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The Universe of Mudras – Part I

Mudras are gestures of the hands, face and body that promote physical health, psychological balance and spiritual awakening. The Sanskrit word mudra, which is pronounced “mudraa” with the emphasis on the final “a,” can be translated as “gesture, seal, attitude or signature.” Mudras are gestures that evoke psychological and spiritual attitudes, each with its own specific quality or unique signature. The word mudra is derived from two Sanskrit root words: mud, which means “delight, pleasure or enchantment,” and rati, which means “to bring forth.” Mudras therefore bring forth our own inherent delight and enchantment, which are always present and waiting to be awakened.

The use of mudras is most strongly identified with Indian spiritual traditions in which they have been used for more than two thousand years. However, mudras are also found in various religious traditions around the world, including Christianity, where Christ is often depicted using hand gestures. Some mudras are almost universal, and one of the most easily recognized is the prayer position in which the hands are placed together in front of the heart as a symbol of reverence and devotion. Within the Indian spiritual tradition, this gesture is called Anjali mudra.

Origin and Evolution of Mudras

Gestures of the hands, face and body are part of our everyday body language. When the arms are crossed in front of the chest, it sends a message of defensiveness. When the head hangs forward, it may send a message of sadness. Clenched fists are often a sign of anger. Touching the tips of the fingers together suggests a pensive mood and raised eyebrows can show surprise or disbelief. These gestures are a non-verbal language that, often unconsciously, communicates moods, intentions and attitudes.

When gestures of the hands, face or body are consciously used to evoke psychological or spiritual attitudes, they are called mudras. Subtle qualities, such as unity and limitlessness which cannot easily be expressed within the confines of language, find full expression through the use of mudras. In Shamanism (one of the earliest forms of spirituality) sound, movement, and gestures of the hands, face and body are used to invoke the deeper sacred energies of the universe. The shaman transmits these energies through rituals that include the use of gestures to support health, healing and spiritual connection. Various forms of Shamanism are found around the globe, but in India, the impulse to unite with the sacred source of creation evolved into an in-depth science, with the practice of mudras as one of its main expressions.

The rishis, the great sages of ancient India, explored states of deep spiritual union through meditation. Mudras arose naturally as an expression of these meditative states. They were then employed to call forth these meditative experiences, thereby allowing the experiences to be shared with their initiated disciples. The ultimate wisdom revealed during the meditative experiences of the ancient seers is one of unity beyond all dualities. The journey toward unity encompasses a wide range of spiritual qualities, such as discernment, limitlessness, wholeness and compassion. Mudras are vehicles to awaken these individual qualities, leading us toward a global vision of unity.

Each of the deities within Indian art and sculpture embodies a specific spiritual quality. Many of these deities are depicted holding mudras that reflect and communicate these qualities. The many statues and images showing the deities holding mudras highlights their important role within the development of spirituality on the Indian subcontinent. Among the oldest of these images are statues and paintings of the Buddha from approximately 2,000 years ago in the Ellora and Ajanta caves in India.

During the period of Tantra in India, ranging from the fifth to the fifteenth centuries, the use of mudras evolved into the fully developed form we know today. In Tantra, the body is seen as a sacred sanctuary of spirit, a microcosm of the Divine. The transformation of the physical body into a temple of spirit occurs through the performance of elaborate rituals that make use of sacred sounds called mantras, sacred geometrical forms called yantras, and the extensive use of mudras.

Beginning in the eleventh century, the body-oriented approach of Tantra gave birth to the science of Hatha Yoga. This approach to Yoga uses the physical body as a primary vehicle for spiritual development, leading to liberation. The texts of the Hatha Yoga tradition outline the practices of Yoga within a framework of stages or limbs, which include mudra. The importance given to mudras within these texts is highlighted in numerous sutras, including the following from the seventeenth century Hatha Yoga text, the Gheranda Samhita (sutra 100):

“What more shall I tell thee? There is nothing in this world like mudras for giving quick success (along the spiritual path).”

The importance given to mudras in iconography, Tantric ritual, and the texts of Hatha Yoga demonstrates the key role they have played within the overall evolution of Indian spirituality.

Discover more in the Mudra Book!

