Friday, May 22, 2026

 

The Jungle Doctor

By Laura Spaulding
AYRI, KPJAYI Authorized Level I, Sharath Jois Level 2, Yoga Alliance E-RYT 500

In the Ashtanga Yoga tradition, an invocation is recited at the beginning of practice each day, which goes in part:

Vande guruṇām caraṇāra vinde sundarśita svātma sukhāva bodhe

Niḥśreyase jaṅgalikāymane samsāra hālāhala mohaśāntyai

Which means:

I honor the guru (teacher) who shows the way to the highest good.

The teacher is like the jungle doctor who removes the poison of worldly existence.

In 2009 I took a teacher’s course with Sharath Jois who was the grandson of K. Pattabhi Jois, who was for many years the main teacher of the Ashtanga system. When I first met Mr. Jois in 1999, he told us in a conference one day that he planned to offer a course to already-authorized teachers to pass on the tradition.  In 1999 I was new to Ashtanga Yoga and this was my first time in Mysore, but I could imagine how great it would be to participate in that course.  Ten years later in 2009, he and Sharath planned to offer the course in June.  By then, I had become an authorized teacher and I was invited to attend.  I wouldn’t have missed it for anything.  Sadly, a month before the course was to have started, Mr. Jois died.  After a period of mourning and the memorial service, Sharath taught the course on his own and he tried to make it as similar as possible to his experience of learning under his grandfather.  We were required to teach each other while Sharath observed us and made corrections.

Sharath told us a story to illustrate that our duty as teachers of yoga was to practice and study yoga to be of benefit to others.  He told us: in a small village, there was a large banyan tree at its center.  Banyan trees have aerial roots that descend from the branches so that the tree expands out from the center. Some trees are huge, taking up a lot of space. They don’t bear fruit and have little practical value other than providing shade. In this village, a yogi appeared and took up residence under the shade of the banyan.  One of the village merchants didn’t like the tree or the yogi because they were of no value to the village. He tried to convince the other villagers that the tree should be cut down, and then the yogi would leave. However, none of the other villagers were willing to cut down the tree.  It had been there for a long time.  Not long after, one of the merchant’s children became gravely ill with a fever.  One of the other villagers told the distressed merchant, “Take him to the yogi.”  Desperate, the merchant took the child to the yogi, who took the child and held him in his arms.  He instructed the villagers to bring him cool water and he bathed the child and placed some herbs in the child’s mouth.  Gradually, the child’s fever subsided and the child began to sleep peacefully. The child recovered.  The merchant changed his mind about both the tree and the yogi.  

Then Sharath told another story of an incident that had been witnessed by his grandfather and grandmother while they were on a pilgrimage to the temple at Kedarnath. This famous temple is 11,755 feet above sea level, and 16 kilometers beyond the nearest road in a remote part of the Himalayas.  It is accessible only by walking or riding a pony along a steep mountain path, or by helicopter.  Pattabhi Jois and his wife visited it before helicopters were used so they walked. 

As they were walking up the mountain, they saw a woman collapse, possibly from altitude sickness.  No one knew what to do to help her, but a yogi appeared. He knelt beside her and examined her briefly, then he dashed off and came back with herbs that he crushed under her nose and revived her.  Then he quickly left again and they didn’t see him again. 

In 2018 I took my second pilgrimage to Kedarnath and rode a pony.  The ponies stop and let off their riders about two kilometers from the Kedarnath Temple, and everyone must walk the rest of the way or hire a porter to carry them.  Porters are available along the way to carry people up the path. They have a large basket strapped to their back like a large baby carrier.  Passengers sit in the basket and are carried up to the temple.  A friend who was on the pilgrimage with me developed altitude sickness and was unable to walk the rest of the way to the temple after we got off the ponies. A porter came along and wanted to carry her, but she was distraught and reluctant to sit in the basket.  She kept trying to walk, but after two or three steps, she would have to sit again and try to catch her breath. As we waited for her to collect herself, I looked up toward the temple and saw an amazing sight.  A young yogi dressed in the orange robes of a renunciate was striding down the path toward us.  He was looking at her seated on the ground with great concern.  This young man seemed to have a glow about him.  He spoke excellent English and sat down beside her.  He smiled reassuringly and began to give her helpful breathing instructions in a calm voice.  Within a few minutes she had become calm and her breathing was no longer labored.  She agreed to let the porter carry her and they went ahead of us. The young yogi continued down the mountain.

