/fringe/ - Fringe

What is known as "Hatha Yoga", is a system that seeks to bring the self into a state of balance (Hatha meaning Ha=sun and tha=moon). This balanced state is required for the practice of Raja Yoga.

Every practice that falls under Hatha Yoga (asanas, pranayamas, mudras, meditation, mantras, diet and lifestyle, etc..) can be thought of as preparation for the higher aspect of Raja Yoga.

The terms "Ashtanga" and "Kundalini" Yoga also fall under the heading of Raja. Kundalini in a general sense, is the control and direction of vital energy.

Ashtanga (meaning eight rungs or limbs) refers to a "road-map" of sorts, showing a direct path a yogi takes toward the ultimate goal. The reason for practicing these eight rungs is to develop attention as a tool for discriminative knowledge, which is the means to enlightenment and liberation (using razor-like attention to separate the 'seer' and the 'seen').

The eight rungs or limbs are (this is simply an overview):

1. Yama- Codes of restraint, abstinences.

2. Niyama- Observances, self training.

3. Asana- Meditation posture (also the means to attain a steady posture).

4. Pranayama- Control of breath and prana.

5. Pratyahara- Withdrawl and disconnection from the senses.

6. Dharana- Concentration.

7. Dhyana- Meditation.

8. Samadhi- The "goal", deep absorption, union.

The practice of the eight limbs also helps the yogi get past the four mistakes of ignorance, which are: 1. Confusing the temporary for the eternal, 2. The impure for the pure, 3. Misery for happiness, and 4. The false for the true self.

Now I will address a topic that >>15452 brought up. What exactly is “Kriya Yoga”? And is there any books dealing with this specific subject?

First off, there are many books about Kriya Yoga, and many that claim to contain the secrets of it. It would take a lot of time to go through them all and figure out which of them contain the information most contemporary yogis seek.

We run into trouble with the very definition itself. The word “Kriya” translates to ‘action’ or an ‘act’, this essentially means that it is the “Yoga of action”. Instead of trying to figure out what everyone is talking about when they say “Kriya Yoga”, lets focus on one person who introduced most of us to this term: Paramahansa Yogananda. The author of “Autobiography of a Yogi”.

In this book Yogananda makes several references to Kriya, but stops short of actually explaining the techniques of it, or exactly ‘what’ it is. Lets try an piece together the little bit of evidence we have, to see if a clear picture of “Kriya Yoga” comes out.

A direct disciple of Yoganandas guru, the great Sri Yukteswar, describes it in this way: ‘Kriya entails several acts evidently adapted from the gita, sutras, tantra shastras and from conception on the yugas’.

From this we can assume it is not simply one practice, but several under one heading. Also that these practices are out there somewhere, the knowledge of them is not completely hidden away in the mind of the guru.

Yogananda himself comes tantalizingly close to explaining one aspect of Kriya Yoga practice: ‘It mentally directs life energy to revolve, upward and downward around the six spinal centres’.

This is about as detailed as Paramahansa gets when talking specifics, but its a great clue. Another resource we can draw upon is the himalayan yogi “Swami Rama”. Although these two yogis seem different, their lineages come from very similar traditions. The technique Yogananda describes above sounds almost identical to a practice Swami Rama calls “Sushumna Kriya”, this “Kriya” or “act” is an important step in the systematic meditation that himalayan yogis practice and teach.

Before we go further, a quick word on meditation. Raja Yoga is known to emphasize meditation as a direct route to achieving the goal of Yoga (union with the divine). As many of us know, there are tons of different methods of meditation. The type of meditation which uses the “Sushumna Kriya” technique described above is known as “Systematic Meditation”. The word ‘systematic’ is used due to the fact that (in this type of meditation) you don’t simply try to sit still with an empty mind, but use specific methods to gradually bring your attention from the world outside, inward. Through these methods, attention and awareness is drawn further into the self, behind the senses, the body, behind the breath, beyond the conscious and un-concious mind, ultimately transcending the notion of the individual, until one experiences that unknowable “goal”.

Other clues come from from Patanjali, the writer of the Yoga Sutras (which is an organization of Raja Yoga teachings, Patanjali himself was not the originator of the ideas contained within, only a “codifier”): ‘Kriya Yoga has three parts: 1. Training and purifying the senses, 2. Self-study in the context of teachings, 3. Devotion and letting go into the creative source from which we emerged.’
Also from the Yoga Sutras ‘That Yoga of action (kriya yoga) is practiced to bring about samadhi and to minimize the coloured thought patterns.’

These passages help us to see a bit more clearly what Kriya Yoga supposedly is. Another thing to note is that Swami Rama considered the breathing and awareness techniques of Systematic Meditation to be a part of Kriya and Kundalini Yoga.

So then, back to the basic question. What is Kriya Yoga, and what are its practices? Now I am not a guru, I’m not an expert on Yoga, I’m simply a dedicated student. I can’t say for sure exactly what Paramahansa Yogananda was referring to when he spoke of the secret Kriya Yoga which he was initiated into. I can only give my opinion, based on research and personal experience. Before that, one more clue.

From Patanjali again: ‘Liberation can be attained by that pranayama which is accomplished by disjoining the core of inspiration and expiration’. Yogananda claims Patanjali was referring to Kriya Yoga in this passage.

This last clue is interesting in that it describes a state I personally experienced when practicing the systematic meditation of the himalayan yogis.

So. In my opinion: Kriya Yoga refers to a set of practices relating to the “upper-end” so to speak, of systematic meditation. The reason these practices are held in such high regard is that they act as “keys” which allow the practitioner to make great leaps in their journey towards enlightenment. These techniques are only useful however, if the yogi has already attained proficiency in all the other aspects of yogic practice. Do I know what Yogananda was talking about when he spoke of Kriya Yoga? Maybe. I have a hunch, a general understanding of what Kriya Yoga is, and some of its practices. I won’t try to describe them right now simply because I’m not sure if I have a full grasp of it yet. I am still on the cusp of experiencing for myself what Kriya Yoga has to offer.

If we think of yoga as a mountain, the base would be the yogic way of life, what you do, what you eat, how you think and interact with the world. The midway point of the mountain would be the time when you gain control over the subtle aspects of your mind and body, where you learn to exist in a way that is above our physical nature. The top of the mountain would be when you learn, (through meditation) what the goal is, what it looks like. The top of the mountain is where to begin to get close to that unknowable “that” which all world religions and beliefs have taken inspiration from in some form or another. Kriya Yoga is what you use when on the top of the mountain, to lift you up and away from the earth itself, to bring you into direct contact with the unknowable. To be embraced by and become one with all.

