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Dear Readers,
When Sadhguru first spoke in public about establishing shrines for Adiyogi in
different parts of India and the world, he succinctly summed up his motivation
with the following words: “Before I fall dead, I want to make sure that Adiyogi’s
contribution towards raising human consciousness is recognized across the
world.” Now, a couple of years later, a milestone in this direction has been
reached with the consecration of Adiyogi: The Abode of Yoga between 22 and 24
September 2015 at the Isha Institute of Inner-sciences (iii) in Tennessee, USA.
Never before had North America seen mystical work of this scale. Reason
enough for us to dedicate a large part of this edition to this historic event. With
our extensive Lead Article, “The Dimensions of Adiyogi,” we carry a centerpieceof Sadhguru’s talks during the event, where he delves into the intricacies of
energizing spaces and substances. He describes the differences of the various
consecrations he has done so far in terms of approach, nature of the energy
form, and purpose, including the unique qualities of Adiyogi at the iii.
For all those who could not be there, we bring you a roundup of the event,
descriptions of the different elements of Adiyogi: The Abode of Yoga, as well as
shared experiences and expressions by some who were present at the event.
Read the article “Adiyogi: The Abode of Yoga Consecration” to find out more.
Also in this issue: “Can You See Yourself from Outside?” – the first part of a
conversation between Sadhguru and neuroscientist Dr. David Eagleman.
When one who is passionate about decoding the complex web of neurons andelectricity that make our minds and one who knows the human mechanism from
inside come together, a stimulating exchange is a given. In the next part of our
Mahabharat series, “The Kaurava Brothers – Born under a Bad Sign,” Sadhguru
paints a vivid picture of the Kauravas’ unfortunate origins. Last but not least,
EDITORIAL
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MAHABHARAT
Part 12: The Kaurava Brothers – Born under a Bad Sign
NEWS & EVENTS
Adiyogi: The Abode of Yoga Consecration
IN CONVERSATION WITH THE MYSTIC
Can You See Yourself from Outside?
Dr. David Eagleman in Conversation with Sadhguru – Part 1
THE DIMENSIONS OF ADIYOGI MAHABHARAT
06 12
ISHA HATHA YOGA
Part 22: Yoga – Being a Part of Everything
Sadhguru on the Yoga Sutras
04
LEAD ARTICLE
The Dimensions of Adiyogi
Sadhguru on the Different Consecrations He Has Done
06
UPCOMING PROGRAMS AND EVENTS
Isha Yoga Program Highlights
12
14
16
CONTENTS
Sadhguru on the Different ConsecrationsHe Has Done
The Kaurava Brothers –Born under a Bad Sign
20
MAHABHARAT
Part 12: The Kaurava Brothers – Born under a Bad Sign
NEWS & EVENTS
Adiyogi: The Abode of Yoga Consecration
IN CONVERSATION WITH THE MYSTIC
Can You See Yourself from Outside?
Dr. David Eagleman in Conversation with Sadhguru – Part 1
THE DIMENSIONS OF ADIYOGI AHABHARAT
06 2
SHA HATHA YOGA
art 22: Yoga – Being a Part of Everything
a guru on t e oga utras
4
LEAD ARTICLE
The Dimensions of Adiyogi
Sadhguru on the Different Consecrations He Has Done
6
PCOMING PROGRAMS AND EVENTS
Isha Yoga Program Highlights
12
14
16
CONTENTS
Sadhguru on the Different Consecrationse Has Done
The Kaurava Brothers –Born under a Bad Sign
0
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two ugly things on the side hit the lampposts
and trees. So, you chop off the wings and drive
around with your airplane. You may be pretty
happy, but one who knows what it means to fly
will cry. When I look at the way yoga is done in
many places, that is how I feel – I feel like crying
because people are driving an airplane with
chopped-off wings.
Patanjali – The Yoga Sutras
You do not have to do many practices, like
people are trying to do 36 or 84 asanas – just
one would be enough. You were referring to
Patanjali. A lot of people think Patanjali is the
origin of yoga – he is not. When Patanjali came,
yoga had evolved and developed into over 1800
schools. Over 1800 varieties of yoga were going
on in India at that time.
This is happening in medical science today. Thirty
years ago, if you wanted a medical checkup,you had to go to one family doctor. Today, you
have to go to six or seven doctors, because you
have separate doctors for different parts of the
body. A few years ago, when I was in Atlanta, I
b dl i j d k hil l i S
Questioner: You defined yoga as a state –
presumably a state of being, or state of
consciousness. Most people think of yoga as
something they do – they say, “I’m going to do
my yoga today.” Can you distinguish between
these things? And in the Yoga Sutras, right at
the beginning, Patanjali defines yoga with the
Sanskrit phrase “Chitta vritti nirodha.” Canyou explain what that means?
Yoga – More Than a Practice
Sadhguru: “Yoga” is a comprehensive word
suggesting union. Whatever leads to union can
be called yoga. Or in other words, from the simple
act of breathing, to sitting here, walking, eating,
and whatever else a human being does – all of it
can be transformed into yoga. So if I am eating
and I am conscious that I am making something
that is not me a part of myself – I am uniting with
something that I was not till ten minutes ago – if
that is your experience, you can call this “eatingyoga.”
The word “yoga” has been used in the past with
a certain understanding, but today it is used
l l f i l l h i i
Yoga – Being a Part of Everything
Sadhguru on the Yoga Sutras
PART 22
wo ugly things on the side hit the lampposts
and trees. So, you chop off the wings and drive
around with your airplane. You may be pretty
happy, but one who knows what it means to fly
ill cry. When I look at the way yoga is done in
many places, that is how I feel – I feel like crying
because people are driving an airplane with
chopped-off wings.
Patanjali – The Yoga Sutras
ou do not have to do many practices, like
people are trying to do 36 or 84 asanas – just
one would be enough. You were referring to
atanjali. A lot of people think Patanjali is the
origin of yoga – he is not. When Patanjali came,
yoga had evolved and developed into over 1800
schools. Over 1800 varieties of yoga were going
on in India at that time.
his is happening in medical science today. Thirty
years ago, if you wanted a medical checkup,you had to go to one family doctor. Today, you
have to go to six or seven doctors, because you
have separate doctors for different parts of the
body. A few years ago, when I was in Atlanta, I
b dl i j d k hil l i S
Questioner: You defined yoga as a state –
presumably a state of being, or state of
consciousness. Most people think of yoga as
something they do – they say, “I’m going to do
my yoga today.” Can you distinguish between
these things? And in the Yoga Sutras, right at
the beginning, Patanjali defines yoga with the
Sanskrit phrase “Chitta vritti nirodha.” Canyou explain what that means?
Yoga – More Than a Practice
Sadhguru: “Yoga” is a comprehensive word
suggesting union. Whatever leads to union can
be called yoga. Or in other words, from the simple
act of breathing, to sitting here, walking, eating,
and whatever else a human being does – all of it
can be transformed into yoga. So if I am eating
and I am conscious that I am making something
that is not me a part of myself – I am uniting with
something that I was not till ten minutes ago – if
that is your experience, you can call this “eatingyoga.”
The word “yoga” has been used in the past with
a certain understanding, but today it is used
l l f i l l h i i
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further, in another 50 years, you may need 100
doctors, because if you study even your little
finger carefully, you would need an entire team
of doctors – it is so complex. If you attend to
every aspect of your body, you will see it is sucha complex machine.
But if it goes beyond a certain point and you have
to meet 100 doctors to check your health, by
the time you get all your appointments, you will
have an appointment with an undertaker – it will
become ridiculous. This happened to yoga. When
Patanjali came, he saw this immense knowledge,
but it had become impractical for anyone to
grasp everything. So he reduced the whole thing
into a few sutras – eight limbs of yoga – so that
it is a little easier for people to grasp. It was not
wrong that there were 1800 varieties of yoga – itwas just impractical.
Chitta Vritti Nirodha
Patanjali defined and described yoga in many
ways because he was more of a scientist than
a saint. He went about it very mathematically.
A sutra is like a formula. He simply said, “Chitta
vritti nirodha.” This means if cessation of intellect
happens, you will be in yoga. The fundamentalnature of your intellect is, it is divisive. It is a
knife-like instrument. The way for the intellect to
analyze and know anything is to dissect, to cut up
everything and look at it. If you keep dissecting
everything, you will know one aspect of life, but
you will not know the nature of life.
By dissection, you can know the physicality –
you cannot know the entirety of life. So Patanjali
said if you cease your intellect consciously and
you are still alert – not drugged out – if you
bring your intellect to a hold and it is not cutting
up anything, then it is in a state of nirodha. Thatmeans the intellect is not active, but you are
fully conscious. Then you are in yoga, because
if you do not divide the world, as you breathe,
as you pulsate with life, you will know you are
a part of everything.