Joseph Le Page hosts the Ayurveda and Yoga Healing Retreat in South Brazil

From March 2nd to 9th, 2024, Joseph Le Page, Maria Mendola and the Enchated Mountain team invite you for the Ayurveda and Yoga Healing Retreat. This retreat offers you a full week of healing with Ayurvedic treatments, Yoga classes with a focus on healing all facets of your being, nourishing and delicious vegetarian and/or vegan meals and walks along some of the world’s most beautiful coastline.

The site for your retreat is Enchanted Mountain Center, one of the largest Yoga retreat centers in South America. The accommodations are comfortable and there is a natural pool fed by a freshwater spring on the premises. The center has its own Ayurvedic spa offering a complete range of ayurvedic massage and other treatments. Enchanted Mountain is located on one-hundred acres of tropical rainforest with over two hundred varieties of birds including toucans and the beautifully colored surucuá.

The center is in Garopaba, in the south of Brazil, home to ten of Brazil’s most beautiful beaches and mountains draped in rainforest. Your host for the healing retreat is Joseph Le Page, founder of Integrative Yoga Therapy, one of the pioneers in the Yoga Therapy field.

Joseph, along with Maria Shamas, and the English – speaking Enchanted Mountain team, will offer daily healing yoga classes as well as pranayama, meditation, Yoga nidra and restorative Yoga. Each day will offer healing experiences for a specific facet of you being, including healing the physical body, healing the chakras, healing the mind and emotions, and healing into a deeper connection with our spiritual being.

Ayurvedic treatments are included in your retreat – one Shirodhara treatment and two Ayurvedic Massages. You can book additional treatments for your leisure time. You will also experience three walking trips to some of the world’s most beautiful coastlines and have time to lounge on pristine uncrowded beaches as well as secluded waterfalls.

 

Learn more and enjoy the coupon Brazil2024 with a special dicount until Feb. 15th

More info at: iytbr@fastmail.com

How Yoga Practice Can Help Smokers Quit

Smoking is a habit that is inextricably linked with one’s emotions, which is why many refer to it as a comfort craving. When the mind feels restless, uneasy, or anxious, reaching for a cigarette stick can be a form of self-soothing, so when the habit turns into an addiction, it isn’t easy to break. However, there’s one activity that isn’t usually top of the list when it comes to smoking cessation but has proven effective as a helpful way to quit smoking: yoga.

Because of the practice’s inherently grounding nature, one can form a physical, mental, and emotional connection with the self that is conducive to recovery. According to the American Osteopathic Association, regular yoga practice can have positive effects on mental clarity, chronic stress patterns, and relaxation of the mind. The benefits of quitting smoking are well-documented, from improved lung capacity and blood circulation to a stronger immune system and lowered risk of cancers, heart conditions, and respiratory problems. But the journey to quitting isn’t linear, and because it affects both the mind and body, smoking cessation should be approached holistically.

Simply getting rid of cigarettes isn’t enough, especially since nicotine stays in your system for at least three days after use. Nicotine tests may detect the byproduct cotinine from hair, saliva, or urine, which typically covers the past three days. You may also need to take a nicotine test to comply with specific smoking cessation programs – you can learn more here on Prilla. If you’re preparing to go on a smoking cessation journey, it’s important to begin easing up as soon as possible. Introducing mindfulness practices like yoga, which involve body awareness, can train the mind to keep cravings at bay.

Harnessing yoga to stop smoking

No mumbo-jumbo here: there’s scientific evidence to prove that yoga is positively linked with quitting smoking. In one study of 30 adult daily smokers, researchers observed a 12.55% reduction in cigarette cravings after a half-hour session of yoga led by a certified Hatha yoga instructor. There’s even evidence that yoga is significantly better than other wellness-centered methods in achieving the goal of smoking cessation.

Another randomized clinical trial revealed that participants in a twice- weekly Iyengar Yoga class had 37% greater odds of achieving abstinence from smoking compared to a control group who attended general wellness classes. There are specific yoga poses one can try to open up the lungs and encourage ease of breathing. The bridge pose Setu Bandhasana takes your hips high into the air and stretches various parts of the body, improving oxygen circulation.

On the other hand, the alternate nostril breathing technique, Nadi Shodhana, is said to clear blocked energy channels and help smokers become more aware of any breathing problems they may have. Yoga-based alternate breathing for one month significantly improved cardiorespiratory parameters for 100 healthy young adults.

