The Banyan Tree

Today, I write about one of the enduring metaphors of India. In a passage from the Bhagavad-gita, Krishna states that “There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.”

The verse refers to the reflection of the tree upon water, where it appears to be opposite to reality—that is, the reflection shows the branches down and the roots going up. The original tree, growing on land, is compared to the spiritual world whereas the reflection is seen as the material world. The tree of this material world is only a reflection of the real tree of the spiritual world.

The name Banyan has an interesting origin. In the Gujarati language, baniya means "grocer or merchant," not "tree." The Portuguese observed that the shade of the tree was frequented by Banyans (a corruption of Baniyas, a community of Indian traders,) and confused the name of that community for the tree. By 1634, English writers began to tell of the banyan tree, a tree under which Hindu merchants conducted their business. The tree provided a shaded place for a village meeting or for merchants to sell their goods. Eventually, "banyan" became the name of the tree itself.

The tree is also mentioned in other texts and traditions. In Tamil texts, Shiva, as Dakshinamurthy, is nearly always depicted as sitting in silence under the Banyan with Rishis (Seers) at his feet. The tree is thought of as perfectly symbolizing eternal life due to its seemingly unending expansion.

Shiva under the Banyan Tree

The banyan tree is the national tree of India. It is also called Indian or Bengal fig. It is considered sacred and can be seen near a temple or religious center. An old custom offers worship to this tree.

The metaphor of the Banyan tree suggests the following: that to attain spiritual realization, one has to understand the flickering nature of the material world. Sometimes, as waters move on a lake, the reflection of the tree appears and disappears. One who transcends material existence is able to understand this, and focuses his gaze on the real tree instead of its reflection. Thus, according to the passage, one who knows this truly, knows the Vedas (the texts of spiritual wisdom.)

The Yoga Zapper

Mohan Ashtakala is the author of "The Yoga Zapper," published by Books We Love. 

Ancient Egyptian Yoga?

Yoga asana from Egyptian Hieroglyph

The practice of yoga is currently associated with India. And it is certainly true that an unbroken chain of teachers and students, along with an enormous library of texts, has survived in that country. Today, the word yoga has become synonymous with India and, in the West, with some of the great teachers of the past century such as Pattabhi Jois and B.K. Iyengar.

But the yoga tradition itself does not claim any nationality. Indeed, pointing to the spiritual roots of yoga, many masters have claimed it to be universal. To understand this assertion, one needs to examine yoga’s roots. Originally, Indian yoga was practiced in the forests by mendicants who had renounced the world. Some of these forest-dwelling yoga lineages still exist—one, called the Nath sect—remains popular in India.

From a carving in an Egyptian temple

Thus, it can be understood that, in a general sense, anyone who retreats from human society and into solitude to engage in spiritual practices is doing yoga. In all traditional cultures, whether in ancient Europe, the Middle East or China, yogis, by different names, would have been familiar.

In the early period of Egypt, during the Old Kingdom, Egypt was referred to as Kemet, or simply Kmt, which means “the Black land.” The inhabitants called themselves "remetch en Kermet", which means the "People of the Black Land." The term refers to the rich soil found in the Nile Valley and Delta. The great temples along the Nile, built during that time, showed, in hieroglyphic texts, a stunning number of persons in familiar yoga poses.

Kemetic yoga, or African yoga, focuses on breath-work and meditation, and aligns itself with the spiritual beliefs of the ancient Egyptians. It combines physical exercise, meditation, self-philosophy and healing through the stimulation and movement of essential life energy throughout the body. The concept of life energy, called prana in Sanskrit, was widespread throughout the classical world, in Greece, India, China and Egypt.

The modern version of the ancient Kemetic system was developed from primary research conducted by Dr. Asar Hapi and Elvrid Lawrence (Yirser Ra Hotep) during the 1970s. Kemetic yoga is gaining interest, in mostly the Black American community, with more studies and books being published, such as those authored by Dr. Muata Ashby, and with classes being offered in yoga studios in America.

Mohan Ashtakala is the author of "The Yoga Zapper," (www.yogazapper.com) published by Books We Love (www.bookswelove.com)

India and Ancient America

One of the epics of India, the Ramayana, contains a chapter which tells of a remarkable journey through the centre of the earth.