As for William Walker Atkinson’s books? They’re interesting, but I would say to simply avoid them, and not take things contained in them to heart. At best he’s slightly off the mark, at worst he’s misleading. There’s plenty of places you can read the thoughts and ideas of proper yogis. I don’t mean to sound elitest, but try to get information that’s as close to a reputable source as possible. Most of the great gurus of our time did not write books, we can instead look to scripture that has found its way into our modern times, or read books written by their disciples. Much of yogic philosophy and practice has its roots in the ancient teachers of the himalayas, teachers who lived lives of obscurity. Even Indian yoga may owe the origin of its systems to that ancient land. But thats a whole other topic.

(These are book recommendations I made to a poster earlier. Consider the first three recommendations to be "The Bhagavad Gita”, The Upanishads, and “Autobiography of a Yogi”)

I uploaded some pdf's to my google drive so anyone can access them with the links.

First off, two different formats of the Yoga Sutras by patanjali:

https://drive.google.com/file/d/0B7Dkq42xcs91TG9hc2FUeEdKSDg/view?usp=sharing

https://drive.google.com/file/d/0B7Dkq42xcs91STBQcWdsMkp4YlU/view?usp=sharing

Remember though that the yoga sutras are not meant to be a manual for students to learn from, but more of a curriculum or overview of Raja yoga teachings. They require a lot of extrapolation to be understandable and practically applied. I would recommend you try and find the book "Core of the Yoga Sutras" by B.K.S. Iyengar (It's a good text for a more complete understanding of the sutras), and also listen to some lectures by Swami Rama, which you can find in a website ill introduce shortly.

Next is the Hatha Yoga Pradipika:

https://drive.google.com/file/d/0B7Dkq42xcs91MTlQNnZEOU1MVGc/view?usp=sharing

This book gives a good overview of the hatha yoga system. It also is not a practice manual, do not just take whats in the pradipika and do what it says. Look at it as a historical account of the system.

Next are texts based on the teachings of a himalayan yogi named Swami Rama:

1. An overview of his teachings, a good introduction into the more subtle aspects of yogic thought and practice:

https://drive.google.com/file/d/0B7Dkq42xcs91UXNyZ08xOHdWYWs/view?usp=sharing

2. A book written by said yogi dealing with "self-enlightenment":

https://drive.google.com/file/d/0B7Dkq42xcs91VnVrZDdSSmd6QWs/view?usp=sharing

Now as for other books, B.K.S. Iyengar wrote a very well put together book on pranayama, which I consider very important reading. "Light on Pranayama", It's a good manual for understanding and practicing breath/prana control. It also has useful info on philosophy and general yoga practice.

Also, don't be afraid to look to books that aren't necessarily "yoga" texts, "The Tibetan Book of Living and Dying" by Sogyal Rinpoche and "Shambhala, The Sacred Path of the Warrior" by Chogyam Trungpa are very useful books relating to the tibetan buddhist systems, which I consider close siblings of older Indian yoga.

Also here in the west, the man known as Ram Dass wrote a good little book "Be Here Now", which is a nice introduction to yogic life and thought. Although he isn't a yogi in the strict sense of the word (I take back that remark, Ram Dass is as fine a yogi as you’ll find in the western world), its a nice book to have. (just be aware that he shouldn't be taken as an authority on practices such as asanas, pranayamas, etc..)

Now for websites:

First, there is a website dedicated to the teachings of Swami Sivananda (https://www.sivananda.org) Take a look around it, there's some good info there.

Now for the real doozy lol. (http://www.swamij.com) This website might just be the best resource on the internet for information on "higher" yogic practice. There's tons and tons of information here, some of which probably cannot be found anywhere else besides from a teacher with a firm grasp of the knowledge. Be patient when going through this site, it can seem a little overwhelming at first, but if you stay level-headed and determined, you can learn a lot. Here you can find links to youtube lectures from Swami Rama, I highly recommend them.

The Bhagavad Gita and Upanishads are great books to have. They give a great grounding in the basic philosophy of the yogic way of life.

Autobiography of a Yogi is also a valuable book. Yogananda, the author, will not actually teach you many of the practices he references, but gives the reader a first hand look into the life of someone who dedicates themselves fully into a life of yoga (meaning divine union). Just a hint: he will talk of "kriya yoga" many times, and will state that it can only be learned first hand by an accomplished yogi. This is true in most cases, but the swamij.com website can lead you to those practices normally thought of as "secret".

There may be more things I could recommend, but that should be good for now. As for specific exercises for controlling sexual desire? Thats a whole other topic. If one dedicates themselves to a life of spiritual attainment, that control will come. Specific exercises would not be of much use if the underlying principles are not adhered to.

Also a word of caution: Be extremely cautious and discerning when learning and reading about yoga, and be very aware of the effect different translations can have on the meaning of certain texts. Also do not automatically adopt practices and exercises as you see them in books. Yoga was never meant to be learned independently in a scholarly way. There is a good reason why the role of a guru has been so important. With that said, many of us have no choice if we want to learn, most yoga "classes" do not teach or even understand what yoga is. I am not a guru, or an expert, simply a dedicated student who is attempting to live the principles and practices of traditional yoga (which is a means to achieve direct experience of and union with God/Creator/the collective soul of everything/whatever you want to call it).

I have a question when meditating on the chakras are you supposed to imagine not just a color but the symbol for that chakra? For example for muladhara you would meditate on the red 4 petal symbol with the Sanskrit writing inside

OP, you are straying from the truth of Kriya Yoga.
Come here: http://www.kriyayogainfo.net/

You can trust that book.

>>15909
It will help you more that hurt.
It will definitely enhance your focus on the chakras, especially if you can focus on them all equally at once.

>>15910
Thank you for the link! I'll study these books and see what's what.

And >>15909, this guy has the idea >>15929

You don't necessarily have to focus on anything other than the "location" of the chakra itself. But visualization of other aspects of them can help with concentration.