Challenges and Tips for Freshly Graduated Yoga Teachers

The Universe of Yoga, its challenges and opportunities for those who seek to earn a living from this millennial philosophy

Starting a career as a yoga teacher can be challenging. From security to putting into practice everything you’ve learned, to financial sustainability. In this article, you will find tips and explore the trends of the universe of Yoga, in addition to meeting Bárbara and Amalia, two Yoga instructors who share a little bit about their journeys. Their perspectives are interesting because Amalia has been a Yoga teacher for 20 years while Barbara is a new graduate.

Challenges of new Yoga teachers

The Key to Yoga Teacher Self-Confidence: Practice and Everything Will Come

It is normal to feel insecure when teaching at first. Sometimes, all you need to do is remember that your background has given you the skills you need, and trust in yourself. At other times, it is necessary to have adequate support, your “bibles” where you can find reliable and accurate information whenever necessary. 

But the main thing, according to Yoga teacher Amalia Iatarola Furtado, with 20 years of experience, is practice. “I had always had a very deep and regular Yoga practice when I became a teacher. In this respect, it was easy to start teaching, as I had a great base. When you are familiar with Yoga, you finish your training and the paths open up, things happen. You need to have a long-term personal practice”, says the instructor, who took her first Yoga training in 2003.

There are also those people who seek Yoga training to increase their overall knowledge of Yoga, and life calls them to become teachers. This was the case of Barbara Viegas da Silveira, who graduated in 2021. “When I did my training, my intention was not really to be an instructor. It turned out that this happened naturally, due to the directions my life took. I did not imagine myself teaching Yoga, but when I gave my first class, still in training, I realized how fulfilling it was to share my truth and perception of Yoga,” she says.

“My first classes were challenging. It was a mixture of fear, anxiety and nervousness, first because I was doing something new and second because I didn’t know if I would be able to reach people the way I wanted. I was afraid to make adjustments on the students, or to offer techniques beyond the level of the audience I had. I think that was my biggest challenge, knowing how to modify the class according to the needs of my group.” 

“There was only one way for me to overcome my fears and challenges: giving lots of classes. I carefully observed all of the fears and emotions that came up while teaching, and took every opportunity to overcome the fears and strengthen the positive points of each class. Anyway, the main tip is: practice regularly, hone your skills and remember that experience is the best teacher. When you are in the position of a practitioner, you understand the student’s universe better.”

How to build a base of Yoga students?

Another challenge at the beginning of a Yoga teacher’s career is to consolidate their student base. Therefore, it is necessary to act on different fronts, such as marketing, partnerships and social media. “I believe that when we are living our Dharma, magic happens. In my life, everything happened through word of mouth, because when I graduated, social media on the internet didn’t exist yet. And while the times have changed dramatically, and social media is everywhere, I believe that word of mouth is still the strongest marketing”, jokes teacher Amália.

Tips: Invest time in personal marketing, promoting yourself on social media, handing out flyers, and even offering free classes to gain visibility. Take every opportunity to share your knowledge and show your passion for yoga. Remember that your students are your biggest business card. If they are happy and satisfied with their classes, they will certainly invite others to try it out.

Can being a Yoga teacher be financially sustainable?

The financial aspect can also be a challenge. It’s important to establish a fair pricing structure that reflects your experience level and the demands of the local market, considering offering class packages or discounts to attract more students. Teacher for 20 years, Amália believes that by aligning herself with the philosophy of Yoga, the paths open to financial prosperity. “I always generated income with Yoga, but when Yoga really became my life, not just as a profession, but as a path and journey, abundance came to me naturally.”

New yoga teacher Bárbara began her career in a completely different environment, post-COVID, with a completely different set of challenges. Almost from the beginning of her Yoga teacher career, she had to learn to give classes online, involving different fears and different challenges, but her persistence has paid ooo. “Today my income is divided into Yoga and other services. I feel that living 100% from Yoga is challenging, but it is very possible! It takes great dedication, as in everything in life, and online is a great tool for that, being able to connect with people who are in different places”, she says.

Material tips to prepare your Yoga class

Indicated by the instructors, we list here the best materials to prepare your Yoga class, gathering knowledge at the physical, subtle, mental, emotional and spiritual levels.

Yoga Toolbox for Teachers and Students

“I was blown away by the depth of the material. The Yoga Toolbox is a precious, valuable material, with an absurd amount of knowledge”, says Amália.

