENTALS

AT ANOTHER STAGE YOU MAY FIND YOU NEED MORE NON-VEGETARIAN STUFF TO STRENGTHEN THE BODY, A BALANCE OF BOTH IS OFTEN IDEAL, THE GOAL IS TO HAVE A HEALTHY BODY, A GOOD BRAIN AND NERVOUS SYSTEM, ccvii

DILIP RAJEEV

WHAT WE EAT OR DRINK IN ITSELF MATTERS NOT MUCH, BEYOND THAT THAT THE BODY NEEDS A GOOD INTAKE, TO MAINTAIN A HEALTHY STATE.

TO NOURISH ONESELF IS ALSO TO NOURISH ONE’S INNER WORLDS, THE EXPANSE OF OUR ccviii

YOGA, THE FUNDAMENTALS

UNIVERSE, THE BEINGS WITHIN. THUS, THOSE WHO ADVOCATE FASTING, ETC., ERR, AGAINST THEMSELVES, AND THE NATURAL FORMS OF THE UNIVERSE.

TO ENRICH, BEAUTIFY, ccix

DILIP RAJEEV

NOURISH, OUGHT BE THE IMPACT OF OUR EFFORTS, ON OURSELVES, AND BY EXTENSION, THE WORLD. THE KIND OF ENVIRONMENT WE EXPOSE OURSELVES TO, THE FOLKS, THE SOUNDS, ccx

YOGA, THE FUNDAMENTALS

THE VISUALS, ALL AFFECT OUR MIND, AND THUS OUR BODY, YET, THE INNER STATE,

LEARNING TO ESTABLISH YOGA, THE UNION, WITH THE ONE, THE VRITTIS DISSOLVED, IRRESECTIVE OF WHAT VRITTIS MAY AFFECT US ccxi

DILIP RAJEEV

FROM INSIDE, OR OUTSIDE, IS OF GREATER

IMPORTANCE. SO IN TERMS OF ENVIRONMENT, FIND A GOOD ENVIRONMENT, WITH PURE AIR, NEARER TO NATURE, ccxii

YOGA, THE FUNDAMENTALS

YET, WHEN NEEDED, WORK WITH WHAT ENVIRONMENT YOU HAVE, AND FIND A BETTER ONE WHENEVER YOU CAN. INFACT, WHEN THE EXTERNAL BOTHERS YOU, DO NOT LET YOUR FOCUS FALL ON THE EXTERNAL, ccxiii

DILIP RAJEEV

DISSOLVE THE VRITTI BOTH UNNECESSARY HATE, AS DOES DESIRE MAKES THE VITAL ENERGY DISSIPATE ON THE OBJECT,

अभ्यासवराग्याअभ्यां तश्चिरोधः ॥१२॥ ccxiv

YOGA, THE FUNDAMENTALS

abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ॥12॥ THROUGH PRACTICE AND DISPASSION ARE THEY RESTRAINED The vrittis

described above are restrained

through effort, repeated practice, and a state of dispassion for the world,

तत्र श्चस्थतौ यत्नोऽभ्यासः ॥१३॥ ccxv

DILIP RAJEEV

tatra sthitau yatno-'bhyāsaḥ ॥13॥ Abiding in the state of YOGA, with effort, IS PRACTICE,

Abhyāsaḥ

Repeatedly establishing the UNION WITH THE ONE, ccxvi

YOGA, THE FUNDAMENTALS

THE STATE OF YOGA, WHENEVER WE OBSERVE THE YOGA IS WEAKENED OR LOST, IS THE IDEA “PRACTICE,” REPEATEDLY, BE EFFORT,

BY CONSCIOUS EFFORT ESTABLISHING YOGA, UNION WITH THE ONE, IN ALL ASPECTS OF OUR CONSCIOUSNESS, NATURE, ccxvii

DILIP RAJEEV

OUR BODY-PERCEPTION, ALL ASPECTS OF OUR PSYCHE AND PHYSICAL BODY, IS PRACTICE,

PATANJALI DESCRIBES ACHIEVING YOGA THROUGH TWO ccxviii

YOGA, THE FUNDAMENTALS

PROCEDURES, PRACTICE AND DISPASSION FOR THE WORLD, PRACTICE IS THEN DESCRIBED AS BY EFFORT ESTABLISHING THE STATE OF YOGA, THE STATE OF YOGA IS THE STATE OF UNION WITH THE ONE, ccxix

DILIP RAJEEV

THE BODY, AS DESCRIBED EARLIER IS A FOUNTAIN GENERATED IN THE PRIMORDIAL WATERS, AS A WILL-BEAM IMPULSES IN IT, SO IN THE RISING FOUNTAIN, THE DESCENDING WILL, THE TRANSFORMING BODY RISING, OUGHT BE ccxx

YOGA, THE FUNDAMENTALS

MADE ONE NATURE, WITH THE ONE BODY, THE NEW BODY EMERGING FORM THE ONE, IN THE CASE OF RAMA, THE SAGES ADVISE HIM TO REALIZE HE IS THE ONE, THE PRIMORDIAL DOER , AND ENGAGE IN ALL ACTION, KNOWING HE IS THE ONE, ccxxi

DILIP RAJEEV

EACH HUMAN IS A RAY FROM THE ONE, ENGENDER THE RAY, TO INCARNATE THE RAY, IS TO BRING ONESELF TO LIFE, The Nag Hammadi texts make it apparent that the early GNOSTICS referred to the UNMANIFEST ONE, AS THE FATHER, THE IDEA OF ccxxii

YOGA, THE FUNDAMENTALS

BAPTIZATION, TO MERGE OR UNION WITH THE FATHER, LITERALLY, WERE FOR THEM THE PROCESS OF PERFECTING ONESELF, UNIONING WITH THE ONE SOURCE. THE NAG HAMMADI TEXT, THE INEXPRESSIBLE ONE, AS TRANSLATED BY STEVAN DAVIES, SAYS, “ The One rules all. Nothing has authority over it.

It is the God. It is Father of everything, Holy One The invisible one over everything. ccxxiii

DILIP RAJEEV

It is uncontaminated Pure light no eye can bear to look within.

The One is the Invisible Spirit.

It is not right to think of it as a God or as like God. It is more than just God. Nothing is above it.

Nothing rules it.

Since everything exists within it It does not exist within anything.

Since it is not dependent on anything It is eternal.

It is absolutely complete and so needs nothing.

It is utterly perfect Light.

The One is without boundaries Nothing exists outside of it to border it The One cannot be investigated Nothing exists apart from it to investigate it The One cannot be measured Nothing exists external to it to measure it The One cannot be seen For no one can envision it The One is eternal ccxxiv

YOGA, THE FUNDAMENTALS

For it exists forever The One is inconceivable For no one can comprehend it The One is indescribable For no one can put any words to it.

The One is infinite light Purity Holiness Stainless, The One is incomprehensible Perfectly free from corruption.

Not “perfect” Not “blessed” Not “divine” But superior to such concepts.

Neither physical nor unphysical Neither immense nor infinitesimal It is impossible to specify in quantity or quality For it is beyond knowledge.

The One is not a being among other beings It is vastly superior But it is not “superior.”

It is outside of realms of being and time For whatever is within realms of being was created ccxxv

DILIP RAJEEV

And whatever is within time had time allotted to it The One receives nothing from anything.

It simply apprehends itself in its own perfect light The One is majestic.

The One is measureless majesty,

Chief of all Realms Producing all realms Light Producing light Life Producing life Blessedness Producing blessedness Knowledge Producing knowledge Good Producing goodness Mercy Producing mercy

ccxxvi

YOGA, THE FUNDAMENTALS

Generous Producing generosity [It does not “possess” these things.]

It gives forth light beyond measure, beyond comprehension.

[What can I say?]

His realm is eternal, peaceful, silent, resting, before everything.

He is the head of every realm sustaining each of them through goodness.”

THE NAG HAMMADI TEXT, “THE ORIGIN OF REALITY,” STARTS WITH THE FOLLOWING WORDS, AS TRANSLATED BY STEVAN DAVIES, “[We would know nothing of the ineffable

And nothing of the immeasurable Without the help of the one who comes forth from the One who is the Father. ccxxvii

DILIP RAJEEV

He alone has informed us.]”

THE PATH THE GNOSTICS TOOK IN UNIONING WITH THE LORD, THE ONE, IS EXEMPLIFIED PERHAPS BY THE LIFE OF JESUS, BAPTIZED BY JOHN THE BAPTIST, JESUS PROCEEDS IN THE WORK OF BONDING HIMSELF TO THE ONE SOURCE, THE RITUAL OF WATER POURED ON THE HEAD, IS JUST A FORM, a REFLECTION OF WHAT HAPPENS, A FLOW FROM THE SOURCE, TO THE BODY, A DIVINE STREAM OF LIFE ESTABLISHED, STREAMING BETWEENT US AND THE ONE SOURCE, WHEN A TRUE BONDING WITH THE ONE IS ESTABLISHED, OF COURSE, THE RITUAL IN ITSELF DOES NOTHING,

ccxxviii

YOGA, THE FUNDAMENTALS

AS PATANJALI SAYS, THE TEACHER OUGHT ONLY BE

ISHWARA, THE ONE, THE LORD. THE GOAL OF THE WORK IS TO MERGE WITH THE UNMANIFEST ONE, LOSING ONESELF IN A SET OF RITUALS, AND NOT KNOWING THE WHY WE DO WHAT WE DO,

IS ABSURD,

ON THE OTHER HAND, JUST AS ccxxix

DILIP RAJEEV

THE PRANYAMA ATTEMPTED TO IMITATE FUNDAMENTAL MOVEMENTS PERCEVED ON CERTAIN PLANES, AND THUS ALIGN THE ANATOMY OF MAN TO THOSE OF HIGHER REALMS, ANCIENT RITUALISTIC FORM, ccxxx

YOGA, THE FUNDAMENTALS

AND RULES, OFTEN ATTEMPTED TO IMITATE FORMS AND ORDERING IN DEEPER NATURE, AND THUS FOUND A SOCIETY IN ALIGNMENT WITH THE DEEPER FORMS OF NATURE, IN ALIGNMENT WITH THE JOY FOUNTAIN, ccxxxi

DILIP RAJEEV

GENERATING FORMS OF DEEPER JOY IN THE HUMAN WORLD, YET, WE SHOULDN’T FORGET THE SOURCE OF THE IDEAL,

THE ONE, THAT THE ONE IS ALWAYS THE ccxxxii

YOGA, THE FUNDAMENTALS

PROFOUNDER NATURE WE SEEK TO ROOT OURSELVES IN, AND THE GUIDE IS THE DEEPER NATURAL PERCEPTION, ccxxxiii

DILIP RAJEEV

NOT ARTIFICIAL TECHNQIUE ALONE. YET, IN THE INVERSE, A SYSTEM HELPS SUPPORTS ON THE PATH, FORMS HAVE THEIR ccxxxiv

YOGA, THE FUNDAMENTALS

ROLE, TRADITIONAL SYSTEMS OF MEDITATION OR EXERCISE CAN HELP,

ANCIENT TEXTS WERE OFTEN WRITTEN IN SECRET LANGUAGE, THE NAME OF A RIVER ccxxxv

DILIP RAJEEV

MAY REFER TO AN ENERGY CHANNEL, OF A MOUNTAIN TO THE SPINE,

HATHA AS IN HATHA YOGA, THE TERM IS INTERPRETED IN VARIOUS WAYS, ccxxxvi

YOGA, THE FUNDAMENTALS

ONE PLAUSIBLE READING I SEE IS THAT HA IS THE ENLIVENING BREATH, AND THA, THE BREATHING AXIS, THE SPINAL, ESTABLISHING THE TRANSFORMING DRAUGHT TO THE SOURCE, ccxxxvii

DILIP RAJEEV

AND THAT IS DONE NEVER JUST THROUGH ANY EXERCISE OR MOVEMENT, BUT BY DEEP PERCEPTIONING OF THE SOURCE, THE ONE, ALIGNING THE HUMAN ANATOMY TO SOURCE NATURE, ccxxxviii

YOGA, THE FUNDAMENTALS

THE OPENING OF THIS OR THAT ENERGY CHANNEL, ETC., HAPPENS NATURALLY AS WE ALIGN OURSELVES TO ONE NATURE, WITHOUT EMPOYING ANY SPECIFIC TECHNIQUE, AND SO DOES EVOLUTION OF ENERGIES ALONG THE ccxxxix

DILIP RAJEEV

SPINAL, AS THE HEART, AND THE MIND ALIGNS TO ONE NATURE,

SCHOOLS OF YOGA SUCH AS BHAKTI YOGA, ENTIRELY TAKE THE PATH OF DEVOTION TO THE ccxl

YOGA, THE FUNDAMENTALS

LORD, AND FIND NO NEED OF ANY TECHNIQUE,

य ाल नरन्तय य स त ु दीर्क सत्काराअदराअसेश्चवतो दृढभश्चू मः ॥१४॥ ccxli

DILIP RAJEEV

sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dr̥ḍhabhūmiḥ ॥14॥ THE SAME FOR A GREAT PHASE OF TIME, UNINTERRUPTEDLY DONE, WITH REVERENCE ATTENDED TO, GETS FIRMLY GROUNDED. Effort, diligent, in restrain the thought waves, the virrittis, over a long period of time establishes PRACTICE ON FIRM GROUND.