I'm really liking the work that Ennio Nimis has made available at his website http://www.kriyayogainfo.net/

Here's an except from his FAQ: "I have chosen to keep my web site clean of references to any religion in particular. I personally do not like the claims that Kriya is the highest path – the jet plane route to Self-realization, etc. Such sentences contradict the meaning of what they try to define, since they encourage egoistic expectations. Of course I consider Kriya extremely effective – otherwise I would not practice it. I believe that Kriya Yoga is not a Divine disclosure to a particular man but a blending of various mystical methods, discovered and applied by many researchers throughout the centuries. I believe that Kriya Yoga is not the exclusive propriety of Lahiri Mahasaya or of some among his disciples. In my opinion Lahiri Mahasaya took into consideration procedures coming from other well known mystical paths. To give an example, Navi Kriya is the same descent of chi-energy from the head into the Dan Tien which is taught by the Inner Alchemy, Thokar is the Dhikr of the Sufis … and so forth. Kriya has the same value and dignity of other mystical paths; it is valuable since it is a complete, straightforward path, without useless frippery."

I've only just started to read his three part book, but it seems like a great insight into Kriya Yoga! His book can be downloaded from his website, no use in posting it here. (I've saved copies of it for safe keeping however)

>>15947
What would you hope to achieve by summoning him? Since he's a particular form of god that's a patron of yoga, I doubt he'd be interested in appearing before you. The old yogi's were some of the best "magicians" around, but the powers they developed were seen more as distractions.

My guess is trying to summon him would just annoy shiva lol.

Can somebody please recommend a source for learning basic Indian/Hindu mythology. I read the Bhagavad Gita posted earlier and in it Krishna is presented as the godhead, but it also mentions Vishnu and a host of lesser devas. How does it all fit together? What is lord Shivas role in it all? I'm missing the basic background to interpret what I'm reading.

>>16059

For the lazy, there are several versions of the Mahabharata to watch.

Grant Morrison is assisting in creating 18 Days, which is a re-imagining of the great eastern myth, Mahabharata, and follows the course of the climactic war that concludes the age of the gods and begins the age of man.

https://www.youtube.com/watch?v=XfhxqEsLW70

And here's Mahabharat. Mahabharat is a successful Indian television series based on the Hindu epic Mahabharata. The 94-episode Hindi series originally ran from 2 October 1988 to 24 June 1990 on DD National. (It has hilarious production sets, but is still pretty cool)

https://www.youtube.com/watch?v=1fxwSd0AhEk

And there is the gigantic 9 hour play that Peter Brooks created, and which was condensed into a 5 hour film in 1989.

http://thepiratebay.cr/torrent/4648411/the-mahabharata-mini-1989-peterbrooks-complete-xvid-asd-englishv-napisypl/

>>16088

By the way, the Bhavagad Gita is actually a tiny portion of the Mahabharata epic. I think the war covered in the Gita is covered in 18 Days.

Anyway, the other ancient epic is the Ramayana…

Here's Ramanand Sagars TV series, Ramayana from 1986.

https://oldpiratebay.org/torrent/13068082/Ramanand-Sagars-Ramayana-1986-All-Episodes-WITH-ENGLISH-SUB-by-hell-paradise

And an anime adaptation into a single movie of the Ramayana - Ramayana The Legend of Prince Rama - which is apparently quite good.

http://thepiratebay.cr/torrent/5987154/ramayana-the-legend-of-prince-rama-480p-eng-hindi-russian-first-on-net-by-kishanh/

>>16114
>smoking the herbal jew

Not even once. The only thing I want to inhale is clean air.

>>16114

Even if ganja does give you good things, there is one thing to think about..

Like all supplements, you are training your body to tolerate it. Training your body to live in a state where it's always present. Educating your body to not function fully unless it is present.

I believe one effect of cannaboids is it interferes with hormone production - by substituting a part of your brains natural cycle with cannaboids - interfacing with hormonal receptors. Then, the long term user will end up with a system that is partially dependant on an external supplement for it's natural functioning. This is the same with any supplement, even food.

Those who are focused on yogic techniques would likely benefit more from removing as many external supplements, and focusing on natural sustaining of all bodily functioning as internal as possible - for greater self knowledge and union. Most teachers I know of advocate not taking drugs/alcohol.

(If you don't agree, I'm open to rebuttals/criticism)

>>16129

How about if I put it this way…

Do you wanna be a forest tantrik whenever you smoke enough weed to get that high (you'd need more and more as time goes on though), -OR- do you wanna be a forest tantrik 24/7, no matter what you eat/drink?

It's one or the other, I reckon.

I have had meditation sessions that were more intense than acid trips - and I was only drinking pure water!

I read this story about this dude who gave this indian yogi he met a vial of pure LSD and he drank it all and it was like 10 hits in it… And the yogi didn't appear to be affected, kept functioning normally.. He said he was already in that state all the time.

"this ceremonial intoxication constitutes the supreme ritual of all religions." - Aleister Crowley


Noting that "Yogis employed hashish? to obtain Samadhi, that oneness with the Universe," Crowley focussed on cannabis' ability to invoke different mental states, which he compared to similar states of consciousness associated with meditative and magical practices.
The first of the cannabis-consciousness states is termed by Crowley as the volatile aromatic effect, which he saw as being marked by an "absolutely perfect state of introspection? of an almost if not quite purely impersonal type."
The next state of consciousness attainable with cannabis, the toxic hallucinative effect, begins with thoughts and images passing "rapidly through the brain, at last vertiginously fast. They are no longer recognized as thoughts, but imagined as exterior? The fear of being swept away in the tide of relentless image is a terrible experience."
Crowley felt the best combatant against this delusional and paranoid state was a meditatively attuned and magickaly trained mind, as both these techniques "lead the mind to immense power over its own imaginations."
In the third and final level of consciousness attainable from cannabis, the narcotic effect, "one simply goes off to sleep."

>>16139
Crowley's such a crazy chipmunk! I'd like to know where he got the idea that cannabis was such an important part of yoga practice, seems like he heard an anecdote of a certain sect using hash then just ran with it (seeing as how it agreed with his indulgent tendencies).

You definitely don't need weed, or even any kind of mind altering substances. There's benefits to them, no doubt. But attachments bro.. energy systems thrown out of balance.. hormones, levels of vitamins and nutrients in the body.. reliance on something that's a part of maya (the grand illusion).. so many things.

>>16151
Not reliant on anything, just kinda existing for Now

Talk more tomorrow. Low phone battery

>>16137
Woah where'd you get pictures of a purebred jew there?

>>15880
California Tantra in action?

>>16247
I don't know much about Zoroastrianism, their methods of attaining union (aka yoga) are different, but with ultimately the same goal.