Kedarnath Temple

Thursday, March 26, 2026

Connecting Satyam, Mithyā, and Ṛtam to Yoga Practice and Meditation

(Yogi listening to Musician Playing Kedar Raga)
Kedar Ragini by Ruknuddin, ca. 1690-95
from Bikaner, Rajasthan, India,
Metropolitan Museum of Art


by Laura Spaulding

I am indebted to Shri Pujiya Swami Dayananda Saraswathi's lectures on Vedanta for an understanding of these concepts.  I was assisted by AI in organizing this material. The research and thoughts are my own.

Wednesday, March 25, 2026

Stages of the Truth

Kapila
Kapila - Traditional Founder of Samkhya Philosophy

by Laura Spaulding

Originally given as a lecture on February 14, 2026 as part of the 300 Hour Training series: How to Know the Truth. I used AI to help me with research. The ideas expressed are mine.

In Indian philosophy—especially in the Vedic and Vedāntic traditions—satyam, mithyā, and ṛtam form a subtle hierarchy of truth and reality. They are related but operate at different levels of meaning and experience.  This article also relates the terms to the Six Traditional Schools of Indian Philosophy.

1.   Ṛtam (ऋतम्)Cosmic order, truth-in-action

Ṛtam is the oldest of the three terms, prominent in the Ṛg Veda.

  • It refers to the cosmic order that governs the universe
  • The principle by which the sun rises, the seasons turn, and cause and effect operate
  • It is truth as harmony, law, and rhythm

Key sense:

Ṛtam is truth as the way things work.

It is not primarily philosophical abstraction, but lived order—the pattern that sustains the cosmos and moral life. When humans act in accordance with ṛtam, their actions support dharma and harmony.

Later traditions gradually internalized ṛtam into dharma and satya.


2. Satyam (सत्यम्)That which truly is

Satyam comes from sat (“being” or “existence”).

  • That which exists in all three times (past, present, future)
  • That which never changes
  • In Vedānta, satyam ultimately refers to the non-negatable truth - Brahman

Upaniṣadic sense:

“Satyam jñānam anantam brahma”
— Brahman is truth, knowledge, infinity.

Key sense:

Satyam is absolute truth or ultimate reality.

It is not merely factual correctness, but ontological truth—what is real in the deepest sense.


3. Mithyā (मिथ्या)Dependent or apparent reality

Mithyā is a technical term in Advaita Vedānta.

  • That which appears, functions, and is experienced
  • But does not exist independently
  • Neither absolutely real nor completely unreal

Classic examples:

  • A rope mistaken for a snake
  • A reflection in a mirror
  • The world, as experienced through name and form (nāma–rūpa)

Key sense:

Mithyā is dependent reality—real enough to experience, but not ultimately real.

The world is not denied; its independent existence is denied.

 Stages of the Truth
In Indian philosophy—especially in the Vedic and Vedāntic traditions—satyam, mithyā, and tam form a subtle hierarchy of truth and reality. They are related but operate at different levels of meaning and experience.

How they relate to each other

Hierarchy of reality

Term

Level of truth

Description

Satyam

    Absolute

            Unchanging reality (Brahman)

Mithyā

    Empirical / dependent

            Apparent world of experience

Ṛtam

    Cosmic / functional

            Order governing the manifest world

Relationship summarized

  • Satyam is what is
  • Mithyā is what appears to be
  • Ṛtam is how appearances are ordered

Or more poetically:

Satyam is the ground
Ṛtam is the rhythm
Mithyā is the display


Philosophical integration (Vedāntic view)

  • The world operates according to ṛtam (law, causality, order)
  • The world itself is mithyā (dependent, changing)
  • The substratum of both is satyam (Brahman)

Thus:

  • Ṛtam explains why the world coheres
  • Mithyā explains why the world changes
  • Satyam explains why anything exists at all

Practical implication (yogic / contemplative)

  • Living in alignment with ṛtam = ethical, harmonious action
  • Discriminating mithyā from satyam = liberation (viveka)
  • Realizing satyam = freedom from suffering

Points of View- Visions of the Truth

Nyāya – The School of Logic and Reasoning

Primary focus: Epistemology (how do we know) and logic (reasoning conducted or assessed according to strict principles of validity).
Goal: Liberation through correct knowledge

Key points:

  • Systematizes logic, debate, and reasoning.
  • Defines four valid means of knowledge (pramāṇas):
    1. Perception (pratyakṣa)
    2. Inference (anumāna)
    3. Comparison (upamāna)
    4. Testimony (śabda)
  • Emphasizes eliminating false knowledge as the cause of suffering.
  • Argues for the existence of God (Īśvara) as a rational necessity.
  • Closely allied with Vaiśeṣika metaphysics.