AS A

TECHNQIUE OF PRACTICE IN INITIAL STAGES,

IDENTIFY THE THOUGHTWAVE THAT YOU PERCEIVE,, GIVE IT AN IDENTITY AS A VRITTI, A DIRECT PERCEPTION SAY, OF PAIN OR PLEASURE, A FALSE PERCEPTION, ccxlii

YOGA, THE FUNDAMENTALS

AN IMAGINATION, AS SAY, UNFOUNDED WORRY, A SET OF SLEEPY, VAGUE THOUGHTS, A STREAM OF DISCONNECTED, UNNECESSARY THOUGHTS, OR A

MEMORY,

GOOD OR BAD, PLEASURESOME OR NOT, WITHDRAW THE MIND, TO THE BOND WITH

THE ONE,

THE GREATEST JOY,

ccxliii

DILIP RAJEEV

FORGET-DISSOLVE THE WORLD, AND THE VRITTI, BE DISPASSIONATE TOWARD THE WORLD, THE THOUGTH WAVE PERCEIVED,

ु वकश्चवषयश्चवतृष्णस्य वशीकारसंज्णा दृष्ानश्रश्च ् वराग्यम ॥१५॥ ccxliv

YOGA, THE FUNDAMENTALS

dr̥ṣṭa-anuśravika-viṣaya-vitr̥ṣṇasya vaśīkāra-saṁjṇā vairāgyam ॥15॥

THAT WHICH IS SEEN, OR HEARD, THE OBJECT, WITHOUT THE DESIRE BINDING TO IT, SUBDUED AND COMPREHENDED, IS

DISPASSION,

vairāgya THE FREUDIANS VAGUELY SPEAK OF AN ccxlv

DILIP RAJEEV

OBJECT-LIBIDO, OUR VITAL ENERGIES NEED TO BE USED IN ENGENDERING ANY PERCEPTION, WHEN DESIRE BONDS TO ANY OBJECT, IT IS A STREAM FROM OUR VITAL TO THAT OBJECT, INSTEAD, THE PERCEPTION OUGHT BE ccxlvi

YOGA, THE FUNDAMENTALS

ALIGNED TO THE ONE WILL, SUBDUED-CONQUERED, IN THAT SENSE, THE VITAL ENERGIES BOND TO THE ONE SOURCE, NOT TO THIS OR THAT ASPECT OF THE WORLD AROUND, BEYOND A NATURAL POINT, WHEN THE DESIRE ccxlvii

DILIP RAJEEV

FIXATES ON AN OBJECT OF THE EXTERNAL WORLD, IT IS A DISORDERED PSYCHE, WITHOUT THE ABILITY TO DISPASSION ONESELF FROM THE PASSING FORMS OF THE WORLD, YOGA IS DIFFICULT TO ESTABLISH, AND ABIDE IN, THUS THE TRAINING IN ccxlviii

YOGA, THE FUNDAMENTALS

WITHDRAWING THE MIND FROM THE PASSING FORMS, AND BRINGING IT TO THE ONE, THE ORIGIN, THE TRUE SELF, THE ETERNAL.

SCHILLER POINTS OUT IN THE ESSAY “ON THE ccxlix

DILIP RAJEEV

SUBLIME” THAT THE NOTION OF UNWILLING DEATH ANNULS THE IDEA OF A BEING THAT WILLS, THE PRIMORDIAL WILL, IS LABELLED THE PRIMORDIAL MAN

FREEDOM, THE ENGENDERING OF WILL, ccl

YOGA, THE FUNDAMENTALS

IS YOGA, THE BONDING WITH THE ONE, SO IS THE EXTEND OF FREEDOM IN THE WORLD, THE JOYS OF SOCIETY, THE STATE OF THE WORLD, A MEASURE OF THE EXTEND OF BONDING HUMANKIND HAS WITH THE SOURCE, THE ONE, “The world, as a historical ccli

DILIP RAJEEV

subject matter, is basically nothing but the conflict of natural forces among themselves and with man's freedom; history reports to us the outcome of this battle. “ – SCHILLER, ON THE SUBLIME

DISPASSION FROM NATURE, ALLOWS US cclii

YOGA, THE FUNDAMENTALS

WILL, TO CONQUER AND TRANSCEND THE FORMS,

“The morally

cultivated man, and only he, is

wholly free. Either he is superior to nature as a force, or he is at one with her. Nothing that she can do to him is violence ccliii

DILIP RAJEEV

because before it reaches him it has already become his own action, and dynamic

nature never reaches

him, because he has by his own free act separated himself from everything that she can reach. This frame of mind which morality teaches as the concept of resignation in the face of necessity, and which religion teaches as the concept of submission to the divine judgment requires, however, if it is to be an act of free choice and deliberation, much more in the way of

clarity of thought and energy of volition than the individual is accustomed to exercise in practical life.

Fortunately he possesses not only in his rational nature a moral tendency that can be developed by his understanding, but even in his sensuously reasonable (i.e., human) nature an aesthetic tendency that is aroused by certain sensible objects and which by the purification of his feelings can be

cultivated toward this idealistic impulse of his spirit. I now propose to treat of this tendency; one which in its conception and being is indeed idealistic, but which the realist also displays clearly enough in his life, even though he does not acknowledge it in his system.�

-

Friedrich Schiller, On The Sublime.

ccliv

YOGA, THE FUNDAMENTALS

“The

will is the genetic characteristic of

man as species, and even reason is only its eternal rule. All nature proceeds rationally; man's prerogative is merely that he proceeds rationally with consciousness and intent. All other things "must"; man is the being that wills.�

- SCHILLER, ON THE SUBLIME.

cclv

DILIP RAJEEV

“..our minds

are not necessarily determined

by the state of our sensations, that the laws of nature are not necessarily our own, and that we possess

a principle proper to ourselves

that is independent of all sensuous affects.” – Schiller, On The Sublime.

cclvi

YOGA, THE FUNDAMENTALS

DISPASSION TOWARD NATURE, THE THOUGTHWAVES, IS NOT A STATE OF BOREDOM, NOT OF MELANCHOLY, NOT OF CALLOUSNESS, NOR OF DISFUNCTION IN THE WORLD, UNAFFECTED BY NATURE, WE FUNCTION WITH cclvii

DILIP RAJEEV

GREATER EFFICIENCY, THE JOY STREAM WITHIN IS STRONG, IRRESPECTIVE OF THE PASSING PHENOMENON, IN SURFACE FORM , WE ARE KIND AND CONSIDERATE TO THE WORLD, STRONG AND AGAINST IT WHEN NEEDED, YET ALWAYS cclviii

YOGA, THE FUNDAMENTALS

INDEPENDENT OF THE PHENOMENON, OF NATURE, THE WILL IS NOT MOVED

BY ANYTHING OF THE WATERS, AS WE ASSIMIALTE TO THE PRIMORDIAL WILL, WE ARE ALSO THUS DISPASSIONATE TO THE WORLD, UNAFFECTED BY THE cclix

DILIP RAJEEV

WAVES IN THE WATER, THE VRITTIENGENDERING FORMS AROUND US, THE PHENOMENON, THE THOUGHT WAVES AROUND, WE KNOW COMPREHEND, PART-TAKE IN, IN EVERYDAY LIFE, cclx

YOGA, THE FUNDAMENTALS

YET ARE PROFOUNDLY DISPASSIONATE ABOUT .

AND WE EVEN LET ALL PHENOMENON INTENSIFY THE FOUNTAINING WITHIN OUR OWN SELVES, TO THE ONE SOURCE,

SCHILLER WRITES, “The feeling of the sublime cclxi

DILIP RAJEEV

is a mixed feeling. It is a composition of woefulness which at its utmost is manifested in a shudder, and of joyousness which can

amount to rapture and, even if it is not actually pleasure ~ is far preferred by refined souls to all pleasure.”

– SCHILLER, ON THE SUBLIME. YET, DISPASSION IS NOT cclxii

YOGA, THE FUNDAMENTALS

A STATE OF INCOSIDERATENESS TOWARD OTHERS, THE WILL IN BEINGS BEING THE SOURCE, WE RESPECT OTHERS, DISPASSION IS NOT IGNORING ONE’S RELATIONS AND FAMILY, YET, OUR GREATEST RESPONSIBILITY IS cclxiii

DILIP RAJEEV

TO THE ONE, WHICH IS FULFILLED THROUGH OUR OWN SELVES, AND NOT THROUGH OTHER FORMS, DISPASSION is NOT AN UNWILLINGNESS TO DESTROY OUR UNIDEAL FORMS, IT IS NOT AN cclxiv

YOGA, THE FUNDAMENTALS

UNWILLINGNESS TO WORK IN THE WORLD, FAMILIAL IS THE ORDERING OF THE UNIVERSE, WE OUGHT KEEP THE BONDS BEAUTIFUL, AS BRANCHES OF A TREE OUGHT BE WELL BONDED, IN THE RIGHT ORDERING, IN A FAMILAL cclxv

DILIP RAJEEV

ORDERING, AND THUS TO THE TRUNK, NOURISHED BY AN INNER SPRING, SO OUGHT THE BEAUTOUS ORDERING OF FAMILY BE NOURISHED, GUARDED, IN JOYOUS, PURE, AND cclxvi

YOGA, THE FUNDAMENTALS

VIRTUOUS FORM. THE FRUITS OF JOY, ARE ENGENDERED NATURALLY, THEN, THE ORDERING GENERATES DEEPER JOY, AND MEANING IN THE INDIVIDUAL, BUILDS A BEAUTIFUL SOCIETY, AND BONHOMIE cclxvii

DILIP RAJEEV

IS AT THE FOUNDATION OF A BEATOUS WORLD, FOUNTAINING BY NATURAL FORM, TO THE ONE SOURCE. IDEAS AS THAT DISPASSION INVOLVES ASCETISM, A PHYSICAL SEPERATION FROM THE WORLD, ETC., IS UNFOUNDED. cclxviii

YOGA, THE FUNDAMENTALS

BOTH FOCUSED HATE AND DESIRE, TOWARD AN OBJECT, Is PASSION TOWARD IT, DRAWS THE VITALITY TOWARD IT, and in reflection disrupts the vital, IN THAT THE CHAOTIZED WATERS, REFLECT THE ONE, THEN IN OUR PSYCHE, cclxix

DILIP RAJEEV

WITH A LESSER INNER PERFECTION, AND THE PURITY OF THE STREAM TO THE ONE SOURCE IS DISRUPTED AS WELL, THE TRANSFORMATION OF THE PHYSICAL BODY, THUS SLOWED,

cclxx

YOGA, THE FUNDAMENTALS

NEITHER DOES DISPASSION INVOLVE THE DENIAL OF PLEASURES, IN ALIGNMENT WITH VIRTUE, IN SAY TASTING A GOOD WINE, OR FOOD, OR IN ANY PLEASURE, WE CAN LEARN TO INTENSIFY THE JOY FOUNTAIN WITHIN, SO IS IT POSSIBLE IN cclxxi

DILIP RAJEEV

PERCEPTIONS OF PAIN, THIS IS AGAIN DOEN BY PRACTICE, PERCEIVING THE FOUNTAIN INTENSIFY, WHILE SIULTANOUSLY PERCEIVING THE FORM, DISPASSION INVOLVES KNOWING THE FORM EVEN IN TASTING cclxxii

YOGA, THE FUNDAMENTALS

WATER, SAY A GOOD NATURAL SOURCE MINERAL WATER, WE MAY PERCEIVE ITS STRUCTURE, TRACE IT BACK TO THE FORM OF PRIMORDIAL WATERS, HOW THE VRITTIS IN IT, GIVE IT ITS FORM, cclxxiii

DILIP RAJEEV

THE TRACE MINERALS, THE DIFFERENCE OF THE FORM FROM THAT OF THE PRIMORDIAL FORMLESS WATERS, THE WAVEFUNCTIONS IN IT, AND THUS WE LEARN TO DISSOLVE THE VRITTI, THE THOUGHT WAVE IMPRINTS, cclxxiv

YOGA, THE FUNDAMENTALS

THE FORMS OF NATURE, AS WE PERCEIVE IT, THE EPICUREANS KNEW THAT VIRTUOUS PLEASURE, DISPASIONATELY EXPERIENCED, IN JOY, EVOLVES THE HUMAN,

cclxxv

DILIP RAJEEV

THE WILL IS NEVER MOVED BY THE FORM, THE PERCEPTION OF THE ONE, THE FOCUS ON THE ONE IS NEVER DISRUPTED, THIS IS THE IDEA OF

DISPASSION TO THE WORLD, THE PLEASURE OBJECT OUGHT NOT MOVE THE WILL, NOR RIPPLE cclxxvi

YOGA, THE FUNDAMENTALS

THE INNER WATERS, IN ITS PATTERN, THE DESIRE OUGHT NOT BOND TO IT, IN OUR STUDIES, IN LISTENING TO OUR FAVOURITE MUSIC, IN ENJOYING ARTS, AND FAMILAL JOYS, IN FRIENDSHIP, cclxxvii

DILIP RAJEEV

IN CELEBRATING LIFE, IN PLAYING OUR FAVOURITE GAMES, READING THE BOOKS WE ENJOY, IN CREATIVE EFFORTS, IN BUSINESS, IN STUDIES cclxxviii

YOGA, THE FUNDAMENTALS

THE IMPULSE FOR WHICH EMERGES FROM WITHIN, IN FOLLOWING OUR TRUE INNER IMPULSE, AND NOT HUMAN NOTIONS, LISTENING TO THAT INNER SELF, IN FINDING OUR JOYS,