I would say that simply practicing Zoroastrianism, following it's precepts, rituals, and practices is their "yoga".

Oh yeah and in response to >>16156: Sorry, I didn't mean to imply you were reliant on anything. What I meant was that if someone wants functioning schizophrenia, to be in a "forest tantrik" state, or to commune with invisibles, weed might be of some use. But when it comes to the yogic path to Samadhi, and union with brahman/creator/god/everything, it isn't necessary. And IMO a hinderance.

>>16255
Sounds like fun, Good luck with your energy gathering and physical shenanigans :)

>>16278
My routine is always being revised, since these days I'm trying to learn as much as I can. But right now this is my daily routine:

Try to get up as early as I can, do a round or two of pranayama, followed by some simple sun salutations, then about 30mins of systematic meditation.

Later on I'll do another set of pranayama, then a round of 12 asanas, with another 30mins of meditation.

I also practice mantra recitation at different times of the day, along with the usual mindfulness, maybe some prayer early in the day to keep my ego and intentions in check. I'm also tying in more energy work, trying to incorporate mudras and bandhas. Hopefully once I get a firm grounding in kriya, kundalini, and tantric practices ill have a more steady, progressive practice!

Also most of my spare time is taken up in studying various practices, scriptures, schools, and lineages.

What are your thoughts on Chaitanya Mahaprabhu, Krishna and A. C. Bhaktivedanta Swami Prabhupada (the disciplic succession he is a part of and his translations + commentaries)?

>>16375
I really don't have anything negative to say about the whole movement. If their system of devotion to krishna as a way to envision the godhead appeals to certain peoples sensibilities, I say godspeed!

All paths lead to the same divine embrace if you ask me, I can't really comment much on the disciples involved, or the literature (since I haven't read much of it). To me it's like critiquing someone's hair, clothes etc.. It's not my style, but I respect what they do.

>>16382
Well, according to them, you would be considered an atheist, if you do not believe that Krishna is the supreme person. The Vedas (where most Yoga knowledge comes from, I believe) state chanting Hare Krishna is the only means of liberation in this age. The Srimad Bhagavatam and Chaitanya Mahaprabhu seem pretty important to know and have an opinion on, if you are into Yoga.

I went through Frater Veos's (guy who wrote IIH Commentary and a nice post on Yoga I've seen here recently) posts on vsociety and he had a post saying Prabhupada's translation is to be avoided, without giving reason. His translation and commentary is very different from others, but his seems to be the most influential and the copy I have.

>All paths lead to the same divine embrace if you ask me
No offence, but what makes you qualified to say this? How can you seemingly agree with most things given by the masters, yet disregard what could be seen as the most important piece of knowledge?

Abraxas is the True God btw

>>16387
First off, I have no qualifications whatsoever, besides my own experiences and what little research I've done.

My belief that all paths of worship, devotion, and liberation lead to the same "thing" is shared by a quite a few masters. Swami Sivananda has a well known quote that says "The paths are many, but the truth is one". Good ol' Lahiri Mahasaya held the idea that one can be of any religion and still practice the system of yoga. Swami Rama also was of the opinion that the systematic means to liberation and union were separate from religion itself.

I think the issue of (whether or not you have to worship krishna, the srimad bhagavatam, and the life of chaitanya mahaprabhu) is blurring the lines between hinduism and yoga. Mixing a philosophy/scientific system with religion.

I identify most with the himalayan tradition of yoga, so ill use some of their thoughts on the matter, first in regards to deities.

This is a passage of a commentary by Swami Rama on the bhagavad gita:

>The ignorant think that gods dwell in celestial worlds and have power to control human destiny. Such gods are merely projections of one's internal organization; the creation of gods in the external world is a projection of the unconscious. The belief in gods was created to help those who are not aware of their internal resources and are in need of an objectification of supernatural powers. They need to believe in gods that will help them fulfill desires that they feel inadequate to fulfill through their own means. It is said that those who have seen gods are fools, for they have seen something of their own self and mistakenly believe that they have seen gods. Externalists have created gods for their own convenience, but in actuality those gods are symbols of unknown phenomena that occur within.

>For those aspirants who cannot contemplate on the attributeless Eternal, symbols are recommended by spiritual teachers. In the path of meditation certain symbols are used to make the mind one-pointed. The student is then advised to go beyond the symbol to comprehend its meaning rather than remaining dependent on the symbol forever. Thus in meditation one leaves the symbol behind and goes forward.

>The ignorant worship the symbols without knowing and understanding that which lives behind and beyond the symbol. But if one is capable of exploring that which is being expressed by the symbol, he may eventually discover the existence of the formless archetype that is clothed in the forms of the symbol.

>With further work he may attain direct experience of the archetypes, not as objects but by becoming one with the archetypes themselves.

Now, that seems a little harsh, but it's a good summary of my own feelings towards worship.

Here's the thing about Krishna. He is an incarnation of Vishnu, and Vishnu is one of the three universal processes (or aspects of god), and there have been 10 different avatars or incarnations of vishnu in our history! (Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha and Kalk) Although sometimes Krishna takes the place of Vishnu as the source, I'm sure there's people who see any one of them as the supreme person.

Hinduism is essentially monotheistic, although they recognize many forms and aspects of the absolute for people to identify with according to their leanings.

The Veda's are a central source of hindu tradition and belief, but they are not where yoga knowledge comes from. The system of Yoga, that's usually known from Patanjali's Yoga Sutra's, was primarily an oral tradition, a direct experiential account of self realization before it began to be written down.

The upanishads have more to do with Yoga than the veda's IMO, again, from Swami Rama:

>The Upanishads prepare, inspire, and lead the student to know and realize the Ultimate Truth. First of all, the philosophy of the Upanishads frees one to cast away his intellectual slavery to blind faith, superstitions, sectarian beliefs, and dogmas. Then it helps one to expand his individual consciousness to Universal Consciousness; thus one's personality is transformed, and one becomes a universal being. An individual is essentially Brahman, or identical to Universal Consciousness, and direct realization of that truth is called enlightenment.

