Originally yoga meant a life of celibacy. If you were going to master the art of yoga, then you would forego family life and retreat to a forest or mountain hermitage or cave. It was that serious. Or if you stayed in the village temple, then you were certainly still celibate, taking vows in that regard and donning saffron perhaps.
I spent ten years in my twenties as a celibate student monk and priest, training in a brahminical priesthood at a yoga ashram and temple, with all that it entails. And so I have experience of such a life of celibacy. However, upon leaving the training ground, I ended by celibacy vows and took up work, earning money to live in the regular world.
I was lucky in that today's westernized version of the yoga life is quite watered down compared to the original practice. I was still in my home town mostly back then. Modern life went on around me while I lived in cloistered temple surroundings.
In previous ages yogis had to retreat further to avoid the distractions of the village or town people, because yoga and the accompanying meditation practice entails months and years of quiet inner work, where noisy distractions would not be helpful.
Today, it might be hard to find many who would be able to renounce sex life, even in thought, for a spiritual path of self-mastery. Total celibacy means abstaining from even the thought or fantasy of sex. And it will be even harder to find any who dedicate to a lifelong vow of celibacy, becoming a sanyassi, and lasting until the end. Very few can achieve lifelong celibacy today, and I've seen many try and fail in my years in and around the yoga ashram and temples of my youth.
Our modern civilization has drifted so far west of center that it would be unrecognizable to someone from the original age of yoga. The Vedic texts on yoga are said to go back thousands of years, some say 5000 and others say 2500, for example. Scholars continue to speculate.
However, even as recently as 1000 years ago, a man called Goraknath learned from his teacher and took on further the path of yoga. He codified it and is said to have written works detailing the practice of yoga and meditation to achieve enlightenment, even in this body and in this lifetime. This is the origin of modern hatha yoga.
And there celibacy was a basic requirement. Along with non-violence, which meant vegetarianism. So much has been lost over the centuries, yet some wisdom still remains...for now. The powers that be like to erase knowledge to keep the masses ignorant and easy to control. Yoga teaches liberation, which might not appeal to a totalitarian dictatorship.
I asked AI to summarize the teachings of Goraknath, and publish below the initial findings on yoga as he originally recommended.
Key Teachings from Gorakhnath's Goraksha Shataka
Based on the primary yoga text attributed to Gorakhnath (11th-12th century CE)
Foundational Principles
1. Guru Reverence
The absolute necessity of surrendering to and honoring the guru as the embodiment of divine wisdom and the pathway to liberation.
2. Body as Temple
Understanding the physical body as a sacred vessel containing divine consciousness, with nine doors (openings) and presided over by five tutelary divinities.
3. Unity of Opposites
The fundamental teaching that Shiva (consciousness) and Shakti (energy) must be united within the practitioner's body for realization.
The Six Limbs of Yoga
4. Asana (Postures)
Establishing steady, comfortable seated positions as the foundation for all higher practices.
5. Pranayama (Breath Control)
Sophisticated breathing techniques including retention (kumbhaka) and circulation of vital energy through the nadis.
6. Pratyahara (Withdrawal of Senses)
The practice of turning attention inward and withdrawing from external sensory distractions.
7. Dharana (Concentration)
Focused attention on specific points, chakras, or objects of meditation within the body.
8. Dhyana (Meditation)
Sustained, uninterrupted flow of awareness toward the chosen object of concentration.
9. Samadhi (Absorption)
The ultimate state of union where the practitioner, practice, and object of meditation become one.
Primary Asanas
10. Siddhasana (Perfect Pose)
The most important seated posture, involving specific placement of feet and heels to stimulate energy flow and maintain celibacy.
11. Padmasana (Lotus Pose)
The classic cross-legged meditation posture for advanced practitioners, promoting stability and energy circulation.
12. Vajrasana (Thunderbolt Pose)
Kneeling posture that aids digestion and prepares the body for pranayama practice.
Energetic Anatomy
13. Sushumna Nadi
The central energy channel running along the spine, the primary pathway for kundalini awakening.
14. Ida and Pingala
The left and right energy channels that must be balanced for the central channel to activate.
15. Chakra System
Understanding the six primary energy centers along the spine, each with specific qualities and functions.
16. Kundalini Shakti
The dormant spiritual energy coiled at the base of the spine, which must be awakened and guided upward.
Pranayama Techniques
17. Ujjayi Breathing
The victorious breath that creates internal heat and helps control the mind.
18. Bhastrika (Bellows Breath)
Rapid breathing technique that generates internal fire and prepares for deeper practices.
19. Kumbhaka (Breath Retention)
The practice of holding the breath to control prana and awaken subtle energies.
20. Surya Bhedana
Right nostril breathing to activate solar energy and increase internal heat.
Advanced Practices
21. Khechari Mudra
The practice of placing the tongue in specific positions to control breath and activate higher consciousness.
22. Mula Bandha
Root lock - contracting the perineal muscles to redirect sexual energy upward.
23. Uddiyana Bandha
Upward flying lock - drawing the abdomen in and up to stimulate digestive fire and prana.
24. Jalandhara Bandha
Throat lock - lowering the chin to control the flow of nectar from the higher centers.
