Best 1455 quotes in «yoga quotes» category

You might be anything. You might be having any organization, you might be having any position in life, you might be any great personality, makes no difference to God. What is important is that: are you seeking?

You must have patience with others because, if you do not have patience, your sincerity will start doubting itself. So you must have patience and to get patience you must know what you have been so far and where are you. When you will know what you were, you will have patience with others, tremendous patience. And by having patience with others, your sincerity will be all the time complete. By your sincerity, you will be completely integrated.

You need to accept the fact that you will often do exactly the opposite of what you think is right. You need to accept that you're going to do that and still love yourself.

Your body's ability to function as a clean and efficient channel is limited by stiffness, lack of strength, and lack of endurance. Your mind's ability is limited by the way it thinks about itself, by the way you think about you. The process of yoga is one of undoing the obstructions and limitations in your body and mind that inhibit the free flow of creative life force.

Your attention has to be on your Spirit.

You're much too hung up on all of your ideas and your desires. You still have not penetrated the essence of yoga.

Your first pregnancy you have nothing to do except sleep and take care of yourself and go to prenatal yoga or whatever. Now I have a full-time job, I have a four-year-old, I've got a life that is demanding my attention, so I've gone to prenatal yoga once. It's such a bummer.

Your innocence itself is a power and your innocence will definitely give you that wisdom by which you can solve all the problems without any difficulty.

Your nervous system has to become collectively conscious.

Your spirit is to be connected with your attention. Your spirit which is in your heart has to come in your attention. So who does the connection is this power which we call in Sanskrit language as Kundalini.

Your spiritual journey and your spiritual welfare are really dependent on two primary factors: One, your ability to meditate and two, your ability to give of yourself.

You seek too much information and not enough transformation.

You should be able to use your intellect and not to be dominated by your intellect.

You suffer because you try to fulfill yourself. You think of yourself in a limited way.

You will find the truth the way you have found your awareness, spontaneously. It's a living process.

You've got yoga, I've got beer. You got overpriced, I got weird.

You will have to learn ways of relaxing in the present. Enlightenment is not an effort to achieve something. It is a state of effortlessness. It is a state of no-action. It is a state of tremendous passivity, receptivity. You are not doing anything, you are not thinking anything, you are not planning for anything, you are not doing yoga exercises, and you are not doing any technique, any method - you are simply existing, just existing. And in that very moment... the sudden realization that all is as it should be. That`s what enlightenment is!

A big group of daily friends or a white painted house with bills and mirrors, are not a necessity to me—but an intelligent conversation while sharing another coffee, is.

Abhinavagupta does not prescribe a hermit’s life for that Shiva yogin, who is free to live without restrictions, to remain in the household, and to participate in pleasures of the senses and the mind within the limits of the currently acceptable social standards. In other words, one is free to live a normal life and at the same time to pursue some method of Trika yoga. As soon as the seeker’s practice in yoga yields the experience of Self-bliss, worldly enjoyments automatically lose their power and fascination, and one’s senses develop a spontaneous indifference, known as anadaravirakti, to former pleasures. Once seekers have become expert practitioners in the experience of Self-bliss, they are able to move freely through worldly enjoyments without any fear of spiritual pollution. Such enjoyments can actually serve to further illumine the extraordinary experience of Self-bliss. As Abhinavagupta explains: The mind (of a Shiva yogin) does not become wet (or stained) from within, just like the rind of a dried gourd which has no opening, even if it dives deep into the water of sensual pleasures.

According to the Trika system, yoga is that theological practice which helps in attaining the realization of absolute unity between the practitioner and Absolute Reality, that is, between the yogin and God. As it says in the Malinitantra: The unity of one (a finite being) with another (Almighty God) is called yoga by Shiva yogins (Malinivijayatantra, IV.4). Practitioners of yoga are advised to realize their forgotten true nature and to recognize themselves as none other than the Absolute, Paramasiva. This realization is said to be readily attainable through Trika yoga, when aided by both an intense devotion for the Lord and by the correct theoretical knowledge of the pantheistic absolutism of Shaiva monism. Theoretical knowledge removes the yogins’ mental confusion and misconceptions about Reality, and devotion refines their hearts so that they become capable of actually feeling and experiencing the truth of Shaiva monism. The yoga of Abhinavagupta is thus an integral process of developing both the head and the heart. People with no mental clarity cannot understand the truth, while those without heart cannot digest. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 95–96.

