Jonathan is a Vaishnava Hindu scholar.
In modern times, yoganidrā is generally understood to be a specific type of guided meditation performed in a supine position. This common interpretation is largely due to the success of the Satyananda Yoga Nidra technique that has been trademarked and taught by the Bihar School of Yoga. In Swāmī Satyānanda Saraswati’s book Yoga Nidra, first published 1976, he claims to have constructed this seven part guided meditation technique from ‘important but little known practices’ (2009 edition: p. 3), which he found in various Tantras.
Different from grasping, the gesture of greeting enables openness between the subject and object. Greeting is an invitation to the abyss within. Meditation is a gaze within that provides an already sublimated energy to thought (Irigaray, 1991, 171). The gaze of the meditating Buddha is not divisive, or incisive, it does not grasp, but wistfully sits, open to existence as it is. In the realization that nowhere is anything lasting, phenomena appear, exist, and then disappear; gone forever, existing only in the tumultuous caverns of memory. The decrepitude of the material realm, the impermanence of the body, is an “invariable form of variation” (Deleuze, 1994, 2).
The more we learn about other civilizations, the more anomalous the West seems. If we resist the presumption that Western culture is the growing tip of social evolution, to be contrasted with the stagnation of non-Western ones, what becomes highlighted is its dynamism, for better and worse. Rather than trying to account for the “undevelopment” of non-Western societies — why they did not evolve further along our path — it is the apparently self-generated and future-driven “progress” of the West that needs to be explained. What caused it?
Yājñavalkya is one of the most memorable characters in Vedic literature, known not only for his wit, insolence and intimidation – he nearly purloined one thousand cows from a group of renowned brahmins just before shattering the head of one of them –, but also for the profundity and newness of his thought.
Explaining the premodern Indian conception of mind to Westerners poses an interesting problem. Western popular culture tends to posit two primary centers of our being other than the body: the mind (locus of thoughts) and the heart (locus of feelings). This is in complete opposition to the Indian model, whereby ‘mind’ and ‘heart’ both translate the same Sanskrit word (chitta), for as every good psychologist knows, thoughts and feelings are inextricably linked–indeed, they exist on a continuum.
Swami is a Hindu monk an Vedanta teacher.
Jeffrey is a Tantrik studies scholar.
Mindfulness—as a state, trait, process, type of meditation, and intervention has proven to be beneficial across a diverse group of psychological disorders as well as for general stress reduction. Yet, there remains a lack of clarity in the operationalization of this construct, and underlying mechanisms.
The yogic theory of saṃskāras, or subliminal impressions of past painful or pleasurable experiences, is one of India’s most fascinating contributions to our understanding of human psychology. Briefly, when we experience aversion to a painful experience, or attachment to a pleasurable one, then an impression of that experience is laid down in our psyche, which is said to be a ‘seed’ of experience which will sprout again.
Angela is a Chinese Medicine practitioner.
Nina is a kirtan artist and Bhakti practitioner.
Although Pandit Rajmani Tigunait’s, “The Secret of the Yoga Sutra”, and David Gordon White’s “The Yoga Sutra of Patanjali: A Biography”, could…