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Yoga Dictionary of Quotes ©
Compiled by R. John Allcorn


C - E

Conditioning:
CONDITIONING (Application): “The quality of work done in school depends upon the mental readiness of the students for work. The first requisite is therefore basic conditioning of the mind of the student to be receptive to the experience available in school.” (21, p23)
CONDITIONING: “This withdrawal of oneself from the outside world and the achievement of an emotional calm is called conditioning.”(21, p21)
CONDITIONING: “The meditative postures are introduced in the beginning of Yoga practice for the purpose of conditioning.” (21, p21)
CONDITIONING: “a) A very simple practice is Sukhasana....be aware of the different parts of the body. The attention should be taken to the breath.” (21, p25)
CONDITIONING: “b) Sthitaprarthansasana [a standing meditative pose] is another such technique.” (21, p25)
CONDITIONING: “Techniques of conditioning other than meditative Asanas:
a) Looking at a large expanse of water..or the sky...or being in natural surroundings with lot of greenery around. (21, p24)
b) Listening (passively) to the sounds of ...water...or ...birds.” (21, p24)
c) Reading, listening or talking about stories which illustrate the theme of self-confidence can make the mind ready for learning. (21, p24)
d) To view drawings, paintings, or pictures of gentle creatures.... (21, p24)
e) Prayers are also a good conditioning method. (21, p24)
1. CONDITIONING: “Before beginning the study of Yoga one must avoid all disturbing elements.” (21, p25)
2. CONDITIONING: “The next step is to reserve a special place for the Yoga study and to insist on fixed times and regularity of practice.” (21, p25)
3. CONDITIONING: “build up a healthy environment by shutting off all thoughts except those of Yoga.” (21, p25)
Stages of introducing Dharma CONDITIONING to a child (21, p 27-29)
“Stage I: At an earlier stage stories could be told or read to the children which are about the importance of correct posture.... At the same time it would help if the children are given to understand and appreciate gentleness and calmness with the help of stories.”
“Stage II: The children could be encouraged to observe the natural surroundings and appreciate the beauty around. They should be made to become more caring and gentle towards living things in general.”
“Stage III: Techniques of Sukhasana and other meditative poses could be gradually introduced.”
“Stage IV: Children could now be instructed to carry out certain routines every morning which help them to be conditioned.”
“Stage V: [Children should] list ten positive qualities they posses.” Then study each quality.
“Stage VI: It can become a habit to consciously condition oneself to remain calm and clear headed.”
CONDITIONING: “Through the conditioning process the individual gets rid of his negativity and acquires a calm, stable and well-balanced state.” (21, p 20)
CONDITIONING: “Conditioning enables one to strengthen one’s faith. It rids one of negative thoughts and emotions and makes the mind free of confusion, agitation, inaction, and tension. It helps one to foresee difficulties and thus be prepared to face [them].” (21, p 22)
CONDITIONING: “Faith gives the student the necessary calm to tackle intellectual problems.” (21, p 22)

