Forest Flower - Nov 2015

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Dear Readers,

When Sadhguru first spoke in public about establishing shrines for Adiyogi in

different parts of India and the world, he succinctly summed up his motivation

with the following words: “Before I fall dead, I want to make sure that Adiyogi’s

contribution towards raising human consciousness is recognized across the

world.” Now, a couple of years later, a milestone in this direction has been

reached with the consecration of Adiyogi: The Abode of Yoga between 22 and 24

September 2015 at the Isha Institute of Inner-sciences (iii) in Tennessee, USA.

Never before had North America seen mystical work of this scale. Reason

enough for us to dedicate a large part of this edition to this historic event. With

our extensive Lead Article, “The Dimensions of Adiyogi,” we carry a centerpieceof Sadhguru’s talks during the event, where he delves into the intricacies of

energizing spaces and substances. He describes the differences of the various

consecrations he has done so far in terms of approach, nature of the energy

form, and purpose, including the unique qualities of Adiyogi at the iii.

For all those who could not be there, we bring you a roundup of the event,

descriptions of the different elements of Adiyogi: The Abode of Yoga, as well as

shared experiences and expressions by some who were present at the event.

Read the article “Adiyogi: The Abode of Yoga Consecration” to find out more.

Also in this issue: “Can You See Yourself from Outside?” – the first part of a

conversation between Sadhguru and neuroscientist Dr. David Eagleman.

When one who is passionate about decoding the complex web of neurons andelectricity that make our minds and one who knows the human mechanism from

inside come together, a stimulating exchange is a given. In the next part of our

Mahabharat series, “The Kaurava Brothers – Born under a Bad Sign,” Sadhguru

paints a vivid picture of the Kauravas’ unfortunate origins. Last but not least,

EDITORIAL



MAHABHARAT

Part 12: The Kaurava Brothers – Born under a Bad Sign

NEWS & EVENTS

Adiyogi: The Abode of Yoga Consecration

IN CONVERSATION WITH THE MYSTIC

Can You See Yourself from Outside?

Dr. David Eagleman in Conversation with Sadhguru – Part 1

THE DIMENSIONS OF ADIYOGI MAHABHARAT

06 12

ISHA HATHA YOGA

Part 22: Yoga – Being a Part of Everything

Sadhguru on the Yoga Sutras

04

LEAD ARTICLE

The Dimensions of Adiyogi

Sadhguru on the Different Consecrations He Has Done

06

UPCOMING PROGRAMS AND EVENTS

Isha Yoga Program Highlights

12

14

16

CONTENTS

Sadhguru on the Different ConsecrationsHe Has Done

The Kaurava Brothers –Born under a Bad Sign

20

MAHABHARAT

Part 12: The Kaurava Brothers – Born under a Bad Sign

NEWS & EVENTS

Adiyogi: The Abode of Yoga Consecration

IN CONVERSATION WITH THE MYSTIC



THE DIMENSIONS OF ADIYOGI AHABHARAT

06 2

SHA HATHA YOGA

art 22: Yoga – Being a Part of Everything

a guru on t e oga utras

4

LEAD ARTICLE


Sadhguru on the Different Consecrations He Has Done

6

PCOMING PROGRAMS AND EVENTS

Isha Yoga Program Highlights

12

14

16

CONTENTS

Sadhguru on the Different Consecrationse Has Done

The Kaurava Brothers –Born under a Bad Sign

0



two ugly things on the side hit the lampposts

and trees. So, you chop off the wings and drive

around with your airplane. You may be pretty

happy, but one who knows what it means to fly

will cry. When I look at the way yoga is done in

many places, that is how I feel – I feel like crying

because people are driving an airplane with

chopped-off wings.

Patanjali – The Yoga Sutras

You do not have to do many practices, like

people are trying to do 36 or 84 asanas – just

one would be enough. You were referring to

Patanjali. A lot of people think Patanjali is the

origin of yoga – he is not. When Patanjali came,

yoga had evolved and developed into over 1800

schools. Over 1800 varieties of yoga were going

on in India at that time.