Asana and Mudra  Card Decks

“In the beginning, I used decks a lot. I took the cards to class to help me remember the sequences. I began planning my classes using the Yoga Toolbox and then moved on to the decks. Today, I use the Toolbox a lot for specific questions, about variations, a muscle group or some benefit or contraindication of an asana”, says Barbara.

 

The History of Yoga – Part III

The Art and Science of Yoga Therapy and the Five Koshas

On February 26th, Joseph Le Page will be presenting the twelve-week course, the Art and Science of Yoga Therapy, for Inner Peace Yoga Therapy.

“Within this course, we use the model of the Five Koshas, the five dimensions of our being as a framework for the theory and practice of Yoga Therapy. The objective of the model of the Five Koshas is essentially spiritual; to provide a clear path to union with our true Being.

Along this journey however, as we traverse each of the koshas, we gain an in-depth awareness of each of the dimensions of our being, allowing us to cultivate integration and harmony which supports our overall health and the process of healing. Along this journey of awareness, we also cultivate health and healing which both support our journey and reflect our growing approximation to the source and essence of health.

Through an in depth understanding of the model of the Five Koshas, we create a foundation for the Art and Science of Yoga Therapy, serving three main functions:

  • The Koshas form a framework for healing at each level of our being; each facet of our lives requires consciousness, care, and evolution cultivated through Yoga practices specifically designed for each person’s individual needs.
  • Secondly, the koshas function as a framework for developing competencies at each level of being, allowing the Yoga Therapist to master an understanding of health at physical, energetic, psycho-emotional, intuitive, and spiritual levels.
  • The third function of the koshas is to remind that that the purpose of all of Yoga, including Yoga Therapy is the recognition of our true Being, whose very nature is wholeness and peace, and that health and healing are ultimately reflections of our union with the one source energy.

On the video, we review each of the koshas briefly and meditate on them!

Get to know more about the Art and Science of Yogatherapy!

 

A Yoga New Year’s Resolution

Patanjali Yoga Sutras 1.1 is “atha yoga anuśāsanam”

Therefore, (when the student is prepared), instruction in Yoga (begins).

The decision to begin the Yoga journey is a crossroads where we choose consciously between ways of doing and being that cause limitation and suffering and the journey of Yoga that leads to greater joy, equanimity and clarity.

Along this journey, we also open to receive enhanced levels of health and vitality that are an essential support for our journey.

This crossroads is even more important as we enter the New Year which is traditionally a time for affirmations, resolutions and new beginnings.

In order to create positive affirmations for the new year, you will explore four different facets of daily living.

Within each one, you will reflect on your attitudes and tendencies before you begin practicing Yoga, and how they have evolved since Yoga practice began.

With this clarity, you will then create an intention for further growth and transformation in the new year.

Watch the video and let’s meditate together! 

Happy 2023!

Joseph Le Page and Integrative Yoga Therapy Team

Let’s Meditate!

 

Buddha Park

History of Yoga – Part I

Follow below, the chronology of the History of Yoga:

 

1. Vedic Epoch: five thousand years ago. Mantra yoga

2. Samkhya:  a philosophy that originated approximately three thousand years ago and still influences other yoga traditions that came later. The Origin of Jnana Yoga

3. Epoch of Vedanta: Three thousand years ago. Jnana Yoga, Karma Yoga and Bhakti Yoga.

Main texts: The Upanishads and Bhagavad Gita

4. Time of Buddha: Two and a half thousand years ago. Roots of Raja Yoga.

It marks the beginning of yoga traditions that did not accept the authority of the Vedas and which are essentially psychologies and not religions.

5. Codification of Yoga until then by Patanjali: two thousand years ago. Raja Yoga

Development of Meditation as a science.

Importance of spiritual powers in the practice of Yoga.

Embryonic origin of the Chakras and Tantra Yoga.

6. Epoch of Tantra: Fifteen hundred years ago. Chakra Yoga.

The body as a vehicle replaced an obstacle to spirituality.

The use of the senses, color, shape, sound, as paths for the spirit.

7. Epoch of Hatha Yoga: A thousand years ago.

Strong influences from Patanjali and Tantra.

Focus on the health and integration of body and mind and the integration of polarities as vehicles for reaching the spirit.

8. Age of Modern Yoga: From a hundred years to today.

Revival of India’s traditional culture through a disillusionment with colonialism and modernism. The influence of Yoga in the West and the reinvention of Yoga as a psychophysical discipline. The Yoga teacher as an agent of transformation of society in terms of physical health, psycho-emotional integration and recognition of spiritual growth as the purpose of life.

