This late Yoga-Upanishad discourse was – once more – mainly an indication of various Brahmin ideological efforts to contain the new and protect the status of their heritage.
The spread and inclusion of hatha-yoga as a technique.
But the broad range of texts adopting the hatha-yoga discourse does tell us something. This rather impressive list of texts shows that hatha-yoga had high status and must have made some impact on a range of literate communities, since they found it necessary to write about it and become associated with it. These groups – many of them probably high caste householders would not even have considered joining the order of the Kanphata jogis. Instead they adopted hatha-yoga as technical yoga, and integrated it into their own specific theologies.
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According to this theological strategy of inclusion, there is no independent hatha-yoga philosophy – there are only some physiological concepts and techniques, which can be incorporated into existing discourses. This is a common view even today.
If we would have real peace of mind, body and Yoga life spirit, we must pierce through directly to the heart of the matter, to the cause Yoga life of our dissatisfaction. Ordinary and Universal Mind From Yoga we learn that there are different levels of consciousness. We are all familiar with the fact that there is a sub-conscious and a conscious mind. These two states of consciousness make up what we will call our ordinaryor every-daymind. In addition to these, Yoga explains that there is also a higher or super consciousness which we will refer to as Universal Mind. All of our problems, confusion and suffering in life stem from the fact that we do not understand the nature of our ordinarymind and are unaware that we continually possess the power of the Universal Mind. We do not perceive how our ordinary mind has taken over and runs our lives. It tries to serve in many capacities for which it is not equipped which are actually reserved only for our higher consciousness.