For dates and details of Isha Hatha Yoga programs, visit www.ishahathayoga.com.
urther, in another 50 years, you may need 100
doctors, because if you study even your little
inger carefully, you would need an entire team
of doctors – it is so complex. If you attend to
every aspect of your body, you will see it is sucha complex machine.
ut if it goes beyond a certain point and you have
o meet 100 doctors to check your health, by
he time you get all your appointments, you will
have an appointment with an undertaker – it will
become ridiculous. This happened to yoga. When
atanjali came, he saw this immense knowledge,
but it had become impractical for anyone to
grasp everything. So he reduced the whole thing
into a few sutras – eight limbs of yoga – so that
it is a little easier for people to grasp. It was not
rong that there were 1800 varieties of yoga – itas just impractical.
Chitta Vritti Nirodha
atanjali defined and described yoga in many
ays because he was more of a scientist than
a saint. He went about it very mathematically.
sutra is like a formula. He simply said, “Chitta
ritti nirodha.” This means if cessation of intellect
happens, you will be in yoga. The fundamentalnature of your intellect is, it is divisive. It is a
knife-like instrument. The way for the intellect to
analyze and know anything is to dissect, to cut up
everything and look at it. If you keep dissecting
everything, you will know one aspect of life, but
you will not know the nature of life.
y dissection, you can know the physicality –
you cannot know the entirety of life. So Patanjali
said if you cease your intellect consciously and
you are still alert – not drugged out – if you
bring your intellect to a hold and it is not cutting
up anything, then it is in a state of nirodha. Thatmeans the intellect is not active, but you are
ully conscious. Then you are in yoga, because
f you do not divide the world, as you breathe,
as you pulsate with life, you will know you are
a part of everything.
or dates and details of Isha Hatha Yoga programs, visit www.ishahathayoga.com.
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LEAD ARTICLE
The Dimensions of Adiyogi
Sadhguru on the Different ConsecrationsHe Has Done
Questioner: Pranam, Sadhguru. Could you
explain how this Adiyogi consecration is
different from other consecrations that you
have done in the past?
Sadhguru: It is very different for sure. The
Dhyanalinga consecration was another
dimension. We are not going to ever repeat
that. We do not have a body to attempt one
more thing like that, and it is not necessaryeither, because the Dhyanalinga is not limited
to a geographical space. If you are willing, it
is always.
i d d
Even in Devi, there is an element of transcendence,
a dimension that is beyond all other things. But
most people seek the fortune that she offers –
fortune in terms of things that add quality to your
life, in terms of relationships, in terms of wealth,
in terms of wellbeing, in terms of health. These
are all add-ons, accessories of life. If you are a
beautiful life, you can carry the ornamentation
well. If you are not a beautiful life, if you have
made yourself ugly within yourself and you arehighly decorated, you look super ugly.
The Importance of Accessories
Lots of people in the world have made themselves
l i hi h l b h
LEAD ARTICLE
Questioner: ranam, Sadhguru. Could you
explain how this Adiyogi consecration is
different from other consecrations that you
have done in the past?
Sadhguru: It is very different for sure. The
hyanalinga consecration was another
dimension. We are not going to ever repeat
hat. We do not have a body to attempt one
more thing like that, and it is not necessaryeither, because the Dhyanalinga is not limited
o a geographical space. If you are willing, it
is always.
i d d
ven in Devi, there is an element of transcendence,
a dimension that is beyond all other things. But
most people seek the fortune that she offers –
ortune in terms of things that add quality to your
ife, in terms of relationships, in terms of wealth,
n terms of wellbeing, in terms of health. These
are all add-ons, accessories of life. If you are a
beautiful life, you can carry the ornamentation
ell. If you are not a beautiful life, if you have
made yourself ugly within yourself and you arehighly decorated, you look super ugly.
he Importance of Accessories
ots of people in the world have made themselves
l i hi h l b h
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terms of capability, in terms of intensity, in
terms of his fiery nature, very few compare
to him. But still, he did not succeed in doing
what he had to do because he did not gather
enough accessories. He had the energy, hehad intensity of the highest order, he had the
intelligence, but not enough accessories. Lack
of accessories, lack of social access became
the barrier that stopped him from fulfilling what
he thought he could do effortlessly. So, Devi
is very significant, but the design is such that
first you become meditative, then accessories.
The Adiyogi is sitting on top of a mountain in a
fantastic state, but he cannot do much. If one
wants to be effective in the world, Devi becomes
very important.
Darkness – The Basis of LifeFor the Linga Bhairavi consecration, you wore
red – the color of life. Here, you wear black.
People think black is the color of death – it is
not. Black is the color of the basis of life. The
source of life on this planet is the heat and the
light of the sun. Without the light and the energy
that the sun exudes, life would not exist. If thesun was absent, there would be pitch darkness,
in this part of the universe at least.
Before the sun was formed, everything was
pitch-dark. It was from this darkness of space
that even the sun formed itself. Physical mass
is a consequence of space, and that space is
dark. Darkness seems to be a terrible thing
only for those who are too horribly dependent
upon their simple visual apparatus called eyes.
Because your eyes can see clearly only when
you normally could not see, and to hear things
that you normally could not hear. You pushed
the boundaries of what is needed for survival.
You are able to see, hear, smell, taste, touch,
and know dimensions that are not required foryour simple survival process.
Devi is three-and-a-half chakras. The three
full chakras – muladhara, swadhisthana
and manipura – are largely about wellbeing,
health, and prosperity. The half one is about
transcendence. If you involve yourself in that
aspect, there is transcendence. A lot of people
go to the Devi temple like people went to the
Wild West – in search of gold. At the same
time, for many people, Devi is evolving well
beyond health, well beyond prosperity, well
beyond all that.
For many people, she is becoming a point
of dissolution because being a woman, she
naturally demands involvement. If you sit
at the Dhyanalinga, you do not know what is
happening, unless you are really receptive. It
is very subtle and fantastic, but you need acertain level of receptivity. If you walk into the
Devi temple, she slaps you in the face and gets
attention – she is made that way. He is made
in such a way, he does not demand attention –
you have to pay attention of your own accord.
Two Kinds of Consecrations
The consecrations are fundamentally of two
kinds. One is simply a reverberation of energy.
We can make a substance reverberate with
energy so that it indiscriminately benefits anyone
erms of capability, in terms of intensity, in
erms of his fiery nature, very few compare
o him. But still, he did not succeed in doing
hat he had to do because he did not gather
enough accessories. He had the energy, hehad intensity of the highest order, he had the
intelligence, but not enough accessories. Lack
of accessories, lack of social access became
he barrier that stopped him from fulfilling what
he thought he could do effortlessly. So, Devi
is very significant, but the design is such that
irst you become meditative, then accessories.
The Adiyogi is sitting on top of a mountain in a
antastic state, but he cannot do much. If one
ants to be effective in the world, Devi becomes
ery important.
Darkness – The Basis of Lifeor the Linga Bhairavi consecration, you wore
red – the color of life. Here, you wear black.
eople think black is the color of death – it is
not. Black is the color of the basis of life. The
source of life on this planet is the heat and the
light of the sun. Without the light and the energy
hat the sun exudes, life would not exist. If thesun was absent, there would be pitch darkness,
in this part of the universe at least.
efore the sun was formed, everything was
pitch-dark. It was from this darkness of space
hat even the sun formed itself. Physical mass
is a consequence of space, and that space is
dark. Darkness seems to be a terrible thing
only for those who are too horribly dependent
upon their simple visual apparatus called eyes.
ecause your eyes can see clearly only when
you normally could not see, and to hear things
hat you normally could not hear. You pushed
he boundaries of what is needed for survival.
ou are able to see, hear, smell, taste, touch,
and know dimensions that are not required foryour simple survival process.
evi is three-and-a-half chakras. The three
ull chakras – muladhara, swadhisthana
and manipura – are largely about wellbeing,
health, and prosperity. The half one is about
ranscendence. If you involve yourself in that
aspect, there is transcendence. A lot of people
go to the Devi temple like people went to the
ild West – in search of gold. At the same
ime, for many people, Devi is evolving well
beyond health, well beyond prosperity, well
beyond all that.
or many people, she is becoming a point
of dissolution because being a woman, she
naturally demands involvement. If you sit
at the Dhyanalinga, you do not know what is
happening, unless you are really receptive. It
s very subtle and fantastic, but you need acertain level of receptivity. If you walk into the
evi temple, she slaps you in the face and gets
attention – she is made that way. He is made
n such a way, he does not demand attention –
you have to pay attention of your own accord.
wo Kinds of Consecrations
he consecrations are fundamentally of two
kinds. One is simply a reverberation of energy.
e can make a substance reverberate with
energy so that it indiscriminately benefits anyone
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reverberating, not for any specific purpose –
just adding a new level of vibrance to the
system, which may bring health, wellbeing, and
many things – but that is a consequence, not
the intention of the form.
