The Case of Wudang Yoga

Asian American Religious Cultures (ABC-Clio), 2015

Yoga, from the Sanskrit root Yuj, to connect or yoke, has been an integral part of Indian spiritual and cultural life for over 3000 years. The word has been used variously to refer to meditative exercises, religious contemplations, states of body and mind, and to the understanding, or wisdom, that results from spiritual practice and experience. For much of its history, from its first appearances in the Upaniṣads through the radical contemplative rituals of medieval Tantra, yoga referred primarily to meditation techniques and contemplations done in stillness.

Routledge Handbook of Yoga and Meditation Studies, 2021

Yoga is described as a self study (svadhyaya) which ultimately means that we learn about ourselves through practice. Learning to practice is the aim of attending classes and this includes the routines and habits that support a practice. Yoga Mandir offers a range of learning pathways such as Yogasana courses, Led practices and material for home practice including sequences and study material. Teachers communicate an experience of Yogasana based upon their own practice experience and through the practitioner program levels we offer courses rather than classes, endeavouring to be systematic in this communication. Teachers therefore seek to develop students as practitioners of yoga, rather than just encouraging attendance at classes. While it may appear that technical details of asana are a focus, over time the aim is for students to develop a capacity to focus on swadhyaya (self study). Swadhyaya is an aspect of Kriya yoga (tapas, swadhyaya and isvara pranidhana). Kriya yoga is one of Patanjali's key approaches to the practice of yoga. Yoga as Meditative practice Yoga is classed as a meditative practice because it is concerned with the effects upon the mind. Whilst we work within a physical discipline both highly structured and refined ultimately the body is the vehicle to use the mind in a specific way. As we progress in our understanding of the techniques and in our application within the practice we develop concentration and we can begin to examine the behaviour of the mind. It is possible to think of our practice as directed towards performance outcomes in the body and therefore distinct from meditation but this misses its effects on the mind. In the practitioner program at Yoga Mandir we identify the practices (3 of the 8 disciplines of astanga Yoga) as being conducted to effect our inner state. Yoga is described as a culture of consciousness and the study of the mind. Observances, practices and outcomes Iyengar divides the astanga (8 disciplines) of Patanjali into 3 groups below ...yoga is divided into three parts. Yama and niyama are one part. Asana, pranayama and pratyahara are the second part. Dharana, dhyana and samadhi are the third part. Yama and niyama are the discipline of the organs of action and the organs of perception. They are common to the whole world. They are not specifically Indian, nor are they connected to yoga alone. They are something basic which has to be maintained. In order to fly, a bird needs two wings. Similarly, to climb the ladder of spiritual wisdom, the ethical and mental disciplines are essential. Then, from that basic starting point, evolution has to take place. In order for the individual to evolve, the science of yoga provides the three methods of asana, pranayama and pratyahara. These three methods are the second stage of yoga, and involve effort. The third stage comprises dharana, dhyana and samadhi, which can be simply translated as concentration, meditation and union with the Universal Self. These three are the effects of the practice of asana, prana and pratyahara, but in themselves do not involve practice. 1 This third stage noted above is referred to as an outcome. When our practices (asana, pranayama & pratyahara) are conducted effectively they generate the outcomes of concentration (dharana), meditation (dhyana) and surrender (samadhi). In his book Tree of Yoga Iyengar uses the image of a tree to arrange the 8 limbs and uses the fruit to refer to the outcomes. Another term for the outcomes is samyama.

Yoga Life

HISTORICAL UNFOLDING OF THE CONCEPTS AND PRACTICES OF YOGA For the purpose of understanding the development of this great Yogic spiritual tradition, one may divide its unfoldment into three time frames: I : PRE-HISTORIC: Teachings transmitted orally from Guru to disciple in forest hermitages. Before the written word. II : THE HISTORIC: Teachings transmitted from Guru to disciple in forest hermitages, using both oral and written traditions. III : MODERN: Spiritual teachings gleaned from many sources, indiscriminately, often only through the written word and without the guidance of Guru.

Annals of Indian Academy of Neurology, 2012

Types of Yoga Yoga is one of the six systems of Indian Vedic philosophy (Darshan). Maharishi Patanjali, rightly known as the "Father of Yoga," compiled and refined various aspects of yoga systematically in his "Yoga Sutras" (aphorisms), wherein he advocated the eight-fold path known as "Ashtanga Yoga" for an all-around development of human personality. These include-Yama [moral codes], Niyama [self-purification and study], Asana [posture], Pranayama [breath control], Pratyahara [sense control], Dharana [concentration], Dhyana [meditation], and Samadhi [super contemplation]. These are formulated on the basis of multifarious psychological understanding of human personality. Other aspects of yoga philosophies are broadly classified into four streams namely Work, Worship, Philosophy, and Psychic control. "Karma Yoga," the path of work, promotes pleasure in labor without indulging in thoughts of success or failure. A free mind allows the task to be done in a skillful manner. "Bhakti Yoga," the path of worship, is a systematic method of engaging the mind in the practice of divine love. This attitude of love softens our emotions and tranquilizes our mind. "Gyana Yoga," the path of philosophy, is a systematic way of enlightening the mind about the realities of life by contemplation. This will strip

"Dharmadoot" Journal, Published since 1935 Special Vol. on 130th Years of Celebration of Maha Bodhi Society of India and 90th Anniversary of Mulagandha Kuti Vihara MAHA BODHI SOCIETY OF INDIA (Anagarika Dharmapala International Instititute of Pali & Buddhist Studies) Sarnath, Varanasi (U.P.), India., 2021

Those who study Yoga and Buddhist literature can find a similarity between the Vedic and Buddhist perspectives of Yoga. We can see a strong yogic influence on Buddhism. This similarity between Vedic and Buddhist thoughts is quite natural, as Buddha was born in Jambudvipa (India was called Jambudvipa in ancient literature), in the land of Vedic tradition. It was after Buddha had passed away Buddhism became a religion. We can find the accounts of a Shiva-Buddha teaching that existed in Indonesia in medieval times. All Hindus even today accept Buddha as a great teacher, even if they do not follow Buddhism as a religion. Some say, Yoga is neither Vedic nor Buddhist. It began as an independent, very ancient Indian thought and tradition which gained universal acceptability.