THINGS OF VIRTUOUS FORMS, AND ABIDING IN YOGA,

cclxxix

DILIP RAJEEV

THE BOND WITH THE ONE, THE JOY FOUNT TO THE ONE INTENSIFIED, IN OUR ACTIONS, IN OUR STUDIES, WE BOND THOSE ASPECTS OF OUR BRAIN, PSYCHE, OUR SELVES, cclxxx

YOGA, THE FUNDAMENTALS

DEEPER TO THE ONE SOURCE JUST AS IN VARIED MOVEMENTS, THE PHYSICAL BODY CAN BE TRAINED TO BE BONDED, SO CAN THE BRAIN, In studies, In exploration, In abiding in YOGA, AS WE PUSUE OUR INTERESTS. cclxxxi

DILIP RAJEEV

IN AN IDEAL cclxxxii

YOGA, THE FUNDAMENTALS

STATE, THE FIELD OUGHT BE SO ABSOLUTE AND STRONG, ANY FORM APPROACHING IS IMMEDIATELY DISSOLVED, WHEN FORCES OTHER THAN THE ONE, AFFECT cclxxxiii

DILIP RAJEEV

THE PSYCHE, ATTACH TO THE SYSTEM, TO THE FOUNTAIN, DRAW OUR ENERGIES, THAT IS INDICATOR OF THE STATE OF YOGA BEING WEAKENED, WHEN THE PSYCHE OR THE BODY FEELS DISRUPTED, A VARIETY OF FORCES ANIMATING, THE cclxxxiv

YOGA, THE FUNDAMENTALS

SELF NOT WHOLE, AGAIN IT IS A SIGN OF THE STATE OF YOGA BEING WEAKENED, THE REMEDY IS TO PAUSE, RELAX, DEEPEN THE PERCEPTION OF THE ONE, DISSOLVE ALL INTERFERING FACTORS IN THE PSYCHE, cclxxxv

DILIP RAJEEV

IN THE WORLD AROUND, WITH A STRONG WILL, EVEN HAVE THE WILL EXPAND INTO ALL PERCEPTION, ALL OF THE UNIVERSE, AND BOND ALL ASPECTS, ONE BY ONE, PATIENTLY, TO THE ONE SOURCE, cclxxxvi

YOGA, THE FUNDAMENTALS

THUS, REPEATING THE ABOVE EXERCISE, WE TRAIN OURSELVES IN YOGA, AND IN DISPASSION TOWARD

ALL FORMS, THE JUNGIAN SYSTEM OF PSYCHOLOGY DEPENDS ON THE IDEA OF INDIVIDUATION, cclxxxvii

DILIP RAJEEV

“"In general, it is the process by which individual beings are formed and differentiated [from other human beings]; in particular, it is the development of the psychological individual as a being distinct from the general, collective psychology."

- JUNG THE PROCESS INVOLVES INTEGRATING THE INDIVIDUAL PSYCHE INTO ONE WHOLE, cclxxxviii

YOGA, THE FUNDAMENTALS

THE ORDERING PRINCIPLE OUGHT BE

THE ONE,

THE VRITTIS OF PAST EXPERIENCE, PAST TRAUMA, JOYS, ETC, MAY BE RAKED UP, AND THEN YOGA, ORDERING THE PSYCHE AGAINST THOSE VRITTIS, DISSOLVING IT, MAINTAINING THE STATE OF YOGA, cclxxxix

DILIP RAJEEV

AS THOSE THOUGHTWAVE ARE PERCEIVED, INTENSIFIYING THE PERCEPTION OF THE ONE, THE WILL OF THE ONE THEN DISSOLVING THE VRITTI, EXPANDING OUT THE SENSE OF THE ONE, THE NEW, THE NEW BODY, THE ONE WILL, AGAINST THE VRITTI, ccxc

YOGA, THE FUNDAMENTALS

IN EFFECT, TRAINING ONESELF TO INTENSIFY THE YOGA, THE UNION WITH THE ONE, AS THOSE FORMS, THOSE THOUGHT WAVES MOVE AGAINST US, IS IN EFFECT THE PROCESS OF HEALING ONESELF OF PAST TRAUMA,

INTEGRATING THE PSYCHE, ccxci

DILIP RAJEEV

ORDERING IT IN

THE ONE ORDERING PRINCIPLE

WHICH THE JUNGIANS STUMBLED ON, ccxcii

YOGA, THE FUNDAMENTALS

AND NEVER FULLY UNDERSTOOD THE WHYS OF,

IN ANCIENT TEXTS, THE ONE IS REFERED TO AS THE

PURUSHA, ccxciii

DILIP RAJEEV

THE PRIMORDIAL MAN “Higher than the senses, stand the objects of senses.

Higher than objects of senses, stands mind. Higher than mind, stands intellect. Higher than intellect, stands the great self. Higher than the great self, stands Avyaktam. Higher than Avyaktam, stands

Purusha. Higher than this,

there is nothing. He is the final goal and the highest point. In all beings, dwells this Purusha, as Atman (soul), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.” – THE KATHA UPANISHAD, AS QUOTED BY Paul Deussen, IN Sixty Upanishads of the Veda.

ccxciv

YOGA, THE FUNDAMENTALS

“In the beginning this was

Self alone, in the shape

of a person (puruṣa). He looking around saw nothing but his Self (Atman). He first said, "This is I", therefore he became I by name.” — Brihadaranyaka Upanishad 1.4., as TRANSLATED BY MAX MULLER

“There was neither non-existence nor existence then; Neither the realm of space, nor the sky which is beyond; What stirred? Where? In whose protection?

There was neither death nor immortality then; No distinguishing sign of night nor of day; That One breathed, windless, by its own impulse; Other than that there was nothing beyond. ccxcv

DILIP RAJEEV

Darkness there was at first, by darkness hidden; Without distinctive marks, this

all was water;

That which, becoming, by the void was covered; That One by force of heat came into being; ‌.

Who really knows? Who will here proclaim it?

Whence was it produced? Whence is this creation?

Gods came afterwards, with the creation of this universe.

Who then knows whence it has arisen?

Whether God's will created it, or whether He was mute; Perhaps it formed itself, or perhaps it did not; ccxcvi

YOGA, THE FUNDAMENTALS

Only He who is its overseer in highest heaven knows, Only He knows, or perhaps He does not know.”

—Rigveda 10.129 abridged translation, Kramer / Christian

AS THE PRIMORDIAL MAN IMPULSES, ccxcvii

DILIP RAJEEV

IN THE PRIORDIAL WATERS OF GENERATION,

ccxcviii

YOGA, THE FUNDAMENTALS

THE WATERS INITALLY A FORMLESS SUBTANCE,

ccxcix

DILIP RAJEEV

THREE FUNDAMENTAL MOVEMENTS FORM,

ccc

YOGA, THE FUNDAMENTALS

THESE ARE THE

GUNAS ccci

DILIP RAJEEV

IF WHAT IS GENERATED IS A WAVE ON WATER, WE WILL HAVE PHASES WHERE THE WAVE-ACTIVITY RISES, PHASES WHERE IT IS STABLE, AND PHASES WHERE IT SINKS, OR DISSAPEARS, PHASES OF INCREASING ACTIVITY, OF FIRE LIKE QUALITY, OF ROYAL QUALITY, RISING, THE RED ,

THE RAJASIC, OF STABLE QUALITY, THE WHITE, THE PURE,

THE SATTVIC,

cccii

YOGA, THE FUNDAMENTALS

OF DESCENDING QUALITY, THE DARK, THE TAMASIC,

WAVEPATTERS ATTAIN A STABLE QUALITY, THE VIRTUOUS SATTVIC NATURE, WHEN THEY ARE GREATER ALIGNED TO PRIMORDIAL, ETERNAL NATURE, AND THUS FINDS SUSTENANCE, IN THE GREATER UNIVERSE,

WAVEPATTERS CHAOTIZE-SINK, DISAPPEAR, WHEN THEY ARE NOT ALIGNED TO THE PRIMORDIAL ONE NATURE, AND ARE IN A TAMAS-IC STATE, GENERATION APPEARS AS NEW ACTIVITY, RED, THE RAJAS-IC, ccciii

DILIP RAJEEV

TO DISCUSS,

A FEW PLAUSIBLE MAPPINGS.

THE THREE GUNAS SATTVA, RAJAS,

TAMAS, APPEAR IN INDIAN PHILOSOPHY IN THE DISCUSSION OF EVERYTHING FROM ETHICS TO THE NATURE OF FOOD SUBSTANCES, IT WOULD SUFFICE HERE THINK OF GUNAS AS FUNDAMENTAL, ELEMENTAL QUALITIES OF GENERATED REALITY, ALL BEINGS, GENERATED FORMS, ARE SUBJECT TO GUNAS, BOTH INTERNA AND EXTERNAL,

THE PRIMORDIAL ONE IS ABOVE THE GUNAS, ccciv

YOGA, THE FUNDAMENTALS

“ THE THREE GUNAS ARE THE SUBJECT OF THE VEDAS,

BE FREE OF THE THREE GUNAS, O ARJUNA, FREED FROM DUALITY, ESTABLISHED IN TRUTH, FREE FROM THOUGHTS OF COMFORT,

ABIDING IN THE

SELF,”

” – KRISHNA TO ARJUNA, VERSE 45,

CHAPTER 2, THE BHAGAVAD GITA

cccv

DILIP RAJEEV

“I

AM THE SELF,

O DENSE-HAIRED ONE, THE ABODE OF ALL BEINGS, I AM THE BEGINNING AND THE MIDDLE, THE END OF ALL BEINGS AS WELL” -KRISHNA TO ARJUNA, VERSE 20, CHAPTER 10, THE GITA,

“THEY

KNOW ME NOT, THE MULTITUDE OF GODS,

THE ORIGIN, NOT THE GREAT SAGES, I MYSELF INDEED AM THE SOURCE, OF ALL GODS, AND THE GREAT SAGES, ALL” -KRISHNA TO ARJUNA, VERSE 2, CHAPTER 10, THE GITA

cccvi

YOGA, THE FUNDAMENTALS

“OF THE ADITYAS, I AM VISHNU, OF THE LIGHTS, THE SHINING SUN, ..

OF THE SENSES, THE MIND, I AM, OF THE BEINGS, I AM THE CONSCIOUSNESS, ..

OF THE GODS OF DESTRUCTION, I AM SIVA,“ – EXCERPTED FROM VERSES 21-23, CHAPTER 10, THE BHAGAVAD GITA. WORDS

ATTRIBUTED TO KRISHNA BY VYASA.

cccvii

DILIP RAJEEV

ONE OF THE MOST ANCIENT TEXTS OF SANSKRIT ETYMOLOGY NOWAVAILABLE,

THE NIRKUTA OF YAKSHA ASSOCIATES THE TERM GUNA WITH THE SENSE OF NUMBERS, MANIPULATION OF NUMBERS, ETC.

THE ONE IMPULSE GENERATES THE OTHER NUMBERS. IF WE THINK OF THE HUMAN BODY AS A UNIVERSE, AND HOLD THE PERCEPTION OF A ONE WHOLE, SAY THE FORM OF A HORIZONTAL LINE ON THE SPINAL, AS IN THE SYMBOLISM OF THE CROSS,

cccviii

YOGA, THE FUNDAMENTALS

AND THEN WITHDRAW THAT

IMAGINATION, WE FIND A DUALIZED FLOW, IN THE HEAD AND SACRAL REGIONS, THE DUALZED HEAVEN AND EATH IN OUR INTERNAL UNIVERSE, THE TWO FORMING, THE FLOW BETWEEN THEN GENRATING THE BODY ANEW, THE THREE, THE HEAVEN, EARTH,

AND MAN, ETC. FOUR IS A FOUNTAINING,

cccix

DILIP RAJEEV

FIVE OF BONDED MOVEMENT BETWEEN HEAVEN AND EARTH, HENCE THE FORM V IN ROMAN NUMERALS, SYMBOLIZING THE EMERGING OF THE TWO,

AMONGST THE CHINESE THE SYMBOL FOR FIVE, AS FOUND SCRIBBLED ON ANCIENT BRONZE ARTIFACTS, AND ANIMAL BONES FROM EVEN MORE PRIMITIVE TIMES, WERE AN X BETWEEN TWO LINES, X SYMBOLIZING INTERACTION OF THE TWO, THE HEAVEN AND EARTH, AS SYMBOLIZED BY THE TWO LINES,

cccx

YOGA, THE FUNDAMENTALS

AMONGST THE ROMANS, X SYMBOLIZED 10, AND A HALF OF IT, V, THE FIVE, THE NUMBERS ARE PATTERNS OF MOVEMENT THAT FOLLOW FROM THE ONE IMPULSE, ACTING ON THE WATERS, PERHAPS, THE SEED INFORMATION DETERMINGS, THE PATTER OF IMPULSING, AND IT TURN IT FORMS THE SEED IN THE WATERS, DIFFERENTIATING INTO OTHER FORMS OF LIFE,

cccxi

DILIP RAJEEV

IN THE EMBRYO, THE SEED INFORMATION ENTERS, AND THEN THE WATERS BEGIN T GENERATE THE DIFFERENTIATED CELLS THE SAME SEED INFORAMTION DIFFERENTIATES INTO FORMS OF DIFFERENT CELLS,

FROM A BONE CELL, TO A NEURON, ALL OF DIFFERENT FORM AND FUNCTION, YET EVOLVING FROM

A SEED IDEA

cccxii

YOGA, THE FUNDAMENTALS

TRANSLATION OF RIGVEDA 10.129,

BY RALF GRIFFITH SAYS, 1. THEN was not non-existent nor existent: there was no realm of air, no sky beyond it.

