Nice to see my Hatha notes (below) pass 9999 hits ...
so those hatha notes, written in a tropical cabana 15 years ago eventually became 'A Comprehensive Introduction to Yoga'. I have finished editing the revised edition, if anyone has any book formatting skills, do get in touch, I hope to self publish...
I am going to release the pdf of my book for free and maybe sell a few hard copies?
So here's a few sections of my book.. These are the final 'words'.. any feedback / corrections welcome before I commit to print
Part I – Yoga theory
The vedas
One of the earliest known Indian scriptures is the rig veda, which perhaps dates to 3000 BC. Rig is usually translated as ‘ritual’ and this sanskrit document contains hymns and prayers (mantras) for the worship of universal forces known as ‘demigods’.
By 1200 BC, three more vedas had been produced: vajur veda describes how to perform rituals and ceremonies, sama veda contains mantras and strict rules on how to chant them and atharva veda describes mantras for worship and healing.
The upanishads
The Brahmins created the caste system ca. 3000 years ago, setting themselves on top of it as the brahmana caste (scholar-priests). The brahmana wrote a series of religious scriptures called the upanishads. Initially, 108 volumes were produced and later additions took this total to over 200.
The upanishads introduced the concept of brahman as the ‘unchanging and eternal everything’ and created six philosophies known collectively as the shad darshanas. Yoga is one of the six shad darshanas, credited to Patanjali.
The shad darshanas
The shad darshanas are esoteric forms of Hinduism. All the major religions have ‘esoteric’ forms that claim there is no middle-man to god, i.e. there is no need for clergy, priests and the like. The only way to ‘god’, or ‘higher awareness,’ is by personal effort and merit.
The shad darshanas are divided into two schools: sagunavad (divine spirit) and nirgunavad (nature). The sagunavad philosophies describe ‘the highest/absolute’ as having some form or attributes whereas the nirgunavad scriptures say ‘the highest/absolute’ is without any form, it is nothing.
In the sagunavad (divine spirit) school, the orthodox minimosa system describes mantras, chants and rituals to be offered to deities who will return favours and grant boons. The non-orthodox tarkic systems (vaisheshik and nyaya) are logical philosophies that claim deduction and inference are valid methods of attaining knowledge. The tarkic systems classify everything in the universe according to seven main principles including elemental make-up, motion (karma) and the state of existence.
In the nirgunavad (nature) school, the orthodox vedanta system recognises brahman as the indivisible ultimate reality without form and teaches advaita (non-dualism). The non-orthodox samyoga systems (sankhya and yoga) teach that union with the highest can be achieved through practical effort and experience (karma). They recognise the concept of brahman as the ‘unknowable and ultimate’ but in order to analyse the ‘unknowable’ it is sub-divided it into 25 categories or attributes that are knowable and may be analysed. Purusha (soul) and prakriti (nature) are the two primary classifications in samyoga teachings; these being equal and opposite principles (c.f. yinyang). The phenomenal universe is then further divided into 23 other physical and non-physical categories. Yoga differs from sankhya in recognising an additional principle, ishvara (god), who is supreme ruler of the universe. In the upanishads, yoga is sometimes referred to as serhvara sankhya - ‘theistic’ serhvara.
The Bhagavad Gita
The Bhagavad gita is part of a longer poem called the Mahabharata, perhaps written around 500 BC. The gita is widely and cheaply available in Hindu society as a stand-alone book comprising 701 sanskrit verses in 18 chapters (usually accompanied by modern interpretations and commentaries).
The gita summarises the vedas and the upanishads as a conversation between Lord Krishna and Prince Arjuna as a great battle is about to commence.
Arjuna is upset at having to lead an army against his own relatives and Krishna tells Arjuna not to worry about people dying because their souls will be reborn: “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.”
To realise their true nature, Krishna continues, people should cultivate an attitude of non-attachment to their actions, “He who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf is not tainted by water. Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga”
Arjuna still does not want to fight. He tells Krishna that he wants to renounce all, to become a sanyassin and achieve liberation (moksha).
Krishna explains that sannyassa is a difficult path to take as it requires a deep understanding to be true sanyassin, it is not for beginners. Karma yoga, he says, is better preparation for sannyassa.
Arjuna is still confused about the difference between sannyassa and karma yoga. He still thinks sannyassa is superior as a means of self-knowledge.
Krishna explains that it is not what you do that is important, but how you do it. “All actions should be without ego and dedicated towards Ishvara. This attitude of devotion is bhakti yoga. The false notion that there is a separate self is the source of all suffering in the world. Cultivate an attitude of non-attachment; remove desires, likes and dislikes. To be truly free is to realise that you are always free from action, unbound from time, both of which are merely mental construct.”