Reverberation without Discrimination
For example, the sun is a tremendous
reverberation. It has no interest in your wellbeing.
But we are all well because of the sun. This not
its intention but a consequence of its nature.
Similarly, the Chandrakund and Suryakundlingas have a certain natural reverberation from
which people will benefit, but the form has no
intent. But Dhyanalinga, Devi, and Adiyogi have
intent. They have a discriminatory intelligence
of their own. This is not a negative kind of
discrimination but the ability to identify onefrom the other. Adiyogi knows how to respond
to a particular person.
A Suryakund linga is a far more raw reverberation
do. They just reverberate because that is their
nature. Fire does not know whether you are doing
a pooja, or you are cooking, or it is a funeral
pyre – it just burns. We may make our life out of
it. We may make death out of it. We may makeso many things out of it. But the fire itself does
not know the nature of what it is burning. If it
finds the material hospitable enough, it burns.
That is one level of consecration.
Energy Forms with the Ability to Discriminate
Another level of consecration is creating anenergy form that has a discriminatory mind, that
is able to recognize what is what and to respond
to a particular life in a particular way. Adiyogi
belongs to this category. But this Adiyogi here
is different from the Adiyogi that we created in
the Adiyogi Alayam, which was mainly createdas a repository of hatha yoga. To give an
example how a form can be a repository – a
small USB stick can store a lot of information
reverberating, not for any specific purpose –
ust adding a new level of vibrance to the
system, which may bring health, wellbeing, and
many things – but that is a consequence, not
he intention of the form.
Reverberation without Discrimination
or example, the sun is a tremendous
reverberation. It has no interest in your wellbeing.
ut we are all well because of the sun. This not
its intention but a consequence of its nature.
Similarly, the Chandrakund and Suryakundlingas have a certain natural reverberation from
hich people will benefit, but the form has no
intent. But Dhyanalinga, Devi, and Adiyogi have
intent. They have a discriminatory intelligence
of their own. This is not a negative kind of
discrimination but the ability to identify onerom the other. Adiyogi knows how to respond
o a particular person.
A Suryakund linga is a far more raw reverberation
do. They just reverberate because that is their
nature. Fire does not know whether you are doing
a pooja, or you are cooking, or it is a funeral
pyre – it just burns. We may make our life out of
t. We may make death out of it. We may makeso many things out of it. But the fire itself does
not know the nature of what it is burning. If it
inds the material hospitable enough, it burns.
hat is one level of consecration.
Energy Forms with the Ability to Discriminate
nother level of consecration is creating anenergy form that has a discriminatory mind, that
s able to recognize what is what and to respond
o a particular life in a particular way. Adiyogi
belongs to this category. But this Adiyogi here
s different from the Adiyogi that we created in
he Adiyogi Alayam, which was mainly createdas a repository of hatha yoga. To give an
example how a form can be a repository – a
small USB stick can store a lot of information
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A Repository for Hatha Yoga
The Adiyogi at the Adiyogi Alayam was mainly
created as a repository of knowledge for hatha
yoga, because I think of all the dimensions
of yoga, hatha yoga will take the maximumbeating in the coming generation, in the form of
distortions. They cannot distort samadhi; they
cannot distort shoonya; they cannot distort
thurya – they cannot distort aspects that most
people are not aware exist. But now, everyone
knows of hatha yoga. It is already getting
distorted, but I think the distortions will go to
their peak in the next generation.
Therefore I thought it is a fundamental
responsibility to put hatha yoga in a repository
that cannot be distorted, that is always
available. If there is a person who is willing toreceive, he will know hatha yoga in its purest
form – not as it is taught, but the way the
system is. Hatha yoga is not something that
you teach to someone. It is something that you
make someone realize about the nature and
the geometry of his system. As he understands
the geometry of his own system, he will findthe right postures for himself, and invariably,
they will be the same postures. Hatha yoga
is no more transmitted in this way. Looking
at the forms that it has taken, I do not know
whether to laugh or cry. It is cry-worthy, but
we laugh – what to do? There are too many
things that are cry-worthy in the world. If you
start looking at them and cry, you will cry
endlessly. So you better learn to laugh at all
these cry-worthy things.
sense that he embodies all aspects, whereas
generally, when you make a linga, there is no
feminine aspect at all. But he embodies the
feminine in a certain way. He is both masculine
and feminine. You know there are images ofShiva where one half of his body is masculine,
the other half is feminine. Within himself, one
half is man, the other half is woman.
Three Forms of Transmission
Fundamentally, there are three different ways of
delivering yoga. Let me tell you a story. Adiyogistarted transmitting yoga in its full depth and
dimension to the Sapta Rishis, the seven sages.
It took many decades, but in their experience,
trying to grasp the many dimensions, it must
have felt like many millennia, and that is how
the stories describe it – that for many millennia,they had to Learn. It need not necessarily be a
quantum of time – it is a quantum of experience.
Suppose I make you sit cross-legged, not
allowing you to move for four hours, it feels like
4,000 years.
So, for a long period of time, he expoundedthe entire mechanics of the human being
and in turn the mechanics of the universe,
because the human system is just a miniature
version of the larger universe. Today, certain
theories have come up in modern science that
say the fundamental design of an atom and
the cosmos are essentially the same. The
fundamental design of how a bacterium is
made and how you are made is the same. It
is only the sophistication and complexity that
multiplies manifold
A Repository for Hatha Yoga
The Adiyogi at the Adiyogi Alayam was mainly
created as a repository of knowledge for hatha
yoga, because I think of all the dimensions
of yoga, hatha yoga will take the maximumbeating in the coming generation, in the form of
distortions. They cannot distort samadhi they
cannot distort shoonya they cannot distort
thurya – they cannot distort aspects that most
people are not aware exist. But now, everyone
knows of hatha yoga. It is already getting
distorted, but I think the distortions will go to
heir peak in the next generation.
Therefore I thought it is a fundamental
responsibility to put hatha yoga in a repository
hat cannot be distorted, that is always
available. If there is a person who is willing toreceive, he will know hatha yoga in its purest
orm – not as it is taught, but the way the
system is. Hatha yoga is not something that
you teach to someone. It is something that you
make someone realize about the nature and
he geometry of his system. As he understands
he geometry of his own system, he will findhe right postures for himself, and invariably,
hey will be the same postures. Hatha yoga
is no more transmitted in this way. Looking
at the forms that it has taken, I do not know
hether to laugh or cry. It is cry-worthy, but
e laugh – what to do? There are too many
hings that are cry-worthy in the world. If you
start looking at them and cry, you will cry
endlessly. So you better learn to laugh at all
hese cry-worthy things.
sense that he embodies all aspects, whereas
generally, when you make a linga, there is no
eminine aspect at all. But he embodies the
eminine in a certain way. He is both masculine
and feminine. You know there are images ofShiva where one half of his body is masculine,
he other half is feminine. Within himself, one
half is man, the other half is woman.
hree Forms of Transmission
undamentally, there are three different ways of
delivering yoga. Let me tell you a story. Adiyogistarted transmitting yoga in its full depth and
dimension to the Sapta Rishis, the seven sages.
It took many decades, but in their experience,
rying to grasp the many dimensions, it must
have felt like many millennia, and that is how
he stories describe it – that for many millennia,hey had to Learn. It need not necessarily be a
quantum of time – it is a quantum of experience.
Suppose I make you sit cross-legged, not
allowing you to move for four hours, it feels like
4,000 years.
So, for a long period of time, he expoundedhe entire mechanics of the human being
and in turn the mechanics of the universe,
because the human system is just a miniature
ersion of the larger universe. Today, certain
heories have come up in modern science that
say the fundamental design of an atom and
he cosmos are essentially the same. The
undamental design of how a bacterium is
made and how you are made is the same. It
s only the sophistication and complexity that
multiplies manifold
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have to throw out a part of yourself. This is why
the expression “falling in love” is significant –
something in you must fall. So, he let one part
of himself disappear and made her one half of
himself. Looking at this, the ganas said, “Wethought only these guys [the Sapta Rishis] are
smart and are getting something that we don’t
know. Even she’s getting it. What about us?” He
said, “Ha! Just drink with me. Let’s drink!”
So, three fundamental forms of delivering yoga
came up. One is delivering it as a pure science,as he delivered it to the Sapta Rishis. Another is
by sheer inclusion, which can only happen in a
certain level of intimacy. Again, “intimacy” is a
much abused word in this part of the world. You
think of intimacy as going to bed with someone.