Vaiśeṣika – The School of Categories and Atomism

Primary focus: Metaphysics and ontology
Goal: Liberation through understanding reality’s structure

Key points:

  • Classifies reality into categories (padārthas) such as:
    • Substance, quality, action, universality, particularity, inherence, non-existence
  • Proposes an atomic theory: all physical objects are composed of eternal atoms.
  • Accepts perception and inference as valid knowledge sources.
  • Early Vaiśeṣika is non-theistic; later merges with Nyāya’s theism.
  • Seeks liberation through correct discrimination of reality.

Sāṅkhya – The School of Enumeration

Primary focus: Dualist metaphysics
Goal: Liberation through discriminative knowledge (viveka)

Key points:

  • Posits two ultimate realities:
    • Puruṣa (pure consciousness)
    • Prakṛti (primordial matter)
  • Enumerates 25 tattvas (principles) of existence.
  • Explains suffering as confusion between consciousness and matter.
  • Non-theistic (no creator God needed).
  • Liberation (kaivalya) occurs when Puruṣa realizes its distinction from Prakṛti.

Yoga – The School of Practice

Primary focus: Psychology and spiritual discipline
Goal: Liberation through direct meditative realization

Key points:

  • Closely aligned with Sāṅkhya metaphysics.
  • Codified in Patañjali’s Yoga Sūtras.
  • Introduces Īśvara as a special puruṣa (object of devotion).
  • Teaches the Eightfold Path (Aṣṭāṅga Yoga):
    • Ethical restraints, observances, posture, breath control, sense withdrawal, concentration, meditation, absorption
  • Liberation comes through stilling the fluctuations of the mind (citta-vṛtti-nirodhaḥ).

Mīmāṃsā (Pūrva Mīmāṃsā) – The School of Ritual and Dharma

Primary focus: Interpretation of the Vedas and ritual action
Goal: Fulfillment of dharma and heavenly rewards

Key points:

  • Focuses on the earlier (pūrva) portion of the Vedas.
  • Emphasizes ritual action (karma) as eternally efficacious.
  • Holds the Vedas to be authorless and infallible.
  • Minimizes or rejects a creator God.
  • Liberation is less emphasized; the focus is on right action and cosmic order.

Vedānta (Uttara Mīmāṃsā) – The School of the Upaniṣads

Primary focus: Ultimate reality and liberation
Goal: Mokṣa through knowledge of Brahman

Key points:

  • Centers on the Upaniṣads, Bhagavad Gītā, and Brahma Sūtras.
  • Explores the relationship between:
    • Brahman (ultimate reality)
    • Ātman (self)
    • Jagat (world)
  • Major sub-schools include:
    • Advaita (non-dualism)
    • Viśiṣṭādvaita (qualified non-dualism)
    • Dvaita (dualism)
  • Liberation arises through knowledge (jñāna), often integrated with devotion (bhakti) and ethical living.

At a Glance

School

Core Method

Ultimate Goal

Nyāya

Logic & reasoning

Right knowledge

Vaiśeṣika

Metaphysical analysis

Understanding reality

Sāṅkhya

Discriminative wisdom

Isolation of consciousness

Yoga

Meditative discipline

Direct realization

Mīmāṃsā

Ritual action

Dharma & cosmic order

Vedānta

Self-knowledge

Mokṣa


 © 2026 Yoga East, Inc. All rights reserved. Not to be copied, posted or distributed without written permission.

Friday, March 20, 2026

Origins of Yoga, Hatha Yoga, Nath Yogis, Patanjali, Eight Limbs

Heart of Yoga: February 14, 2026
By Laura Spaulding

(Note: this article was prepared with assistance of AI. The research and views expressed here are my own.)


Outline: Foundations of Yoga for New Teachers

I. Why Do We Study Yoga History and Philosophy?

  • Yoga is more than posture: history + philosophy + lived practice
  • What do teachers gain from understanding the roots of yoga?
  • Understanding of the cultural and spiritual context
  • Important to teach with integrity and awareness
  • How history informs modern practice

II. Origins of Yoga – A Timeline

Pre-Historic Yoga

195,000 years ago - Homo sapiens emerged.
25,000 BCE - Proto-Yoga, Shamanistic tradition.
4500-3100 - BCE First cities appear.
1700-1100 BCE - Rg Veda composed
1500-1000 BCE - Atharva Veda composed and it mentions the Kiratas, Nepalese people of Lord Shiva.
500-200 BCE - Bhagavad Gita composed.
400-200 BCE - Shvetashvatara Upanishad composed.
600 BCE-600 CE - Yoga Sutras of Patanjali composed.
no later than 100 BCE - Brihat-Kathya, the “Great Story”composed.
1st Millenium BC - Age of Lao-Tzu, Confucious, Mahavira, in Jainism, Gautama the Buddha, Pythagoras, Socrates, Plato, Aristotle in Greece, Samkhya. Has been called the Axial Age. 1