Krishna then expounds yoga, which originated with ishvara (god) and has been handed down from teacher to student over the millennia, with an avatar appearing when the teachings are required.
Krishna introduces the gunas (specifically in relation to human mind types), all eight branches of ashtanga yoga and different forms of mediation. He reminds Arjuna that death does not grant moksha, only knowledge of the self can do that.
The yoga sutras of Patanjali
Patanjali is widely cited as the author of the ‘yoga sutras’, a series of sanskrit verses that summarise the yoga shad darshana, believed to have been written around 2000 years ago. A sutra is an aphorism; a short, terse line or two of text that summarises the subject beautifully.
It is not thought that Patanjali created yoga, which is much older, but his sutras expounded and popularized it, in much the same way that the Tao Te Ching did for Taosim.
The sutras can, and should, be read in full elsewhere; they are widely available with a number of different commentaries.
The yoga sutras comprise four padas or ‘books’, the first of which (samadhi pada) defines yoga as ‘the restraint of the modifications of the mind-stuff.’ The five mental modifications [pramana (right knowledge), viparyaya (misconception), vikalpa (verbal delusion), nidra (sleep) and smriti (memory)] must be restrained by developing non-attachment.
Other forms of samadhi are introduced. Savikalpa samadhi results when the mind is withdrawn and totally absorbed in inner awareness. It is a "partial dissolution of the world" because, when you return to ordinary consciousness your mental delusions return. Nirvikalpa samadhi is a higher state of being in which attachments and desires have been overcome. When purusha (true self) is realised then samprajnata samadhi results.
The second book, sadhana pada, states that kriya yoga (yoga in practice/action) helps to eliminate ignorance, egotism, attachment, hatred and clinging to life, which are the obstacles to samadhi. Ashtanga yoga, also called the ‘Eight fold path’, or the ‘eight limbs of yoga’ is introduced and the first five limbs are described as ‘eternal practices’.
The third book, vibhuti pada, introduces samyama, the practice of dharana, dhyana and samadhi, the ‘internal practices’. Continued practice of samyoga at increasingly subtle levels leads to the supra-normal powers called siddhis. Non attachment to siddhis destroys the seed of bondage, which can be developed (and must be controlled).
The fourth book kaivalya pada is shorter than the previous three, containing sutras that summarise yoga.
so those hatha notes, written in a tropical cabana 15 years ago eventually became 'A Comprehensive Introduction to Yoga'. I have finished editing the revised edition, if anyone has any book formatting skills, do get in touch, I hope to self publish...
I am going to release the pdf of my book for free and maybe sell a few hard copies?
So here's a few sections of my book.. These are the final 'words'.. any feedback / corrections welcome before I commit to print
Part I – Yoga theory
The vedas
One of the earliest known Indian scriptures is the rig veda, which perhaps dates to 3000 BC. Rig is usually translated as ‘ritual’ and this sanskrit document contains hymns and prayers (mantras) for the worship of universal forces known as ‘demigods’.
By 1200 BC, three more vedas had been produced: vajur veda describes how to perform rituals and ceremonies, sama veda contains mantras and strict rules on how to chant them and atharva veda describes mantras for worship and healing.
The upanishads
The Brahmins created the caste system ca. 3000 years ago, setting themselves on top of it as the brahmana caste (scholar-priests). The brahmana wrote a series of religious scriptures called the upanishads. Initially, 108 volumes were produced and later additions took this total to over 200.
The upanishads introduced the concept of brahman as the ‘unchanging and eternal everything’ and created six philosophies known collectively as the shad darshanas. Yoga is one of the six shad darshanas, credited to Patanjali.
The shad darshanas
The shad darshanas are esoteric forms of Hinduism. All the major religions have ‘esoteric’ forms that claim there is no middle-man to god, i.e. there is no need for clergy, priests and the like. The only way to ‘god’, or ‘higher awareness,’ is by personal effort and merit.
The shad darshanas are divided into two schools: sagunavad (divine spirit) and nirgunavad (nature). The sagunavad philosophies describe ‘the highest/absolute’ as having some form or attributes whereas the nirgunavad scriptures say ‘the highest/absolute’ is without any form, it is nothing.
In the sagunavad (divine spirit) school, the orthodox minimosa system describes mantras, chants and rituals to be offered to deities who will return favours and grant boons. The non-orthodox tarkic systems (vaisheshik and nyaya) are logical philosophies that claim deduction and inference are valid methods of attaining knowledge. The tarkic systems classify everything in the universe according to seven main principles including elemental make-up, motion (karma) and the state of existence.