The body is the outermost layer of who you are.Two bodies come together because of chemical
poisoning – that is not intimacy. Something
more than that must happen. If the fundamental
life energies melt into each other – that is
intimacy. And to the ganas, he said, “Just drink
with me.” So for one, he delivered yoga as a
pure science. For another, he delivered it asabsolute intimacy where two became one. To
others, he said, “Don’t bother. Just hang around
– that’s all.” I am telling you the same thing.
Realization Is Not an Achievement
If you are not just interested in realizing but
you want to know, you want to understand,
then it is a long journey, because learning is
always incremental – it will never happen in
an instant. But realization is just one moment.
Realization is not an achievement attainment
of yoga are concentrating on the tip of the nose.
By doing so, you will not get enlightened. But
for sure, you will get a headache. What Krishna
was saying is it is the most obvious thing. It is
not something that you have to search for in themountains, it is not something that you have to
look for heavenward.
If you want to realize something about your
nature, you have to turn inward. Is this not the
most obvious thing in the universe? You want to
know something about yourself, and you inventa telescope and look at the heavenly bodies, not
realizing that if you were on another planet, let’s
say if you were on Mars, the Earth that you are
upon was a heavenly body for you? You think
where you are is a bad place, but there is another
heaven somewhere. This is the fundamental
fallacy that Adiyogi destroyed He destroyed the
have to throw out a part of yourself. This is why
he expression “falling in love” is significant –
something in you must fall. So, he let one part
of himself disappear and made her one half of
himself. Looking at this, the ganas said, “Wehought only these guys [the Sapta Rishis] are
smart and are getting something that we don’t
know. Even she’s getting it. What about us?” He
said, “Ha! Just drink with me. Let’s drink!”
So, three fundamental forms of delivering yoga
came up. One is delivering it as a pure science,as he delivered it to the Sapta Rishis. Another is
by sheer inclusion, which can only happen in a
certain level of intimacy. Again, “intimacy” is a
much abused word in this part of the world. You
hink of intimacy as going to bed with someone.
The body is the outermost layer of who you are.Two bodies come together because of chemical
poisoning – that is not intimacy. Something
more than that must happen. If the fundamental
life energies melt into each other – that is
intimacy. And to the ganas, he said, “Just drink
ith me.” So for one, he delivered yoga as a
pure science. For another, he delivered it asabsolute intimacy where two became one. To
others, he said, “Don’t bother. Just hang around
– that’s all.” I am telling you the same thing.
Realization Is Not an Achievement
If you are not just interested in realizing but
you want to know, you want to understand,
hen it is a long journey, because learning is
always incremental – it will never happen in
an instant. But realization is just one moment.
ealization is not an achievement attainment
of yoga are concentrating on the tip of the nose.
y doing so, you will not get enlightened. But
or sure, you will get a headache. What Krishna
as saying is it is the most obvious thing. It is
not something that you have to search for in themountains, it is not something that you have to
ook for heavenward.
If you want to realize something about your
nature, you have to turn inward. Is this not the
most obvious thing in the universe? You want to
know something about yourself, and you inventa telescope and look at the heavenly bodies, not
realizing that if you were on another planet, let’s
say if you were on Mars, the Earth that you are
upon was a heavenly body for you? You think
here you are is a bad place, but there is another
heaven somewhere. This is the fundamental
allacy that Adiyogi destroyed He destroyed the
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that the Dhyanalinga has. The Dhyanalinga
is a complete repository of yoga, not towards
a particular practice or area – simply a huge
library. Or one could say the Dhyanalinga is like
a huge book – that is why we tell you, just openit somewhere in the middle, because you are
not going to read it end to end. You are not one
of the Sapta Rishis, and even they did not. Out
of 112 ways in which a human being can attain
to the ultimate, Adiyogi offered 16 to each of the
seven sages.
That is why there are many things here which
are 16 in number. When we do guru pooja, it
includes 16 offerings, because out of 112 ways,
16 segments formed themselves in a certain
way. Within the geography of this body, these 16
are generally oriented in one direction. Becauseof this, the idea of seven chakras came up in
people’s minds. Not that they do not exist, but
not the way people think today. One part has
16 segments. The yantra we have here has 16
segments, and many other things here are in 16
too, because within the human geography, the
number 16 is significant, and it multiplies by 7to become 112.
The Significance of Sixteen
When Adiyogi taught the 112 ways to the
Sapta Rishis, he gave each 16 dimensions of it,
because 112 would be too much for anyone’s
intellect to learn and understand. When their
study with him was over and they became fully
realized beings, he told them to go out and
spread it in the world. One eventually moved
to what is North Africa today and created
are our life. What do we have to give?” They
had been with him forever, and all they had
was the loincloth that they wore. It was most
uncharacteristic of him to ask for a fee – they
could not believe it. Then Agastya Muni, who,being a Tamil man, was the most diminutive in
terms of physical stature, got the point. If you
offer something to your Guru, you must offer
that which is most precious to you. So he said,
“This body means nothing to me, otherwise I
would have offered it to you. The only thing that
is truly precious to me is the knowledge that Iacquired from you in all these years. These 16
dimensions of knowledge that you have offered
to me are my offering to you,” and he placed it
at Adiyogi’s feet. Taking the cue, one by one, the
other six did the same.
Then Adiyogi said, “By all means, please
proceed upon your journey.” They had spent
many decades with him, which felt like many
millennia, and they knew nothing else apart
from him. And now, whatever they had learnt
painstakingly over the years, they had offered to
him. Empty-handed, they walked. And becausethey walked empty-handed, through Adiyogi’s
presence, all the 112 ways became present
in every one of them. He made his presence
always alive for them.
From Prayer to Presence
Adiyogi will have this quality, that there is a
certain level of Grace that no one will go
untouched by. But everyone will be touched in
a specific way, because he has an intelligence
of his own No one can tell him how he should
hat the Dhyanalinga has. The Dhyanalinga
is a complete repository of yoga, not towards
a particular practice or area – simply a huge
library. Or one could say the Dhyanalinga is like
a huge book – that is why we tell you, just openit somewhere in the middle, because you are
not going to read it end to end. You are not one
of the Sapta Rishis, and even they did not. Out
of 112 ways in which a human being can attain
o the ultimate, Adiyogi offered 16 to each of the
seven sages.
That is why there are many things here which
are 16 in number. When we do guru pooja, it
includes 16 offerings, because out of 112 ways,
16 segments formed themselves in a certain
ay. Within the geography of this body, these 16
are generally oriented in one direction. Becauseof this, the idea of seven chakras came up in
people’s minds. Not that they do not exist, but
not the way people think today. One part has
16 segments. The yantra we have here has 16
segments, and many other things here are in 16
oo, because within the human geography, the
number 16 is significant, and it multiplies by 7o become 112.
The Significance of Sixteen
When Adiyogi taught the 112 ways to the
Sapta Rishis, he gave each 16 dimensions of it,
because 112 would be too much for anyone’s
intellect to learn and understand. When their
study with him was over and they became fully
realized beings, he told them to go out and
spread it in the world. One eventually moved
o what is North Africa today and created
are our life. What do we have to give?” They
had been with him forever, and all they had
as the loincloth that they wore. It was most
uncharacteristic of him to ask for a fee – they
could not believe it. Then Agastya Muni, who,being a Tamil man, was the most diminutive in
erms of physical stature, got the point. If you
offer something to your Guru, you must offer
hat which is most precious to you. So he said,
“This body means nothing to me, otherwise I
ould have offered it to you. The only thing that
s truly precious to me is the knowledge that Iacquired from you in all these years. These 16
dimensions of knowledge that you have offered
o me are my offering to you,” and he placed it
at Adiyogi’s feet. Taking the cue, one by one, the
other six did the same.
hen Adiyogi said, “By all means, please
proceed upon your journey.” They had spent
many decades with him, which felt like many
millennia, and they knew nothing else apart
rom him. And now, whatever they had learnt
painstakingly over the years, they had offered to
him. Empty-handed, they walked. And becausehey walked empty-handed, through Adiyogi’s
presence, all the 112 ways became present
n every one of them. He made his presence
always alive for them.
From Prayer to Presence
diyogi will have this quality, that there is a
certain level of Grace that no one will go
untouched by. But everyone will be touched in
a specific way, because he has an intelligence
of his own No one can tell him how he should
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Mahabharat Mahabharat
PART 12
The Kaurava Brothers – Born under a Bad Sign
MAHABHARAT
SERIES
Dhritarashtra was blind by nature – his wife
Gandhari was blind by choice. He was desperate
for her to have a child before his brothers’
wives had one, because the firstborn of the new
generation would become the king. He whispered
all kinds of endearments in Gandhari’s ear, so thatshe would somehow bear him a son. Gandhari
became pregnant. Months rolled by, nine turned
into ten, eleven – still no delivery. They became
anxious. Then they got the news – Pandu’s first
son, Yudhishthira, was born. Dhritarashtra and
Gandhari went into a depression.
