Yoga And Spiritual Health

Today, many people think that yoga is a practice formaintaining physical health. Usually we associate the word "yoga" with pictures of smiling, good-looking men and women standing in a certain posture(asana)or sitting down to meditate in the lotus position. Intuitively, we say that the goal of these activities must be related to health, stress reduction, etc. Rarely, however, from the popular presentation of yoga, we can understand whatarethe deeper meaning and philosophy behind the seemingly "earthly" nature of these exercises.

We can understand yoga as a general term for a tradition that includes many trends, practices and concepts that have one goal - moksha, or liberation from the cycle of material existence. This is achieved through linking (yoga) of the individual consciousness (atma) and super-consciousness ( param atma). All other results from the practice of yoga, such as health and peace of mind are "by-products" which, of course, have their important role in the progress towards spiritual perfection. Therefore Patanjali, the founder of classical yoga, places physical exercise at the beginning of his "eightfold" (ashtanga) system. However, in order to have sustainable progress and lasting results in the practice, one must fully embrace the principles of the system.

The first two principles are the so-called "moral rules" - yama andniyama . They are extremely important because they form the basis for achieving the end result. Without them, the practice of exercises will have only superficial effect on the roughest part of our being. In other words, we can be cured of a disease of the body and feel very well physically, but if you do not work simultaneously on our spiritual health, we cannot go into the depths of yoga, much less to achieve its ultimate goal. For this reason, yama and niyama are essential, regardless of the specific form of yoga practice.

Yamaarethe"banning” rulesor refraining from:

1 / violence

2 / lie

3 / theft

4 / sex life

5 / accumulation of possessions.

Depending on the situation, the yoga adept should try to apply these principles to the extent possible. For the ascetic, who has renounced society, it is imperative to follow the rules one hundred percent.

The point is that the more we get involved in the above activities,  farther from the goal of yogawe stray.

In the modern society, whereviolence, fraud, immorality and greedabound, does not offer a very favorable environment for further practicing of yoga. Not accidentally, the Vedic texts describe the present age of Kali as the most difficult time for living, in every respect, especially for spiritual practice.
 

Niyama are the "positive" rulesor qualities to cultivate :

1 / Purity

2 / satisfaction

3 / detachment ,

4 / studying the scriptures

5 / surrender to Ishvara (God) .

Purity is associated with maintenance of hygieneand healthy body and with purification of consciousness. According to Ayurveda, the root of most diseases is ama- toxins accumulated as a result of poor diet and lifestyle. Classical yoga treatises advise us to have a balanced diet regime and doing asanas and pranayama (physical and breathing exercises) to keep your body in good shape. Besides physical ama  there arealsotoxins of consciousness (mala). Traditionally we can list several major "contaminations" of the soul - lust, anger, greed, pride, envy and delusion. Maintaining spiritualhealth means to"clean up" or minimize these negative conditions, which are a serious obstacle to spiritual perfection

Patanjali compares these obstacles (antaraya) with rocks,lying on the path of yoga . He also listsproblems such as diseases, lethargy, doubt, impatience, resignation, distraction, ignorance caused by arrogance, lack of initiative and self-confidence. They are manifest in symptoms such as negative mood, depression and physical pain. To overcome these obstacles the yoga adept should be armed with a lot of patience and determination, but alsowiththe knowledge of the methods by which these problems can be solved. Yoga Sutrasteach us to adhere to the guidance of our teacher, to follow the practice regularly and philosophically, to reflect on our true "self", which is in nature different of grossand subtlematerial sheaths. But the most important method for the removal of obstacles , according to Patanjali , is isvara - pranidhana- surrender to God .

This principle is derived from the Vedic understanding that among the countless eternal living entities (nityas) or individual consciousnesses (chetanas) there is one, which is the highest - Ishvara , which means "Supreme Being". Because we are small and limited, and Ishvara - omnipotent, then if we turn to him for help and surrender, the problems along the way will become insignificant. The method of linking with the Supreme through devotion (bhakti yoga) is very effective. Not accidentally Sri Krishna emphasizes repeatedly in the Bhagavad Gita that this is the topmost yoga path and a way to achieve self-realization (BG 6.47 and 18.55).

In the yoga sutras it is describedhow wecan approachIshvara, who is a person and can respond to our request. The direct connection method is repeating mantras like OM . Meditation by repeating OM or pranava (supreme enlightenment), is known as japa. Without mantrarepetition,the meditation has no spiritual effect. Japa,done with a spirit of devotion,removes obstacles on the path of yoga, keepsour spirit strong and our minds clear. Thus all our activities are devoted ( pranidhana ) to the satisfaction of God ( Ishvara ) and so progress in yoga becomes very fast and easy. Great yoga teacher Krishnamacharya , often called "the father of modern yoga",claimed that ishvara - pranidhana is the most important, if not the only method available to us in this age of Kali .
 

It is important to know, however, that in order to achieve the real effect of the repetition of the Vedic mantras like OM and gayatri, they must be receivedfrom ateacher,connected with authentic disciplic succession. And to be initiated inthis process, one must possess special qualities - self-control and strict adherence to aboveprinciples of purity and abstinence. While the repetition of Vedic mantras without this qualification is not wrong, according to the scriptures , it will be nishphala (fruitless). But if followingthe rules is difficultfor modern man due to the enormous obstacles, how can we rely on the help of mantras, if their effect is manifested only to the initiated?

Unlike Vedic mantras,pancharatrikamantras are available to everyone - even those without initiation. Of these the most important are the nama-mantras or the names of Isvara. OM indicates the impersonal aspect of God, but nama mantras suchas Rama, refer to its myriad personal forms and qualities. Among the many nama mantras, one is highlighted in Kali-Santarana Upanishad as the best means forspiritual enlightenment inthe age of Kali – therefore it is called maha (great) mantra : Hare Krishna Hare Krishna / Krishna Krishna Hare Hare / Hare Rama Hare Rama / Rama Rama Hare Hare. Sri Chaitanya , the founder of the massive bhakti movement,says that chantingof the maha-mantra does not require special qulification, nor it has strict rules. This mantra bestows the greatest good (shreya) and bliss (ananda) for all living beings. Therefore it is the most affordable and easy way to achieve spiritual health through yoga.

Mladen Balabanov lecturer on yoga and meditation in HealthCenter Vita Rama for magazine “Yoga for all”