A closet is not a prison cell. There are no bars on the windows, locks on the doors, or shackles binding your feet. The closet door is as easy to open as turning the knob. To turn that knob requires the courage to empty your hands of guilt, shame, and self-loathing. Once you find that courage, you will wonder why you waited so long to do it.

Acharya Balkrishna on Yog "Who will not be delighted to behold the exotic scenery and flora of the barren lands of Himalayas. Similar is the power of Yog which beautifies the deserted life and fructifies hope in the shattered hearts. By taking refuge in Yog, the fallow mind will blossom into flowers indeed.

Acharya Balkrishna" on the Origin of Yog and its Greatness "Standing upright facing all storms and tempests like Devalaya, Yog too is like a monument, established like saints and sages, reaching where all the trials and turbulences cease. Even adversities strengthen the bricks and a stone of this temple – such is the power of Yog. The same way, the evasive flow of time might seldom limit the greatness of Yog and Yogis.

A Kula or spiritual community is like a nudist camp for the soul. Not only are we given the permission to remove our robes of guilt, our suits of shame, and our masks of false identity—we are encouraged to do so. To become naked and hold nothing back is to become truly beautiful.

A gardener cannot make a seed grow. She can simply create the conditions for growth to occur and then patiently wait. A physician cannot heal the body. She can simply create the conditions for healing to occur and then patiently wait. A spiritual seeker cannot enlighten the mind or fill the heart with compassion. She can simply create the conditions for grace to pour in and then patiently wait.

Alecto, have you noticed how downhill this little island is becoming?” Mandy questioned sadly. “All these organic food stores and yoga studios and cellular phone towers… Cape Breton was one of the only places left where it still had that nostalgic small town atmosphere but now… I’ve only been away for a year, how could things have changed so quickly? I mean, how can the world accept it?” “C'est la vie,” said Alecto, looking extremely tired as he stared out the window at the late November maple keys fluttering down from vibrantly red trees lining the streets on either side of the windshield.

Alles was an Seele und Stoff im Universum vorhanden sein kann, findet sich in irgendeiner Form und irgendwie auch im menschlichen Körper. Wie sagt doch das schon erwähnte Vishvasāra Tantra: »Was hier ist, ist auch dort. Was hier nicht ist, ist nirgends.«

All great myths and stories follow a similar pattern. The hero gets distracted and questions his power. He struggles and flounders until he is able to face his perceived weakness. Ironically, it is the struggle that makes him stronger and enables him to meet his destiny. Without the struggle, without missing the mark, without getting lost in the mire of the journey, growth would not be possible. We tend to think of life’s struggles as the cause of our suffering, when in fact, struggle reveals our true power and unlocks our latent potential.

All of the blissful and beautiful aspects of the Absolute are present in each and every person and living thing, but they remain dormant because they are hidden behind the mask of maya. In other words, we are all blinded to this inner bliss and beauty by our limited sense of who we are, and by the habit of directing so much of our attention out into the world. Everyone can have momentary glimpses of inner bliss when they experience something that is extremely pleasing to the senses and the mind. But usually these situations are fleeting and simply leave a person unfulfilled and longing for more. They then pursue the outer object in an attempt to rediscover the blissful state, not realizing that the source of bliss is within and need not be attached to an outer stimulus at all. This inner beauty can be discovered and contacted at will through simply turning our attention within, and through the various practices outlined in this yoga. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 123.

Although you could open a can of soup with a hammer, a stone, or even your teeth if you didn’t mind making a mess or chipping a tooth, a much wiser approach would be to use a can opener. The breath is like a can opener for the soul. Can you explore the depths of your being without conscious breathing? Sure. The more relevant question is, why would you want to?

All suffering in this world is a result of someone, somewhere, not living his or her life’s purpose. Through spiritual practice, your life’s purpose is revealed. Through spiritual practice, the courage to live your life’s purpose is developed. Through spiritual practice, suffering is eased—your own suffering and the suffering of the world.

Although yoga has its origins in ancient India, its methods and purposes are universal, relying not on cultural background, faith or deity, but simply on the individual. Yoga has become important in the lives of many contemporary Westerners, sometimes as a way of improving health and fitness of the body, but also as a means of personal and spiritual development.