Ancient Hanuman coin

During the battle against Ravana, the King of Lanka, Lord Rama and his brother Lakshman, two of the main protagonists of the tale, are captured by Mahiravana, the step-brother of the evil king. Guardian of a tunnel to Patala-loka (Patala – below the feet; and loka – abode or kingdom.) 

Mahiravana carried the brothers down into the bowels of the earth for a distance of 90,000 yoganas (a yogana equals approximately 12 kilometers or seven and a half miles.)

According to the legend, the tunnel went in a direct line, starting at the tip of peninsular India, through the center of the earth, and re-emerged at the other side, which would place it somewhere in South or Central America, possibly in the land of the Aztecs or the Inca. Indeed, in the epic, the land where they ended up is described as covered with gold. In the end, Hanuman rescues the brothers, they return to India, and continue their battle against Ravana.

This tale is just one of many that inspires writers to hypothesize about civilizational connections between India and ancient America.

For example, ancient Mexican Aztec doctrine of the World's Ages—the universe being destroyed four consecutive times—is reminiscent of the Indian Yugas. The Yuga system postulates that the time is divided into four repeating ages that differ in terms of spiritual qualities. Even the reputed colors of these mythical four ages, white, yellow, red and black are identical with and in the same order as one of the two versions of the Indian Yugas.

The Decimal system 

Another interesting similarity is the use of zero. The Mayas of Yucatan were the first people, besides the Indians, to use a zero sign and represent number values by the position of basic symbols. The similarity between the Indian zero and the Mayan zero is indeed striking. The decimal system and the use of zero was reputedly invented (and used first) by the Indian mathematician Brahmagupta. In 773, zero reached Baghdad where it became part of the Arabic number system, and later on, introduced to Europe by the Italian mathematician Fibonacci (c. 1170–1250), who grew up in North Africa.

Mayan numerals - 1 to 19

So far as the logical principle is concerned, the Indian and Mayan mathematical system and representation of zero are identical, but its expression is not. While the Indian system of notation is decimal (based on ten), the Mayan is on based on units of twenty. Consequently, their 100 stood for 400, while 1000 stood for 8000. Disputes about the common origin of these two numeric systems continue amongst scholars, in the absence of conclusive evidence. As chronological evidence stands today, the Mayan zero appears to be anterior by several centuries to its Hindu counterpart.

Mayan Numerals 20 to 29

Many other similarities exist, such as mythologies, rituals such as the use of fire, and even in temple architecture. 

Did a connection between India and America exist in the past? No one knows, but it does make for interesting discussion!

Mohan Ashtakala is the author of "The Yoga Zapper," published by Books We Love.

www.yogazapper.com

www.bwlpublishing.ca

The Golconda Diamonds

Up until the 1700’s, almost all the world’s diamonds came from the Golconda region of India. Located in the Deccan plateau of South India, some of the largest, clearest and valuable diamonds found their way from this area and into the hands of kings and noblemen in Persia, Arabia and Europe.

Marco Polo in particular mentions how Indians went about harvesting diamonds long ago.

“This kingdom (India) produces diamonds. Let me tell you how they are got. You must know that in the kingdom there are many mountains in which the diamonds are found, as you will hear. When it rains the water rushes down through these mountains, scouring its way through mighty gorges and caverns. When the rain has stopped and the water has drained away, the men go in search of diamonds through these gorges from which the water has come, and they find plenty. In summer, when there is not a drop of water to be found, then diamonds can be found in plenty among these mountains. But the heat is so great that it is almost intolerable. Moreover the mountains are so infested with serpents of immense size and girth that men cannot go there without grave danger. But all the same they go there as best they can and find big stones of fine quality. Let me tell you further that these serpents are exceedingly venomous and noxious, so that men dare not venture into the caves where the serpents live. So they get diamonds by other means. (Polo, 1958:246).”

Even today, when the mines of Golconda no longer produce diamonds, and the center of the mining industry has shifted to South Africa, Russia and Canada, Golconda Diamonds have maintained their mystique and desirability. In fact, these diamonds are so difficult to find, that the great majority of jewelers and gemologists will never hold a Golconda diamond in their hands during their careers, and thus, the world’s remaining Golcondas  keep attracting higher prices.