Since Yudhishthira was born first, naturally, he
would become the king. Eleven, twelve months
went by, and Gandhari still had not delivered. She
said, “What is this? Is this dead or alive? Is this
human or is this a beast?” Out of frustration, she
beat her stomach, but still nothing happened.Then she asked one of her servants to bring
a stick and beat her stomach. After that, she
aborted, and a dark piece of flesh came out.
The moment people saw it, they were terrified
Dhritarashtra was so anxious to have a child that
he said, “Leave it.” And because he could not see,
he asked, “What has happened? Why is everyone
screaming, and what are all these sounds?”
Then Gandhari called Vyasa. Once, when SageVyasa had come from a long journey and
Gandhari had tended to his wounded feet and
had taken care of him very well, he had promised
her, “Whatever you wish, I will make it yours.” She
had said, “I want 100 sons.” He had said, “Fine,
you will have 100 sons.” Now, after the abortion,she called Vyasa and said, “What is this? You
blessed me with 100 sons, but instead, I deliver a
lump of flesh that does not even look human – it
is something else. Discard it in the jungle. Bury
it somewhere.”
Vyasa said, “Till now, nothing I have said hasever gone wrong, nor is it going to go wrong now.
Bring that piece of whatever.” He took it into the
cellar and asked them to bring 100 earthen pots,
sesame oil, and different kinds of herbs. He cut
Mahabharat
PART 12
The Kaurava Brothers – Born under a Bad Sign
AHABHARAT
SERIES
hritarashtra was blind by nature – his wife
Gandhari was blind by choice. He was desperate
or her to have a child before his brothers’
ives had one, because the firstborn of the new
generation would become the king. He whispered
all kinds of endearments in Gandhari’s ear, so thatshe would somehow bear him a son. Gandhari
became pregnant. Months rolled by, nine turned
into ten, eleven – still no delivery. They became
anxious. Then they got the news – Pandu’s first
son, Yudhishthira, was born. Dhritarashtra and
Gandhari went into a depression.
Since Yudhishthira was born first, naturally, he
ould become the king. Eleven, twelve months
ent by, and Gandhari still had not delivered. She
said, “What is this? Is this dead or alive? Is this
human or is this a beast?” Out of frustration, she
beat her stomach, but still nothing happened.Then she asked one of her servants to bring
a stick and beat her stomach. After that, she
aborted, and a dark piece of flesh came out.
The moment people saw it, they were terrified
hritarashtra was so anxious to have a child that
he said, “Leave it.” And because he could not see,
he asked, “What has happened? Why is everyone
screaming, and what are all these sounds?”
hen Gandhari called Vyasa. Once, when SageVyasa had come from a long journey and
Gandhari had tended to his wounded feet and
had taken care of him very well, he had promised
her, “Whatever you wish, I will make it yours.” She
had said, “I want 100 sons.” He had said, “Fine,
you will have 100 sons.” Now, after the abortion,she called Vyasa and said, “What is this? You
blessed me with 100 sons, but instead, I deliver a
ump of flesh that does not even look human – it
s something else. Discard it in the jungle. Bury
t somewhere.”
Vyasa said, “Till now, nothing I have said hasever gone wrong, nor is it going to go wrong now.
ring that piece of whatever.” He took it into the
cellar and asked them to bring 100 earthen pots,
sesame oil, and different kinds of herbs. He cut
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That means he did not blink – his eyes were
steady, unseeing, and straight. Again, ominous
sounds and signs occurred; what should happen
in the night happened in the day. The blind
Dhritarashtra felt something was wrong andasked Vidura, “What is happening? Something is
wrong. Is my son born? Please tell me.” Vidura
said, “Yes, you have a son.” Slowly, all the other
pots started hatching – all the sons came out,
and from one pot a little girl.
Vidura said, “You have 100 sons and onedaughter. But I am telling you – have your first
son killed.” Dhritarashtra said, “What, you ask
me to have my firstborn killed? How is that?”
Vidura said, “If you have your firstborn killed,
you will be doing a great service to yourself, to
the Kuru clan, and to humanity. And you will stillhave 100 children – 99 sons and one girl. They
will be harmless without this firstborn. With him,
they will be the destruction of the world as we
know it.”
In the meantime, Gandhari picked up Duryodhana,
their firstborn. She did not hear all these sounds.
She did not feel all these omens. She was ecstatic
that her first son was born – a huge baby. She
was eager to nurture him and make him grow.Then Vidura said, “The wise have always said
an individual may be sacrificed for the good of
the family, a family for the good of the village,
a village for the good of the country. Even the
world itself may be sacrificed for the sake of the
immortal soul.”
“Oh, my brother, this monstrous child of yours
has come from the depths of hell to corrupt
and destroy the soul of mankind. Kill him now. I
swear, his brothers will be harmless and you can
enjoy them – 99 princes! But him, you must not
leave alive.” But Dhritarashtra’s attachment tohis own flesh and blood was way bigger than his
wisdom. So Duryodhana grew up with his 100
siblings in the palace of Hastinapur, while the
Pandavas grew up in the forest.
That means he did not blink – his eyes were
steady, unseeing, and straight. Again, ominous
sounds and signs occurred; what should happen
in the night happened in the day. The blind
hritarashtra felt something was wrong andasked Vidura, “What is happening? Something is
rong. Is my son born? Please tell me.” Vidura
said, “Yes, you have a son.” Slowly, all the other
pots started hatching – all the sons came out,
and from one pot a little girl.
Vidura said, “You have 100 sons and onedaughter. But I am telling you – have your first
son killed.” Dhritarashtra said, “What, you ask
me to have my firstborn killed? How is that?”
Vidura said, “If you have your firstborn killed,
you will be doing a great service to yourself, to
he Kuru clan, and to humanity. And you will stillhave 100 children – 99 sons and one girl. They
ill be harmless without this firstborn. With him,
hey will be the destruction of the world as we
know it.”
In the meantime, Gandhari picked up Duryodhana,
heir firstborn. She did not hear all these sounds.
She did not feel all these omens. She was ecstatic
hat her first son was born – a huge baby. She
as eager to nurture him and make him grow.hen Vidura said, “The wise have always said
an individual may be sacrificed for the good of
he family, a family for the good of the village,
a village for the good of the country. Even the
orld itself may be sacrificed for the sake of the
mmortal soul.”
“Oh, my brother, this monstrous child of yours
has come from the depths of hell to corrupt
and destroy the soul of mankind. Kill him now. I
swear, his brothers will be harmless and you can
enjoy them – 99 princes! But him, you must not
eave alive.” But Dhritarashtra’s attachment tohis own flesh and blood was way bigger than his
isdom. So Duryodhana grew up with his 100
siblings in the palace of Hastinapur, while the
andavas grew up in the forest.
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Dr. David Eagleman in Conversation with Sadhguru – Part 1
Can You See Yourself from Outside?
Thinking outside the box is common to both of them. When renowned neuroscientistDr. David Eagleman and Sadhguru met in Houston, Texas on April 2015, an inspiring
conversation about the intersection between science and mysticism ensued. In this
first excerpt, they address a question by a member of the audience, each from their
unique perspectives.
Questioner: First, I have a question for David:
Have you ever studied someone who hasobserved himself or herself from outside? And to
Sadhguru – are there techniques to achieve that
level of human intelligence that you can observe
yourself from outside?
David Eagleman: It depends what exactly you
mean by “observing yourself from the outside.”
There are experiments with what is called an
“out-of-body-illusion.” It is a little complicated
to explain the set-up, but it has to do with
wearing some video goggles and putting a
camera behind you. With your goggles, you
can see your own body from behind. Let’s sayif someone scratches your back, you can see it
through the goggles. You feel it immediately, but
you see your own body at a distance.
that we can measure that particular sets of
“Christmas lights” light up in the brain when youare having such an “out-of-body” experience; we
can describe the neural correlates of subjective
experience, but we don’t know yet why they are
identical. Science is a little stuck there.
Sadhguru: I must tell you my experience of
this. I do not subject myself to such indignitiesanymore, but many years ago, it so happened
that I was at some institute in India, and they
wanted to measure the gamma waves in my
brain. They asked me to meditate. I said, “I don’t
know any meditation.” They said, “But you teach
meditation to everyone.” I said, “Yes, becausepeople don’t know how to simply sit still, we
teach them methods to do so. If you want, I will
sit still.”