An advanced yoga practice has less to do with what happens when you roll out your mat and move through your practice and more to do with what happens when you roll up your mat and move through life.

A mud pie is, at the end of the day, attractively packaged mud. A life spent in pursuit of comfort and leisure—of being a slave to your attachments—is, at the end of the day, attractively packaged suffering.

Anahata chakra desperta no cérebro refinando as emoções e seu despertar é caracterizado por um sentimento universal de amor ilimitado por todos os seres. Claro que existem muitas pessoas no mundo que praticam bondade e caridade, mas eles têm egoísmo. Sua caridade não é uma expressão espiritual e de compaixão do Anahata chakra, ele é compaixão humana. Quando você tem compaixão humana você abrir hospitais e centros de alimentação ou então, dar roupas, dinheiro e medicina por caridade, mas é caridade humana. Como podemos ver a diferença entre caridade humana e caridade espiritual? Na caridade humana, há sempre um elemento de egoísmo. Se eu quiser fazer-te um hindu dando-lhe coisas, esta é uma manifestação da caridade humana. Ou se eu quiser fazer-te meus seguidores eu posso mostrar-lhe uma grande bondade, mas a bondade humana. No entanto, quando Anahata desperta todas as suas ações são controladas e governadas por altruísmo e você desenvolve compaixão espiritual. Você entende que o amor não envolve negociação, é livre de expectativa. Toda forma de amor é contaminada pelo egoísmo, mesmo o amor que você tem com Deus, porque você está esperando alguma coisa Dele. Talvez, neste mundo, o amor com um mínimo de egoísmo é um amor de mãe. Claro que não é totalmente altruísta, mas porque o sacrifício de uma mãe é tão grande, seu amor tem um mínimo de egoísmo. ... Uma vez um santo tinha quase concluído esta peregrinação, e estava carregando uma vasilha cheia de água do Ganges. No momento em que ele entrou no recinto do templo, onde foi para o banho Shivalingam , encontrou um burro que estava desesperadamente precisando de água. Imediatamente ele abriu o seu recipiente e deu água para o burro. Seus companheiros de viagem gritaram, "Ei, o que você está fazendo? Você trouxe essa água de tão longe para dar banho ao Senhor Shiva e quando chega aqui você o dá a um animal ordinário!" Mas o santo não viu dessa forma. Sua mente estava trabalhando em uma freqüência diferente e mais elevada. Aqui está outro exemplo: uma vez Senhor Buda estava indo para um passeio à noite. Ele deparou-se com um homem velho e ficou muito comovido pelo sofrimento da velhice. Em seguida ele viu uma pessoa morta, e novamente ele ficou muito comovido. Quantas vezes é que vamos ver homens velhos? Será que ficaremos comovidos como ele ficou? Não, porque as nossas mentes são diferentes. O despertar de um chakra altera a freqüência da mente e imediatamente influencia o nossos relacionamentos com as pessoas no dia-a-dia e o nosso ambiente.

Animals cannot have any high thoughts; nor can the Angels or Devas attain to direct freedom without human birth.

And also those who are free, through the powers of meditation and yoga, percieve established in themselves like reflections in a mirror.

....and on occasion I like to write in pencil, because I need to know that I can erase the words, even if I never do.

A peculiarity of the nature of your mind is that, in contrast to your physical constitution (dosha) that is fixed from birth, it can be altered through discrimination and choice.

Any method can settle the mind in the present moment, but with Silent Illumination you can be relieved of even the present moment. Just take this attitude: don’t worry about the past or the future, and let go of the present too. Just stay in awareness. Chan is called the “gateless gate” because it has no door to enlightenment.

A prison cell, however tastefully decorated, is still a cage.

A positive attitude is most easily arrived at through a deliberate and rational analysis of what’s required to manifest unwavering positive thought patterns. First, reflect on the actual, present condition of your mind. In other words, is the mind positive or not? We’ve all met individuals who perceive themselves as positive people but don’t appear as such. Since the mind is both invisible and intangible, it’s therefore easier to see the accurate characteristics of the mind through a person’s words, deeds, and posture. For example, if we say, “It’s absolutely freezing today! I’ll probably catch a cold before the end of the day!” then our words expose a negative attitude. But if we say, “The temperature is very cold” (a simple statement of fact), then our expressions, and therefore attitude, are not negative. Sustaining an alert state in which self-awareness becomes possible gives us a chance to discover the origins of negativity. In doing so, we also have an opportunity to arrive at a state of positiveness, so that our words and deeds are also positive, making others feel comfortable, cheerful, and inspired.

