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Non-Hatha Yoga
Styles:
Hatha yoga or
"forceful yoga" is a transformation of the egoic
consciousness and to realize the Self, or divine Reality. To
Hatha practitioners, enlightenment is a whole body
experience. This is maintained by building a strong
endocrine and nervous system as well as organs by daily asanas;
yoga nidra (deep relaxation); pranayama (breathing exercise);
kriyas (cleansing practices); and mental concentration. Hatha practitioners live in the world out of the
fullness of Self-realization rather than to withdraw from life in
order to gain enlightenment. Practitioners want to construct
a "divine body" for themselves which would guarantee
immortality in the manifest realms. Basically, they want the
whole package, Self-realization and a transmuted body in which to
enjoy the manifest universe in its diverse dimensions.
The teachings of yoga has been
handed down from mentor to pupil by word of mouth. As time
progressed so did many families of yoga. Below are descriptions of
other yogas.
Raja-Yoga
Also called the "Royal
Yoga" because it is the resplendent yoga of the spiritual
kings. Raja Yoga is look upon as more superior then Hatha
Yoga because those who practice it commit exclusively to
meditative practice and renunciation. It is respected as the true heroes
of mind training because the devotee tries to control the five
senses, which lead to concentration and meditation. The basis of raja yoga is the study and
practice of Patanjali's
yoga sutras.
Living these truths (yoga sutras) allows individuals to become
more firmly centered in the Self.
Karma-yoga
Karma
yoga is the yoga of action = to exist is to act. Therefore,
the force generated by a person's action to perpetuate
transmigration and in it ethical consequences to determine his
destiny is next existence. Karma is not only an action but
it is an invisible result that shapes a person's destiny.
Human are multidimensional structures and when the physical body
abruptly ends, that person's spirit does not. As a result, karma
works for the welfare of the world. Those who practice
karma-yoga tend to be the most grounded. Karma yoga involves
a more considerable devotion other that doing one's duty, it
involves a profound spiritual attitude.
Mantra-Yoga
Mantra yoga is the vehicle of
transcendence by sound. Devotees believe that the universe
is a state of vibrations. A mantra saves the mind from
itself, or which leads to salvation through the concentration of
the mind. A single word over and over can evoke a deity that
becomes an auspicious force in the transformation of the
practioner's consciousness. It is a vehicle of meditative transformation
of the human body-mind and is thought to have magical potency.
Originally, mantras were undoubtedly used to ward off undesirable
powers or events and to attract those that were deemed
desirable. As much as they were used as magicial tools they
are also employed in spiritual contexts as instruments of
empowerment, where they aid in search of identification with the
transcendental Reality. According
to the Mantra-Yoga-Samhitā has sixteen limbs:
1. Devotion (bhakti)
2.
Purification (shuddhi)
3.
Posture (āsana)
4.
"Serving the five limbs" (pancaanga-sevana): The
daily ritual of reading the Bhagavad-Gītā and the
Sahasra-Nāma, and reciting songs of praise, protection, heart
opening. These five "limbs" of the Divine-their
practice i sunderstood as a powerful means of granting attention
and energy to the Divine and thereby becoming assimilated into
it.
5. Conduct (ācāra)
6.
Concentration (dhāranā)
7.
"Serving the divine space" (Divyadesha-sevana):
which has sixteen constituent practices that convert agiven
place into consecrated space.
8.
"Breath Ritual" (prāna-kriyā)
9.
Gesture (mudrā) - hand gestures to focus on the mind
10.
"Satisfaction" (tarpana)
11.
Invocation (havana)
12.
Offerings (bali)
13.
Sacrifice (yāga)
14.
Recitation (japa)
15.
Meditation (dhyāna)
16.
Ecstasy (samādhi) or "great state"
Bhakti-yoga
Bhakti yoga is one of the greatest
representatives of self transcending power of love because the
emotional force of human being is purified and channeled toward
the divine. It is more openly expressive then raja or jnāna
yoga. Bhakins find their path by merging with God rather
then total identification. To better explain, practioners
are attached to the Lord. Attachment is a combination of
placing ones attention on something and investing great emotional
energy. Bhaktas (devotees) conceives God as a supreme Person
rather than as a impersonal Absolute. There are different degrees
of devotion. The Bhāgavata-Purāna composed in the 9th century
C.E. defines the nine stages. The following have been
interpreted by Jīva Gosvāmin, a great sixteenth century
preceptor of Gaudīya Vaishnavism in his Shat Sandarbha:
- Listening (shravana) to the
names of the divine person. Each of the hundred names
highlights a distinct quality in God and hearing them creates
a devotional attitude in the receptive listener.
- Chanting (kīrtana) in honor
of God by praising songs in honor of God.
- Remebrance (smarana) of God,
loving meditative recalling of attributes of the divine
Person.
- "Service at the
feet" (pāda-sevana) of the Lord, which is part of
ceremonial worship. The feet symbolize a terminal of
magic and spiritual power and grace, such as bowing to a
guru's feet.
- Ritual (arcanā) - performance
of prescribed religious rites, involving daily rituals at home
with an alter and practioner's choice of deity
- Prostration (vandana) before
the image of the divine.
- "Slavish Devotion" (dāsya)
is the yearning to be in the company of God.
- Friendship (sākhya) for the
Divine.
- "Self-offering" (ātma-nivedana)
or ecstatic self-transcendence through which the worshiper
enters the immortal body of the divine Person.
Devotee fells a growing passion
for the Lord. This breaks down the barriers between human
personality and the divine person.
Jnāna-yoga
Jnāna,
which means "knowledge" or "insight," is rooted in Hindu tradition.
Jnāna is the path to self-realization through
the exercise of gnostic understanding (special knowledge or
intuition). Jnānins do not worship God as an object
different from the self and a discipline that leads to attainment
of anything distinct from one's own self. Jnana yogis gains
knowledge of the Self by ceasing to identify with the body, mind
and ego. Identification with the divinity within assists in
the realization of the oneness of all creation.
Jnānins have a
straight but steep course to achieve liberation while continuing
to be present in the physical body. The following four
principal's were written by Sadānanda called Vedānta-Sāra:
- Discermnent (viveka) -
constant practice of seeing the world as it is. The
world is ever changing and should keep in perspective that
even the most enjoyable moment must never be confused with the
transcendental Bliss
- Renunciation (virāga)
- engage in appropriate action without expecting any rewards
- Six Accomplishments (shat-sampatti)
-
1. Tranquility (shama) - the
art of remaining calm in the face of adversity.
2. Sense Restraint (dama) -
Curbing one senses which are habitually hankering after
stimulation
3. Cessation (uparati) -
abstention from action that are not relevant to the
maintenance of the body or the pursuit of enlightment.
4. Endurance (titikshā) -
the stoic ability to be unruffled by the play of opposites in
nature
5. Mental
Collectedness (samādhāna) - concentration
6. Faith (shraddhā) -
heartfelt acceptance of the sacred and transcendental reality
- Urge of Liberation (mumukshutva)
- cultivation of spiritual impulse.
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