Traditional ancient yoga texts provide philosophical and spiritual foundation for the modern yoga practitioner. Such texts assist in connecting the physical practices of yoga to their original purpose of preparing the body, mind and emotions for higher states of consciousness and self-realization. To gain a deeper understanding and to experience the ‘why’ behind the practice we will be studying four diverse and key texts that form the backbone of yoga philosophy.
 

 Yoga Sutras of Patañjali,

 Yoga Vāsiṣṭha,

 Yogakuṇḍalini Upaniṣad and

 Vijñāna Bhairava Tantra.

 

These four texts offer a rich tapestry of insights into the mind, body and consciousness.

Patañjali’s ‘Yoga Sutras’ is a collection of 196 aphorisms that systematically outline the eight limbs of yoga. The text clarifies that asana is but one of these limbs, alongside of ethical guidelines, breath control, meditation, and more. It defines yoga as ‘the cessation of the fluctuations of the mind’ and provides a clear goal for practise. The principles listed herein, such as non-violence, truthfulness, and contentment, are crucial for a truly holistic yoga practice and help individuals navigate modern life's challenges.

Valmiki’s ‘Yoga Vāsiṣṭha’ is an historically popular and influential philosophical text written as a dialogue between the sage Vasistha and young Prince Rama. The core of the teachings centre on the non-dual nature of reality and the path to moksha liberation which thus free a person from the illusory nature of maya in the manifest world. The text uses a rich collection of fables and stories to illustrate its points.

 

Next, the ‘Yoga Kuṇḍalini Upaniṣad is one of the main 108 Upanishads and a key text in the philosophy and practice of Kuṇḍalini and Haṭha yoga. Some of the main teachings and concepts are about the nature of both individual and Universal Chitta Consciousness and Prana energy. The text begins by asserting that the individual chitta mind is influenced by the vital life force, the breath and saṃskāra subconscious impressions and behavioural tendencies. To gain control of the mind, a yogi should first control their prāṇa. The Upaniṣad states that if one is controlled, the other will also come under control. The text goes on to describe the latent spiritual power of Kuṇḍalini exists in every person. This power can be awoken through two main practices Saraswati-chālana and prāṇāyāma. Once awakened,

the Kuṇḍalini energy is guided upward through the central energy channel. The goal is for the Kuṇḍalini to ascend unimpeded through the chakras and reach sahasrāra at the crown of the head, thus leading to a state of liberation and self-realisation. The Upaniṣad liststen obstacles to the practice of yoga, which must be overcome through dedicated practice and a mind fixed on truth.

 

‘Vijñāna Bhairava Tantra’ is a scriptural text of Kashmiri Shaivism. 

Knowledge regarding the fundamental nature of reality and how to realise it is expressed as a dialogue between Shiva (aka Bhairava) and his consort Parvati (aka Bhairavi). The text begins with Bhairavi asking about the true form of Bhairava, the essence of the universe, and how a person can go beyond the limitations of time and space to experience that. Bhairava elucidates 112 unique and practical dharana meditation techniques for centring awareness and achieving non-dual consciousness. These practices are designed to be accessible to a wide range of individuals and can be applied in various everyday situations.

 

Each retreat that we have run has been unique and fulfilling in its own way. The organisers and I are looking forward to you joining us.