What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water?

2 Death was not then, nor was there aught immortal: no sign was there, the day's and night's divider.

That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever.

3 Darkness there was: at first concealed in darkness this All was indiscriminated chaos.

All that existed then was void and form less: by the great power of Warmth was born that Unit.

cccxiii

DILIP RAJEEV

4 Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit.

Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.

5 Transversely was their severing line extended: what was above it then, and what below it?

There were begetters, there were mighty forces, free action here and energy up yonder 6 Who verily knows and who can here declare it, whence it was born and whence comes this creation?

The Gods are later than this world's production.

Who knows then whence it first came into being?

7 He, the first origin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not.

cccxiv

YOGA, THE FUNDAMENTALS

CHAPTER 9 OF THE BHAGAVAD GITA, VERSES 4-8 SAY, ATTRIBUTING THE WORDS TO KRISHNA,

“I PERVADE THIS UNIVERSE, AS THE UNMANIFEST, IN ME ABIDE ALL BEINGS, AND NOT ME IN THEM,

AND THOUGH I DO NOT ABIDE IN THEM, THEY IN YOGA PERCEIVE THE GLORY, SUSTAINING BEINGS, INDEPENDENT OF THE GENERATED, ME, THE SELF, GENERATING THE BEINGS

cccxv

DILIP RAJEEV

AS IN SPACE ABIDES ETERNALLY, THE WIND THAT TRAVELS EVERYWHERE, SO ARE BEINGS, DWELLING IN ME ALL BEINGS, O ARJUNA, AT THE END OF A GREAT PHASE OF TIME, INTO MY NATURE GO, AND AT THE BEGINNING OF A NEW GREAT PHASE, I EMIT THEM IN MY OWN NATURE ESTABLISHED, I EMIT,

AGAIN AND AGAIN, THESE ENTIRE MULTITIDE OF BEINGS , WHO ARE WITHOUT WILL, AND SUBJECT TO NATURE” cccxvi

YOGA, THE FUNDAMENTALS

THE TEXT ON YOGA, SIVASAMHITA, IN VERSE 59 SAYS, “SINCE IN TIME IS BIRTHED, these varied, and the worlds, THEREFORE, THERE OUGHT BE, THE ONE, THE SELF, THE ORIGIN ETERNAL, THE UNTHINKABLE.”

AN IDEA THERE IS THAT IF THINGS ORIGIN AND EVOLVE ARE BIRTHED, THERE OUGHT BE AN ULTIMATE, UNBIRTHED, ETERNAL, SOURCE, AND SENSE UNBIRTHED, NOT OF TIME, NOT TRANSFORMED IN TIME.

cccxvii

DILIP RAJEEV

VERSE 60, IN THE SAME BOOK, SIVASAMHITA, SAYS,

”ALL EXTERNAL BEINGS, PERISH IN DUE TIME, YET THE ONE INDESCIBABLE BY WORDS, WILL EXIST WITHOUT A DUAL.”

cccxviii

YOGA, THE FUNDAMENTALS

VERSE 61, SIVASAMHITA, SAYS,

“NOT EITHER, NOT AIR, NOR FIRE, NOT WATER, NOT EARTH, NOT THEIR COMBINATIONS ARE PERFECT,

THE ONE SPIRIT, ALONE IS PERFECT, ”

cccxix

DILIP RAJEEV

AND VERSE 62, OF THE SIVASAMHITA SAYS, “THROUGH THE SELF, THE YOGI, DEFINITELY SEES THE

SELF

HAVING DESTROYED, ALL FALSE ILLUSIONS OF MIND, AND ILLSUORY FORMS OF THE WORLD HE ABIDES IN”

cccxx

YOGA, THE FUNDAMENTALS

VERSE 63, OF THE SIVASAMHITA SAYS,

“HAVING SEEN THE ONE SELF, THROUGH THE SELF, EXPERIENCING BOUNDLESS JOY, HE FORGETS THE UNIVERSE, AND EXPERIENCE THE EXISTENCE IN THAT STATE OF SAMADHI”

IN THE SIVASAMHITA, THE WORDS ARE ATTRIBUTED TO THE HINDU GOD SIVA, Linda Sparrowe describes the text Siva Samhita as “perhaps the most comprehensive treastise.. on HATHA YOGA”

cccxxi

DILIP RAJEEV

ALLUSIONS are used throughout the text of Sivsamhitha. The existence of allusions are pointed out by that text itself, and there are injunctions in many verses to the reader to never share the secret of what is said there to any. This makes one wonder if the descriptions of the hatha yogic exercises refer through the use of allusion, to deeper ideas.

In the book are also found ideas OF THE ONE, AS THAT UNMANIFEST ABIDING EVERYWHERE, AS THE ETHER SPREADING EVERYWHERE ABIDES BOTH INSIDE A JAR OF SAND, AND OUTSIDE, SO DOES THE ONE ABIDE AVERYWHERE BOTH INSIDE AND OUTSIDE THE EGG OD THE COSMOS. THE BOOK ALSO SAYS HATHAYOGA THE DISCIPLINE OF EXERCISE - IS cccxxii

YOGA, THE FUNDAMENTALS

USELESS WITHOUT RAJAYOGA, RAJAYOGA INVOLVES ASSIMILATING TO THE ONE, WHILE AT THE SAME TIME ARGUING HATHAYOGA IS NEEDED WITH RAJAYAYOGA,

AND ALSO IN VERSES SPEAKS OF THE BENEFIT OF STUDYING THE

REFLECTION OF THE SELF, ETC. WE OUGHT NOTE THAT THE HATHAYOGA TEXTS WE HAVE ARE ALL THOUGHT LESS THAN A TOUSAND YEARS OLD, TEXTS EVEN AS WIDELY STUDIED AS RIGVEDA, cccxxiii

DILIP RAJEEV

ARE THOUGHT TO HAVE HAD THINGS ADDED IN LATER PHASES, SO EVEN LESS IS THERE A WAY TO VERIFY THE AUTHENTICITY OF AN ESTIMATED 17TH OR 18TH CENTURY HATHAYOGA TEXT, IN ALL ITS SECTIONS, POSTURES FOR MEDITATION, ETC., ARE HINTED UPON IN EARLIER TEXTS, INCLUDING THE PALI CANON, But, then remember that the posture were for meditation, to supplement transformation in meditation, and not a way of achieving anything in itself. Without the focus of the mind on the ETERNAL, THE ONE, cccxxiv

YOGA, THE FUNDAMENTALS

There is no deep transformation.

KNOWING THE ETERNAL, THE BEYOND CHANGE, IS ENLIGHTENMENT, SAYS THE DAO DE JING, IN CHAPTER 16,

TRUE ANCIENT TRADITIONS, AND THE ANCIENT SCHOOLS OF YOGA AS EVIDENCED BY PATANJALI, THE GITA, ETC., FOCUSED ENTIRELY ON THE

HEART, THE MIND, AND THE BODY,

ASSIMILATING TO THE ONE, cccxxv

DILIP RAJEEV

AND NEVER ON ANY SYSTEM OF BREATHING OR DIFFICULT PHYSICAL POSTURES, IF ALL THE ATTEMPTS AT BREATHING, AND POSTURES DISTRACT

FROM THE ONE, THE TRUE SELF, cccxxvi

YOGA, THE FUNDAMENTALS

THEN THEY ARE OF THE NATURE OF WHAT OUGHT BE AVOIDED, THEY ARE MANIFESTATIONS

OF

VRITTIS, AS ANY FORM THAT TAKES THE MIND FROM THE PERCEPTION OF THE PRIMORDIAL SELF, IS A VRITTI, PRECISELY WHICH YOGA SEEKS TO DISSOLVE, as PATANJALI AFFIRMATIVELY TELLS US, YOGA IS THE RESTRAINING OF THROUGHT WAVES, VRITTIS,

cccxxvii

DILIP RAJEEV

THAT TAKE US AWAY FROM THE SOURCE, THAT ENGENDER FORGETFULNESS

OF THE ONE, THOUGTH WAVES THAT LEAVE US FOCUSED ON TRIVIAL FORMS OF THE WORLD, AND WORDLY NARROW-MINDED PURSUITS,

AND IF THE PURSUIT IN “YOGA” BECOMES NARROW MINDED, WORDLY, THIS OR THAT ABILITY, OR A STATE, cccxxviii

YOGA, THE FUNDAMENTALS

IT IS PRECEISLY WHAT IS NOT

YOGA

The Sivasamhita discusses esoteric philosophy

without injunctions to keep anything secret, yet whenever discussing this or that complex posture, there is an injunction to keep it secret, that would have been a way of distraction from the core philosophy, Keeping the true secret out there, wrapped in a good amount of nonsense, And then asking the nonsense be hidden, Effectively making out of nonsense a tool of distraction.

cccxxix

DILIP RAJEEV

MYSTICAL WRITINGS OFTEN ATTEMPTED TO HIDE THE SIMPLE TRUTH, ADDING A PILE OF NONSENSE TO DISTRACT, AND THIS PATTERN IS SEEN IN THE WRITINGS OF WESTERN TRADITIONS AS ALCHEMY, WE FIND THE STORIES OF EMPERORS IN CHINA,

POISONING THEMSELVES

AT LEAST IN ONE INSTANCE TO DEATH, cccxxx

YOGA, THE FUNDAMENTALS

SWALLOWING MERCURIC SULFIDE PILLS, AS PRESCRIBED IN TEXTS,

AN AYURVEDIC TEXT, DESCRIBES THE PORTION OF IMMORTALITY SAYS, TWO POTS OF MEDICINE ARE INSIDE A TREE, THE MEDICINE IN THE LOWER POT WHICH TYPICALLY IN THESE TEXTS INCLUDES MERCURY,

IS TO BE KEPT IN A GENTLE, WARM FLAME, THE MERCURY FILLED MEDICINE cccxxxi

DILIP RAJEEV

DISTILLS SLOWLY UP FROM THE LOWER POT, TO THE HIGHER, AND THIS DECOTION THEN CONSUMED

BY THE HUMAN, INITIALLY WILL SEEM TO WEAKEN HIS BODY, AND PERHAPS EVEN HAVE HIM LOSE HIS HAIR AND TEETH, TILL AFTER A WHILE, WHEN HE PERSISTS WITH IT, A NEW PERFECTLY YOUNG IMMORTAL BODY IS OBTAINED, cccxxxii

YOGA, THE FUNDAMENTALS

TAKEN LITERALLY, THIS IS IDIOTIC, INVITING DEATH, And only a fool would attempt EATING A POSION LIKE MERCURY, INFACT WHAT IS HIDDEN IN ALLUSION IS,

THE TREE IS THE CENTRAL PORTION OF THE BODY, THE SPINAL, THE BRAIN, THE BRAIN UNFODLS LIKE THE CANOPY OF A TREE, ABOVE THE TRUNK, WHICH IS THE ALLUSSION FOR THE CENTRAL SPACE OF MAN,

THE SACRUM AND THE CRNAIUM, ABSTRACTED AS TWO POTS, cccxxxiii

DILIP RAJEEV

MERCURY AS THE SEMEN, BOTH BEING SILVERY-WHITE DROPS, THE GENTLE FLAME IS THE VITAL FIRE, TRANSFORMING THE VITAL ENERGIES, GENERATING A FOUNT, THE SUBLIMING VITAL, THE SUMBLIMING SEXUAL WATERS, IS THE MEDICINE SET TO HEAT, AND DISTILLED TO A HIGHER SPACE, THE TRANSFORMING BODY, AND THE NEW EMERGING, ARE DESCRIBED. The warning that body initially suffers damage may in fact be another strategy to cccxxxiv

YOGA, THE FUNDAMENTALS

push the desiring fool further to his destruction, And AN ENCOURAGEMENT TO THE ADEPT WHO UNDERSTANDS IT

TO ABIDE IN THE PROCESS, BREAKING THROUGH DIFFICULTIES, AS FOR THE MERCURIC SULFIDE, TAKEN BY THE FOOLISH EMPEROR WHO SET TO SAIL A CREW, COMMANDED NEVER TO RETURN WITHOUT FINDING THE FOUTNAIN OF EVERLASTING LIFE, SYMBOLIZED, THE MERCURY TRANSFORMED, IN GENTLE FLAME, AS SYMBOLIZED BY SULPHUR. cccxxxv

DILIP RAJEEV

THE DISTORTION OF YOGA INTO A SET OF MOVEMENTS, EXERCISES, alone, RESULTING IN SUPERNATURAL ABILITIES, IS BUT , ALMOST DEFINITELY A WAY SOME FOUND FOR HIDING THE ESSENCE, INDEED, YOGA, AS THE MIND TRANSFORMS, IN THE BONDING WITHH THE ONE, MAY BRING FORTH SUPERNATURAL ABILITIES, FOR A FEW, cccxxxvi

YOGA, THE FUNDAMENTALS

BUT THAT IS NOT THE ULTIMATE GOAL,

AND IS MERE DISTRACTION FOR THE TRUE ADEPT,

Traditions say that the best adepts, Often, Weren’t allowed to have abilities, By their gurus, So that they kept progressing, Without distraction.