>The preachings of religion make a person dependent on priests, temples, idols, blind faith, and dogma, and dependence is a habit of the lower mind. Such crutches may be useful at a certain stage for some people, but they do not lead one to Ultimate Truth. A dependent mind is not free, and without freedom, enlightenment is impossible. Religious dogmas are full of beliefs and myths that do not satisfy the human intellect and that bind believers to a narrow view of life and human potential. Such preachings instill more fear than love in the hearts of the masses. Religion either promises salvation or threatens the tortures of hell, but it does not provide sound solutions to the hellish problems and situations that plague human beings here and now. Nor does it satisfactorily explain life before birth or after death. One of the main themes of Upanishadic philosophy, however, is to attain a state of fearlessness, cheerfulness, and self-confidence. In addition, the Upanishads lead the student to know life in its totality. Knowledge of life before birth, knowledge of now, and knowledge of life hereafter can be realized through the methods given in the Upanishads. The Upanishads provide systematic methods for self-training, self-transformation, and self-enlightenment. They lead aspirants “from the unreal to the Real, from darkness to Light, and from mortality to Immortality.”

The Srimad Bhagavatam and Chaitanya Mahaprabhu are important to know, if you're a hindu, and find that worship (or Bhakti) of Vishnu is the best path for you to attain liberation and union.

I hope my thoughts on the matter are clear now, Yoga is a way for a person to achieve union with the absolute, it influenced many religions, but is separate from them.

>>16482
don't do that again.

>>16482
roerich<3

>>16478
>>16479
Ok, thank you for your responses. I do have a bit of a problem worshiping any so called Gods and am mainly interested in Yoga for the practical side of Yoga to aid my spiritual development. I spend a lot of time with Bhakti Yogis/Hare Krishnas, so I was curious.

Why do you think Krishna uses personal words in the Gita and is described as 'The Supreme Personality of Godhead'? Thoughts on the Maha Mantra? Which mantras do you use and what do you think of the dangers of using most mantras in this age, if not pronounced perfectly? 'Om Namah Shivaya' or 'Om Namaha Shivaya'? Thoughts on this site: http://anmolmehta.com/ ?

I appreciate any answers by anyone ITT

>>16255
>still smoking the herbal jew crutch

Also, if you aren't using one of those special inhaler things, you'll be inhaling a lot of smoke particles you don't want as well.

…the only people that even use that tobacco and probably marijuana correctly are Shamans and certainly not the average random druggy.

…and even then I would not use it.

>>16487
So, why does krisnha use personal words when explaining things to arjuna in the gita.. I'll try to keep it short and sweet: It's my understanding that in that conversation between the two, Krishna was speaking as the godhead.

The gita (being an allegory) is meant to be interpreted simply as the absolute "unknowable" having a conversation with a regular person like me and you. The unknowable "itself" cannot communicate to humans through words, since it is beyond even thought or idea. So as a means to spread knowledge and wisdom, it uses one of its aspects (Vishnu) incarnated into a personality (Krishna) to educate Arjuna (who is essentially representing humanity).

I know I'm kind of going against the beliefs of the worshipers of Krishna, but really. I know there's other people who study the gita who interpret it the same way I do.

Why is Krishna called 'the supreme personality of the godhead'? Because some people want to hold him up as the best representative of the godhead. I know the Hare Krishna's want to say he IS god, but really, its splitting hairs. There's a supreme unknowable "that" pervading everything, within and without. Some want to experience "that" directly, some want to worship forms of it.

As for that http://anmolmehta.com/ site? I wouldn't trust it personally, not that there's anything overtly bad or harmful about his approach to yoga, but I can see a lot of vague "new age" emotion laid overtop of his teachings. There's also a lot of unnecessary frills where he says things like "this practice brings wholesome balance and joy into every part of your life" or "this pranayama balances and heals your chakras giving you more charisma and courage". He sounds to me like someone who doesn't exactly know the mechanics of yogic practices, so he just pads his descriptions with a lot of feel-good fluff.

The main reason I'd say to avoid using that site is that he makes some simple mistakes that make me question his approach in general. For example: He describes Nadi Sodhana pranayama and states "this is also known as Anuloma or Viloma". This is just not correct, Anuloma and Viloma are both two completely different pranayama practices! That's just one example, I didn't want to spend a whole bunch of time going through his site with a fine tooth comb to critique it.

There's also places in his lessons where he throws in supposed Kundalini techniques with descriptions like "This practice builds great core abdomen strength!". His whole approach and lessons just seem confused. To someone who doesn't know much about Yoga, it looks like he knows a lot and is willing to share a ton of information. To a student of Yoga who's spent a good amount of time researching techniques and practices from different sources, its a jumbled mess of new age relaxation, "spiritual fitness", and chakra healing.

I really don't want to be too harsh on the guy. He "gets" the general idea of yoga, but fumbles when it comes to the actual practices and technical aspects. No doubt a person could get some good results following his teachings, but they'd waste a lot of time on nonsense too.

As for that "Frater Veos" Yoga book that was just posted, I have kind of the same problems with it. It's ok, and has a decent philosophical grounding, but it reads like its based on hearsay and guru legends. I don't want to spend time tearing it apart, it's just not a great book on yoga. It seems alright as an introduction, but again, the details are all askew. I'd really like to know how much of it is from first hand experience, because it reads like a tourist book of Yoga.

I don't like reviewing and criticizing these peoples work, but there's a lot of unreliable information out there. Sad but true.

>>16487
Oh yeah, and Mantras. The Maha Mantra is just fine and dandy, if it speaks to a person, by all means they should use it!

I personally use "Tat tvam asi" (aka that thou art or you are that) and sometimes "Gate Gate Paragate Parasamgate bodhi svaha" (translates to: go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment.)

As for pronunciations, it's important to try and say mantras as correctly and accurately as possible, but the words themselves are not the end all be all of the practice. It's the idea that they bring forth in your mind and being. When you chant "Tat Tvam Asi" you are not simply speaking the words of that language, you're identifying with the concept itself, the notion that "you are that" transcends language and cultural barriers.

For "Om Namah Shivaya", I'm pretty sure the extra "a" at the end is silent. You run into problems like that since being an english speaker doesn't really equip you for understanding the grammatical rules of other cultures. Like if you here someone from india say the word "pranayama", usually you'll hear them say "pranayam", its just little things like that.

"Om" itself is a complicated one, there's schools of Yoga that teach it as being pronounced like the last part of "song" with the M silent, instead of "tom" like most people think of it. Then there's AUM! My advice is to use the pronunciation the particular school of practice uses, especially when it comes to more subtle techniques, like in the kriya tradition. In the end though, it's what it symbolizes thats more important.

