Yoga for Unbound Potential – Learn Yoga With Sarah Finger

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Yoga for Unbound Potential – Learn Yoga With Sarah Finger

With the arrival of a new year comes the potential for new beginnings. Yoga teaches us how to become conscious with our actions so that we can become conscious with our creativity. In this practice, we will learn how to bring infinite wisdom into our living via the breath, and integrate that wisdom as unbound potential into the physical body.

Sarah Platt-Finger
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    • Spin around (like a whirling dervish) clockwise or counterclockwise (torus spinning). Chant any of these mantras 3 times each while facing any cardinal direction: “ieouah”, “aum”, and “om”. Sleep with your head placed at any cardinal direction. Play music at 528hz, 432hz, 396hz, 448hz, and 440hz.

    • @Pamela Wagner What on earth does that mean? :/

  1. 🐟 16. YOGA/RELIGION:

    According to some sources, YOGA (authentic religion) was introduced to human society approximately seventeen thousand years ago, via the Ādiyogī (first religionist), Mahādeva Śiva, in His form known as Dakṣiṇāmūrti, in the subcontinent named Bhārata (India). Lord Shiva is universally recognized to be the first Avatar, that is, the first person to be born without sin (in other words, a pure embodiment of the Divine; enlightened from birth). Whether or not these historical events really occurred is irrelevant to the purposes of this chapter and this scripture.

    Other sources claim that RELIGION began when Lord Brahmā spoke the four “Vedas” (books of knowledge) in ancient Sanskrit, the essential teachings of which are non-dual, that is to say, describe everything in existence having the same ground of being. In other words, “All is One” without a second. ‘Sarvam khalvidam brahma’ (Chandogya Upanishad 3.14) teaches that ‘All this is indeed Brahman’ (“Brahman” referring to the TOTALITY of existence/non-existence). Read previous chapters of “F.I.S.H” to understand the concept of Universal Consciousness.

    Since then, systems of religion have evolved or have been revealed by prophetic figures on the continent of ASIA.
    Supernatural mythologies and superstitions developed in other locations too, most of which featured animistic narratives and primitive rituals, but not quite to the same philosophical level of the monotheistic and monistic religions of Middle East Asia, Bhārata, and China.

    The English word “religion” originates from the Latin verb “religare”, meaning “to join or unite”. It is the precise equivalent of the Sanskrit noun “yoga”, from the verbal root “yuj” (to attach, harness, or yoke). Thus, religion/yoga implies union with the Supreme Self, or, to provide a more accurate and profound definition, the understanding and realization that there is nothing BUT the Supreme Self (“Paramātmāṇ”, in Sanskrit). Other definitions include “union of the body and the mind” and “union with God”, both of which are valid in the appropriate context.

    Perhaps the best definition of yoga is “the UNION of the relative and absolute”, meaning one who has fully realized himself to be “Brahman”, but knows precisely how to integrate that understanding within temporal existence, just as, for example, Lord Jesus Christ so admirably demonstrated during His public ministry over two millennia ago, in the land of Palestine (now Israel).

    Union with the Divine has no circumstantial prerequisites. It is NOT necessary to do anything in particular in order to wake-up from this cosmic illusion and to become self-realized (that is, to “make real” the true self). Spiritual awakening occurs according to the preordained “Story of Life”, as explained in this “Final Instruction Sheet for Humanity”, although most (but not all) persons who experience awakening, liberation and enlightenment do so after practicing some form of religion/yoga, just as most persons (but not all) who become wealthy perform wealth-creation activities such as operating a business enterprise or composing a popular song. Some become instantly wealthy by being born into an aristocratic family, winning a lottery, gambling in a casino, by being the recipient of a donation, or by being the beneficiary of a bequeathed fortune. Many religionists use the term “God’s grace” for this process, although it is more accurate to attribute it to predestination (cf. Ch. 11).

    The REAL corollary of religion/yoga is to improve the human being – to make one more gentle, loving, forgiving, self-controlled, moral, holy and righteous – none of which necessarily unites the self with the Self. Union with the Divine depends solely on Divine Grace (or, as mentioned above, predestination). Most religious teachings focus on this self-improvement aspect, rather than on the “goal” of attaining unalloyed peace.