THEIR ABILITIES, already engendered, STAYED LOCKED, So to speak,

cccxxxvii

DILIP RAJEEV

EXERCISES, Any, As long as they don’t strain your body, Aligns it in form to the natural flow, THEY, SUPPLEMENT THE WORK, That is, WHEN THE MOVEMENTS, POSTURES, OR BREATHING, IS DONE, AS ONE WITH THE

THE ONE SOURCE cccxxxviii

YOGA, THE FUNDAMENTALS

THE PRIMORDIAL NATURE OUGHT REFLECT INTO THE LAKE OF THE SEXUAL WATERS OF OUR BODY, AS NARCISSUS DID, WE MUST STUDY INTENSELY THE ONE NATURE, REFLECTION OF THE PRIMORDIAL SELF IN US, IN OUR SEXUAL AND NEURAL ANATOMY, THE GENETIVE AND PERCEIVING, ASSIMILATE TO ONE NATURE, cccxxxix

DILIP RAJEEV

THE FORM OF THE ONE WE SEE, MAY BE CONTEMPLATED, OR THE NATURE MAY BE ASSIMILATED TO, AVOIDING ALL OTHER PERCEPTION, FORGETTING THE UNIVERSE, PERCEPTION OF ANY FORM, OUR OWN BODY EVEN, WE ASSIMILATE TO THE PERCEPTION OF THE ONE, THE PRIMORDIAL ORIGIN OF ALL, RETURNING TO PERFECTION, ENLIVENING THAT FOUNTAIN OF JOY WITHIN, FROM THE SEXUAL WATERS ARISING, FOUNTAINIG UP ALONG THE SPINE, RISHING TO THE SOURCE. cccxl

YOGA, THE FUNDAMENTALS

THE CADUCES, A SYMBOL FOUND IN ANCIENT WESTERN TRADITIONS, THE SYMBOL OF MEDICINE NOW, OF HEALING, OF HEALTH, IS A SYMBOL OF VITAL ENERGIES RISING UP THE SPINE, TWO ENERGY CHANNELS, THE FOUNTAINING SEXUAL WATERS, ABSTRACTED AS SPERPENTS, AND A ROD, AND THE WINGED FORM, THE TRANSFORMING BRAIN. cccxli

DILIP RAJEEV

ALL THESE NATURALLY TRANSPIRE, AS WE SINGLE MINDEDLY HOLD OURSELVES IN THE PERCEPTION OF

THE ONE

cccxlii

YOGA, THE FUNDAMENTALS

RAMA, KRISHNA, ETC., ARE SAID TO BE THE ONE IN INDIAN TRADITIONS,

BY ALL GREAT SAGES OF INDIAN TRADITIONS, IN THE ADYATMA-RAMAYANA, FOR INSTANCE, THE GOD SIVA ADDRESSES PARVATHI, HIS WIFE, TELLING HER RAMA IS THE

PRIMORDIAL ONE, RAMA AND KRISHNA EXISTED IN TWO DIFFERENT PHASES OF TIME,

cccxliii

DILIP RAJEEV

TWO DIFFENT YUGAS,

ु तत्परं परुषख्यात ःे ु तृष्ण्यम ् गणव ॥१६॥ tatparaṁ puruṣa-khyāteḥ guṇa-vaitr̥ṣṇyam ॥16॥ OF THAT THE GREASTEST IS ABIDING IN THE PRIMORDIAL cccxliv

YOGA, THE FUNDAMENTALS

ONE’S PERCEPTION, THE GUNAS, THE ELEMENTS, FREED FROM. PURUSHA is the term PATANJALI USES HERE FOR THE ONE, THE PRIMORDIAL MAN, PURUSHA IS USED WITH THE SENSE MAN, AND ALSO AS DEFINED IN THE MONIER WILLIAMS DICTIONARY, “

the original

source of the universe.”

GUNAS ARE FUNDAMENTAL QUALITIES OF NATURE, cccxlv

DILIP RAJEEV

THAT WHICH INITIALLY EVOLVED, THE ELEMENTS, THE FUNDAMENTAL QUALITIES,

AS THE PURUSHA, THE PRIMORDIAL ONE, IMPULSES IN PRAKRITI, WHO THEN BECOMES cccxlvi

YOGA, THE FUNDAMENTALS

THE PRIMORDIAL FEMININE, THE WATERS OF CREATION, THE FORMS THE MOVEMENT GENERATED ON A PLANE, fundamental NATURE IN ALL FORMS AND BEINGS, WERE THOUGHT GUNAS, cccxlvii

DILIP RAJEEV

“AS THE ETERNAL

MAN’S HAIR WOULD SPRING FORTH FROM

HIM, SO DOES THIS UNIVERSE EMERGE” - VERSE 7, SECTION 1, cccxlviii

YOGA, THE FUNDAMENTALS

THE MUNDAKA UPANISHAD

THE ADEPT IN THE HIGEST STATE OF DISPASSION, ABIDES IN PERCEPTION OF THE ONE, khyāti, HAS THE MEANINGS, EXPERIENCE, PERCEIVE, cccxlix

DILIP RAJEEV

MANIFESTATION, UNDERSTANDING, etc.

IN THE EXPERIENCE OF THE PRIMORDIAL MAN, IN THE BONDING, ABIDING IN THE WILL, IN A STATE WHERE THE ELEMENTS OF NATURE THEMSELVES DONOT MOVE HIM OR HER, IS THE

HIGHEST STATE OF DISPASSION BY THE cccl

YOGA, THE FUNDAMENTALS

YOGI TOWARD THE UNIVERSE THAT HE OR SHE ATTEMPTS TO

TRANSCEND

“ Above all things reverence thy Self.” - Pythagoras

cccli

DILIP RAJEEV

“γνῶθι σεαυτὸν”

“KNOW THYSELF” -INSCRIPTION AT THE FORECOURT OF THE ccclii

YOGA, THE FUNDAMENTALS

TEMPLE OF APOLLO AT DELPHI, ACCORDING TO THE GREEK TRAVELLER PAUSANIAS WHO LIVED IN THE 2ND CENTURY A.D.

TRADITIONS SAY A PRIMORDIAL ONE MOVED THE WATERS, GENERATING THE UNIVERSE, IN RENWING OURSELVES, WE BOND WIH THE cccliii

DILIP RAJEEV

PRIMORDIAL ONE, LET THE ONE SPIRIT MOVE OUR GENETIVE WATERS, GENERATING INSIDE, UP ALONG THE SPINE, THE FOUNTAIN OF IMMORTAL YOUTH, THE ACT OF INITIAL GENERATION, cccliv

YOGA, THE FUNDAMENTALS

IS REPEATED WITHIN, INSIDE OUR BODY, OUR UNIVERSE, THE HUMAN BODY IS THOUGHT A MINIATURE UNIVERSE IN INDIAN TRADITIONS,

BY THE DAOISTS,

BY THE ALCHEMISTS, ETC. ccclv

DILIP RAJEEV

AN EXERCISE FIND A POSTURE RELAXING TO YOU, LYING ON BED, OR SITTING ON A CHAIR, OR ON THE FLOOR

VISUALIZE THE FORM OF

THE ONE ABIDE IN THE PERCEPTION FOR A FEW MINUTES, ccclvi

YOGA, THE FUNDAMENTALS

SAY FOUR MINUTES TO START WITH HAVE ALL OTHER PERCEPTION DISSOLVE, FEEL A FOUNTAIN ARISE FROM THE SEXUAL WATERS, THE PELVIC SPACES, UP ALONG THE SPINE, TO THE VERY SOURCE, ccclvii

DILIP RAJEEV

RELAX AND DEEP BREATH, NATURALLY, ALIGNED WITH THE FLOW, IN A WAY THAT STRENGTHENS THE FLOW, PERCEIVING LIGHTLY THE TRANSFORMATIONS HAPPENING INSIDE, THE FOCUS OF THE MIND, ccclviii

YOGA, THE FUNDAMENTALS

BEING THE FORM OF THE ONE, START FROM A FEW MINUTES, TO AS LONG AS YOU WISH

ccclix

DILIP RAJEEV

ANOTHER EXERCISE, RELAX, DEEP BREATHE, IDENTIFYING YOURSELF AS ONE WITH THE SOURCE, IN A DEEPLY HUMBLE, YET PROFOUND STATE OF MIND IN EACH BREATH, FEEL THE VITAL ENERGY ccclx

YOGA, THE FUNDAMENTALS

EXPAND, AND FILL UP YOUR ENTIRE BODY, THE SOURCE OF THE VITALITY IS THE FOUNTAIN, AT THE PELVIC VASE, RISING, IN ONE NATURE

ccclxi

DILIP RAJEEV

ADJUST YOUR BREATHING SO AS TO INTENSIFY IT,

ccclxii

YOGA, THE FUNDAMENTALS

AND FOR YET ANOTHER EXERCISE, ABIDE AS ONE WITH THE LOVE,

THE ONE,

FEEL YOUR PERCEPTION, THE ONE WILL, FILL UP THE ENTIRE UNIVERSE, FROM THE TINIEST, ccclxiii

DILIP RAJEEV

THE INNERMOST, TO THE VASTEST, THE PERCEPTION OF EVERY CELL IN YOUR BODY, AND IN WILL VISUALIZE THE DESTRUCTIONDSSOLUTION OF ALL FACTORS THAT OPPOSE,

THE ONE WILL, ccclxiv

YOGA, THE FUNDAMENTALS

THE VRITTIS OF THE INNERWORLDS, AND THE EXTERNAL, THE BODY, THE ENTIRE UNIVERSE IN YOUR OWN EXPANSE,

FILL UP WITH THE ONE WILL, ccclxv

DILIP RAJEEV

IN FACING DIFFICULTIES ON THE PATH, WHEN UNABLE TO FOCUS THE MIND, ETC. PRAY NATURALLY TO THE ONE, , AND IN ALIGNMENT WITH YOUR OWN INNER NATURE, ADOPT WHICHEVER POSTURE, IN PRAYER, THE HEART MATTER MOST, THE SINCERITY TO YOUR OWN SELF, YET, HANDS TOGETHER, IS A NATURAL POSTURE FOR PRAYER ccclxvi

YOGA, THE FUNDAMENTALS

THIS REFLECTS NEURAL ANATOMY, THE FORM OF THE PALMS WITH A LITTLE SPACE IN BETWEEN, REFLECTS THE FORM OF THE SPINAL CORD, WHICH HAS AN ENLARGEMENT IN THE PORTION BETWEEN FIFTH CERVIAL AND FIRSTH THORACIC SPINAL SEGMENTS, THIS CORREPSONDS TO THE SPACE WHEN THE NECK ATTACHES TO THE BODY,

ccclxvii

DILIP RAJEEV

THE FORM , the gesture, A YOGIC POSTURE, IF YOU WILL, THUS IS ALSO INTENSIFYINGORDERING OF THE SPINAL ENERGIES, IN ONE NATURE, AS THE MIND IS FOCUSED ON THE ONE,

ccclxviii

YOGA, THE FUNDAMENTALS

AS A FOURTH EXERCISE, SIT FOR A FEW MINUTES IN THE VAJRASANA, FOUR MINUTES WOULD SUFFICE, TO START WITH, SAY, 15 SECONDS, IDENTIFYING THE BODY AND THE MIND AS ONE WITH HIM,

THE ONE AND BREATHING DEEP, NOURISHING ONESLEF IN THE ccclxix

DILIP RAJEEV

INNER ENLIVENING WATERS. THE BREATH, LET IT FOLLOW DEEP NATURAL IMPULSE, THE NATURE OF THE ONE, LET IT DEEP, NOURISHING, INTENSIFYING YOUR MERGING WITH THE ONE, FOLLOW NATURAL IMPULSE, KEEPING YOUR MIND AND BODY PERCEPTION, ENTIRELY MERGED WITH THE ONE,

ccclxx

YOGA, THE FUNDAMENTALS

FIND YOUR OWN PATTERN, YOU WOULD DO WELL, FOR INSTANCE,

TO LET IT NOURISH YOU WITH THE

ONE NATURE,

AS YOUR

INTAKE, DISSOLVE YOU INTO THE ONE SOURCE AS YOU EXHALE.

ccclxxi

DILIP RAJEEV

IN DAILY LIFE, LET YOUR MIND BE PURE, LET THE ACTIONS BE SUCH THAT IT KEEPS THE MIND PURE, SO THAT THE INNER WATER ARE PURE, AND READILY NOURISH, AND IS FOUNTAINED TO THE ONE SOURCE, THE ROOTS OF YOUR LIFE-TREE, IN THE BREATHING NOURISH ccclxxii

YOGA, THE FUNDAMENTALS

THE MIND LET IT BE IN YOGA, FOCUSED ON THE ONE, IN DAILY ACTIVITIES, AND LIFE, EVENTUALLY GAIN MASTERY TO BE IN THIS STATE, AN UNDERSTANDING OF THE SUTRAS DISCUSSED PREVIOUSLY HELPS,

ccclxxiii

DILIP RAJEEV

AND FOR YET ANOTHER EXERCISE, BREATHING DEEP, RELAXED, VISUALIZE THE LIFE ENERGY OF EVERY CELL, THE IMPULSE IN EVERY ATOM OF YOUR BEING, BOND WITH THE

ONE

SOURCE,

AND IMPULSE WITH THE ONE ccclxxiv

YOGA, THE FUNDAMENTALS

LET EACH CELL BE SACRIFICED, IN ITS VERY LIFE ENERGY, ALL ASPECTS OF YOUR BEING, TO THE ONE SOURCE, DYING INTO THE ONE,

BORN ANEW IN NEW ETERNAL NATURE,

ccclxxv

DILIP RAJEEV

IN BREATHING, RELAX DEEPLY YOUR MIND, AND BODY, AND LET

THE ONE NATURE THAT YOU PERCEIVE AT YOUR DEEPEST, REFLECT IN THE RHYTHMS AND PATTERNS, AND INNER NATURE,

OF YOUR BREATH, ccclxxvi

YOGA, THE FUNDAMENTALS

IN CONTEMPLATING THE FORM OF THE ONE, INDIANS AND THOSE WHO HAVE HAD THE OPPORTUNITY TO BE PART OF THE TRADITIONS USUALLY HAVE A DEEPER AND NATURAL PERCEPTION OF HIS FORM AS THAT OF RAMA, KRISHNA, THE FORM OF VISHNU, ETC. ccclxxvii

DILIP RAJEEV

BEYOND A STAGE OF THE WORK, AND IN PHASES OF THE UNIVERSE WHERE THERE IS GREAT TRANSFORMATION, THE ADEPT IS USUALLY ALLOWED TO SEE AT LEAST VAGUELY,

ccclxxviii

YOGA, THE FUNDAMENTALS

A FORM OF THE ONE, WHICH HE MAY SEE WITH EYES CLOSED OR OPEN, IN HIS MIND, KEEP THE MIND ON THIS FORM, “RAMA HAS VISITED ME,” WRITES AN EXCITED KABIR. AND SO DO RUMI, HAFIZ, SPEAK OF A SIMILAR PHENOMENON ccclxxix

DILIP RAJEEV

“ALL PRAISE IS TO THE ONE” - RUMI

ccclxxx

YOGA, THE FUNDAMENTALS

“I am neither Christian nor Jew, neither Magian nor Muslim, I am not from east or west, not from land or sea, not from the shafts of nature nor from the spheres of the firmament, not of the earth, not of water, not of air, not of fire.