One of the reasons for this is the history and legends attached to these stones. Here are three legendary stones from the Golconda mines:

The Orlov Diamond: According to one account, the earliest known fact about the Orlov diamond is that it was set as one of the eyes of a Deity in a sacred temple in the south of India. A French soldier, who deserted and found employment in the neighborhood of Srirangam, learned that the temple contained the celebrated idol of a Hindu god, the eyes of which formed by two large diamonds of inestimable value.

According to the story, he made a plan to seize the diamonds, a feat which necessitated years rather than months of planning, since no Christian was ever admitted beyond the fourth of the seven enclosures. So in order to steal the diamonds, he embraced the Hindu faith and eventually obtained employment within the walls of the temple. By degrees he gained the confidence of the unsuspecting Brahmins and was allowed in as a frequent worshipper at the inner shrine (where the diamonds were located), because of his apparent veneration for this particular divinity. Ultimately, he secured the appointment of guardian to the innermost shrine within which lay the diamonds of his attention.

The Diamond passed through many hands and finally ended on the Sceptre of Queen Catherine the Great, and is now in the Kremlin.

The Hope Diamond

One of the most famous gems in human history, the Hope’s history is replete with wars, revolution, murder and greed. Purchased (or stolen) in 1666 by French gem merchant Jean-Baptiste Tavernier as the Tavernier Blue. The Tavernier Blue was cut and yielded the French Blue (Le bleu de France), which Tavernier sold to King Louis XIV in 1668. On September 11, 1792, while Louis XVI and his family were imprisoned in the Temple in the early stages of the Reign of Terror during the French Revolution, a group of thieves broke into the Royal Storehouse, and stole most of the Crown Jewels during a five-day looting spree. While many jewels were later recovered, including other pieces of the Order of the Golden Fleece, the French Blue was not among them and it disappeared from history. On 21 January 1793, Louis XVI was guillotined and Marie Antoinette was guillotined on 16 October of the same year. It was smuggled to Britain, and sold to American owners in 1911. It now is part of the collection of the Smithsonian.

The Kohinoor

Reputed to be the Shyamantaka jewel, mentioned in Sanskrit texts, it has a very ancient history. In the early 14th century, Alauddin Khalji, second ruler of the Turkic Khalji dynasty of the Delhi Sultanate, and his army began looting the kingdoms of southern India. Malik Kafur, Khalji's general, made a successful raid on Warangal in 1310, when he possibly acquired the diamond.

It remained in the Khalji dynasty and later passed to the succeeding dynasties of the Delhi Sultanate, until it came into the possession of Babur, a Turco-Mongol warlord, who invaded India and established the Mughal Empire in 1526. Shah Jahan, the fifth Mughal emperor, had the stone placed into his ornate Peacock Throne. In 1658, his son and successor, Aurangzeb, confined the ailing emperor at nearby Agra Fort.

Following the 1739 invasion of Delhi by Nader Shah, the Afsharid Shah of Persia, the treasury of the Mughal Empire was looted by his army in an organised and thorough acquisition of the Mughal nobility's wealth.

After the assassination of Nader Shah in 1747 and the collapse of his empire, the stone came into the hands of one of his generals, Ahmad Shah Durrani, who later became the Emir of Afghanistan. One of Ahmed's descendants, Shah Shujah Durrani, formed an alliance with the United Kingdom to help defend against a possible invasion of Afghanistan by Russia. He was quickly overthrown by his predecessor, Mahmud Shah, but managed to flee with the diamond.

He went to Lahore, where the founder of the Sikh Empire, Maharaja Ranjit Singh, in return for his hospitality, insisted upon the gem being given to him, and he took possession of it in 1813. Its new owner, Maharaja Ranjit Singh, willed the diamond to the Hindu temple of Jagannath in Puri, in modern-day Odisha, India. However, after his death in 1839, his will was not executed. On 29 March 1849, following the conclusion of the Second Anglo-Sikh War, the Kingdom of Punjab was formally annexed to East India Company rule, and the Last Treaty of Lahore was signed, officially ceding the Koh-i-Noor to Queen Victoria and the Maharaja's other assets to the company. The manner of his aiding in the transfer of the diamond was criticized even by some of his contemporaries in Britain. It now adorns the Royal crown of England.