The Yoga Paths in the Context of the Eras of Yoga History

1. Vedic Epoch: 3 to 5 thousand years ago – Yoga path associated with this era: Mantra Yoga.

The use of sound to unite with the sacred

Ancient India represents a mixture of indigenous and Central Asian influences;
The Sanskrit language originates in Central Asia and forms the basis of Greek, Latin, English and other European languages;
The Sanskrit language is much more than a form of communication. He is the source of the creation of the universe and the divine in manifestation, but at this time only through the priests;
The sound of OM and the use of sacred mantras is the legacy of this tradition;
The word mantra means: “One who carries the mind”. It fills the mind with positive intentions that replace patterns of negativity;

Control of attention and breathing

The religion of this civilization is encoded in the Vedas which are collections of prayers dedicated to over one hundred deities. Veda means knowledge;
The most important of all the Vedas is called Rig Veda, and is composed of more than one hundred and ten thousand mantras in honor of more than one hundred deities. The most famous mantra in the Rig Veda is the Gayatri Mantra;
This civilization was organized into castes: 1st the brahmins – priests; 2nd the kshatrias – politicians and warriors; 3rd the vaishyas – merchants; 4th the shudras – workers;
Represents a segment of society specializing in spiritual practices;
The Brahmans were a very powerful group, because communication with the deities and obtaining the favors and blessings of these deities was acquired only through them;
Memorizing the vedas and chanting them required attention and breath control which is a foundation of Yoga.

Deities as embodiments of positive qualities – reflections of the positive nature of the universe

Initially, the practice of Mantras was used as a vehicle for supplicating goods and blessings to the deities.
These deities are archetypes of universal qualities that exist in the cosmos and in our own consciousness. Ex: Ganesha = protection; Saraswati = Creativity; Lakshmi = material and subtle wealth: Shiva = purification, Savitri = sun as a symbol of spiritual enlightenment.
Mantra serves to purify the mind because it offers a fixed, positive, repetitive point of concentration.

 

By Joseph Le Page

Samkhya Philosophy for Children of all Ages

Once upon a time, there was a planet called Purusha. You could say that Purusha was a perfect place to live; everyone was happy and there was a sense of timelessness and limitlessness. In fact, the people of Purusha were complete in every way. The only problem was that in all that vast kingdom there wasn’t a mirror to be found. Without a mirror, the Purushans couldn’t see themselves, so although they were perfect, they had no way to recognize or become aware of their inherent perfection. This absence of a mirror in which to see their own reflection, is the source of a desire or longing to go in search of a way of Self-knowing.

One day, the Purushans heard about a far-away planet called Prakṛti where it was possible to know oneself in a world of duality, with the world out there and a separate “me” to experience it. This world of duality could be experienced through sound, touch, sight, taste and smell, so it was indeed a mirror for all five senses. By traveling to Prakṛti, the Purushans would be able to have all the limitless peace and joy of planet Purusha and also to be conscious of it; a journey of exploration and learning, to return to Purusha both whole and aware of their wholeness.

To make the journey to planet Prakṛti, the Purushans needed spacecraft that could withstand the atmosphere when they arrived, so they built their ships from the same five elements that comprise planet Prakṛti – earth, water, fire, air, and space. Each ship was hand-crafted and had individual characteristics, but overall, they fit into three basic models: the kapha ships were dense and solid, the pitta ships were fast and fiery, with powerful engines, and the vata models were light and quick.

 

The ship itself is called the Body. At the center of each ship is the principal passenger called Spirit, which carries the essence of limitless freedom and consciousness, the hallmark of planet Purusha. Each ship also has a pilot called “Mind”. Body, Mind, and Spirit must work together to make the journey, with the understanding that both the body and the mind are ultimately vehicles for the journey of the Soul toward Self-knowledge.

At the beginning of their journey, the Purushans installed a powerful transmitter in space so they would always be in touch with planet Purusha. This transmitter to and from Purusha was called Mahat, which means “the great” so that the essence of wholeness and limitless which are the hallmarks of planet Purusha would never be lost. Each spacecraft also had an ultra-intelligent on-board computer, called Buddhi, to make sure that signals coming from Purusha were received and transmitted to the pilot to guide the ship to planet Prakriti and to return to planet Purusha. Each ship has its own unique identity or sense of individuality since each is a unique combination of the five elements, so that the journey and destiny of each is unique, both in the journey to prakriti and the way of return to Purusha. This unique and individual identity for each traveler is called Ahamakara, which can be loosely translated as – I want to do it my way!