I am not from the highest heaven, not from this world, not from existence, not from being.

I am not from India, not from China, not from Bulgar, not from Saqsin, not from the realm of the two Iraqs, not from the land of Khurasan.

I am not from the world, not from beyond, not from heaven and not from hell.

I am not from Adam, not from Eve, not from paradise and not from Ridwan.

My place is placeless, my trace is traceless, no body, no soul, I am from

the soul of souls.

I have chased out duality, lived the two worlds as one.

One I seek, one I know, one I see, one I call.

HE is the first, HE is the last, HE is the outer, HE is the inner.

Beyond HE and HE IS, I know no other.

I am drunk from the cup of love, the two worlds have escaped me.

I have no concern but carouse and rapture.

If one day in my life I spend a moment without you from that hour and that time I would repent my life.

If one day I am given a moment in solitude with you I will trample the two worlds underfoot and dance forever.

O Sun of Tabriz, I am so tipsy here in this world, I have no tale to tell but tipsiness and rapture.

-RUMI ccclxxxi

DILIP RAJEEV

‘ “I am naught, HE is all; there is no being but God's. “ This is the extreme of humility and selfabasement.’

-RUMI

ccclxxxii

YOGA, THE FUNDAMENTALS

“We are as the flute, and the music in us is from thee; we are as the mountain and the echo in us is from thee.

We are as pieces of chess engaged in victory and defeat: our victory and defeat is from thee, O thou whose qualities are comely!

Who are we, O Thou soul of our souls, that we should remain in being beside thee?

We and our existences are really non-existence; thou art the absolute Being which manifests the perishable.

We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.

Their onward rush is visible, and the wind is ccclxxxiii

DILIP RAJEEV

unseen: may that which is unseen not fail from us!

Our wind whereby we are moved and our being are of thy gift; our whole existence is from thy bringing into being.

- RUMI

ccclxxxiv

YOGA, THE FUNDAMENTALS

KRISHNA IS POTRAYED, IN INDIAN LEGENDS, AS THE LOVER OF THE GOPIS , THE ONE WHO MESMERIZES THE MAIDENS WITH HIS DIVINE FLUTE, HE IS THOUGHT THE DIVINE LOVER, THE STORY OF MIRA BAI, DEPICTS DEVOTION TOWARD THE LORD, IN THE FORM OF ccclxxxv

DILIP RAJEEV

THE HIGHEST NATURED

DEVOTIONAL LOVE, IN INDIAN TRADITIONS, OFTEN, WHEN A GIRL REACHES PUBERTY, SHE WERE GIVEN A NECKLACE WITH AN IMAGE OF KRISHNA, ccclxxxvi

YOGA, THE FUNDAMENTALS

THE IDEA WERE TO MAINTAIN THE PURITY OF THE FEMININE, AND THUS OF THE WORLD, THROUGH THE BONDING TO THE ONE IDEAL. AMONG THE FEMININE, LOVE TOWARD THE LORD,

THE ONE, WORSHIP IN A FEELING OF LOVE, THUS THE UNION, ccclxxxvii

DILIP RAJEEV

WITH THE ONE , IS FOUND THROUGHOUT INDIAN TRADITIONS,

THERE ARE LEGENDS OF VIRTUOUS WOMEN, PRACTICING ASCETISM , TO GAIN THE

ONE AS

HUSBAND, AND SO FORTH, ccclxxxviii

YOGA, THE FUNDAMENTALS

IN THE MOST ANCIENT INDIAN WRITINGS,

ccclxxxix

DILIP RAJEEV

POETRY ATTRIBUTED TO MIRA BAI SAYS, “Mine is the lifter of mountains, the cowherd, and none other.

O sadhus! there is no other--I have seen the whole world.

I left brothers, I left kindred, I left all I had.

Sitting near the sadhus, I lost worldly shame.

I looked at the devotees and I was one with them; I looked at the world and wept.

With tears I watered love’s creeper and it took root.

I churned the milk, drew out the ghee and threw away the whey.

Rana sent a cup of poison; I drank it and stayed ecstatic. cccxc

YOGA, THE FUNDAMENTALS

Mira’s attachment is strong--what was to happen has happened.

O friend, I cannot live without the delightgiver.

Mother-in-law fights, my sister-in-law teases, The Rana remains angry.

They have a watchman sitting at the door, and a lock fastened on it.

Why should I give up my first love, the love of my former life?

None else pleases me.

Mirabai “ 

The word sadhu means sage; Rana is the family name of her husband.

My Dark One has gone to an alien land.

He has left me behind, he's never returned, he's never sent me a single word. cccxci

DILIP RAJEEV

So I've stripped off my ornaments, jewels and adornments, cut my hair from my head.

And put on holy garments, all on his account, seeking him in all four directions.

Mira: unless she meets the Dark One, her Lord, she doesn't even want to live.

— Mira Bai, Translated by John Stratton Hawley *STRIPPING OF ORNAMENTS AND ADORNMENTS WERE RITUAL FOR WIDOWS IN THOSE DAYS After making me fall for you so hard, where are you going?

Until the day I see you, no repose: my life, like a fish washed on shore, flails in agony.

For your sake I'll make myself a yogini, I'll hurl myself to death on the saw of Kashi.

Mira's Lord is the clever Mountain Lifter, and I am his, a slave to his lotus feet.

— Mira Bai, Translated by John Stratton Hawley

cccxcii

YOGA, THE FUNDAMENTALS

Such legends Are integrally part of the Bhakti Yoga branch of yoga, Which believes in DEVOTION to THE LORD, THE ONE,

cccxciii

DILIP RAJEEV

“I AM THE FATHER, OF THIS UNIVERSE, THE MOTHER, THE SUPPORTER, AND GRANDFATHER, THAT WHICH IS TO BE KNOWN, THE PURIFIER, THE SYLLABLE OM, THE RIG, SAMA, AND YAJUR VEDA, AS WELL”

- VERSE 17, CHAPTER 9, THE BHAGAVAD GITA, KRISHNA TO ARJUNA cccxciv

YOGA, THE FUNDAMENTALS

ORIGINATING IN THE DEVOTIONAL APPROACH TO THE ONE, WE FIND SANSKRIT VERSES SUCH AS,

cccxcv

DILIP RAJEEV

Tvam-Eva Maataa Ca Pitaa Tvam-Eva | Tvam-Eva Bandhush-Ca Sakhaa Tvam-Eva | Tvam-Eva Viidyaa Dravinnam Tvam-Eva | Tvam-Eva Sarvam Mama Deva Deva ||

MEANING

“YOU ALONE ARE MY MOTHER, MY FATHER, YOU ALONE MY RELATIVE, AND FRIEND, YOU ALONE ARE MY KNOWLEDGE, MY WEALTH, YOU ARE MY EVERYTHING, MY GOD OF GODS” cccxcvi

YOGA, THE FUNDAMENTALS

//11, 54 GITA, // ANOTHER TECHNIQUE A VISUALIZATION OF THICK STROKE, ONE LINE, //EXPLAIN TAI JI, QI GONG, //INNER VRITTIS //IN SOCIETY

cccxcvii

DILIP RAJEEV

श्चवतकयश्चवचाराअनन्दा

ु श्चस्मतारुपानगमात्सं प्र ज्ञातः ॥१७॥ vitarka-vicāra-ānandaasmitā-rupa-anugamātsaṁprajñātaḥ ॥17॥ THE THOUGHTS, PROCESSED, IN ALIGNMENT WITH THE SELF NATURE’S JOY FOUNTAINED, IS THE KNOWLEDGE, IN UNION WITH THE ONE. cccxcviii

YOGA, THE FUNDAMENTALS

EVERY WAVE OF PERCEPTION, THOUGHTS, INNER VRITTIS, ALL NEED BE DISSOLUTIONED,

BY THAT INNER STRONG SPRING, IN ETERNAL NATURE, TO THE ONE SOURCE, cccxcix

DILIP RAJEEV

THEN, OUR PERCEPTION OF THE WORLD, IS DEEPER, IN FUNDAMENTAL PATTERNS , WE SEE THE WORLD EVOLVE,

cd

YOGA, THE FUNDAMENTALS

WITH NO DELUSION, AND NO IDENTIFICATION, WITH THE FORMS THEMSELVES, AND THE ONE WILL, THE ONE BEAM INSIDE, THE ONE NATURE, GUIDES OUR PERCEPTION,

cdi

DILIP RAJEEV

A SUTRA CAN HAVE LAYERS OF MEANING, श्चवतकय

vitarka IS ATTRIBUTED THE MEANINGS “Argument, reasoning, inference.”

BY APTE, IN ADDITION TO THE SENSES, “FANCY, THOUGHT, DOUBT.”

श्चवचारा

vicāra IS ATTRIBUTED THE MEANINGS “Reflection, deliberation, thought.”

BY APTE, cdii

YOGA, THE FUNDAMENTALS

IN ADDITION TO THE SENSES,

“Examination, discussion, investigation.”

Ānanda IS JOY asmitā IS SELF rupa IS FORM anugamāt IS ‘TO MOVE ALONG WITH’Anu as word, according to Apte indicates the sense “along with” cdiii

DILIP RAJEEV

The sense of the sound “an” as in analogous, is IN ANU, GAMA IS MOVEMENT,

saṁ as a word-root has the sense, BONDED, WITH, TOGETHER, cdiv

YOGA, THE FUNDAMENTALS

prajñātaḥ IS KNOWING, THE INTERESTED READER MAY EXPLORE FROM THE WORD TRANSLATIONS ABOVE, HOW THE PHRASE TRANSLATION I GIVE EVOLVES,

cdv

DILIP RAJEEV

IN A DEEP STATE OF BONDING, TO THE ONE, ALL PERCEPTION IS REDUCED TO WILL MOVEMENT, THE WORLD DOESN’T BOTHER US, SO TO SPEAK, WE PARTAKE OF IT, YET IT AFFECTS US NOT, cdvi

YOGA, THE FUNDAMENTALS

THE JOY FOUNTAIN IS SO STRONG, THAT THE WORLD IS RECUDED TO ITS MOVEMENTS, Assume you are engrossed reading your favourite author, and are reading through one of the very best sections, THE FIRST TIME, of say, Harry Porter, of which you are a huge fan, And your friend is saying something, not remotely as interesting, Your friend’s words may touch some portions of your psyche, Yet not its core, It doesn’t move you deeper mind, and quickly disappears, Not affecting you, That perception moves with YOUR STRONGER INNER JOY, AND IS SOON DISSOLVED AWAY, cdvii

DILIP RAJEEV

It moves with and is absorbed in the joy-experience of the book, Similarly, WHEN THE BOND WITH THE ONE, THE SOURCE, THE YOGA ESTABLISHES THE STREAM, the world-perception is like the silly words of your friends, while you are engrossed in your book.