Causal Body:
See “The three Bodies” at top

Chakras:
“A chakra works as a center of interchange between the physical and the astral, and between the astral and the causal dimensions.” (6, p23)
“Seven wheel-like energy centers that spin at the inner core of each one of us. These chakras are the centers of activity for the reception, assimilation and transmission of life energies. The chakras are the master programs that govern our life, loves, learning and illumination. Like a rainbow bridge, they form the connecting channel between mind and body, spirit and matter, past and future, Heaven and Earth. They are real, electromagnetic fields that are related to endocrine glands, emotions, elements and colors.
Chakras are also called lotuses, symbolizing the unfolding of flower petals, which metaphorically describes the opening of a chakra. Like flowers, chakras can be open or closed, dying or budding, depending upon the state of consciousness within. Chakras were first associated with a Goddess called Kundalini. She is described as a sleeping serpent coiled three and a half times around the first chakra at the base of the spine.
In Hindu traditions, this Goddess, when awakened, climbs upward, chakra by chakra, until she reaches the crown chakra at the tip of the head. As she pierces each chakra, she brings awakening to her subject. When her journey is complete, her subject is said to be fully enlightened.
The path through the chakras forms a vertical column, called Sushumna. There are two channels that wind their way up the Sushumna. Ida is the left channel. It is feminine in nature. Pingala is the right channel and is considered masculine in nature. The Caduceus, our modern symbol for healing, traces the path of the chakras and Ida and Pingala.
The endocrine glands, like the chakras, form a synergy that has sweeping effects on the body, mind, and spirit. An endocrine gland is an oddly shaped group of cells that secretes into the blood stream tiny amounts of the hormones it produces.” (4, p78)
“Seventh or Crown Chakra: Pineal Gland
The endocrine gland at the crown of the head, the pineal, senses change in season and the amount of light we are exposed to, both natural and artificial. This affects mood and immunity. Shaped like a pinecone but the size of a teardrop, the pineal gland is protected deep under the brain, straight back from the eyes.
The color most often associated with the crown chakra is a radiant violet, symbolizing what some call the soul – that which is in touch with all creation. Metaphysically the lotus flower is associated with the pineal. Hindu deities are often depicted with the “thousand petaled” lotus on the crown of the head.
Sixth Chakra or Third Eye: Hypothalamus and Pituitary
Located under the pineal, the hypothalamus and pituitary glands are anatomically very close, although they make different hormones and have different tasks. In the hypothalamus, electrical information from the nervous system is integrated with chemical information from the bloodstream. A blobby cluster in charge of pituitary function, the hypothalamus also senses the body’s need: temperature, hunger, thirst, and sex drive. [Color is Indigo.]
The pituitary is pea-sized but mighty. Known as the master gland, it acts like a foreman, telling other glands what to do and when. The hypothalamus lies close to our emotional center, the limbic region, and a shadowy area where smell evokes memory, where daydreams trigger a racing heart. It is associated with the third eye where sight is inward.
Fifth or Throat Chakra: Thyroid Gland
The hormones in the thyroid gland regulate the rate of metabolism, or how fast we burn our fuel. This butterfly-shaped cluster of cells located at the base of the throat, weighing less than one ounce, converts the mineral iodine into the hormone thyroxine. The thyroid plays a role in communication, since its size and health lowers the voice or raises its pitch. The throat chakra is where the voice comes from, and for this reason it is associated with the element air, the medium in which sound is made. Traditionally the blue of the sky – open and clear, represents the throat chakra.
Fourth or Heart Chakra: Thymus Gland
The thymus gland, located behind the heart, makes the hormone thymosin. In early childhood, bone marrow cells migrate to the thymus gland, where they change into immune cells. In traditional medicine around the world, heart and immunity are not seen as separate functions. Touching the area near the breastbone is said to stimulate our courage or give us “heart.”
The color associated with the heart chakra is a deep midsummer green. Like the garden of an open heart, green symbolizes compassion for us, for those in our lives and for others sharing the earth.
Third or Solar Plexus Chakra: Pancreas and Gastrointestinal Tract
Two endocrine centers reside in the midsection of the torso: the pancreas and separate groups of hormone-producing glands in the gastrointestinal tract. The physical function of these centers concerns digestive tone, but this area of the body is also linked with our emotional tone.
The color associated with the Third Chakra is the bright yellow of the sun, representing the enlightenment of consciousness shining [in] one’s belly, where we claim our own personal power.
Second or Sex Chakra: Adrenals
The adrenals, two glands which sit atop the kidneys in the lower back, are often grouped in traditional wisdom with the sex organs: the ovaries in women and the testes in men. These centers, quite different in their physiological effects, are integral to healthy energy and creative expression.
The Second Chakra is traditionally associated with the element water and the realm of the emotions, ruled by the moon with its strong pull on the tides. The color is the warm orange of a harvest moon, washing the creative centers.
First or Root Chakra: Pheromones
At the base of the spine near the anus, an area traditionally associated with the root chakra and the primal energy of life, are scattered small glands which produce scents in the form of pheromones. These help us know subconsciously if someone smells healthy of ill, attractive or uninteresting.
The Root Chakra is associated with survival – being grounded in one’s physical body. The color is red like the fire at the center of the planet itself.” (4, pp78-80)
Muladhara Chakra - Root Chakra - “In the area of the coccyx. Perceived as a disc of red light. Controls the genito-urinary system.” (6, p24)
Svadhishthana Chakra - “3-5 centimeters below the navel, usually perceived as a disc of vermillion light. Also controls the genito-urinary system.” (6, p24)
Manipura Chakra - Navel Chakra - “Around the navel. Perceived as a disc of blue or green light.” (6, p24)
Anahata Chakra - Heart Chakra - “Near the intersection of the median line and a line connecting the two nipples. Also called the heart chakra. Perceived as a disc of intense red or golden light. Controls the heart.” (6, p25)
Vishuddhi Chakra - Throat Chakra - “In the throat. Perceived as a disc of violet light. Controls the respiratory organs.” (6, p25)
Ajna Chakra - Third eye - “Between the eyebrows. Commonly known as the third eye. Perceived as a disc of white light of great intensity. This chakra controls the secretory functions of the pituitary gland as well as intellectual activities. It si said that when his chakra is awakened one meets one’s own divine self, i.e., the True Self.” (6, p25)
Satyananda recommends that the practitioner first attempt to activate the ajna chakra before any other.” (6, 210)
Saharara Chakra - Crown Chakra - “Located at the top of the head. This chakra is in overall control of every aspect of the body and mind. When the ‘Gate of Brahman’ in this chakra is opened, one can leave the physical body and enter the realms of the astral or the causal. This chakra is perceived as a large disc of golden or rosy light.” (6, p25)