While each ship has a unique journey, overall, they fall into three basic categories. The kapha ships are heavy and slow but make steady progress. The pitta craft excel in speed and performance, but when things go wrong, time is lost looking for who to blame. The vata craft have the most exciting journey, exploring different universes and planets, but often forgetting where they left the keys to the spaceship. In the end, all the spaceships arrived at the same time.

As they near planet Prakṛti, the pilots prepare the sensing devices they need for exploration. One set of sensing devices is the jnanendriyas, or instruments of knowing, including the ability to smell, taste see, touch and hear. The others are instruments for action called karmendriyas, such as ability to speak, touch, move, grasp, eliminate waste, and even to procreate little Purushan ships as the complete journey may take more than one generation.

As the ships near planet Prakṛti, they encounter a series of unexpected storms that form part of its atmosphere. There are storms of tremendous energy and turbulence, called rajas. There are also doldrums, called tamas, in which nothing moves at all. These cycles of rajas and tamas are interspersed with moments of perfect balance, called sattva, when the journey flows smoothly and effortlessly.

 

All the ships manage to reach planet Prakṛti, but the journey is a difficult one. Many of the pilots arrived traumatized and suffering from chronic recurring amnesia in which they forget their original mission of exploration and Self-knowledge in order to return to planet Purusha. They come to believe that they are their ships comprised of the five elements and use their senses and organs of action to seek pleasure and avoid pain believing prakriti and its experiences to be their sole reality, while the passenger and the reason for the journey, Spirit is completely forgotten or is just a distant memory. With their original mission forgotten, their time is spent at the mall looking for items to beautify the ship or on vacation taking selfies.

This pattern of driving their ships around in circles to stay busy, while never finding life’s true purpose or meaning is called, Samsara, which literally means, going around in circles. But no matter how much they try to stay busy to avoid looking at their lives more deeply, there is a subtle inner voice coming from Spirit, telling them that there must be some deeper purpose and meaning for living.

Those who hear this message more clearly are the Rishis, or seers, and Gurus, the ones who can lead the people from the circular patterns of planet Prakṛti, back to the remembering who they really are as citizens of Purusha. These pioneers are also called Yogis which means to join, or in this case to reunite  with who we are as Spirit.

Those that decide to make the journey home to Purusha first need to repair their ships from the damage caused by the chronic stress and sensory overload that is the nature of a planet under the sway of the three gunas and the constant roller coaster of ups and downs. These repair stations use a science called Ayurveda to rebalance the five elements from which the ships are made. Sometimes all the ships’ systems must be completely cleaned out in a process called Panchakarma. Once in balance, the ships need a path for their journey home, and one of the clearest of these is by the Sage Patanjali: A manual on the return to Planet Purusha in 8 steps, called Ashtanga Yoga.

The first two steps, called yama and niyama, are guides for conduct and behavior on the journey home. The third step, asana, is a guide for keeping the ship stable and comfortable to ensure its safety along the way. The fourth step, pranayama, involves having adequate energy for the journey and using this energy wisely. The fifth step, pratyahara, is removing the attention of the pilot from all of the distractions on planet

Prakṛti so they can focus on their journey of return. The sixth step, dharana, is setting a steady one-pointed course and staying that course all the way home. The seventh step, dhyana or meditation, is the journey itself, with all the ship’s systems functioning spontaneously and effortlessly, guided by Buddhi in  contact with Mahat to maintain a continuous communication with the energy of peace and joy from planet Purusha.

Through the methodology of Asthanga Yoga, many of the ships can return home, and once there, reassume their true identity as citizens of planet Purusha and return to a state of peace, wholeness and harmony called samadhi, the final step of the eight-limb journey. These explorers, however, are not the same as when they left. Now they have a mirror of consciousness. They know planet Prakṛti and the world of duality and now, returning home to planet Purusha they are complete and whole and know it to be so.

The final and deepest learning from this journey is that planet Purusha and planet Prakṛti are actually one.  The world of matter and the world of spirit are not opposed to each other and our own version of planet Prakṛti, called Earth, is calling out for us to treat her with love and reverence so that Purusha and Prakṛti  may live together in peace and joy happily every after.