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“Yoga is the space where flower blossoms.”
― Amit Ray, Yoga The Science of Well-Being

“Coffee, my delight of the morning; yoga, my delight of the noon. Then before nightfall, I run along the pleasant paths of the Jardin du Luxembourg. For when air cycles through the lungs, and the body is busy at noble tasks, creativity flows like water in a stream: the artist creates, the writer writes.”
― Roman Payne

“Usually, when people hear the term Yoga, many of them associate it with various physical exercises where they need to twist, turn and stretch their body in complex ways that are known as Asanas, but this is only one type of Yoga, called “Hatha-Yogaâ€�. In reality, Yoga is an umbrella term for various physical and mental exercises that lead to the overall well-being of a person.
By origin, Yoga has mainly five forms:
1. Raja Yoga - The realization of divinity through intense meditation
2. Karma Yoga � The realization of divine bliss through your own daily activities and duties
3. Hatha Yoga � The realization of divine well-being through various physical exercises
4. Jyana Yoga � The realization of inexplicable bliss in the pursuit of knowledge
5. Bhakti Yoga � The realization of ecstasy through love and devotion for your Personal God
The purpose of all Yogas is to set your consciousness lose into the vast domain of the unknown, where your brain circuits simulate various fascinating mental states that are usually unimaginable and unattainable in your everyday consciousness. But the whole yoga thing has nothing to do with God or something of that sort. It is all about various states of the human mind.”
― Abhijit Naskar, Autobiography of God: Biopsy of A Cognitive Reality

“Life on the Mat

“I roll it out and step inside a world of self-discovery, mine.
Here is where I challenge myself, to learn just how to be myself�
to grow and reach and stretch and sweat,
I push my boundaries, no regrets.

For this is where I seem to be, a stronger, better newer me.
And when my body’s fully spent, my spirit takes a forward step,

I contemplate the wisdom’s known,
relinquished now, in Child’s pose.”
― Andrew Pacholyk, Lead Us To A Place: Your Spiritual Journey Through Life's Seasons

“He no longer grasped to a strong sense of self. To him life felt more like a dream, a cascade of cause and effect that was completely up for grabs-and he was no longer separate from any of it. Because of that, he could do amazing things”
― James Connor, The Superyogi Scenario

“He no longer grasped to a strong sense of self. To him life felt more like a dream, a cascade of cause and effect that was completely up for grabs-and he was no longer separate from any of it. Because of that, he could do amazing things.”
― James Connor, The Superyogi Scenario

“He no longer grasped to a strong sense of self. To him life felt more like a dream, a cascade of cause and effect that was completely up for grabs—and he was no longer separate from any of it. Because of that, he could do amazing things.”
― James Connor, The Superyogi Scenario

“in the end, I found that the proportions obtain­ing in Colebrooke (British Orientalist, d. 1837)’s 1818 donation to the India Office Library generally held up. Out of a total of some twenty thousand manuscripts listed in these catalogs on Yoga, Nyaya­ Vaisheshika, and Vedanta philoso­phy, a mere 260 were Yoga Sutra manuscripts (in­cluding commentaries), with only thirty­ five dating from before 1823 ; 513 were manuscripts on Hatha or Tantric Yoga, manuscripts of works attributed to Ya­jnavalkya, or of the Yoga Vasistha; 9,032 were Nyaya manuscripts, and 10,320 were Vedanta manuscripts.
(...)
What does this quantitative analysis tell us ? For every manuscript on Yoga philosophy proper (excluding Hatha and Tantric Yoga) held in major Indian manu­script libraries and archives, there exist some forty Ve­danta manuscripts and nearly as many Nyaya­ Vaisheshika manuscripts. Manuscripts of the Yoga Sutra and its commentaries account for only one­ third of all manuscripts on Yoga philosophy, the other two­ thirds being devoted mainly to Hatha and Tantric Yoga. But it is the figure of 1.27 percent that stands out in highest relief, because it tells us that after the late sixteenth century virtually no one was copying the Yoga Sutra because no one was commissioning Yoga Sutra manuscripts, and no one was commissioning Yoga Sutra manuscripts because no one was interested in reading the Yoga Sutra. Some have argued that instruction in the Yoga Sutra was based on rote memorization or chanting : this is the position of Krishnam­acharya’s biographers as well as of a number of critical scholars. But this is pure speculation, undercut by the nineteenth­ century observations of James Ballantyne, Dayananda Saraswati, Rajendralal Mitra, Friedrich Max Müller, and others. There is no explicit record, in either the commentarial tradition itself or in the sa­cred or secular literatures of the past two thousand years, of adherents of the Yoga school memorizing, chanting, or claiming an oral transmission for their traditions.
Given these data, we may conclude that Cole­brooke’s laconic, if not hostile, treatment of the Yoga Sutra undoubtedly stemmed from the fact that by his time, Patanjali’s system had become an empty signifier, with no traditional schoolmen to expound or defend it and no formal or informal outlets of instruction in its teachings. It had become a moribund tradition, an object of universal indifference. The Yoga Sutra had for all intents and purposes been lost until Colebrooke found it.”
― David Gordon White, The Yoga Sutra of Patanjali: A Biography

“Yoga is not stopping the mind and making it dead or Stoney, but yoga is making a divine, lighted, compassionate and peaceful mind.”
― Amit Ray, The Science of 114 Chakras in Human Body