Chin lock:
See "Jalandhara bandha"

Cobra Pose:
See "Bhujangasana"

Complete Yogic Breath:
“Yogic breathing [complete yogic breath] is not pranayama itself but a preliminary practice, and should be practiced naturally throughout the day.” (6, p79)

Cooling Breaths:
See "Shitali Pranayama and Shitakari Pranayama"

Deva:
“Literally means ‘bright being’; it also means that which shines, one who brings light to this world; one who illuminates everything that exists, one who is self-luminous.” (27, 30)

Dhanurasana (Bow Pose):
“Concentrate on the vishuddhi chakra.” [#5 throat] - Relieves “gastro-intestinal disorders such as chronic constipation and dyspepsia. It is useful in cases of liver malfunction, and can also reduce excess fat in the abdominal area.” (6, 61-62)

Dharma:
[As Dharma-Bhava] “A state of quietness and peacefulness, especially when meditating. In asanas, it is reflected or supported by the meditative poses. The mental state of calmness and peace; the acceptance of life. An awareness of one’s personal priorities, duties and responsibilities.” (20 - 1/9/2005)
[As law or guideline] “The law of personal conduct. One should ‘uphold yourself’ by doing your duty. For example, doing one’s duty as husband to oneself and one’s spouse. Dharma is also the awareness of one’s duties according to the roles you accept in your society.” (20 - 1/9/2005)
[As law or guideline] “Dharma is one’s true nature. One’s true duty is to ‘know thyself’.” (20 - 1/9/2005)
“Dharma is a system of moral ends that fulfill themselves through the mechanical systems and order of nature – custom or nature.” (21, p15)
Right Conduct (Dharma) (21, p13)
“The cultivation of a code of conduct was more important in ancient Indian education than the achievement of skills or advancement in the cognitive domain.” (21, p20) “The term ‘duty’... is impossible clearly to define....It is not the thing done that defines a duty.” (24, p52-53)
Duty: “Any action that makes us go Godward is a good action, and is our duty; any action that makes us go downward is evil and is not our duty.” (24, p53)
“The idea of duty varies much among different nations.” (24, p14)
“There are gradations of duty and of morality.” (24, p15)
Two ways to approach duty: “The way of the ignorant who think that there is only one way to truth.” 14 “The way of the wise who admit that, according to our mental constitution or the different planes of existence in which we are, duty and morality may vary.” (24, p15)
“Our duty is to encourage everyone in his struggle to live up to his own highest ideal, and strive at the same time to make the ideal as near as possible to the truth.” (24, p21)
“This is one part of the doctrine of Karma-Yoga— activity, the duty of the householder.” (24, p29)
“‘fearlessness’--- fear nothing. Fear is a sign of weakness. A man must go about his duties without taking notice of the sneers and the ridicule of the world.” (24, p29) 1st duty is Ishvarapranidhana: “The householder should be devoted to God, the knowledge of God should be his goal of life. Yet he must work constantly, perform all his duties; he must give up the fruits of his actions to God.” (24, p22-23)
2nd duty is to family (24, p23-25)
“He must struggle hard to acquire these things— first knowledge, and secondly, wealth...A householder who does not struggle to get wealth is immoral...Going after wealth in such a case is not bad, because that wealth is for distribution.” (24, p27) “Become rich by good means and for good purposes is doing practically the same thing for the attainment of salvation as the anchorite does.” (24, p28)
3rd duty is to community:
“Then his duties are towards the people of the same village, and the poor, and anyone that [sic] comes to him for help.” (24, p25)
“The householder must speak the truth and speak gently, using words which people like, which will do good to others; not should he talk of the business of other men.” (24, p28)
Sanatana dharma: “Sanatana means ‘that which is eternal’; dharma means ‘virtue, righteousness, moral order, and way of life.’ Sanatana dharma is the eternal law— live in accordance with natural law so that you receive nurturance from your roots.” (27, 30) Sanatana dharma: “Live in conformity with natural laws. Hear and heed the voice of your heart. Do what is best for you and vest for others without killing your conscience” (27, 30)