>>16487
The mahamantra is special in that it is advised specifically for this age, as promulgated by Lord Chaitanya. As far as Shiva is concerned, most Vaishnavas worship him as one of the greatest devotees of Vishnu/Krishna, but not as the Supreme personality. According to Srimad-Bhagavatam, Lord Shiva is a devotee of the Shankarshana incarnation specifically, who takes orders from him telepathically during the cosmic dissolution.

>>16580
Were you initiated into these mantras? If not, they are more or less useless.

>>16621
No I was not initiated into them. Who did you hear from that initiation was a necessary part of mantra recitation?

It's the same as the idea that some practices simply won't "work" unless you've been initiated into them. There's a lot of teachers that hold that belief, and there's a lot that don't.

>>16576
>>16577
>>16580
Thank you for taking the time to answer my questions so thoroughly. I agree with your opinion on the Gita. It seems kind of silly to take many religious or ancient texts so literally. I suppose I've been a bit brainwashed by the Hare Krishnas and haven't read enough different versions of the text.

I've only really used this technique from that site: http://anmolmehta.com/blog/2008/06/11/tantra-yoga-technique-tantric-sex/ Any thoughts on that technique?

I see what you mean about Veos and his book. Any thoughts on the schedule he posts, with the asanas and duration for beginner? 5 minutes seems a bit much for some of those asanas and he seems to leave out some important information about them, for example if you place more than 20% of the weight on your head during the headstand, you risk insanity. Any alternatives to that book for someone who wants to follow a proper schedule as he posts, but doesn't have access to a proper teacher/master, due to location?

>>16620
So I've heard. I started doing 16 rounds recently.

>>16643
What do you mean by "insanity"?

>>16649
I am not so sure sorry. A very advanced Bhakti Yogi and acclaimed Yoga teacher told me that. However, he did say that if you're into the Yoga lifestyle and teachings, it wouldn't affect you so much or something.

>>16643
No problem! Normally I don't care much for explaining things over the internet, but I'm passionate about yoga. I don't mind taking the time to explain things if it helps other students spend less time seeking and more time practicing and benefiting from the practice.

The technique you posted, known as sat kriya, is a legitimate practice in the kundalini yoga school (made widely known my the sufi guru Yogi Bhajan). I'd recommend you find at least two or three other sources for the specifics of the technique, just so you can be aware of any slight differences between teachers. Also learn as much as you can about the kundalini school itself, so you have a good grounding in where the practice comes from (so to speak).

The schedule in Veos's book isn't great, I'd recommend you make your own personal schedule. Specifically for asanas, take a look at Swami Sivananda's recommended sequence: http://www.sivananda.org/teachings/asana/12-basic-asanas.html it's a simple, complete asana routine, and it's also recommended by the himalayan tradition. You can add to or modify it if you wish (just remember the asanas were chosen for a good reason).

There's also the system B.K.S. Iyengar popularized, which is very precise and systematic. A good book to find for his system is "Light on Yoga" he even gives a week by week progressive asana routine to follow. Try to find this book even if you don't plan on using his approach, it's pretty much an encyclopedia of asanas, with some tidbits of good information. Because of how scientific and exact his approach is, he can be trusted with the specifics of asana and pranayama technique (this is why I also recommend his book "Light on Pranayama").

There's also the lineage of K. Pattabhi Jois, his style of asana is usually known as Ashtanga yoga. I would not necessarily recommend this approach in its traditional form, as the full vinyasa flow is extremely difficult to learn, and takes a good amount of commitment to perform well.

The reason I don't recommend it is that IMO you can get too focused on doing the asanas, using up most of your energy trying to complete a gymnastic style routine thats very taxing on the body (if you're not already in really good shape), and forgetting or not giving your full attention to the more critical aspects of your practice (like pranayama and meditation).

If this form of asana practice appeals to you, it would be best to find short forms that people have developed, and start with those. The main text on this style is "Yoga Mala" by K. Pattabhi Jois.

As for your daily schedule in general, I'd personally say you should give pranayama a lot of respect in its practice. If you're doing both asanas and pranayamas in the same sitting, do your breathing exercises first while you're fresh. And try to end with meditation, so you can use the effects of your practices to enter the meditative state easier.

There's a lot to learn, I'm not going to go into everything right now, just as some basic guidelines: Pranayama first, meditation last. Daily practice is more critical than what styles or schools you decide on. In order of importance, IMO

1. Meditation
2. Pranayama
3. Energy work/Mudras/Kundalini/Kriya practices
4. Asanas
5. Mantra
6. Study

And overarching all of this is your lifestyle/eating habits/mindfulness/Yama and Niyama/ etc..

And for how long you should stay in asanas, it really depends on what style or school you're following, Swami Sivananda recommends around 20-30 seconds on each pose (built up gradually of course), Iyengar teaches slightly longer durations (variable between different poses), and Ashtanga uses 5 breaths for each pose (again approached gradually depending on ability). These are just three examples, there's tons of different methods to asana practice.

Thanks again.

Do you mean strictly "Systematic Meditation" when you put Meditation number one? Is thought control included in this?

Do you recommend Pranayama to one who has not yet mastered certain postures and control of thoughts or without aid of teacher? Veos suggests asanas first, but I can see pranayama being better to start the day, especialy if awakening early when the prana is best. How many different types would you recommend for a beginner? Thoughts of Science of Breath? Thoughts on this pranayama: http://www.truthstar.com/articles/yogic_breathing.aspx ?

Thoughts on http://www.yogaforums.com/forums/showpost.php?p=81357&postcount=2 ?

What do you mean by Energy work? Chakras? Thoughts on Robert Bruce's NEW method, if you've heard of it? It's in the sticky. He claims that Sathya Sai Baba materialized before him in his office after discovering his technique and smiled encouragingly at him. He does not seem like a man that would lie about such things. Many have had great successes with his techniques.

I apologize for the many questions. I could probably find some of these answers in books or online. Hopefully others will find these answers useful. I'll stop now.

>>16791
Like I said, don't worry about the questions! You're doing me a service also by making me look at the things I've learned from a different perspective, while looking deeper into topics I might have only skimmed over before. /fringe/ isn't a very serious board, but there's a few people here putting real effort into what they're practicing.

For meditation, I'd say just about any form of it can be helpful. Just always keep in mind that the goal of Yoga is Union! The reason I chose systematic meditation as my preferred style (after practicing zazen and other types) is the depth of the practice.