Historic Yoga

1250 AD - Hatha Yoga Pradipika written.
1350 AD - Gheranda Samhita written.
1650 AD - Siva Samhita written.
1863-1902 - Swami Vivekananda.
1872-1950 - Sri Aurobindo, Founder of Integral Yoga, Auroville.
1893-1952 - Paramahamsa Yogananda          .
1887-1963 - Swami Sivananda.
1897-1961 - Bhagavan Nityananda.
1908-1982 - Swami Muktananda, founded Gurudev Siddha Peeth 1956 and SMA in 1979.
1914-2002 - Swami Satchidananda, gave invocation at Woodstock.
1916-1993 - Swami Chinmayananda.
1888-1989 - Tirumalai Krishnamacharya.
1915-2009 - K. Pattabhi Jois, met Krishnamacharya in 1928.
1918-2014 - B.K.S. Iyengar, invited by Yehudi Menuhin to visit Switzerland in1954.
1918-2008 - Maharishi Mahesh Yogi, came to the US in 1958.
1927-1993 - Swami Vishnudevananda.
1930-2015 - Pujiya Swami Dayananda Saraswathi.
1931-1990 - Bhagavan Shri Rajneesh (Osho).
1944-2018 - Geeta Iyengar.
1944 - Bikram Choudhury, opened The Yoga College of India in Hollywood in 1971.
1971 - Yoga East founded.
1975 - Yoga Journal Magazine starts.           

A. Early Roots

  • Indus Valley imagery and proto-yogic symbolism
  • Vedic traditions: ritual, meditation, breath, mantra
  • Upanishadic shift toward inner inquiry

B. Core Early Themes

  • Liberation (moksha)
  • Self-knowledge
  • Discipline and contemplative practice

Teaching relevance

  • Yoga as a system of transformation
  • Respecting lineage without dogma

III. Patanjali and the Classical Yoga Framework

A. Yoga Sutras overview

  • Purpose: quieting the fluctuations of the mind
  • Yoga as a psychological and spiritual discipline

B. Key concepts

  • Citta (mind-field)
  • Kleshas (sources of suffering)
  • Practice + detachment

Teaching relevance

  • Mental focus in asana
  • Yoga beyond physical exercise

IV. The Eight Limbs of Yoga

A. Ethical foundations

  • Yama (social ethics)
  • Niyama (personal observances)

B. Physical and energetic practice

  • Asana (steady, easeful posture)
  • Pranayama (breath regulation)

C. Internal practices

  • Pratyahara (sensory withdrawal)
  • Dharana (concentration)
  • Dhyana (meditation)
  • Samadhi (integration/absorption)

Teaching relevance

  • A holistic map for practice
  • Bringing limbs into modern classes

V. Hatha Yoga: The Embodied Tradition

A. Historical emergence (medieval period)

  • Focus on body as vehicle for liberation
  • Energetic anatomy and purification

B. Key practices

  • Asana development
  • Pranayama refinement
  • Mudra, bandha, cleansing techniques

Teaching relevance

  • Roots of modern posture practice
  • Body–mind integration

VI. Nath Yogis and the Living Lineage

A. Who they were

  • Medieval ascetic practitioners
  • Influential in shaping Hatha Yoga

B. Contributions

  • Emphasis on energetic awakening
  • Discipline, tapas, and embodied spirituality

Teaching relevance

  • Understanding yoga’s ascetic roots
  • Balancing effort and compassion in teaching

VII. Integration for Modern Teachers

  • How philosophy informs cueing and sequencing
  • Teaching ethically and respectfully
  • Yoga as a lifelong inquiry
  • Avoiding reduction of yoga to fitness alone

VIII. Reflection & Discussion

  • How does yoga philosophy influence your teaching?
  • Where do you see the Eight Limbs in modern practice?
  • What traditions resonate with you?

Origins of Yoga – Historical Foundation and Bridge to Modern Yoga

·         Early yogic ideas in Vedic and Upanishadic traditions are foundations.

·         Shift from ritual (Mimamsa) to inner transformation (Vedanta) set the stage for further development.

·         Liberation, discipline, self-study became central themes.

·         Yoga evolved as a process of refinement, not performance




1 Feuerstein, George, The Yoga Tradition, (Hohm Press, Prescott, Arizona 1998), p. 122.