    Practically all religious precepts are prescriptive, that is, they instruct their followers to perform certain actions in order to achieve a particular objective. However, arguably the most beneficial teachings are DESCRIPTIVE, that is, they describe existence as it is, knowing that nothing can be done to alter the course of history. If a certain event is destined to take place, nothing or nobody can prevent that destined occurrence.

    There are FOUR systems of religion/yoga:

    1. The religion of ACTION/labour. This is the simplest method of union with God, known as “karma yoga” in Bhārata, and is recommended by some experts as the one with which to begin one’s spiritual journey. It involves a worker or businessman (or even a monarch) performing his duties with the goal of using his excess funds to support his spiritual preceptor or church/temple/mosque. It may also include performing beneficial deeds for one’s master, such as cleaning his house or temple. Karma yoga is the least discussed system of religion, possibly because it is, as mentioned, rather simplistic, and because it is extremely unlikely that a karma yogi can ever attain to full union via this path alone.
    Even though the author of this Holy Scripture is the current World Teacher, he began his adult spiritual journey by diligently practicing karma yoga in the temple of a local religious organization. So, even though it may seem simplistic and inane, “Working for God” is truly a wonderful introduction to the spiritual path, even if it rarely results in a practitioner becoming a fully-awakened and enlightened sage.

    2. DEVOTIONAL religion/yoga: By far the most popular form of religion, but also the most perilous. This system of religion, known as “bhakti yoga” in Bhārata, comprises of reading (or hearing) about the personal conception of the Godhead (usually a Divine Incarnation), offering prayers, singing or chanting hymns, performing rituals, and serving the spiritual teacher, with the goal of totally surrendering one’s will.
    The peril lies in the fact that a large number of devotees become radicalized towards his or her own group or spiritual leader (“guru”, in Sanskrit), unwilling to accept the validity of other traditions or paths.
    The essence of love is the desire for all living beings to find true happiness. When we want the best for all creatures, then we can honestly say that we love everybody equally. One who appears to love one person more than another, in fact, loves nobody. True, unconditional love revolves around sacrificing one’s selfish desires for those of his or her superiors, whether that be one’s parents, husband, employer, or spiritual master, even if they are imperfect. Should a child disobey its mother just because the mother is flawed? Of course not! This paradigm is applicable to everyone, without exception.

    3. INTELLECTUAL union: This Yoga of Knowledge is known as “jñāna yoga” in Bhārata and as “gnosticism” in European-based languages, and is founded on the investigation and contemplation of advanced metaphysical concepts, with the aim of self-realization, that is to realize that the Universal Self alone is real (“real” in the Vedic/Upanishadic sense of the word). It is conceivable that, in the future, the study of neuroscience and physics (especially quantum mechanics) will become a legitimate aspect of jñāna yoga, or possibly even entirely replace traditional jñāna yoga, if physics is able to conclusively demonstrate that the human being is an expression of Universal Consciousness (“Brahman”, in Sanskrit). In the Western World, academic philosophy, coupled with theoretical physics, particularly since the late nineteenth century, has become the most widespread expression of gnosticism, since it endeavours to uncover the foundations of life and of existence (although, in general, secular philosophy lacks the “dharmic” aspect of yoga, that is, the moral obligations and societal duties incumbent on a religious practitioner).
    No matter what system of religion one initially practices, it is virtually mandatory for an aspiring religionist (“sādhaka” or “yogi”, in Sanskrit) to have an inclination towards the systematic study of the King of Sciences (or “Royal Secret”), as Lord Krishna refers to this yoga in the “Bhagavad-gītā” portion of “Mahābhārata”, if he is to become truly enlightened (as defined in the next chapter). Despite its name, the Path of Knowledge can include acts of devotion towards one’s teacher, thus integrating the heart and the mind, as well as periodic meditation.
    Much of this Holy Scripture, “A Final Instruction Sheet for Humanity”, could be classified under this system of religion, which explains why very few persons actually read this document – this yoga, by nature, attracts only highly-intelligent persons.