For example: when I was younger I used to practice Zazen meditation from the Zen tradition, which is a very simple present moment awareness meditation. Nothing is really done other than witnessing and eventually gaining control of the mental processes. Once the mind is quieted you find a great space of tranquility, peace, and bliss. But in terms of experiencing the underlying nature of the self (centre point of awareness, the atman, etc..), you're reaching around in the dark for it. Not to say you can't experience it from that type of meditation, there's just no framework for where to find it.

I had some great experiences with Zen style meditation, but the highest states I achieved in it (which happened spontaneously through months of practice), systematic meditation leads you to directly. Now, even though I've only been practicing the himalayan tradition for around three months, I can get to those deeper meditative states much more reliably and consistently than I could with Zazen.

There's tons and tons of various "types" of meditation, that use focus on different things (breath, simple awareness, specific thoughts or emotions, images, sensations, etc..) But for meditation in the context of Yoga, you want depth to your meditation. Whatever method you use to get there, you want your practice to lead you (past your body, behind the breath, beyond your conscious and unconscious mind) to direct experience of the centre of awareness/everything/the self. Here's a good article that explains it far better than I can: http://www.swamij.com/types-stages-meditation.htm

Even the simplest meditation (just sitting quietly, trying to calm the flow of thoughts) helps your overall practice. I hope all of that made some sense.

For pranayama, I would recommend it for beginners, but only if you're patient and very gentle with yourself. The same way you can harm your body by pushing it past its limits in asanas, you can harm yourself internally (organs, respiratory systems, energy systems) through forceful or un-prepared for pranayama. Don't be afraid of doing it, just give it lots of respect.

Again I strongly recommend finding a copy of Iyengars "Light on Pranayama" if there's only one book you spend money on, have it be that one. He gives techniques for beginners to start with to ease into pranayama practice. The point of this is that most pranayamas (take Nadi Sodhana for example) in their full form involve breath retention (after inhaling, and sometimes after exhaling too), and the use of bandhas (body locks effecting the flow of prana). If a beginner tries to perform these full forms, even a single pranayama can be too strenuous, and can lead to straining of the diaphragm, heart, brain, lungs, etc..

So when starting out, practice a pranayama first without the breath retentions and body locks, Then slowly introduce them one at a time as you gain more control over the breath. Remember to be gentle on yourself! You should not have to force yourself, strain, or feel out of breath during pranayamas, these are signs your going beyond you capacity.

For a beginner, the main pranayamas you should concern yourself with are (as recommended by different masters):

1. Ujjayi
2. Nadi Sodhana
3. Viloma
4. Bhastrika

Out of all the different practices, these are considered essential and helpful. Start with practicing one technique each day, add a second one if you feel up to it. Space out your pranayama practice as much as you can (for example, practice one technique in the morning, and one later on in the evening/night, just not right before bed).

The technique from truthstar you posted "Sukha Purvaka" is a fine technique, just don't listen to them about the 20 second breath holding. For that particular pranayama, you should only retain the breath as long as its comfortable, and doesn't make you feel out of breath or make you gasp. Like I said before, get second, third, even fourth opinions on the details of a technique before you try it for yourself. Always be aware of where the information is coming from, try to get information thats as close to well known masters as possible.

Now, the post from YogaForums on spinal breathing. First off, I just recently got word from a man by the name of David Muir, who has been a practitioner of Kriya Yoga for 40 years, I'll show you the email I received from him:

>Based on my forty years as a Kriyaban, & taking into consideration personal experience as well as research & trips to India & Europe to consult with others, I have to say that of everything that’s available out there, the techniques embodied in Ennio Nimis’s work are as close as we’re likely to come, over 100 years down the line, to what Lahiri Baba himself taught. You may know Ennio’s site already:
http://www.kriyayogainfo.net/

>Lahiri of course tailored his teachings to the individual, so Ennio’s work should be considered a compendium of what LM taught, & must be assimilated gradually—‘gradually’ as in years—by the student. The techniques are there; what each seeker must bring to them are dedication, self-discipline, & a dash of common sense.
Someone asked me once what ‘the secret’ of Kriya Yoga was. I heard myself say, ‘The secret is to keep doing it.’

The technique the person at YogaForums alludes to is a part of Kriya Yoga. To me it seems almost boastful that they would talk about the technique while claiming to respect an oath of secrecy. Also, the stories they relate (about the practice being a "fast track" to enlightenment, speeding up your spiritual development, giving you siddhis, etc..) are close to superstition. Kriya Yoga is not magic, they're simply very effective techniques adopted from different schools. I would suggest if you're interested in it to read Ennio Nimis's work, there's also a friend of his, named "J.C. Stevens" who wrote a book compiling his knowledge and research of Kriya, I have a copy being sent to me as we speak.

There's a growing number of Kriya practitioners who are dissatisfied with the current system of secrecy/initiation that predominates the school of Kriya, which is why there are a few longtime students who are making their knowledge available to others. Some will undoubtably say "You must learn from a guru! The practices are useless without the blessings/initiation!" But like I said, this is close to dogma, or superstition IMO. Yoga will always be a science in its true form.

By energy work I mean any practices that work on the pranic systems, or effect the subtle aspects of the body, this can be as simple as the use of bandhas and mudras that effect the flow of prana, or Kundalini practices, and Kriya techniques.

I haven't looked into Robert Bruce's methods before, but they seem very similar to some kriya and kundalini techniques, I won't comment on it right now. I just don't have time to look into his system, especially when it takes inspiration from the schools I'm already researching. Why examine a single apple when you can learn about the tree?

Oh, the line "Someone asked me once what ‘the secret’ of Kriya Yoga was. I heard myself say, ‘The secret is to keep doing it.’" was still from his email, not my words.

So how do I use yoga to become a super human?

Oh yeah, and on "the science of breath". It's not really a book on pranayama. There's practices in there that can help with stress, and may aid in achieving a meditative state, but it's just not reliable. Like I said before, ignore William Walker Atkinson’s books. I don't like being so dismissive, but they just complicate things.

>>16899
The real question is why would you want to become superhuman? To have an advantage over others? Easily achieve your goals? The old masters could defiantly be considered superhuman, but the use of siddhis (powers) was considered a distraction.

If you want to do magic, walk on water, walk through fire, etc.. You've come to the wrong place.