Thinking outside the box is common to both of them. When renowned neuroscientistDr. David Eagleman and Sadhguru met in Houston, Texas on April 2015, an inspiring
onversation about the intersection between science and mysticism ensued. In this
first excerpt, they address a question by a member of the audience, each from their
unique perspectives.
Questioner: First, I have a question for David:
ave you ever studied someone who hasobserved himself or herself from outside? And to
Sadhguru – are there techniques to achieve that
evel of human intelligence that you can observe
ourself from outside?
avid Eagleman: It depends what exactly you
ean by “observing yourself from the outside.”
here are experiments with what is called an
“out-of-body-illusion.” It is a little complicated
o explain the set-up, but it has to do with
earing some video goggles and putting a
camera behind you. With your goggles, you
can see your own body from behind. Let’s sayf someone scratches your back, you can see it
hrough the goggles. You feel it immediately, but
ou see your own body at a distance.
that we can measure that particular sets of
“Christmas lights” light up in the brain when youare having such an “out-of-body” experience; we
can describe the neural correlates of subjective
experience, but we don’t know yet why they are
identical. Science is a little stuck there.
Sadhguru: I must tell you my experience of
this. I do not subject myself to such indignitiesanymore, but many years ago, it so happened
that I was at some institute in India, and they
wanted to measure the gamma waves in my
brain. They asked me to meditate. I said, “I don’t
know any meditation.” They said, “But you teach
meditation to everyone.” I said, “Yes, becausepeople don’t know how to simply sit still, we
teach them methods to do so. If you want, I will
sit still.”
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are dead.” I said, “That’s a great diagnosis.” Then
they said, “You are either dead, or you are brain-
dead.” I said, “That’s too insulting. I’ll take the
first diagnosis. If you give me a certificate that
I am dead – I can live with that. If you give mea certificate that I am brain-dead – that’s not a
good thing.”
Why I am saying this is – all instruments created
by human beings are lesser instruments than the
human system itself. A telephone can transmit
the spoken word over longer distances than ahuman being can. A bicycle can go faster than
we can run; a motorcycle can go even faster;
an aircraft can fly. That means in terms of a
particular action, they may be better than us.
But in terms of sophistication, they are all lesser
instruments.
They cannot be more sophisticated than
a human being, because we cannot create
something more sophisticated than ourselves.
Therefore, the use of measuring instruments is
limited. You can easily fool the brain – there
are many techniques in yoga to do this. Davidwas talking to me about how you could trick
the mind that a smell becomes a sound, and
a sound becomes something else. And even
without any scientific gadgets, there are many
ways to trick the human mind.
The magicians of the world have mastered these
tricks. They can pick things out of your pocket
without you knowing what is happening to you.
That apart, in terms of fundamental sophistication,
there is nothing more sophisticated than the
have seen of the world, you have seen within
yourself. Everything that ever happened to you
happened only within you.
If someone touches your hand, you think you feeltheir hand, but actually, you only experience the
sensations in your own hand. If for example you
make someone touch your hand five times, you
will observe that subsequently, without anyone
touching you, without the person being with you,
you can create the same sensation within you.
You can either create sensations with externalstimuli, or you can internally manufacture
whatever you want.
To some extent, almost every human being is
creating various experiences without external
stimuli, all the time, in many different ways. When
it goes out of control, we consider it as a mental
problem or mental disease. But everyone is doing
this to some extent. While you are in a dream, it
is as true as reality. One day, a few years ago,
when I walked into Isha Home School, this boy
came up to me and asked, “Sadhguru, is life real
or is it a dream?” I looked at him – this was aneight-year-old, so you have to tell the truth – and
I said, “Life is a dream, but the dream is true.”
That’s a fact. The way it is happening within you
right now, life is a dream, but the dream is true in
your experience. But you can make this dream
any way you want.
You are okay for a joke? On a certain day, a lady
went to sleep. In her sleep, she had a dream. In
her dream, she saw a hunk of a man standing
there staring at her He started coming closer
are dead.” I said, “That’s a great diagnosis.” Then
hey said, “You are either dead, or you are brain-
dead.” I said, “That’s too insulting. I’ll take the
irst diagnosis. If you give me a certificate that
I am dead – I can live with that. If you give mea certificate that I am brain-dead – that’s not a
good thing.”
Why I am saying this is – all instruments created
by human beings are lesser instruments than the
human system itself. A telephone can transmit
he spoken word over longer distances than ahuman being can. A bicycle can go faster than
e can run; a motorcycle can go even faster;
an aircraft can fly. That means in terms of a
particular action, they may be better than us.
ut in terms of sophistication, they are all lesser
instruments.
They cannot be more sophisticated than
a human being, because we cannot create
something more sophisticated than ourselves.
Therefore, the use of measuring instruments is
limited. You can easily fool the brain – there
are many techniques in yoga to do this. Davidas talking to me about how you could trick
he mind that a smell becomes a sound, and
a sound becomes something else. And even
ithout any scientific gadgets, there are many
ays to trick the human mind.
The magicians of the world have mastered these
ricks. They can pick things out of your pocket
ithout you knowing what is happening to you.
That apart, in terms of fundamental sophistication,
here is nothing more sophisticated than the
ave seen of the world, you have seen within
ourself. Everything that ever happened to you
appened only within you.
If someone touches your hand, you think you feelheir hand, but actually, you only experience the
sensations in your own hand. If for example you
ake someone touch your hand five times, you
ill observe that subsequently, without anyone
ouching you, without the person being with you,
ou can create the same sensation within you.
ou can either create sensations with externalstimuli, or you can internally manufacture
hatever you want.
o some extent, almost every human being is
creating various experiences without external
stimuli, all the time, in many different ways. When
t goes out of control, we consider it as a mental
roblem or mental disease. But everyone is doing
his to some extent. While you are in a dream, it
s as true as reality. One day, a few years ago,
hen I walked into Isha Home School, this boy
came up to me and asked, “Sadhguru, is life real
or is it a dream?” I looked at him – this was aneight-year-old, so you have to tell the truth – and
I said, “Life is a dream, but the dream is true.”
hat’s a fact. The way it is happening within you
ight now, life is a dream, but the dream is true in
our experience. But you can make this dream
any way you want.
ou are okay for a joke? On a certain day, a lady
ent to sleep. In her sleep, she had a dream. In
er dream, she saw a hunk of a man standing
here staring at her He started coming closer
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Adiyogi
NEWS & EVENTS
From 22–24 September, the United States witnessed a milestone event in the history of the yogic
sciences – the consecration of Adiyogi: The Abode of Yoga at Isha Institute of Inner-sciences (iii)
in Tennessee. This magnificent 30,000 sq. ft. structure has been created as a tribute to Adiyogi,
the world’s first yogi, who first offered the yogic sciences to humanity. Dedicated to the pursuit
and practice of yoga and meditation, The Abode of Yoga will serve as powerful infrastructure to
transcend limitations and raise human consciousness in the Western Hemisphere.
Over 1,500 participants and volunteers came together to make this event happen. Preparations for
the event had been ongoing for months. As Sadhguru stated at the opening of the event, “All of the
residents in the ashram and volunteers here, and the residents in India and our Brahmacharis –
The Abode of Yoga Consecration
EWS & EVENTS
From 22–24 September, the United States witnessed a milestone event in the history of the yogic
sciences – the consecration of Adiyogi: The Abode of Yoga at Isha Institute of Inner-sciences iii)
in Tennessee. This magnificent 30,000 sq. ft. structure has been created as a tribute to Adiyogi,
the world’s first yogi, who first offered the yogic sciences to humanity. Dedicated to the pursuit
and practice of yoga and meditation, The Abode of Yoga will serve as powerful infrastructure to
transcend limitations and raise human consciousness in the Western Hemisphere.
Over 1,500 participants and volunteers came together to make this event happen. Preparations for
the event had been ongoing for months. As Sadhguru stated at the opening of the event, “All of the
residents in the ashram and volunteers here, and the residents in India and our Brahmacharis –
7/23/2019 Forest Flower - Nov 2015
http://slidepdf.com/reader/full/forest-flower-nov-2015 17/24
ELEMENTS OF THE ABODE
Interior
Adiyogi Sculpture
The 21-ft. Adiyogi sculpture, a focal point of theAbode, was first unveiled at the Isha Yoga Center
in India on Guru Purnima in July of 2014, before
making its way overseas. The design, created
under Sadhguru’s guidance, took over 2 ½ years
to finalize.