Dhyana:
In Buddhism, dhyana is the state "which is free from sensations both pleasant (sukha) and unpleasant (dukkha) and is only pure equanimity and awareness" yet is considered "dukkha" because it is impermanent. (34, 18)
Buddhism - "Dhyana, generally called trance or recueillement. In the first stage of Dhyana, passionate desire and certain unwholesome thoughts like sensuous lust, ill-will, languor, worry, restlessness, and skeptical doubt are discarded, and feelings of joy and happiness are maintained, along with certain mental activities. In the second stage, all intellectual activities are suppressed, tranquility and ‘one-pointedness’ of mind developed, and the feelings of joy and happiness are still retained. In the third stage, the feeling of joy, which is an active sensation, also disappears, while the disposition of happiness still remains in addition to mindful equanimity. In the fourth stage of Dhyana, all sensations, even of happiness and unhappiness, of joy and sorrow, disappear, only pure equanimity and awareness remaining." (34, 49)

Discipline:
"Sincere spiritual investigation is, and has always been, an endeavor of methodical discipline." (33, 2)

Divali (Diwali):
The Festival of Light. A major Hindu festival (L.M., 1/8/05)

Dukkha:
In Buddhism, "the term dukkha in the First Noble Truth contains, quite obviously, the ordinary meaning of ‘suffering’, but in addition it also includes deeper ideas such as ‘imperfection’, ‘impermanence’, ‘emptiness’, ‘unsubstantiality’. (34, 17) In Buddhism, "Dukkha arises because of ‘thirst’ (tanha), and it ceases because of wisdom (panna)." (34, 42)

Durga:
The god who helps someone reduce the evil within them. With his 8 arms, each with a different weapon, she destroys the evil within you. “Dur” means negative thinking and “ga” means going away. (L.M., 1/8/05)

Duty:
“Do your duty, always; but without attachment. That is how a man reaches the ultimate Truth; by working without anxiety about results.” (2, p46-7) [cf Ishvarapranidhana] Sri Krishna: “But when a man performs an action which is sanctioned by the scriptures, and does it for duty’s sake only, renouncing all attachment and desire for its fruits, then his renunciation is inspired by sattwa.” (2, p120)

Dvesa (cf. Klesa):
“Avidya is the root cause of the obstacles that prevent us from recognizing things as they really are. The obstacles are asmita (ego), raga (attachment), dvesa (refusal), and abhinivesa (fear).” (1, p 11-Figure 1)

Eating:
“In Buddhist monasteries, we eat our meals in silence to make it easier to give our full attention to the food and to the other members of the community who are present. And we chew each morsel of food thoroughly, at least thirty times, to help us be truly in touch with it. Eating this way is very good for digestion.” (10, p 27)

Ego:
See "Asmita"

Eightfold Path - Buddhism:
See "8 Fold Path" above

Ekam Sat (“One Truth”):
Ekam sat, vipra bahudha vadanti, a Vedic proverb tells us: Truth is One; the wise express it in many ways.” (13, p69)

Emperor Asoka (Asoka) - Buddhism:
See "Asoka" above

Enlightenment:
See “Nirvana”


CONTACT: R. John Allcorn, M.A., E-RYT
727-463-5975
allcorn@tampabay.rr.com

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