In the nirgunavad (nature) school, the orthodox vedanta system recognises brahman as the indivisible ultimate reality without form and teaches advaita (non-dualism). The non-orthodox samyoga systems (sankhya and yoga) teach that union with the highest can be achieved through practical effort and experience (karma). They recognise the concept of brahman as the ‘unknowable and ultimate’ but in order to analyse the ‘unknowable’ it is sub-divided it into 25 categories or attributes that are knowable and may be analysed. Purusha (soul) and prakriti (nature) are the two primary classifications in samyoga teachings; these being equal and opposite principles (c.f. yinyang). The phenomenal universe is then further divided into 23 other physical and non-physical categories. Yoga differs from sankhya in recognising an additional principle, ishvara (god), who is supreme ruler of the universe. In the upanishads, yoga is sometimes referred to as serhvara sankhya - ‘theistic’ serhvara.
The Bhagavad Gita
The Bhagavad gita is part of a longer poem called the Mahabharata, perhaps written around 500 BC. The gita is widely and cheaply available in Hindu society as a stand-alone book comprising 701 sanskrit verses in 18 chapters (usually accompanied by modern interpretations and commentaries).
The gita summarises the vedas and the upanishads as a conversation between Lord Krishna and Prince Arjuna as a great battle is about to commence.
Arjuna is upset at having to lead an army against his own relatives and Krishna tells Arjuna not to worry about people dying because their souls will be reborn: “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.”
To realise their true nature, Krishna continues, people should cultivate an attitude of non-attachment to their actions, “He who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf is not tainted by water. Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga”
Arjuna still does not want to fight. He tells Krishna that he wants to renounce all, to become a sanyassin and achieve liberation (moksha).
Krishna explains that sannyassa is a difficult path to take as it requires a deep understanding to be true sanyassin, it is not for beginners. Karma yoga, he says, is better preparation for sannyassa.
Arjuna is still confused about the difference between sannyassa and karma yoga. He still thinks sannyassa is superior as a means of self-knowledge.
Krishna explains that it is not what you do that is important, but how you do it. “All actions should be without ego and dedicated towards Ishvara. This attitude of devotion is bhakti yoga. The false notion that there is a separate self is the source of all suffering in the world. Cultivate an attitude of non-attachment; remove desires, likes and dislikes. To be truly free is to realise that you are always free from action, unbound from time, both of which are merely mental construct.”
Krishna then expounds yoga, which originated with ishvara (god) and has been handed down from teacher to student over the millennia, with an avatar appearing when the teachings are required.
Krishna introduces the gunas (specifically in relation to human mind types), all eight branches of ashtanga yoga and different forms of mediation. He reminds Arjuna that death does not grant moksha, only knowledge of the self can do that.
The yoga sutras of Patanjali
Patanjali is widely cited as the author of the ‘yoga sutras’, a series of sanskrit verses that summarise the yoga shad darshana, believed to have been written around 2000 years ago. A sutra is an aphorism; a short, terse line or two of text that summarises the subject beautifully.
It is not thought that Patanjali created yoga, which is much older, but his sutras expounded and popularized it, in much the same way that the Tao Te Ching did for Taosim.
The sutras can, and should, be read in full elsewhere; they are widely available with a number of different commentaries.
The yoga sutras comprise four padas or ‘books’, the first of which (samadhi pada) defines yoga as ‘the restraint of the modifications of the mind-stuff.’ The five mental modifications [pramana (right knowledge), viparyaya (misconception), vikalpa (verbal delusion), nidra (sleep) and smriti (memory)] must be restrained by developing non-attachment.
Other forms of samadhi are introduced. Savikalpa samadhi results when the mind is withdrawn and totally absorbed in inner awareness. It is a "partial dissolution of the world" because, when you return to ordinary consciousness your mental delusions return. Nirvikalpa samadhi is a higher state of being in which attachments and desires have been overcome. When purusha (true self) is realised then samprajnata samadhi results.
The second book, sadhana pada, states that kriya yoga (yoga in practice/action) helps to eliminate ignorance, egotism, attachment, hatred and clinging to life, which are the obstacles to samadhi. Ashtanga yoga, also called the ‘Eight fold path’, or the ‘eight limbs of yoga’ is introduced and the first five limbs are described as ‘eternal practices’.
The third book, vibhuti pada, introduces samyama, the practice of dharana, dhyana and samadhi, the ‘internal practices’. Continued practice of samyoga at increasingly subtle levels leads to the supra-normal powers called siddhis. Non attachment to siddhis destroys the seed of bondage, which can be developed (and must be controlled).
The fourth book kaivalya pada is shorter than the previous three, containing sutras that summarise yoga.
Last edited by Vidya Moksha on Wed Nov 27, 2019 1:15 pm; edited 3 times in total
my pen name should be mike typo rawson.. kinda catchy eh? 
Yep.