During the consecration process, Sadhguru
explained some of the aesthetic choices in
the statue’s design: “We thought that when he
comes to America, we’ll bring him in this form
called Sundaramurti. He is the man. We shrank
the snake into its miniature size and made him in
the most beautiful form, so that people have noissues with him…and we even shaved him!”
Following the statue’s unveiling in the US, a
consecration participant shared, “I was stunned,
looking at the image of Adiyogi. Sadhguru has
been talking about this for so long, but to just
have him appear like that made it so real. The
immensity of what is being offered was so real.
The idea of transformation is attainable. And the
image is so beautiful, so stunning. I have never
seen the Adiyogi portrayed like this.”
Element Yantras
In front of the Adiyogi statue, two yantras
mirror each other on floor and ceiling. On
each, a star pattern composed of two triangles
bears inscriptions of the fundamental mantras
measures over 10 ft. in diameter and is made up
of 16 sections assembled together.
While the lower yantra provides a base for the
consecrated linga, the upper yantra, affixed tothe ceiling at a height of approximately 30 ft., is
designed to allow water to drip down onto the
linga below.
Copper Linga
In the center of the Abode stands the consecrated
linga, composed of solid copper weighing over
700 kg. The top of the form is inscribed with
a Bhairava Yantra and symbols of the seven
chakras. The linga will be kept submerged
in water. During the consecration process,
Sadhguru explained that the participants wouldbe able to touch this wet linga, imbibing and
benefitting from the energy that it will radiate.
ELEMENTS OF THE ABODE
Interior
Adiyogi Sculpture
The 21-ft. Adiyogi sculpture, a focal point of theAbode, was first unveiled at the Isha Yoga Center
in India on Guru Purnima in July of 2014, before
making its way overseas. The design, created
under Sadhguru’s guidance, took over 2 ½ years
o finalize.
uring the consecration process, Sadhguru
explained some of the aesthetic choices in
he statue’s design: “We thought that when he
comes to America, we’ll bring him in this form
called Sundaramurti. He is the man. We shrank
he snake into its miniature size and made him in
he most beautiful form, so that people have noissues with him…and we even shaved him!”
ollowing the statue’s unveiling in the US, a
consecration participant shared, “I was stunned,
looking at the image of Adiyogi. Sadhguru has
been talking about this for so long, but to just
have him appear like that made it so real. The
immensity of what is being offered was so real.
The idea of transformation is attainable. And the
image is so beautiful, so stunning. I have never
seen the Adiyogi portrayed like this.”
Element Yantras
In front of the Adiyogi statue, two yantras
mirror each other on floor and ceiling. On
each, a star pattern composed of two triangles
bears inscriptions of the fundamental mantras
measures over 10 ft. in diameter and is made up
of 16 sections assembled together.
hile the lower yantra provides a base for the
consecrated linga, the upper yantra, affixed tohe ceiling at a height of approximately 30 ft., is
designed to allow water to drip down onto the
inga below.
Copper Linga
In the center of the Abode stands the consecrated
inga, composed of solid copper weighing over
700 kg. The top of the form is inscribed with
a Bhairava Yantra and symbols of the seven
chakras. The linga will be kept submerged
n water. During the consecration process,
Sadhguru explained that the participants wouldbe able to touch this wet linga, imbibing and
benefitting from the energy that it will radiate.
7/23/2019 Forest Flower - Nov 2015
http://slidepdf.com/reader/full/forest-flower-nov-2015 18/24
He added that traditionally, in India, only priests
would have access to the lingas, but that this
linga will be a powerful energy form that everyone
will get to be in physical contact with.
Adiyogi Murals
Richly colored, hand-painted murals line the left
and right walls of the Abode space, depicting
various dimensions of Adiyogi’s life as a man, a
yogi, and a Guru. The unique style of painting is a
combination of the Kerala temple paintings andthe Raja Ravi Varma culture from Karnataka. The
paintings were created over an intensive six-
month period by a handful of volunteers at the
India ashram, with the first set reaching iii just
five days before the consecration.
Exterior
Keertimukha and Bhairava Yantra
entrance. Keertimukha, Adiyogi’s creation, whose
name means “glorious face,” was praised by his
creator as being “above all gods” for his act of
eating himself up. Because of this, Sadhguru
explained to consecration participants there isno Indian temple without the face of Keertimukha
displayed above the deities. Also above the
exterior entrance, a 12 ft. by 12 ft. steel Bhairava
Yantra hangs at a height of 40 ft.
Nineteen stone steps lead up to the glass facade
of the Abode’s main entry. The stone step faces,each 33 ft. in length, were also shipped from India
and set into place by US volunteers who carefully
detailed each step with triangular patterns of
copper rivets.
Two 40 ft. steel pillars, 5 ft. in width also
flank the entry – each ornamentally decorated
with brass and copper, with a stone pedestal
at the base.
Assembly
Throughout the many months leading up to the
consecration, while US volunteers planned and
constructed the Abode structure – working also
to raise awareness and the funding necessary to
bring the project to fruition – many of the main
components of the Abode were painstakingly
designed and fabricated by volunteers in India.
Special care was taken so that each elementwould come together precisely and could be
easily assembled in the US with tools that are
different from the Indian standard. This involved
retraining workmen in India and even creating
e added that traditionally, in India, only priests
ould have access to the lingas, but that this
linga will be a powerful energy form that everyone
ill get to be in physical contact with.
Adiyogi Murals
ichly colored, hand-painted murals line the left
and right walls of the Abode space, depicting
arious dimensions of Adiyogi’s life as a man, a
yogi, and a Guru. The unique style of painting is a
combination of the Kerala temple paintings andhe Raja Ravi Varma culture from Karnataka. The
paintings were created over an intensive six-
month period by a handful of volunteers at the
India ashram, with the first set reaching iii just
ive days before the consecration.
Exterior
Keertimukha and Bhairava Yantra
entrance. Keertimukha, Adiyogi’s creation, whose
name means “glorious face,” was praised by his
creator as being “above all gods” for his act of
eating himself up. Because of this, Sadhguru
explained to consecration participants there isno Indian temple without the face of Keertimukha
displayed above the deities. Also above the
exterior entrance, a 12 ft. by 12 ft. steel Bhairava
antra hangs at a height of 40 ft.
ineteen stone steps lead up to the glass facade
of the Abode’s main entry. The stone step faces,each 33 ft. in length, were also shipped from India
and set into place by US volunteers who carefully
detailed each step with triangular patterns of
copper rivets.
wo 40 ft. steel pillars, 5 ft. in width also
lank the entry – each ornamentally decorated
ith brass and copper, with a stone pedestal
at the base.
Assembly
hroughout the many months leading up to the
consecration, while US volunteers planned and
constructed the Abode structure – working also
o raise awareness and the funding necessary to
bring the project to fruition – many of the main
components of the Abode were painstakingly
designed and fabricated by volunteers in India.
Special care was taken so that each elementould come together precisely and could be
easily assembled in the US with tools that are
different from the Indian standard. This involved
retraining workmen in India and even creating
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Sadhguru: When you create a certain level
of energy, it’s best to have a stone structure
around, or if stone is not possible, at least baked
earth. Baked earth means burnt brick and certain
types of mortars. A cement structure is not thebest thing to have. [The Abode] is not a cement
structure; this is largely wood, which I found is
quite okay. It doesn’t have the same ability as a
dense stone, like granite stone, in terms of how
it can preserve the place. But wood is way better
than concrete structures.
Expressions
Consecration Participant:
“I had wanted to spend some time in the India
ashram, but now there is clearly an ashram here.
Not just an ashram, there’s a consecrated space.
The body has a heart. There’s a warmth now,
something that you’re drawn to. Just walking to
the Abode I felt like I was back in India. The smell
of the incense, the clay color of the building,
the energy around it, and the artwork that has
Sadhguru’s fingerprints
weeks at iii has been so many situations when
we think that things are going to fall apart,
you stretch yourself, and at the last minute the
support is just there, and it falls into place.
“For so many things, you wonder how we’re going
to pull this through, and then it just happens.
Even with the Adiyogi statue, until the day before
the consecration, we were working day and
night. When I saw the statue those weeks prior
to the consecration, I didn’t quite understand
what was the need to go into so much detail.What was it that was expected out of it, I just
didn’t know, because I’m not a sculptor or an art
person. To a layperson, it looked fine. But there
was something that the team was looking for,
with guidance of course, and something that
they went on and on and on working for. And
finally when the statue was all set, the moment
I looked at the Adiyogi, even to someone like me
who knew nothing about it, it was like, ‘This is
it.’ This could evoke such a strong emotional
response that was not there previously. It’s
quite amazing With what has happened with the
Sadhguru: When you create a certain level
of energy, it’s best to have a stone structure
around, or if stone is not possible, at least baked
earth. Baked earth means burnt brick and certain
ypes of mortars. A cement structure is not thebest thing to have. [The Abode] is not a cement
structure; this is largely wood, which I found is
quite okay. It doesn’t have the same ability as a
dense stone, like granite stone, in terms of how
it can preserve the place. But wood is way better
han concrete structures.