Mohan Ashtakala is the author of "The Yoga Zapper" published by Books we Love.

www.yogazapper.com

www.bookswelove.net

Origins of Non-violent Martial Arts

Kung-Fu in the Forest of Pagodas, Shaolin Temple

In 464 A.D. a Buddhist monk from India, named Buddhabadra, arrived in Henan, China, to spread the teachings of the Buddha. He was part of a great missionary movement that brought the teachings of the Dharma to many parts of Asia, from Afghanistan and Persia in the west to China and Japan in the east.

Known as Batuo in Chinese, he became famous for his erudition and wisdom and gathered many disciples from across the kingdom of Northern Wei.

Thirty-one years later, the Emperor Xiaowen built the now-renowned Shaolin Monastery in Henan for this monk, and from then on, the Monastery became famous for its martial arts practitioners, especially in Kung Fu.

Non-violent martial arts is intimately tied in with two things: the spread of Buddhism and, secondly, the philosophy of ahimsa (non-violence.) Ahimsa is one of the five virtues that form the basis of Buddhist ethics. These five precepts are:

   1)  Abstention from taking life.

   2)   Abstention from stealing.

   3)   Abstention from sexual misconduct

   4)   Abstention from falsehoods, and finally,

   5)   Abstention from intoxicants

As Buddhism spread from its birthplace in India/Nepal, challenges to the wandering monks arose. Specifically, during travels across the land, they would be attacked by hostile persons, whether belonging to different communities or plain thieves and bandits. To injure or kill them would entail breaking one of the cardinal rules of the monks’ faith. Thus, over the years, they developed ways of protecting themselves without seriously injuring their opponents. These forms of non-violent combat they brought with them to China and other places.

Bodhidharma

In 527 A.D., an even more important Buddhist monk, from the Tamil region of South India, named Bodhidharma, simply called Damo in China, arrived at the Shaolin Temple. His influence on Chinese Buddhism and culture cannot be underestimated. He is considered to be the transmitter of Chan (the quintessential Buddhism of China) and its first patriarch, and in Japan, known as Daruma (Dharma.) In Chinese art, he is shown as a dark-skinned, wild-haired, bearded and ill-tempered monk. Traditionally, Chinese date the birth of Shaolin Kung Fu to his arrival.

Both Buddhabhadra and Bodhidharma seemed to have attracted, among others, Chinese military men as their first disciples. Buddhabhadra’s first disciples, Huiguang and Sengchou became well known for their prowess. Bodhidharma’s main disciple, Huike, was also an esteemed warrior.

The Shaolin temple combines two different but complementary traditions: Chan (Buddhist philosophy and ethics) and Quan (martial arts.) The monks there have always pursued the philosophy of unification of these two. In a deeper sense, Quan is considered part of Chan. As late Shaolin monk Suxi said in the last moments of his life, "Shaolin is Chan, not Quan."

In China non-violent martial arts developed to a degree much greater than they did in their home lands of India and Central Asia, and from there, Buddhist monks transmitted the teachings to Japan, South Korea and other parts of the world.

Mohan Ashtakala is the author of "The Yoga Zapper" (www.yogazapper.com)  published by Books We Love (www.bookswelove.com)

Yoga: Sublime or Ridiculous?

In a way, it had to happen.

As with most things that enter Western popular culture, yoga has entered the domain of the dumbed-down. The two latest trends in yoga practice in America are things called beer-yoga and goat-yoga, which involve asana (yoga postures) while gulping pints of beer or playing with furry farm animals. Poor Patanajli must be rolling in his samadhi!

Part of this trend has to do with the way yoga spread in America: through privately owned yoga studios, who keep searching for new trends to keep their clientele coming. Competition between studios, which seem to have sprung up on almost every street corner, pushes owners to keep expanding their repertoire of services; whether in combining yoga with Pilates (fairly common,) or with Zumba (Brazilian dance) and in many other ways.

Representation of Patanjali, the compiler of the Yoga-sutras

As a way of popularizing yoga, these privately owned studios, often started by brave souls (mostly women) who, in the early days, travelled to India, or studied, at great cost, under well-known masters, were very successful. Playing by the rules of the market, they struggled to find what the public wanted, and by trial-and-error, became successful. Successful business models were built, and the industry flourished.

