Discusión

Yoga does not exist in heaven above, in the earth or in the nether world Those proficient in Yoga declare that Yoga is the unity o f the individual and the supreme Self

— Devi Gita VIL2

In this chapter we will examine how to develop the subtle energies of the mind from both a Tantric and Ayurvedic perspective, focusing on Prana, Tejas and Ojas, the spiritual energies of the air, fire and water, the inner counterparts of the biological humors of Vata, Pitta and Kapha. First we will outline the main principles and practices for the yogic path which are of universal application.

GENERAL REGIMEN FOR YOGA PRACTICE

Yoga is a practice aimed at opening up our higher consciousness. It is not simply yogic postures or exercises, which are small and preliminary part of the yogic system. Yoga thus requires a certain discipline of life and thought. The discipline of Yoga, though it can be explained in much detail, rests upon a few simple principles, of which three are primary.

Peace of Mind

The foremost factor to consider is that our practice of Yoga must be based on a firm foundation of peace of mind. Such peace is not merely a superficial state of ease or relaxation, or release from stress, but a deep stillness of the mind and heart. Surrender to the Divine or the inner Self is the basis of practice, not any willful personal effort, much less the seeking of some preconceived result or experience. This state of peace should extend to our relationships, work, and environment. Without peace of mind, whatever else we may do, our practice will lack the stability to come to fruition.

Moderation in Sexual Activity

If we do not have adequate energy our practice will either literally run out of gas, or have negative side-effects. As the sexual energy is the

ultimate energy source in the body, its power is required to effect a real inner transformation. This does not necessarily require celibacy, but it does require restricting the amount of energy lost through sexual activity.

Vegetarian Diet

A sattvic or pure diet should be followed as purity of food leads to purity of mind. The food we take in builds up all the bodily tissues and ultimately the mind itself. If that food is heavy (like meat), or disturbing in its qualities (very salty or spicy), the mind will lack the subtlety or stability for yogic practice. The toxins created by dead or devitalized food can clog or block the subtle channels and agitate the nerves.

Sattvic food consists of a vegetarian diet, using fruit, vegetables, nuts, grains, and dairy products, along with mild sweet spices like ginger, cinnamon and cardamom. Food should preferably be organic, fresh or freshly cooked. Meat, fish and eggs should be avoided. Natural sugars are allowed but not in excess. Beans, except mung, should be taken only in moderation. Salty and sour articles should similarly be used in modera­

tion.

AYURVEDIC HEALTH REGIMENS

Yogic practitioners can benefit by modifying their diet and life-style relative to their predominant biological humor according to Ayurveda, so as to avoid causing imbalances in the life-force.

These factors are explained in detail in books on Ayurveda. Those who do not know their constitution can follow the general guidelines of a sattvic diet. Diets per constitution are important if we are suffering from some disease ailment. Otherwise we can safely follow a sattvic diet.

More specifically, yogic practices are part of Rasayana (rejuvenation) therapy in Ayurveda. This generally follows Pancha Karma (purification) therapy. Those interested in the topic further can examine Ayurvedic teachings on Rasayana (rejuvenation) and Kaya Kalpa (transforming the physical body).

THE RIGHT ATTITUDE

Along with these three primary principles, we need the right attitude in our practice, which is that of awakened Self-awareness. This is the clear recognition that in our true nature we are immortal, infinite, beyond the body, mind and senses, free of all emotional and mental perturbation, and untouched by all pain, sorrow and desire. Yogic practice is thus a meth­

odology for being ourselves, returning to our true nature, and claiming our inherent mastery of all time, space, matter and energy. Self-realization

is not something to be created or gained for the first time, but is a giving up of all that is superficial, extraneous, or inessential. We must recognize that it is beneath our Divine dignity as immortal consciousness to want anything, to be afraid of anything, or to be dominated by anything coming from the external world which is merely our shadow. Our practice is not a seeking to gain anything new but a reclaiming of our eternal birthright to be one with the Unlimited.

Alternatively, a devotional attitude is helpful. Such an attitude is founded on the understanding that we are immortal children of the Divine Father and Mother, that Yoga is the natural route of returning to our eternal home, and that our practice is supported by our Divine parents who are ever present guiding and helping us, assuming whatever forms and experiences are necessary in order to teach us.

Another essential attitude is that of non-violence (ahimsa), which consists of not wishing harm to any creatures, but wishing peace, happi­

ness, and freedom from suffering for all. Attitudes of exclusivism or intolerance along the spiritual path are also subtle forms of violence, and result in unwholesome or illusory experiences.

SPECIFIC REGIMENS FOR THE PRACTICE OF YOGA Balancing The Subtle Doshas

As the forces of Yoga begin to awaken, we must leam how to develop them properly. In the following discussion of how to develop each of the three factors of Prana, Tejas and Ojas, some overlap of information occurs because these factors are interrelated. One should examine the informa­

tion on all three to ensure their integral development. While information is given on matters ranging from diet and herbs to yogic approaches, the meditational practices are the most important.

Tejas is the central factor in the development of higher consciousness and the awakening of the Kundalini. It is the sacred fire, Agni, through which the yogic ritual proceeds. Hence we begin with Tejas.