>>16908
I want the experience and to have more freedom. Like you can't go in the jungle without food, a weapon, or shelter. I wan't to be free from that. Showing off and having an advantage over others is already pointless to me, many have done it to a degree when we were younger. What does using superhuman powers distract them from? Wouldn't they want use those powers to explore nature for a bit without the need of money or other things?

>>16917
I see. Well, at least your reasons for wanting supernatural powers are more noble than most.

The use of Siddhis acquired through yogic practice were not so much a distraction to the old yogi's themselves, but to the people who witnessed them doing such things (the great yogis of our time could materialize objects out of thin air, be in two places at the same time, go without food or air, etc..). The fact that they had achieved direct union and absorption with the unknowable source of creation meant more to them than having control over physical matters.

You need an understanding of the state that these masters achieved. The higher levels of samadhi which people like Lahiri Mahasaya existed in, essentially made them perceive of all of creation as a part of themselves. They had control not only over their own life energy, but the atoms and particles that make up our phenomenal world.

Non-locality of perception is a good way to describe this state, they were everywhere and nowhere. Creating a physical object out of nothing was no more complex than sounding a word with their throat and mouth. Exploring nature becomes a mute point, since distance, time, and space became meaningless to them. They maintained their physical bodies simply to make it easier for disciples to relate to them.

How long did it take for them to achieve these states? Maybe lifetimes, maybe 40-50 years, only they know. All of this is close to magical fairy tales, but they mirror the heights that all masters of the spirit attained. My own grandmother knew a medicine woman who was a relative of ours who had many of the same type of abilities that the old master yogis supposedly had.

A good thread on stuff I'm not familiar with. Thanks for posting.

>>16891
Ok, I will add "Light on Pranayama" to my list of books I plan to order in print soon.

Thoughts on the CDs on swamij.com?

I'm plan to purchase Basic Yoga Meditation one, then the more expensive option, if I am satisfied (I'm sure I will be). Are you experienced with both of them? If so, would you recommend it or Yoga Nidra Meditation to try first? Would you say they are the best guided meditations available online? Any other good ones you recommend? Also, what are your thoughts on guided meditations in general? How long should one use these, before internalizing the techniques and practicing in silence?

I have recently read online that there has been research done that shows 20 minutes of savasana is equal to 4 hours of sleep. Any truth to this?

How long before a beginner could replace mundane sleep with Yoga Nidra for a certain amount of time?

Thanks.

>>16917
>Like you can't go in the jungle without food, a weapon, or shelter

Yes you can, as long as it's at the equator. The earth used to have no tilt before the great cataclysm and deluge happened at approximately 10,000 BC. The planet in between Mars and Jupiter (Tiamat) got destroyed in some extraterrestrial war and fucked everything up on Earth. We used to live in a constant spring/summer all around the planet.

Humans are tropical animals. The tropical jungle is actually the only place we can survive year round whilst naked. 80% of trees bear fruit. The only issue is getting sunburnt if you're white. White people most likely came from Tiamat.

Is there a "best" yoga or official yoga?

There are so, so many different types…

I lift weights, looking for flexibility and also interested in the mental+spiritual aspect.

>>17288
This x2.

>>17279
I haven't personally used any guided meditation CD's, but they can be helpful. I would say to start with the basic meditation CD first, then if you want to learn to attain Yoga Nidra you can get that one after.

I don't know if I can say they're the 'best' guided meditations period, but they're most likely the best guided mediations for the himalayan tradition.

As for guided meditations in general, I really don't have much of an opinion on them, since I never used them. It's more a question of what's a better way for you to learn. You should use them until you get a feel for the process and understand intuitively "what your supposed to do". Use them as a learning resource, but don't rely on them for your meditation practice.

The claim that savasana is more "efficient" than sleep is only true if the practitioner actually has the ability to willfully enter the deep unconscious state, most do not have this ability. Savasana for the average yogi isn't deep enough to give the benefits of natural sleep.

How long till you could replace sleep with Yoga Nidra? It really just depends on your progress with the technique, how easily you take to it. Be aware too, that in attaining sufficient progress in regards to the regulation of consciousness, you can eventually remain aware throughout the natural sleep process.

>>17286
Most of the "types" of Yoga that are well known, are styles of asanas (physical postures), as well as different approaches to meditation, and ways of dealing with prana and kundalini.

Trying to identify what is the "best" or "official" Yoga is pretty futile. What you can identify, is what is "original" or "traditional" Yoga. Traditional yoga was originally oral instruction in techniques of self-realization. It can generally be traced back to ancient traditions developed in the himalayas. The word "Yoga" refers to the goal, what the practitioner seeks, which is union of the individual with the universal. The "types" are different ways of attaining that goal. One thing to note however, is that in the modern age many styles of yoga are nothing more than systems of physical fitness.

In the old days there were no styles or types of Yoga, you either practiced self-realization or you didn't. Once the disciples of the old masters became well known in modern times, their particular visions of what Yoga was evolved into the "styles" we see today (Iyengar, Ashtanga, Vinyasa, Sivananda, Yogananda, Hatha, etc..).

There's tons of approaches to the practices related to Yoga, Also, the physical exercises (Asanas) were not actually meant to improve flexibility (although that is a beneficial side effect), they were originally intended to assist the yogi in maintaining a steady meditation posture, as well as a type of preventative health measure.

What I try to practice, and what I try to share, is my vision of what Yoga originally was, the teachings and techniques that the masters of the modern age (such as Lahiri Mahasaya) learned from those reclusive yogi's who lived lives of obscurity in mountain hermitages.

>>17288
What do you mean by that? If you mean the thread then I agree, If you mean my general approach to Yoga, I also agree!

I'm constantly learning every day, and my personal style of practice is ever-evolving.

Also, here are some relevant and informative articles:

Yoga Nidra: http://www.swamij.com/yoga-nidra.htm

Modern Yoga versus Traditional Yoga: http://www.swamij.com/traditional-yoga.htm

>>17301
I see, thank you. Are there any types of Yoga I should explicit avoid doing?

What styles do you like the most?

>>17303
I usually try to avoid criticizing other schools of yoga, if you read through the article I posted on "Modern vs Traditional" you'll get a better understanding of my own stance on the matter. What styles do I personally like? I myself am partial to the Sivananda lineage's approach to Yoga practice: http://www.sivananda.org Although I can't comment on their instructors, students, or organization (since I haven't had any interaction with them), I find their approach to be balanced an holistic. It's a good introduction into the yogic lifestyle.