But the downside of market-based yoga teaching is that it precludes really deep study of the tradition. In my observation, most studios offer classes in hatha yoga, hot yoga, yin-yang or Iyengar. But beyond this, not much else is taught. After all, if the rent has to be paid, the emphasis is going to be on what sells.

Traditionally, yoga is seen as a spiritual discipline, with the ultimate goal being spiritual realization. Yoga was originally practiced in the forests of India, and knowledge was passed, in the teacher’s ashram, from elder to student. The learning would take many, many years.

Ashtanga yoga, or raja-yoga as it is called in the Bhagavad-Gita, is what most in the west understand as yoga, and asana, one part of it, is what is mostly taught in yoga studios. But ashtanga (eight-limbed) yoga, is much more. The eight-limbs include a moral code, contained in the Yamas and Niyamas, Asana (postures), Pranyama (breath control), Pratyahara (sensory transcendence), Dharana (Concentration) Dhyana (Meditation) and finally, the goal of yoga, Samadhi (connection with the Divine.) The Bhagavad-Gita also mentions other yoga systems, such as Bhakti-yoga, a theistic version of yoga based on devotion to the Divine. As can be seen, yoga is a much deeper topic than is mostly understood. Yoga based solely on the body, and not connected to the spirit, is limited.

The yoga market, in America anyways, seems to have reached its saturation. It seems obvious that many studios will disappear. As a yoga practitioner, I hope that those left behind, and the students they attract, will dive deeper into the subject and discover its true essence.

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel" published by Books We Love.

www.yogazapper.com

www.bookswelove.com

Who is a sannyasi?

A Sannyasi

A favorite of magazine covers and documentaries, nothing presents a more exotic and mysterious picture of Hinduism than that of the sannyasi. Traditionally revered in Hinduism, and sometimes derided by detractors, these wandering holy men have been part of the Indian landscape since ancient times. Indeed, tales of sannyasis retiring to the forest in search of enlightenment is a staple of the civilization. By the time of Buddha, two thousand six hundred years ago, the tradition of sannyasa had already long existed. In fact, before his enlightenment, the Buddha spent years travelling with a group of sannyasis, practising austerities, who then became his first disciples.

In Hinduism, four stages of life are described: bramacharya, grihastha, vanaprastha and sannyasa. A bramachari is a celibate student, whose duty is to learn from his teacher, his guru; a grihastha is a householder, whose duties include raising a family and engaging in civic duties; vanaprastha is the retired stage of life, and finally, a sannayasi is someone, who having performed all worldly duties, renounces all for the pursuit of spiritual wisdom. In practical terms however, many young men (and women) take sannyasa.

Thus a sannyasi is not a priest, which is profession, but a natural stage of life. It is the result of a deep commitment, involving no salary nor benefits, and a product of a personal search for the truth. Yet, despite their abandonment of societal responsibilities, the orders of sannyasa have built up significant traditions over the years. While many sannyasis are free of any association and follow their own path, many more coalesce into orders, attracted by the teachings of the leaders.

The Buddha created an order of sannyasis, which he called the Sangha. These monks (in western terms) dedicate their lives to understanding the teachings (the Dharma) and expounding it to others.

Shankaracharya

One of the great organizers of sannyasa in Hinduism was the great 8^th century saint Shankar-acharya. Born in South India, he travelled across the land, expounding his philosophy, establishing temples and orders of sannyasis, which have great influence to this day.

He founded two types of sannaysis; one called the astra-dhara (the carrier of weapons), and the other the shastra-dhara (the carrier of scriptures.) The astra-dhara, the warrior sannyasis, were meant to protect Hindu temples, which were being regularly attacked by invaders. They were structured around mahants (leaders) and their orders are called akharas, which literally means the circle within which martial arts are practised.

The shastra-dhara sannyasis established mathas, whose closest English translation would be monasteries. There, they studied scripture, specifically those that expounded the monistic teachings of their founder. These sannaysis became known as the dasnami (ten-name) sannyasis, so-called because upon entrance to the order, initiates are awarded one of ten names (such as Puri, Bharati and Giri.)

