The theme of the satsangs was jnana yoga, one of the spokes
in the six-spoked yoga chakra, the wheel of yoga. Swamiji
explained the sequential process inherent in this yoga, which
is often misunderstood as abstract self-enquiry. Beginning
with shubhechha, positive intention, and ending at turyaga,
transcendental awareness, the seven-step ladder of jnana yoga
leads one to apply the learning and develop strength of wisdom.
This allows one to manage the negative manifestations of the
mind and experience inner positivity and purity. To live jnana in
this form does require immense willpower and mental clarity,
but Swamiji invited every sadhaka to embark on this path - with
sincerity, seriousness and commitment.
Thus over 2014 and 2015, since the World Yoga Convention,
I have been involved in two areas: my own sadhana and
developing the yogic learning, as these were the two
mandates given to me by my guru, Sri Swami Satyananda.
He said to me: "Continue to work for yoga away from the
trappings of the Bihar School of Yoga, and continue to
explore and live sannyasa." These two instructions have been
my inspiration and provided the direction for the future.
In the area of yoga, a lot of thinking has been done to
understand how to deepen the yogic experience. In that
process, a few new teaching programs have been introduced
in 2015. The purpose of all these programs is to connect
with yoga vidya, the essence of the yogic knowledge, and the
Yoga Chakra Series is part of that effort.
Connection to vidya
When Sri Swamiji taught us yoga, it was not to make us into
yoga teachers, but to introduce us to the subject of yoga. He
transmitted the knowledge of yoga, the vidya of yoga. He
was an imparter of vidya; that was what he taught and that
was the basis of his interaction with everyone. He imparted
vidya wherever he went. He would go on a tour and say,
"I am teaching you this much now; practice this, when I
return the next time I will teach you beyond." He never told
anybody, "Practice and teach." The first generation of his
disciples followed that same principle. We imparted that
same training wherever we went, and we were successful in
doing that as we were connected to the vidya.
However, after the first generation the essential connection to vidya was lost and propagation itself became the
direction. The next generation of teachers came in, and
they in turn began training others. Eventually a whole sea of
yoga teachers emerged who had no direct contact with the
source and no connection with the vidya. After all, how can
the tenth or fifteenth generation of teachers represent the
original teachings? Yet all these people believed they had
the authority to teach yoga, and this trend has continued.
Now, in order to connect with and preserve the parampara,
the tradition, in the second chapter of yoga our focus has to
be to once again connect with the vidya, to water the roots.
The phase of propagation
What was the first phase of propagation? What is called
'integral yoga' or Bihar Yoga, the yoga of head, heart and
hands, in the first fifty years has remained as an idea only.
What was practiced and taught by teachers across the globe
were some limited practices of hatha yoga and raja yoga.
A limited understanding of hatha yoga, the dynamic part
consisting of physical asana and movements, captured the
imagination of yoga teachers. Similarly, a limited aspect of
raja yoga, only certain aspects of pratyahara and dharana
such as yoga nidra, antar mouna, ajapa japa, tattwa shuddhi,
captured the imagination of people.
Book's Contents and Sample Pages
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