As a child, my father was a god to me—at times I loved him, at times I feared him, but I always wanted to be like him. As an adolescent, I resented my father for the sin of being human—for not being the god of my childhood. Then, as a young man, I felt sorry for my father because, in my arrogance, I believed he knew nothing and I knew everything. It was not until I held my own son for the first time that I truly understood my father. Now I can appreciate the man he is and the man he helped me to become.

As with all things in the physical plane, nothing is permanent, and the only thing we can truly count on is change. Things come and go, people are born and die and move in and out of our lives. The dreams and goals of today will one day either materialize or evolve into something different with time. If we become rigidly attached to any of this, we set ourselves up for the inevitable suffering that will ensue when the thing, person or idea flows out of our lives, or our desire for it shifts.

As I explore the wilderness of my own body, I see that I am made of blood and bones, sunlight and water, pesticide residues and redwood humus, the fears and dreams of generations of ancestors, particles of exploded stars.

A special and very important characteristic of Trika yoga, which is not found in other systems, is its doctrine of “possession” (samavesa). In samavesa practitioners are suddenly infused and possessed with Shivahood, and feel themselves to be omniscient and omnipotent. This is not the kind of possession or haunting that occurs when the power that haunts and the person who is haunted are different. Rather, yogins in samavesa enter a state of unity, and their limited individual personalities get expanded into universal I-consciousness which they feel to be divinely potent in all respects. Samavesa has been defined as the immersion of the dependence of a dependent consciousness into the independence of the Independent Consciousness (Tantraloka, I.73). It is actually the sudden and direct intuitional realization of one’s Divine Essence, called Isvarapratyabhijna. Sufficient practice in samavesa results in a state of jivanmukti (liberation in this very life) in which a yogin develops supernatural divine powers (siddhis). A jivanmukta can use these divine powers simply by willing them to be (Isvarapratyabhijnavimarsini, IV.i.15), though such a refined individual would most probably avoid meddling with the natural order, or in matters of divine administration, which are the province of a long hierarchy of male and female deities at different levels of authority. This kind of yogic attainment is not considered to be an obstacle on the path of final liberation. Rather, it is said to be helpful, as it removes any lingering doubt about the divine nature of the Self, and develops a firm faith in the eventual attainment of absolute unity with Paramasiva when the individual dies (Tantraloka, XII, 183–85). Further, these abilities help create faith and confidence in the mind of worthy disciples who feel that the preceptor, being liberated, can liberate others as well. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 96–97.

As his mind becomes purer and his emotions come under control, his thoughts become clearer and his instincts truer. As he learns to live more and more in harmony with his higher Self, his body's natural intuition becomes active of itself. The result is that false desires and unnatural instincts which have been imposed upon it by others or by himself will become weaker and weaker and fall away entirely in time. This may happen without any attempt to undergo an elaborate system of self-discipline on his part: yet it will affect his way of living, his diet, his habits. False cravings like the craving for smoking tobacco will vanish of their own accord; false appetites like the appetite for alcoholic liquor or flesh food will likewise vanish; but the more deep-seated the desire, the longer it will take to uproot it--except in the case of some who will hear and answer a heroic call for an abrupt change.

Asking for outside help, or even if it comes unasked, to allow outside help, needs a certain gracefulness and humility. Otherwise, you cannot allow outside help. Lots of people cannot receive something gracefully. Always, the social ethics have taught you that giving is important, taking is not important. Yes, taking is not important, taking is ugly, but receiving is very important.

As we embrace our passions and delve into the mystery of life, we unite with the majestic complexity of nature; and if we follow the signs, this can help us understand who we really are.

A teacher’s job is to see students’ potential before they can see it themselves; teachers need to have the faith and foresight to know they can actualize that potential and the wisdom to help students chart their course. It is only with this inner knowing that a teacher can invite the student, over and over again, to the edge of their comfort—and then give them a gentle nudge. In effect, a teacher is like the mother bird who can see her chicks flying before they realize they have wings.