The Sringeri Matha, established by Shankaracharya

Sannaysis are still found in India, though in much reduced numbers. The main reason for the decline is the minimization of traditional spiritual education in India, where western education is seen as a gateway to the best paying jobs. In the transition to a materialistic culture, and away from a spiritual one, many of the ancient traditions are diminished.

Mohan Ashtakala is the author of The Yoga Zapper (www.yogazapper.com) published by Books We Love (www.bookswelove.net)

The Second International Day of Yoga

            On June twenty-first, yoga lovers will gather at the iconic Times Square in New York city, in sixteen Bulgarian cities, at the Al-Azhar park in Cairo, in Shanghai, China, and in many other places, both large and small, around the world to celebrate the Second Annual International Day of Yoga (IDY.)

            When the United Nations General Assembly (UNGA), voted on December 11, 2014, in favour of a resolution declaring June 21 (the summer solstice, being the longest day of the year in the Northern Hemisphere and having special significance in many parts of the world,) it gave birth to the International Day of Yoga. Over 175 countries, including USA, China and Canada, co-sponsored the resolution, giving it the largest number of co-sponsors for any UNGA resolution of such a nature.

          

          The largest IDY celebrations this year are to be held in Chandigarh, India, where an expected 30,000 participants are to be joined by the Prime Minister, Narendra Modi. Indeed, yoga has experienced an enormous explosion of interest in its country of origin. India has a Federal ministry of Yoga (and Indigenous Health systems,) and many millions of practitioners—civil servants, police forces, convicts and school children—are exposed to its teachings.

            In Canada, the festival will be observed in all major cities and scores of smaller places, with the largest outdoor gathering of yogis to occur in Vancouver, B.C. Last year, so many participants showed up that Burrard Bridge was closed. British Columbia premier Christy Clark’s government partnered with yoga-attire giant Lululemon and other businesses to stage was called the largest IDY festival outside of India.

            Interestingly, the IDY is becoming not just an occasion to stretch ones muscles, but also an opportunity to discover alternate health therapies, holistic philosophies, music and even cooking. For example, a special lecture series relating Yoga to the achievement of Sustainable Development goals is to be held at the United Nations Headquarters in New York this year.

            With IDY celebrations spreading throughout the world, it will be interesting how this special day will grow and change in the coming years.

ABOUT THE IDY LOGO

• Folding of both hands in the logo Symbolise Yoga, the union, which reflects the union of individual Consciousness with that of universal Consciousness, a perfect harmony between mind & body, man & nature; a holistic approach to health & well being.

• The brown leaves symbolise the Earth element, the green leaves symbolise the Nature, blue symbolises the Water element, brightness symbolises the Fire element and the Sun symbolise the source of energy and inspiration.

• The logo reflects harmony and peace for humanity, which is the essence of Yoga.

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel" published by Books We Love, Ltd.  www.yogazapper.com . Facebook: www.facebook.com/yogazapper

Vampires in India

PURCHASE FROM AMAZON

        

Anne Rice would love this: Vampires have a long history in India. In fact, some historians believe that the vampire myth started in India and entered Europe through the spice trade routes.

Many cultures around the world have stories of blood-sucking creatures. India is no exception. In fact several types of vampires are described in the folk literature of that sub-continent. Here are a few:

Vetalas: Said to be evil spirits that inhabit the bodies of the dead, they are often depicted as hanging upside down from trees. Sometimes described them as half-bat, half-man, this may describe how bats became entwined with vampire mythology. Other legends have them entering living bodies, which they manipulate at will, usually for some evil purpose. However, in a recent television story in India, “Vicky and Vetaal” the Vetaal (Vetala) is shown as a fairly innocuous and friendly spirit.

Pisachas: Usually female, Pisachas are types of witches. Some take the appearance of beautiful women who suckle babies with the intent of poisoning them with their deadly milk. Sometimes, they are depicted as ghastly, flesh-eating creatures. However, they may be driven away by chanting mantras, or by propitiating them with offerings.

Bhutas: Ghosts, who appears for several reasons, mainly due to having an injustice committed to them while in human forms. Because of this, the souls of the dead, instead of continuing their journeys, remain in disembodied states until justice is served and the guilty punished. As ghosts, they are supposedly common at cremation grounds and have reputations for driving humans insane.