Expressions
Consecration Participant:
“I had wanted to spend some time in the India
ashram, but now there is clearly an ashram here.
ot just an ashram, there’s a consecrated space.
The body has a heart. There’s a warmth now,
something that you’re drawn to. Just walking to
he Abode I felt like I was back in India. The smell
of the incense, the clay color of the building,
he energy around it, and the artwork that has
Sadhguru’s fingerprints
eeks at iii has been so many situations when
e think that things are going to fall apart,
you stretch yourself, and at the last minute the
support is just there, and it falls into place.
“For so many things, you wonder how we’re going
o pull this through, and then it just happens.
ven with the Adiyogi statue, until the day before
he consecration, we were working day and
night. When I saw the statue those weeks prior
o the consecration, I didn’t quite understand
hat was the need to go into so much detail.hat was it that was expected out of it, I just
didn’t know, because I’m not a sculptor or an art
person. To a layperson, it looked fine. But there
as something that the team was looking for,
ith guidance of course, and something that
hey went on and on and on working for. And
inally when the statue was all set, the moment
I looked at the Adiyogi, even to someone like me
ho knew nothing about it, it was like, ‘This is
t.’ This could evoke such a strong emotional
response that was not there previously. It’s
quite amazing With what has happened with the
UPCOMING PROGRAMS AND EVENTS
UPCOMING PROGRAMS AND EVENTS
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Date Program Place Contact
1–5 Nov2015 Upa-yoga and Surya Isha Life, Mylapore,Chennai – India 83000 11000 / [email protected]
2–6 Nov2015
YogasanasThe Delhi Center,
Mehrauli, Delhi – India96500 92102 / 96500 92103
5–8 Nov2015
Inner EngineeringIsha Yoga Center,
Velliangiri Foothills,Coimbatore – India
94890 45164 / [email protected]
6–8 Nov2015
Isha Yoga Center,Velliangiri Foothills,Coimbatore – India
94890 45084 / [email protected]
6–8 Nov2015
Yogasanas
Acharya College SeminarHall, Chembur (E),Mumbai – India
99204 66196 / 98218 [email protected]
7–8 Nov2015
Upa-yogaThe Delhi Center,
Mehrauli, Delhi – India96500 92102 / 96500 92103
12-15 Nov2015
Inner Engineering
Retreat
Isha Yoga Center,Velliangiri Foothills,Coimbatore – India
94890 45164 / [email protected]
15 Nov 2015 Bhuta Shuddhi Isha Life, Mylapore,Chennai – India
83000 11000 / [email protected]
16–22 Nov2015
Ayur Sampoorna
Isha Yoga Center,Velliangiri Foothills,Coimbatore – India
94890 45084 / [email protected]
17–21 Nov
2015 Samyama Sadhana
Isha Yoga Center,
Velliangiri Foothills,Coimbatore – India
83000 93555 / 0422-2515300
17–21 Nov2015
AngamardanaIsha Life, Mylapore,
Chennai – India83000 11000 / 044-24981185
ate rogram P ace ontact
1–5 Nov2015 pa-yoga and Suryapa-y nd ury Isha Life, Mylapore,Chennai – India 83000 11000 / [email protected]
2–6 NovogasanasYogasanas
The Delhi Center,ehrauli, Delhi – India
96500 92102 / 96500 [email protected]
5–8 Nov2015
nner Engineeringnner En ineerinIsha Yoga Center,
Velliangiri Foothills,Coimbatore – India
94890 45164 / [email protected]
6–8 Nov2015
Isha Yoga Center,Velliangiri Foothills,Coimbatore – India
94890 45084 / [email protected]
6–8 Nov2015
ogasanasgas n
Acharya College SeminarHall, Chembur (E),
umbai – India
99204 66196 / 98218 [email protected]
7–8 Nov2015
pa-yogaUp -yo aThe Delhi Center,
ehrauli, Delhi – India96500 92102 / 96500 92103
12-15 Nov2015
nner Engineeringnner En ineerin
etreatRetreat
Isha Yoga Center,Velliangiri Foothills,Coimbatore – India
94890 45164 / [email protected]
5 Nov 2015 huta Shuddhihuta Shuddhi Isha Life, Mylapore,Chennai – India
83000 11000 / [email protected]
16–22 Nov2015
yur ampoornayur Sampo rna
Isha Yoga Center,Velliangiri Foothills,Coimbatore – India
94890 45084 / [email protected]
17–21 Nov
2015 Samyama Sadhanam m hana
Isha Yoga Center,
Velliangiri Foothills,Coimbatore – India
83000 93555 / 0422-2515300
17–21 NovAngamardanaAn amardana
Isha Life, Mylapore,Chennai – India
83000 11000 / [email protected]
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INGREDIENTS
Crust
1 ½ cups all-purpose flour, plus extra for rolling
¼ tsp. fine salt
115 g cold unsalted butter, cut into small pieces
4 to 5 tbsps. ice water
Filling
6–7 cups sliced apples (cored and sliced in ¼
inch slices, peeling optional)
¾ cups sugar
1 teaspoon cinnamon
Streusel Topping
1 cup flour
½ cup brown sugar
½ cup butter
METHODCrust:
1. Combine the flour and salt for the crust in a
large bowl and stir briefly until the mixture is
aerated Using a food processor or your fingers
3. Using a floured rolling pin, roll the dough out
into a flat, even circle on a floured piece of wax
or parchment paper, until you reach a diameter of
approx. 11 inches. Gently place the crust into an
oiled 9-inch pie pan – you can pick up the wax
paper and crust, flip over carefully and lay ontothe plate. Crimp the edges of the crust with your
fingers. Keep the waxed paper on top and store
in the fridge until you use it, or remove the paper
and use immediately.
Pie:
1. Mix the cinnamon and sugar. Toss the slicedapples in the cinnamon-sugar mixture.
2. Place the sugar-coated apples on your pie
crust. They should mound up above the edge of
the pie pan (apples cook down some).
3. Mix the streusel ingredients lightly until they
come together in crumbly pea-sized pieces –
you can use your fingers to mix. Sprinkle the
streusel topping over the apple mixture.
ISHA RECIPE
APPLE STREUSEL PIE
NGREDIENTS
Crust
1 ½ cups all-purpose flour, plus extra for rolling
¼ tsp. fine salt
115 g cold unsalted butter, cut into small pieces
4 to 5 tbsps. ice water
Filling
6–7 cups sliced apples (cored and sliced in ¼
inch slices, peeling optional)
¾ cups sugar
1 teaspoon cinnamon
Streusel Topping
1 cup flour
½ cup brown sugar
½ cup butter
METHODCrust:
1. Combine the flour and salt for the crust in a
large bowl and stir briefly until the mixture is
aerated Using a food processor or your fingers
3. Using a floured rolling pin, roll the dough out
into a flat, even circle on a floured piece of wax
or parchment paper, until you reach a diameter of
approx. 11 inches. Gently place the crust into an
oiled 9-inch pie pan – you can pick up the wax
paper and crust, flip over carefully and lay ontothe plate. Crimp the edges of the crust with your
fingers. Keep the waxed paper on top and store
in the fridge until you use it, or remove the paper
and use immediately.
Pie:
1. Mix the cinnamon and sugar. Toss the slicedapples in the cinnamon-sugar mixture.
2. Place the sugar-coated apples on your pie
crust. They should mound up above the edge of
the pie pan (apples cook down some).
3. Mix the streusel ingredients lightly until they
come together in crumbly pea-sized pieces –
you can use your fingers to mix. Sprinkle the
streusel topping over the apple mixture.
ISHA RECIPE
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would like to Subscribe for myself Change the mailing address Subscribe as a giftRenew my subscription
Enclosed DD/Cheque/MO No. ............................................................. dated ...............................
drawn on ...................................................................... bank), payable at Coimbatore for ` ...........
in favor of Isha Foundation.
Payment By Cheque
` 50 Extra
One year – 12 issues (within India by regular mail) – ` 180
One year – 12 issues within India by courier) – ` 480
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ZEN SPEAKS
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Registered with Patrika Channel Egmore RMS under Registration No. TN/CH(C)/492/14 –16. Published on 2nd of every month – November 2015
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Laugh your head off
If you can
Cry your heart out if you
cannot laughKnow the abandon of
doing something where
You are not
2 4 | I S H
A F O R E S T F L O W E R
N o v e m b e r 2 0 1 5