The stream, the FOUNTAIN TO THE ONE SOURCE, THEN DEFINES YOUR PATTERN OF KNOWING, DRIVES YOUR PSYCHE, cdviii

YOGA, THE FUNDAMENTALS

THAT IS THE STATE OF SAMPRAJNATA,

THE PHRASE MAY ALSO BE TRANSLATED AS DESCRIBING A STATE WHEN ALL PERCEPTION MOVES WITH THE JOY FOUNTAIN, THE WORLD AROUND, ITS PERCEPTION, TRANSFORMS THUS, THE WORLD REDUCES TO cdix

DILIP RAJEEV

THE FORM OF THE SELF,

THE ONE

cdx

YOGA, THE FUNDAMENTALS

श्चवरामप्रत्ययाभ्यासप ू वःय संस्कारशषे ोऽन्यः ॥१८॥ virāma-pratyaya-abhyāsapūrvaḥ saṁskāra-śeṣo'nyaḥ ॥18॥ In Cessation of that analogous movement as well, through practiceeffort ON THE PRIMORDIAL, is cultivated the remainder of the aspects.

cdxi

DILIP RAJEEV

WHAT IS LEFT OUT IN THE PREVIOUSLY MENTIONED STAGE, OF BONDED KNOWLEDGE, OUGHT BE CULTIVATED, THE VERY MOVEMENTS OF THE PSYCHE CESSATED, IN THE NATURE OF THE PRIMORDIAL DESTROYED, The previous stage mentioned Involves The mind still moving with the perceptions, IF we could still it entirely, we begin to cultivate the rest of the psyche, Begin to establish it in YOGA, in all its aspects, Progress toward THE GOAL of a AN ABSOLTUE STATE OF

UNION, WITH THE ONE, cdxii

YOGA, THE FUNDAMENTALS

PERFECTION

THE WORLD, NOR TIME, NOTHING OF THE UNIVERSE, OR BEYOND, ABLE TO AFFECT ANYTHING IN IS, IS A STATE OF PERFECTION, A STATE OF PERFECT ESTABLISHMENT,

IN THE PRIMORDIAL ONE, cdxiii

DILIP RAJEEV

Pratyaya has the sense, “a co-operating cause,” according to Apte, “concept, idea, opinion,” as well, ,

The sound Ya, given the sense, “One who goes or moves, a

goer, mover;” “Wind, air;” “Restraint; “ Etc., by Apte, “Prat,” the sound indicates a pattern, a manifest pattern, WHEN AN OBJECT MOVES THE MIND IN A PATTERN, TO REFLECT, cdxiv

YOGA, THE FUNDAMENTALS

YA YA, THEN ARE AS THE TWO STREAMS OF PERCEPTION, IN THE SPINAL, THE HUMAN IS A SYMMETRIC SYSTEM, DUAL NATURED MOVEMENT EXISTS ON THE SPINAL, PRATYAYA IS ALSO THUS ATTRIBUTED THE SENSE, cdxv

DILIP RAJEEV

Perception of accurate nature; a true perception; an impression; that which is impressed on mind

Virāma IS REFRAIN FROM, CESSATION, REST, ETC. Abhyāsa is practice, exercise, effort, pūrvaḥ is previous, the cdxvi

YOGA, THE FUNDAMENTALS

first, the ancestor HERE IT TAKES THE SENsE,

THE

ORIGIN, THE FIRST, THE BEFORE PHENOMENON, THE UNMANFIEST,

saṁskāra IS TO CULTIVATE, TO ORDER, śeṣo – A REMAINDER, WHAT’S LEFT, LEFT OVER

cdxvii

DILIP RAJEEV

'nyaḥ - THE OTHER

WHATEVER WE PERCEIVE GENERATES A RIPPLE IN OUR SEXUAL WATERS, AND THEN WHAT RIPPLES PERSIST HAVE THEIR SIGNATURE EMBDEDDED IN OUR FORMING MIND AND BODY, THE BODY FORMS ANEW EVERY MOMENT, cdxviii

YOGA, THE FUNDAMENTALS

A PIECE OF ORGANIC MASS, WOULD DECAY INA FEW DAYS, THE BODY KEEPS GENERATING ITSELF, ACCORDING TO AN ALGORITHM IN THE GENOME, THE SEED,

IN GENERATING A PERFECT BODY, WE NEED TO LEARN TO MAINTAIN A STATE OF ABSOLTE SAMADHI, WHERE THE SEXUAL WATERS, THE DEPTHS OF OUR NEURANATOMY , cdxix

DILIP RAJEEV

ARE ONLY MOVED BY

THE ONE AND WE NEED TO DISSOLVE AWAY IN

ONE PRINCIPLE, THE FORMED, THE MEMORIES, NOTIONS, WAYS OF BEHAVIOUR cdxx

YOGA, THE FUNDAMENTALS

INGRAINED, IMPRINTS, THE EGO,

Our inner aggregates WE OUGHT NOT CONFUSE WITH THE SELF, THE SELF IS THE RAY FROM THE ONE SOURCE , THAT IS ENGENDERED cdxxi

DILIP RAJEEV

ONLY WHEN WE ACHIEVE

SAMADHI, THE GOAL OF YOGA, SAMADHI IS THE ESTABLISHING OF THE BOND WITH THE SOURCE,

cdxxii

YOGA, THE FUNDAMENTALS

COMMENTARIES ON THE YOGASUTRAA DESCRIBE THE PREVIOUS SUTRA AS DESCRIBING THE SAMPRAJNATA SAMADHI, AND THIS SUTRA AS DESCRIBING THE ASAMPRAJNATA SAMADHI, “AS BEING THE STATE WHERE THE AWARENESS OF PURUSHA IS NO LONGER AWARE OF ANY EXTERNAL ENTITY AT ALL, INCLUDING THE CHITTA[INTELLIGENCE, ,CONSCIOUSNESS, MIND], SINCE THE LATTER HAS DISSOLVED ITSELF.” – EDWIN F. BYRANT cdxxiii

DILIP RAJEEV

भवप्रत्ययो

श्चवदिे प्रकृ श्चतलयानम ् ॥१९॥ bhava-pratyayo videhaprakr̥ti-layānam ॥19॥ IN PERCEPTION OF THE FORM MANIFEST, OF DISSOLVING INTO THE BODYLESS NATUREPERCEPTION. cdxxiv

YOGA, THE FUNDAMENTALS

IN PERCEPTION OF THE FORM OF THE LORD, HOLDING HIS FORM IN HEART, AND MIND, AND VERY SOUL, WE TRANSFORM OURSELVES, WE ESTABLISH YOGA, AS WE REFLECT THE ONE NATURE IN US, cdxxv

DILIP RAJEEV

LEAVING OUT ALL OTHER PECEPTION,

ANOTHER WAY, IS TO HOLD THE PERCEPTION OF THE ONE’S NATURE, DEEP IN OUR MINDS, TILL WE DISSOLVE, ASSIMILATE OUR VERY SELVES, AS INDICATED BY THE cdxxvi

YOGA, THE FUNDAMENTALS

WORD, LAYA, INTO THE ONE’S NATURE OF WHAT WE ARE ALLOWED BY THE

ONE,

TO PERCEIVE, OF

THE ONE’S NATURE, THAT IS. cdxxvii

DILIP RAJEEV

The word

layānam,

HAS A SENSE NOT EASILY EXPRESSED IN ENGLISH, APTE GIVES THE SENSES, OF THE WORD ROOT LAYA “Fusion, melting, solution,” “Disappearance, dissolution, extinction, destruction; universal destruction (प्रलय); लयं या 'to be dissolved or destroyed'.”

“Sticking, union, adherence.“

cdxxviii

YOGA, THE FUNDAMENTALS

THE WORD LAYA, ALSO GIVES THE SENSE OF

A BEAUTEOUS

ONENESS, A KIND OF MELTING AWAY, DISSOLVING INTO,

cdxxix

DILIP RAJEEV

TO QUOTE FROM BRYANT’S TRANSLATION OF THE YOGASUTRAS, “Yoga has always been theistic: As Feuerstein and others have enjoined emphatically, “The popular notion that the concept of God was interpolated into classical Yoga is completely unfounded.”

“- EDWIN F.

BRYANT Bryant also points out that schools such as Shankya which in later literature did not seem to discuss GOD, in human form, Were “infact widely theistic in its early expressions, and cdxxx

YOGA, THE FUNDAMENTALS

continued to retain widespread theistic variants.. as evidenced in the Puranas.”

Sankhya holds AN UNMANIFEST, UNKNOWABLE PURUSHA, GENERATED THE UNIVERSE, EVEN IF THEY DO NOT LIKE THE BHATI YOGA SCHOOLS, FOCUS ON THE LORD’S FORM, THEIR GOAL IS AS WELL TO cdxxxi

DILIP RAJEEV

ENJOIN, THROUH STUDY OF THAT PRIMORDIAL IMPULSE, THEMSELVES, WITH THE UNMANIFEST SOURCE, In TIBET, We find statues of THE ADEPT, HOLDING A VAJRA ALIGNED TO THE SPINAL IN ONE HAND, cdxxxii

YOGA, THE FUNDAMENTALS

AND A BELL HELD NEAR THE GENITAL SPACES, IN THE OTHER HAND, THE SYMBOLISM WERE SAYING, REFLECT THE PRIMORDIAL RHYTHM, THAT IMPULSE, IN THE SEXUAL WATERS, HOLD IT IN YOUR SPINAL cdxxxiii

DILIP RAJEEV

ANATOMY, THE VAJRA BEING ANALOGOUS TO THE SPINE, HAVING TWO ENLARGEMENTS, AS THE SPINAL CORD DOES, THE WORD VAJRA IN ASENSE THE THUNDERBOLT, AS THE SPACE OF NEUROELECTRICITY BEING THE SPINAL, THE NEUROELECTICITY , cdxxxiv

YOGA, THE FUNDAMENTALS

IN THE NATURE OF

THE

ONE, THUNDERS THROUGH THE SYSTEM, RENEWING, PERFECTING IT. VAJRA ALSO MEANS, DIAMOND, THE NATURE OF THE NEWLY FORMING SPINAL, IN THEIR THOUGHT, cdxxxv

DILIP RAJEEV

THE WORD YOGA MEANS TO BOND, AND IF WE BOND WITH ANYTHING OTHER THAN THE ETERNAL, THE BOND IS PURPOSELESS, WE ESTABLISH NO IDEAL, THAT IS NOT WASHED AWAY

BY TIME,

UNLESS IT IS cdxxxvi

THE

YOGA, THE FUNDAMENTALS

ETERNAL ONE THAT WE BOND WITH

cdxxxvii

DILIP RAJEEV

OTHER SCHOOLS, PERCEIVE THE NATURE IS A MORE NATURAL WAY, ASSIMILATING THEMSELVES. SOME STUDY IT AS THE NUMBERS AND THEIR EVOLVATORIES IN THE BODY, THE FUNDAMENTAL PERCEPTION OF EACH NUMBER, IN THE BODY, THE FOUNTAINING STREAMS IN THE PERCEPTION, THEY BOND TO THE ONE SOURCE, THUS, IN THEIR THEORY, BONDING THE ENTIRE SYSTEM, AMONGST ANCIENT DAOIST TRADITIONS, THEY PONDERED THE ONE’S NATURE, AS PERCEPTION OF THE ONE LINE, 惟初太始道立於一造分天地化成萬物凡一之屬皆從一 IS HOW THE SYMBOL FOR ONE ( 一 ) IS EXPLANED, IN SHUO WEN, A 1800 YEAR OLD CHINESE DICTIONARY, IN ITS FIRST ENTRY,

cdxxxviii

YOGA, THE FUNDAMENTALS

IT SAYS, IN A SENSE, THE 一 IS THE ESTABLISHER OF THE GREAT DAO, WHICH THEN ESTABLISHED HEAVEN AND EARTH, AND THE MULTITUDE OF BEINGS, THE ONE LINE,

THUS SYMBOLIZED THE ONE SOURCE, THE CHINESE FORMS, THE ENTIRE ALPHABET, HAS ORIGINS IN A SCIENCE OF BONDING WITH THE ONE, THE SYMBOL FOR HEAVENS, 天, FOR INSTANCE HAS THE BODY, THE NEURANATOMY, AS ABSTRACTED BY THE ANCIENTS IN THE FORM,

cdxxxix

DILIP RAJEEV

BONDED TO THE ONE SOURCE,

IN VARIANTS, THE ONE SOURCE IS DEPICTED AS A PRIMORDIAL WHIRL, cdxl

YOGA, THE FUNDAMENTALS

THE CENTRAL TENET OF BUDDHIST TRADITIONS IN CHINA HAS BEEN THE SYMBOL,

空 cdxli

DILIP RAJEEV

ATTRIBUTED IN LATER TIMES THE MEANING “EMPTY” THE 工 SYMBOL INSIDE IS THE ONE ABOVE, A REFLECTION OF THE ONE BELOW, AND A BONDING AXIS, THE BEAM, THE WILL, cdxlii

YOGA, THE FUNDAMENTALS

WHAT RUMI IMPLIES IN MAKING THE TWO ONE, AND THE SAME IDEA OF THE DUAL BONDED, EXISTS IN GNOSTIC APOCRYPHA,

å…« A SYMBOL OF FOUNTAINING, AND cdxliii

DILIP RAJEEV

宀 A SYMBOL OF A ROOF, THE VAULT OF THE UNIVERSE ABSTRACTED,

THE BOND ESTABLISHED WITH THE ONE,

cdxliv

YOGA, THE FUNDAMENTALS

ONE NATURE REFLECTED IN THE WATERS OF ONE’S OWN BODY, ESTABLISHING THE JOY FOUNTAIN TO THE ONE, IS ALL THERE IN THE SYMBOL WE FIND ANCIENT VARIANTS OF THE SAME SYMBOL, SAY FOR INSTANCE, cdxlv