    • 4. The EIGHT-LIMB yoga system: “Aṣṭāṅga yoga”, as it is known in the ancient language of Bhārata, has a defined series of eight steps or stages, beginning with moral dictums or injunctions, and culminating in a state of “steady mind (or unwavering intellect)”.
      In his “Yoga Sutras”, the ancient Indian sage Patañjali defined the eight limbs as follows: yama (abstinences), niyama (observances), asana (posture), pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation) and samadhi (absorption). Samadhi is by far the most misunderstood concept in yoga. It refers to the state of true peace of mind, which is actually the natural state of being of the human mind, and not to some ecstatic or enstatic feeling of euphoric bliss, which is, by nature, temporary.
      Despite what most believe, the third stage of this yoga system does not involve a multitude of complex physical poses, but simply sitting with one’s legs crossed and locked, with one’s arms fully extended and resting on the knees. The purpose of sitting in this “lotus position” (“padmāsana”, in Sanskrit), or at least simple sitting positions, was in order to execute meditation and concentration in the higher steps. The myriad stretching exercises were devised in later centuries, presumably for those persons who were too inflexible to sit immediately in “padmāsana”. Having stated that, modern yoga poses are highly-recommended for anyone and everyone, whether theistic or irreligious, because they bestow enormous benefits to one’s health, particularly as one advances in age. That’s something I learnt the hard way, unfortunately. Aṣṭāṅga yoga is ideal for persons who are averse to devotional religions because there is no requirement of belief in God.

      There is no reason why one cannot practice MORE than one yoga system simultaneously, but the typical person is usually attracted to devotional religion, because it is the most instinctive one. A child is innately attached to his or her parents, in a strong familial bond, and the attachment between a devotee and his teacher (or to an Avatar/God) is a natural extension of this bond.

      However, the MOST beneficial spiritual practice is to “rest imperturbably as Flawless Awareness”, that is, to regress into one’s inner self (the sense of the unqualified “I am”), or return attention to its Source, without the affliction of any belief system, thus transcending all mundane concepts. This can occur during virtually any daily activity, and if practiced for short periods throughout the day, it eventually becomes one’s normal way of being. This is sometimes referred to as the “direct path”, or somewhat less accurately, the “pathless path”. In this practice there is no separation of what is aware and of what appears – no presumption of a perceiver and a perceived, or of a doer and what is done. Other contemplative techniques are focused on an object, such as a person (usually God) or a specially-formulated prayer (“mantra”, in Sanskrit), whereas this form of meditation is the simple recognition of the eternal Self by the eternal Self.

      When coupled with a conscious avoidance of the five forms of suffering, due to the abandonment of the notion of personal authorship mentioned in Chapter 15, this self-abidance brings about pure peace, a peace which surpasses anything previously imagined – truly beyond human understanding. That perfect peace is the fundamental nature of our existence. This is genuine yoga/religion – union of the self with the Self – for there is but ONE existence-consciousness-peace (“sacchidānanda”, in Sanskrit).
      Any other practice merely reinforces the notion of a separate, independent agent, which is the very root of material bondage (“saṃsāra”, in Sanskrit), or to be more precise, the cause of all actual, psychological, suffering (“duḥkha”, in Sanskrit).

      “Insofar as you keep watching the mind and discover yourself as its witness, nothing else can project itself on the screen of consciousness.
      This is so, because two things cannot occupy the attention, at the same moment.
      Therefore, delve within and find out where thoughts arise.
      Seek the source of all thought and acquire the Self-knowledge, which is the awakening of Truth.”
      “The way to the realization of Truth, is neither through attachment nor renunciation.
      There is, in fact, no way.
      No means of any kind, can either indicate or grasp the Ultimate.”
      Ramesh Balsekar,
      Indian Spiritual Teacher.

      “The mind that seeks happiness (or enlightenment) is like a character in a movie in search for the screen. It will NEVER find the screen in the movie, although everything it finds is made of the screen.
      The mind that longs for enlightenment or happiness will never find what it is longing-for. And yet it is made out of what it is longing-for.”
      “The question ‘Am I aware?’ is a thought.
      The answer ‘Yes’ is a thought.
      What takes place between those two thoughts?
      The experience of being aware that I am aware.”
      Rupert Spira,
      English Spiritual Teacher.

    • Spin around (like a whirling dervish) clockwise or counterclockwise (torus spinning). Chant any of these mantras 3 times each while facing any cardinal direction: “ieouah”, “aum”, and “om”. Sleep with your head placed at any cardinal direction. Play music at 528hz, 432hz, 396hz, 448hz, and 440hz.

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