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September 30, 2019
One of its central concepts is that prāṇa and the various forms it takes in the body are linked to the practice of yoga, and it says that if we are successful in our practice, the kuṇḍalinī is burned up, making the way clear for prāṇa.3
kuṇḍalinī is another way of depicting what we call avidyā.
When the emphasis is primarily on the concept of kuṇḍalinī, then we speak of the practice as kuṇḍalinī yoga. Haṭha yoga is so named when our practice focuses on removing the division between ha and ṭha.
In tantra yoga the emphasis is on certain energies that are normally squandered being directed in such a way that they can reduce the blocks that stand in the way of the prāṇa.
When some-one sees the truth, the only shock is to have to see what he or she was before.
We must be careful that we do not go too far in using images to describe certain experiences. We should never forget that they are images and not the experience itself.
If the mind quiets, it is less obstructed by kuṇḍalinī, and we may perhaps experience a state of being in which the mind is operating solely on the level of clear sight and true understanding.
The terms ha and ṭha are used for describing the extreme states of an oscillating mind.
Prāṇa in the suṣumṇā, on the other hand, represents a clear, quiet mind.
We must not let ourselves be confused by the way different schools of yoga describe the same process.
If we really follow one direction in yoga as far as we can go, then it will lead us along all paths of yoga.
The heart, hṛdaya, is that which does not change and Patañjali gave a permanent definition and form to yoga in his Sūtra.
Patañjali summarizes the process and the tools for self-understanding.
The first sūtra introduces the subject matter, as the oral tradition requires.
Patañjali indicates that while the subject matter is of ancient origin and he is not the originator, he has studied it to an appropriate depth under his own teacher and is now competent to share his understanding with his disciples.
What is the mind? Patañjali defines it as the activities that occupy it.
In a state of Yoga, comprehension is different from comprehension at other times. It is closer to the true nature of the object.
This is considered to be the most frequent activity of the mind.
The aim of Yoga practice is to recognize and control the causes of misapprehension
All and each of these activities of the mind are confirmation of the mind’s existence. They are interrelated and complex so that each one, except perhaps sleep, should be considered as a matrix or genus of activity rather than a distinct entity with exclusive and limited characteristics.
This sūtra emphasizes the need to approach practice soberly with a positive, self-disciplined attitude and with a long-term view toward eventual success.
As we develop our practice along the correct lines, we find that our ability to discipline ourselves and reject intrusive influences grows.
Detachment develops with self-understanding.