Rakshashas: Demonic bloodthirsty beings, they are usually depicted as having long fang-like teeth and horrible appearances. They are almost always cannibals and have a reputation of disrupting prayers and sacred rituals. Some texts describe their origins to pre-date humans. Rakshashas can also shape-shift, taking normal human form to form friendships, only to betray and kill the unsuspecting. Interestingly, in the fantasy role-playing game Dungeons & Dragons, a rakshasa is a type of evil outsider.

Interestingly, human souls, based on their moral history (karma,) may incarnate into these types of vampire bodies. However, even these creatures have the chance to reincarnate again, potentially into human bodies, and thus receive the chance to ascend into higher levels of consciousness.

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel" (www.yogazapper.com) published by Books We Love (www.bookswelove.com)

Yoga’s revival in India tied in to its growth in the West

Prime Minister Narendra Modi of India on the occasion of International Day of Yoga celebrations, New Delhi, India

By Mohan Ashtakala

When the United Nations, under the guidance of Indian Prime Minister Narendra Modi, declared June 21 to be the International day of yoga, it marked a remarkable turnaround for the ancient spiritual practice in its home country. Modi’s request at the United Nations received overwhelming support from 177 countries.

But strangely, in its home country of India, yoga was not valued even till a few decades ago. “In the 1930s, under the British, yoga was not respected”, B.K.S. Iyengar, one of the giants of modern yoga narrated. “I feel that only after yoga took roots in the west, Indians also opened up it,” he added.

One of the overarching goals of British colonialism was to replace traditional Indian knowledge with an English one. The two main reasons for this: one, to generate leaders and administrators who would be more capable administrators of the Empire and secondly, to create a more subservient nation which would not value its own culture and adopt the British one, and thus prolong colonial rule. An English education would become a prerequisite for entry into the powerful and lucrative government services, as well as the lingua-franca of mobility in the Empire.

One of the more important decisions taken by the colonial administration was to replace Sanskrit education with an English one. In this, they were extraordinarily successful. Sanskrit education, once remarkably widespread throughout India, served as the conduit for Indian traditions such as Yoga, Ayurveda and Hindu philosophical systems, but is, currently, practically dead. Furthermore, the governments that followed Indian independence, which inherited the colonialist administration system, viewed with suspicion most forms of Indian traditional systems of knowledge.

Swami Prabhupada

While Iyengar or Pattabhi Jois and others may get intellectual support for their work in popularizing yoga in the West, the main proponents of yoga must be the “gurus” of the sixties and the seventies, such as Yogananda, Swami Vishnu Devananda, Yogi Bhajan, and Bhaktivedanta Swami Prabhupada, who introduced Bhakti yoga to the west. These teachers moved to America, set up ashrams and schools and worked at the ground level with their American students and followers. Their work, along with others such as Neem Karoli Baba, Swami Radha, Amritananda Mayi and others, have been, and continue to be, much more important in yoga’s spread.

But even more important are the thousands of individual Western teachers, mostly women, who invested their own money to open up of yoga studios and train teachers around the world. Organizations such as the Yoga Alliance, among others, have been the backbone by which this effort succeeded.

Swami Ramdev

And the ripple effects of this explosion can now be felt in India. The work of Swami Ramdev, from the mid nineteen-nineties, has been seminal. In Haridwar, India, he has established the world’s largest center for Yoga and Ayurveda, called Patanjali Yogpeeth. It includes a Yoga University, an Ayurvedic hospital, a yoga hall of 25,000 square meters, a thousand apartments for guests, conference halls, cafeterias, and several apartment blocks for permanent residents.

India has now embraced yoga. Examples abound: the Indian Railways, the country’s largest employer, has made yoga compulsory for its employees; it is now being taught in all government schools; thousands daily attend yoga camps, and even the Indian army practices yoga. And under the leadership of the current Prime Minister, India’s trend of reclaiming her cultural and historical heritage is now gathering momentum.

Mohan Ashtakala is the author of "The Yoga Zapper - A Novel." www.yogazapper.com 

Sources:

https://mariawirthblog.wordpress.com/2015/05/30/a-yogi-revives-yoga-in-india/

http://indianexpress.com/article/india/india-others/yoga-a-compulsory-subject-in-govt-run-schools-teacher-training-courses-smriti-irani/

http://www.motleyhealth.com/blog/indian-army-replace-military-drills