Yoga Setu Bandha Sarvangasana, Dwi Pada Pitham

You must concentrate fully on the sounds all of the time they are being produced. Attempt to sink Yoga Setu Bandha Sarvangasana, Dwi Pada Pitham into the center of the sound. See if you can determine from whence it is originating. Become the sound! Keep your voice low and steady both in quality and pitch. Upon completion of the seven sounds, you will experience an indescribable calmness and. HOW THE YOGI SEES THE BODY Let us briefly summarize the essence of the last chapter. The Yogic concept of the day and night of creation, of reincarnation and of karma, is of very great scope. The major premise is that man is subject to eternal births and deaths and consequently to nevr-ending suffering because he is imbued with the idea of a separate ego or self, and this self is involved in an infinite series of causes and effects in a vain effort to satisfy and fulfill itself.

The ultimate objective of the practice of Yoga indeed, the very meaning of Yoga is to merge this illusionary self with the ocean of Universal Mind so that cause and effect cease to be a reality and true peace is experienced. To achieve this liberation,we are engaging in the practices of both physical and mental Yoga. The meditation and concentration techniques are instrumental in effecting the gradual realization of Universal Mind, and for this purpose you are being presented with the classical Yogic techniques for activeand passivemeditation. Now we shall attempt to make you aware that the practice of the Yoga physical exercises Hatha Yoga is of fundamental importance in achieving our objective. The Yogi has, in certain vital areas, understood.a great deal more concerning the functioning and purpose of the physical body and the mind than have the physiologists, biologists and psychologists of our age. The two major reasons why this fact is not better known are: 1 The true Yogi has never been interested in convincing the authorities of the Western World of the truth of his knowledge and realizations: he knows that it is impossible to present this knowledge within the extremely confining framework of what is krlown as objectiveand analyticalscience; 2 when he has expressed his knowledge, it has been in a symbolical and poetical manner, so that if the Yogic source books are read by the person not sufficiently versed in the Yogic style and symbols they appear to be incomprehensible. However, when the keysare known, Yogic knowledge presents a much more complete and meaningful picture of the nature of body and mind than anything which is offered to us by the materialistic scientists of the West.

This statement is a generality many deep-thinking, more mystically inclined scientists and psychiatrists are more and more transcending the cold materialism of objective science and realizing the great truths inherent in eastern mysticism. The late C. Jung was one such person. The Yogi draws no distinction between what is supposedly mysticaland therefore cannot be understood by the ordinary mind, and what is objectiveand physicaland can therefore supposedly be grasped by this mind. The wise man knows that such distinctions are simply the workings of the ordinary mind whose function, remember, is to create, observe and analyze such distinctions, and as such actually serve to confuse, not enlighten, one who seeks to Know thyself.Again, the technical aspects of what the Yogi knows about the structure and function of the physical and mental bodies is extremely complex, although by no means discourag-ingly so. While this information would undoubtedly be of very great interest to those persons involved in physiology and related sciences, we must assume that the person for whom this book is intended is much more concerned with the practical application of this Yogic knowledge to his own particular needs rather than its theoretical aspect. That is why, at no time in any of my writ- ings on Yoga, have I presented the reader with any material which I thought he could not apply almost immediately in one form or another.

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