Philosophical Foundations
25. Non-Dualism (Advaita)
Recognition that individual consciousness and universal consciousness are ultimately one.
26. Sahaja State
The natural state of enlightenment that is not attained but uncovered through practice.
27. Jivanmukti
Liberation while living - achieving freedom while still embodied rather than only after death.
28. Maya Understanding
Recognizing the illusory nature of ordinary perception while using the body-mind as a vehicle for realization.
Energy Work Principles
29. Prana Circulation
Techniques for moving vital energy through the 72,000 nadis (energy channels) in the subtle body.
30. Apana Vayu Control
Managing the downward-flowing energy to redirect it upward for spiritual awakening.
31. Bindu Preservation
Conservation of vital essence through celibacy and energy management practices.
32. Internal Fire (Agni)
Kindling digestive and spiritual fire through specific breathing and physical practices.
Meditation Instructions
33. Trataka (Gazing)
Fixed gazing practices on candle flames, symbols, or internal visions to develop concentration.
34. Mantra Integration
Using sacred sounds in coordination with breath and energy work.
35. Visualization Techniques
Mental imagery practices involving deities, light, and geometric forms.
36. Witness Consciousness
Developing the capacity to observe thoughts and sensations without identification.
Ethical Guidelines
37. Ahimsa (Non-Violence)
Complete non-harm in thought, word, and action as the foundation of spiritual practice.
38. Brahmacharya (Celibacy)
Conservation and transformation of sexual energy for spiritual advancement.
39. Truthfulness (Satya)
Alignment of speech with inner truth and authentic spiritual experience.
40. Non-Attachment (Vairagya)
Cultivating detachment from results while maintaining dedication to practice.
Advanced Realizations
41. Sahaja Samadhi
The natural state of absorption that continues during daily activities.
42. Unmani State
The state beyond mind where ordinary mental functions are transcended.
43. Ajna Awakening
Activation of the third eye center, leading to direct spiritual perception.
44. Sahasrara Realization
Crown chakra opening and union with universal consciousness.
Practical Guidelines
45. Dietary Restrictions
Specific foods to avoid and embrace to support yogic practice and energy development.
46. Sleep Regulation
Optimal sleep patterns and practices for maintaining energy and awareness.
47. Seasonal Adjustments
Modifying practice according to natural cycles and environmental conditions.
48. Progressive Development
Understanding the gradual stages of advancement and avoiding spiritual pride.
Signs of Progress
49. Physical Indicators
Recognizing bodily changes that indicate successful energy work and awakening.
50. Mental Stability
Developing equanimity and freedom from emotional reactivity.
51. Psychic Abilities
Understanding siddhis (powers) as natural byproducts rather than goals of practice.
52. Inner Sound (Nada)
Hearing subtle internal sounds that indicate progression along the spiritual path.
Note: This represents the core instructional framework from Gorakhnath's teachings. The complete Goraksha Shataka contains 101 verses with more specific technical details, mantras, and advanced instructions that require direct transmission from a qualified teacher for safe practice.
Bhagavad Gita ch6 :13-14
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: ।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ १३ ॥
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: ।
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: ॥ १४ ॥
samaṁ kāya-śiro-grīvaṁ
dhārayann acalaṁ sthiraḥ
samprekṣya nāsikāgraṁ svaṁ
diśaś cānavalokayan
praśāntātmā vigata-bhīr
brahmacāri-vrate sthitaḥ
manaḥ saṁyamya mac-citto
yukta āsīta mat-paraḥ
SYNONYMS
samam—straight; kāya-śiraḥ—body and head; grīvam—neck; dhārayan—holding; acalam—unmoved; sthiraḥ—still; samprekṣya—looking; nāsikā—nose; agram—tip; svam—own; diśaḥ—all sides; ca—also; anavalokayan—not seeing; praśānta—unagitated; ātmā—mind; vigata-bhīḥ—devoid of fear; brahmacāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; saṁyamya—completely subdued; mat—unto Me (Kṛṣṇa); cittaḥ—concentrated; yuktaḥ—actual yogī; āsīta—being so; mat—unto Me; paraḥ—ultimate goal.
TRANSLATION
One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.
PURPORT
The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The yoga process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized Viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one's heart. One who has no program to realize this Viṣṇu-murti is uselessly engaged in mock-yoga practice and is certainly wasting his time. Kṛṣṇā is the ultimate goal of life, and the Viṣṇu-murti situated in one's heart is the object of yoga practice. To realize this Viṣṇu-murti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogī. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said:
karmaṇā manasā vācā sarvāvasthāsu sarvadā
sarvatra maithuṇa-tyāgo brahmacaryaṁ pracakṣate.
"The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind—at all times, under all circumstances, and in all places." No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacārīs. Without such practice, no one can make advancement in any yoga, whether it be dhyāna, jñāna or bhakti. One who, however, follows the rules and regulations of married life, having sexual relationship only with his wife (and that also under regulation), is also called brahmacārī. Such a restrained householder brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna schools do not admit even householder brahmacārīs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gītā it is said:
viṣayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate
Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste.
Vigatabhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam says, bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ: Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all yogīs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies.
Reference: Bhagavad Gita As It Is, translation and commentary by Swami A. C. Bhaktivedanta, original Macmillan 1972 edition.
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