Quotes from Georg Feuerstein

So long as we are in conflict with our body, we cannot find peace of mind.

The postures are only the skin of yoga. Hidden behind them are the flesh and blood of breath control and mental techniques that are still more difficult to learn, as well as moral practices that require a lifetime of consistent application and that correspond to the skeletal structure of the body. The higher practices of concentration, meditation and unitive ecstasy(samadhi) are analogous to the circulatory and nervous system. Georg Feuerstein The Deeper Dimension of Yoga

Attitudes are enduring tendencies in your mind that show themselves in your behavior as well as your speech. Yoga encourages you to examine all your basic attitudes toward life to discover which ones are dysfunctional so that you can replace them with more appropriate ones.

A disharmonious mind is disturbing in itself, but sooner or later it also causes physical problems.

East and West, as well as North and South, need each other. Our species can no longer afford to be self-divided. Our future depends on whether we as individuals and as societies can learn - quickly - from the experiences of the different branches of our single human family, and discover how to live in harmony with one another.

This transubstantiated body is also styled ativahika-deha or "superconductive body." This omnipresent, luminous vehicle is endowed with the great paranormal powers (siddhi) acknowledged in all the scriptures of Yoga and Tantra. In the Yoga-Bîja, we find the following stanzas: The fire of Yoga gradually bakes the body composed of the seven constituents [such as bone, marrow, blood, etc.].

Ultimately, there can be no complete healing until we have restored our primal trust in life.

The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga." (Aurobindo 1976, 4)

In yoga . . . many may take one path as a key in order to experience self-realisation while others take another path, but I say that there is absolutely no difference between the various practices of yoga." —B. K. S. Iyengar, The Tree of Yoga, p. 15

Ultimately, there can be no complete healing until we have restored our primal trust in life.

So long as we are in conflict with our body, we cannot find peace of mind.

Disciples by their very nature are prone to misconceptions, projections, illusions, and delusions that prevent or delay a constructive relationship with the guru. Therefore the guru is primarily responsible for providing a viable avenue of self-transcending discipline for the disciple.

Many are the gurus who rob the disciple of his wealth, but rare is the guru who removes the afflictions of the disciple.

Raja-Yoga (the path of contemplation), Hatha-Yoga (the path of physical transformation), Jnana-Yoga (the path of knowledge), Karma-Yoga (the path of ego-free action), Bhakti-Yoga (the path of the heart), Mantra-Yoga (the path of mantric repetition), and Tantra-Yoga (the path of ritual).

Historically, tantra denotes a particular style or genre of spiritual teachings beginning to achieve prominence in India about fifteen-hundred years ago—teachings that affirm the continuity between Spirit and matter.

The process of voluntary self-limitation and self-challenge bears the name tapas in Sanskrit, which means literally "heat" or "glow." The ancient sages (rishi) pointed to the Solar Being as the primary practitioner of tapas and in fact as the originator of Yoga.