DILIP RAJEEV

THE ONE LINE IS DRAWN ABOVE THE

å·¥ INDICATING ALSO AN ORDERING OF THE CRANIAL AND SACRAL, IN ONE NATURE, IN THE VARIANT, , cdxlvi

YOGA, THE FUNDAMENTALS

WE SEE A FLOW TO THE VAULT OF THE UNIVERSE, FROM THE AXIAL, THE FLOW INDICATED BY THREE LINES, IN YET ANOTHER VARIANT,

, WE FIND THE ONE PROJECTING THE WILL cdxlvii

DILIP RAJEEV

BEAM INTO THE PELVIC SPACES, THE FORM BELOW IS ANALOGOUS TO THAT OF THE PELVIC BONE, THUS IT SHOWS

THE

ONE WILL ENTERING THE SEXUAL WATERS, THE GENETIVE SPACES, A REFLECTED ENERGY, MERGED TO ONE NATURE, cdxlviii

YOGA, THE FUNDAMENTALS

RISES UP THEREFROM, THE ONE AND THE REFLECTED ONE FORMING, THUS, THE RAY THUS ESTABLISHING, THE HUMAN BEING BIRTHED ANEW, THE HUMAN, IS A FOUNTAIN, cdxlix

DILIP RAJEEV

GENERATED AS THE WILL PLAYS IN THE WATERS, AS THE UNIVERSE ITSELF IS, IN OTHEER VARIANTS, WE SEE PROJECTIONS OF THE AXIAL ENERGY, WHICH TRANSFORMS THE BODY, JUST AS NERVES PROJECT FORTH FROM THE SPINE

cdl

YOGA, THE FUNDAMENTALS

THE V SHAPED FORM ABOVE INDICATE DUALIZATION IN BRAINSPACE, AND OTHER IDEAS, THE INVERTED V, AN IDEA OF UPDRAWAL

THE ENTIRE SPACE OF CHINESE SYMBOLS, SPEAKS OF THE ONE, AND TRANSFORMATIONS cdli

DILIP RAJEEV

OF THE HUMAN BODY, AND THUS ANY IDEA, IN A SYMBOLIC SENSE, WRITTEN IN CHINESE, INCLUDE DAOIST THEORIES, OR OF OTHER TRADITIONS, SAY JUST ONE STORY, BOND WITH THE cdlii

ONE,

YOGA, THE FUNDAMENTALS

TRANSFORM THYSELF, Into your true self,

To explain the form of the SYMBOLS for TRUTH A variants a few thousand years old, IS,

cdliii

DILIP RAJEEV

THE PRIMORDIAL MAN, ABOVE THE PELVIC VASE, IN THE MODERN FORM, IT IS,

真 THE LEGS-PELVIC, ONE LINE ON THE PELVIC SPACES, THE SACRAL, THE LAYERED SPINE, AND THE AXIS, WITH A LINE DRAWN ON IT, INDICATING AGAIN THE

ONE – ONE NATURE AS cdliv

YOGA, THE FUNDAMENTALS

IT IS REFLECTED ON THE AXIAL ANATOMY OF MAN, WHICH IS THE BRAIN AND SPINE, AND GENETIVE SPACES, THE PELVIC SPACE, ON THE SURFACE BODY, A VARIANT OF 真

眞 cdlv

DILIP RAJEEV

REFLECTS THE ANCIENT FORM BETTER, TRUTH 真, 眞, IS THE CENTRAL IDEA IN DAOIST TRADITIONS, THE LEGS, THE NERVES OF THE LEGS, ARE ALL INVOLVED IN PROCESSING OF EARTH-MATTER AROUND, cdlvi

YOGA, THE FUNDAMENTALS

SO IS THE BODY, THE FIRST LAYER OF TRANSFORMIGN MATTER, THE FLESH, THE PRIMITIVE IDEA OF FLESH SACRIFICE, WERE IN ITS ORIGINS SYMBOLIC, INDICATING THE BODY FLESH BEING TRANSFORMED INTO HIGHER ENREGY MATTER, cdlvii

DILIP RAJEEV

SACRIFICED FOR THE PURPOSE, AND GENERATED ANEW,

The AZTECS LOST THEIR UNDERSTANDING OF THE SACRIFICE OF HEART, TO THE SUN GOD, and later understood it in barbarian ways,

cdlviii

YOGA, THE FUNDAMENTALS

If we study the ancient form of an Chinese symbol,

We see the vault, the roof, in a tapering form, indicating a state of updrawal, THE ONE IS SHOWN AS A cdlix

DILIP RAJEEV

HORZIONAL LINE, THE SACRAL SPACE, WHERE THE ONE REFLECTS

AS A

v

AND BELOW WHICH IS A SYMBOL FOR WATER, TWO BROKEN LINES ON THE OUTSIDE, AND A SOLID LINE INSIDE IS ALSO THE BAGUA SYMBOL FOR WATER. cdlx

YOGA, THE FUNDAMENTALS

THIS IS AN ABSTRACTION OF THE UNIVERSE, THE ONE GENERATING FORM PRIMORDIAL WATERS, THE SAME PROCESS IS ENGENDERED IN RENEWING-PERFECTING THE HUMAN BODY THE HUMAN BODY IS A MICROCOSMOS, “AS ABOVE, SO BELOW, cdlxi

DILIP RAJEEV

AS OUTSIDE, SO INSIDE, AS THE GREATER UNIVERSE, SO IS THE HUMAN BODY” I S AN IDEA FOUND IN ANCIENT INDIAN WRITINGS, IN WESTERN WRITINGS, THE DAO SCHOOL OF THOUGHT, ETC. THE WATERS BELOW, THUS IS THE PRIMORDIAL WATERS OF GENERATION, cdlxii

YOGA, THE FUNDAMENTALS

THE HUMAN SEXUAL WATERS, ETC.,

BY ANALOGY, BETWEEN THE GREATER UNVIERSE, AND THE HUMAN BODY, THE PRIMORDIAL WATERS IS ALSO DRAWN FROM IN REGENERATING THE BODY, cdlxiii

DILIP RAJEEV

THE CHINESE HAVE SYSTEMS ANALOGOUS TO YOGA, THEY WERE IN THE PAST FEW DECADES, BRACKETED UNDER THE TERM 氣 功 OR, QI GONG, cdlxiv

YOGA, THE FUNDAMENTALS

THE SECOND SYMBOL OF WHICH IS FROM 工, THE AXIS FORMED, AS THE ONE NATURE REFLECTS, 功 IS “Etymologically the same word as 工; character enlarged by 力" says Karlgren.

In ancient writing,

力 took the form of the nerves bonded to the spinal, cdlxv

DILIP RAJEEV

Refer any human anatomy resource to see the resemblance,

氣 HAS THE SYMBOL FOR 米 ,AND A SYMBOL FOR VAPOURS, 气 THE SEMINAL米 VAPOURS气

The work were of contructing the axis, 功 From the seed waters, 氣 cdlxvi

YOGA, THE FUNDAMENTALS

IN ONE NATURE

THE NERVES BOND THE WORLD TO THE AXIS, THE WORLD PERCEPTION THUS ALIGNED TO THE ONE’S PERCEPTION, THE PERCEPTION OF THE PRIMORDIAL PURUSHA, AND SO ALSO , ARE OUR ACTIONS, SINCE ACTIONS , cdlxvii

DILIP RAJEEV

ARE SIGNALS PROJECTED FROM THE CENTRAL NERVOUS SYSTEM, THE AXIS, TO THE BODY’S PERIPHERAL STRUCTURES, IF WE HOLD THE SYMBOL,

IN THE PELVIC SPACES, WE FEEL A FOUNTAIN, UP ALONG THE AXIS, cdlxviii

YOGA, THE FUNDAMENTALS

GENERATED, IF WE NOW HOLD IT IN THE CRANIUM AS WELL, SUCH THAT IT IS LARGE ENOUGH TO ENCOMPASS ENTIRE HEAD, WE FEEL THE AXIS FORM,

cdlxix

DILIP RAJEEV

SINCE THE SYMBOLS WERE GENERATED IN PERCEPTIN OF THE ONE, AND ABSTRACTED TRANSFORMATIONS IN THE HUMAN BODY, THE CONTEMPLATION OF THE SYMBOL ITSELF, GENERATED A PERCEPTION OF THE ONE, cdlxx

YOGA, THE FUNDAMENTALS

AN ASPECT, ATLEAST, OR, AT LEAST SOMETHING ANALOGOUS,

THIS WERE THE ORIGIN OF THE ALPHABETS, AND THUS OF TRUE SCRIPTURES, EARLY ALPHABETS WERE ALL ABSTRACTIONS OF cdlxxi

DILIP RAJEEV

ANATOMICAL AND NEURANATOMICAL TRANSFORAMATIONS, AS THE SYSTEM BONDS TO THE ONE SOURCE, AND THUS THE SCRIPTURE HAS TO BE STUDIES, IN A STRONG STATE OF YOGA, IN A STATE OF PROFOUND AND BONDING WITH THE ONE, cdlxxii

YOGA, THE FUNDAMENTALS

THE SYMBOLS ARE A WAY OF REACHING TO HIS NATURE, NOT THEORIES, NOT STORIES, NOT A SET OF HUMAN LAWS, SO IT IS ERROR TO HOLD RELIGION OR SCRIPTURE IN ITSELF AS THE FOCUS, IT IS THE

ONE

THE ADEPT FOCUSES ON, cdlxxiii

DILIP RAJEEV

IT’S ONE NATURE THE ADEPT REFLECTS IN HIS NEURANATOMY,

IN DEVANAGARI, THE ALPHABET, IS ALWAYS BONDED TO A ONE LINE ABOVE, THE LINE INDICATES THE SOURCE, THE ONE, cdlxxiv

YOGA, THE FUNDAMENTALS

IN THE GITA, KRISHNA SAYS, “AMONG THE ALPHABETS, I AM THE FORM OF THE

अ

”

cdlxxv

DILIP RAJEEV

AS THE FORM OF THE ANCIENT CHINESE FORM, , INDICATES THE ONE SOURCE ENTERING A PELVIC SPACE, SO DOES,

अ cdlxxvi

YOGA, THE FUNDAMENTALS

IN THE BOOK, “Thunor the Thunderer, carved on a Scandinavian font of about the year 1000. The first yet found god-figure of our Scando-Gothic forefathers,” GEORGE STEPHENS PRESENTS THIS IMAGERY, AROUND A THOUSAND YEARS OLD, AND FOUND ON A SCANDINAVIANT FONT, cdlxxvii

DILIP RAJEEV

Stephens states that it is heliotyped by Pacht. - Stephens, George. 1878. BY PACHTS SCALE, SAYS STEPHEN, cdlxxviii

YOGA, THE FUNDAMENTALS

IT WERE ABOUT 16 FT HIGH, THE RUNIC BAND AROUND 8 INCHES, IN THIS RUNIC SYMBOL, THE HEAD REPRESENTS THE FATHER, THE ONE, THE LORD, THE HAMMER, THE WILL OF THE ONE THAT PROJECTS ALONG THE BRAIN AND THE SPINE, cdlxxix

DILIP RAJEEV

AND THE SERPENTS, VERY ACCURATELY REFLECT THE FORM OF SPERMATIC CORDS, THUNDERER IS AN APITHET ATTRIBUTED TO GOD IN SEVERAL TRADITIONS, AND REFERS IN AN ASPECT TO THE FORM THE NEURAL SIGNALLING TAKES, THE FORM THE ENERGY TAKES AS IT IS PROCESSED BY THE BRAIN, cdlxxx

YOGA, THE FUNDAMENTALS

THE ELECTRIC CURRENTS OF OUR NERVOUS SYSTEM,

IN MICHELANGELO’S “THE CREATION OF ADAM” PAINTED ON THE CISTINE CHAPEL IN 1511-1512, GOD, AS THE FATHER, PROJECTS-REACHES TO ADAM THROUGH A BRAIN SPACED SPACE, cdlxxxi

DILIP RAJEEV

Frank Meshberger, M.D. noted in the Journal of the American Medical Association THAT THE SPACE AROUND GOD IS AN ANATOMICALLY accurate DEPICTION of the human brain.

cdlxxxii

YOGA, THE FUNDAMENTALS

AND A SCIENTIFIC AMERICAN GUEST BLOG,

BY R DOUGLAS FIELDS, SAYS, “Suk and Tamargo are experts in neuroanatomy at the Johns Hopkins University School of Medicine in Baltimore, Maryland. In 1990, physician Frank

Meshberger published a paper in the Journal of the

American Medical Association deciphering Michelangelo’s imagery with the stunning

recognition that the depiction in God Creating

Adam in the central panel on the ceiling was a perfect anatomical illustration of the human brain in cross section. Meshberger speculates that Michelangelo surrounded God with a shroud representing the human brain to suggest that God was endowing cdlxxxiii

DILIP RAJEEV

Adam not only with life, but also with supreme human intelligence. Now in another panel The

Separation of Light from Darkness (shown at left),

Suk and Tamargo have found more. Leading up the center of God’s chest and forming his throat, the researchers have found a precise depiction of the human spinal cord and brain stem.

Is the ceiling of the Sistine Chapel a 500 year-old puzzle that is only now beginning to be solved? What was Michelangelo saying by construction the voice box of God out of the brain stem of man? Is it a sacrilege or homage?�

cdlxxxiv

YOGA, THE FUNDAMENTALS

cdlxxxv

DILIP RAJEEV

// EXPLAIN DONG, // EXPLAIN QI GONG, // ANY QI GONG MUST TBE PRACTICED EITHER WITH PERCEPTION OF LORD NATURE OR THE LORD’S FORM. //ORIGIN OF ALPHABET AFTER EXPLAIN ONE SYMBOL AND ITS EFFECTS cdlxxxvi

YOGA, THE FUNDAMENTALS

//SUN GOD AND AZTECS // prana in each cell .. atom..

bonds to the one source..

PRANAYAMA.. // EXERCISE ONE WILL. .

cdlxxxvii