This is happening in medical science today. Thirty

years ago, if you wanted a medical checkup,you had to go to one family doctor. Today, you

have to go to six or seven doctors, because you

have separate doctors for different parts of the

body. A few years ago, when I was in Atlanta, I

b dl i j d k hil l i S

Questioner: You defined yoga as a state –

presumably a state of being, or state of

consciousness. Most people think of yoga as

something they do – they say, “I’m going to do

my yoga today.” Can you distinguish between

these things? And in the Yoga Sutras, right at

the beginning, Patanjali defines yoga with the

Sanskrit phrase “Chitta vritti nirodha.” Canyou explain what that means?

Yoga – More Than a Practice

Sadhguru: “Yoga” is a comprehensive word

suggesting union. Whatever leads to union can

be called yoga. Or in other words, from the simple

act of breathing, to sitting here, walking, eating,

and whatever else a human being does – all of it

can be transformed into yoga. So if I am eating

and I am conscious that I am making something

that is not me a part of myself – I am uniting with

something that I was not till ten minutes ago – if

that is your experience, you can call this “eatingyoga.”

The word “yoga” has been used in the past with

a certain understanding, but today it is used

l l f i l l h i i

Yoga – Being a Part of Everything

Sadhguru on the Yoga Sutras

PART 22

wo ugly things on the side hit the lampposts

and trees. So, you chop off the wings and drive

around with your airplane. You may be pretty

happy, but one who knows what it means to fly

ill cry. When I look at the way yoga is done in

many places, that is how I feel – I feel like crying

because people are driving an airplane with

chopped-off wings.

Patanjali – The Yoga Sutras

ou do not have to do many practices, like

people are trying to do 36 or 84 asanas – just

one would be enough. You were referring to

atanjali. A lot of people think Patanjali is the

origin of yoga – he is not. When Patanjali came,

yoga had evolved and developed into over 1800

schools. Over 1800 varieties of yoga were going

on in India at that time.

his is happening in medical science today. Thirty

years ago, if you wanted a medical checkup,you had to go to one family doctor. Today, you

have to go to six or seven doctors, because you

have separate doctors for different parts of the

body. A few years ago, when I was in Atlanta, I

b dl i j d k hil l i S

Questioner: You defined yoga as a state –

presumably a state of being, or state of

consciousness. Most people think of yoga as

something they do – they say, “I’m going to do

my yoga today.” Can you distinguish between

these things? And in the Yoga Sutras, right at

the beginning, Patanjali defines yoga with the

Sanskrit phrase “Chitta vritti nirodha.” Canyou explain what that means?

Yoga – More Than a Practice

Sadhguru: “Yoga” is a comprehensive word

suggesting union. Whatever leads to union can

be called yoga. Or in other words, from the simple

act of breathing, to sitting here, walking, eating,

and whatever else a human being does – all of it

can be transformed into yoga. So if I am eating

and I am conscious that I am making something

that is not me a part of myself – I am uniting with

something that I was not till ten minutes ago – if

that is your experience, you can call this “eatingyoga.”

The word “yoga” has been used in the past with

a certain understanding, but today it is used

l l f i l l h i i



further, in another 50 years, you may need 100

doctors, because if you study even your little

finger carefully, you would need an entire team

of doctors – it is so complex. If you attend to

every aspect of your body, you will see it is sucha complex machine.

But if it goes beyond a certain point and you have

to meet 100 doctors to check your health, by

the time you get all your appointments, you will

have an appointment with an undertaker – it will

become ridiculous. This happened to yoga. When

Patanjali came, he saw this immense knowledge,

but it had become impractical for anyone to

grasp everything. So he reduced the whole thing

into a few sutras – eight limbs of yoga – so that

it is a little easier for people to grasp. It was not

wrong that there were 1800 varieties of yoga – itwas just impractical.

Chitta Vritti Nirodha

Patanjali defined and described yoga in many

ways because he was more of a scientist than

a saint. He went about it very mathematically.

A sutra is like a formula. He simply said, “Chitta

vritti nirodha.” This means if cessation of intellect

happens, you will be in yoga. The fundamentalnature of your intellect is, it is divisive. It is a

knife-like instrument. The way for the intellect to

analyze and know anything is to dissect, to cut up

everything and look at it. If you keep dissecting

everything, you will know one aspect of life, but

you will not know the nature of life.

By dissection, you can know the physicality –

you cannot know the entirety of life. So Patanjali

said if you cease your intellect consciously and

you are still alert – not drugged out – if you

bring your intellect to a hold and it is not cutting

up anything, then it is in a state of nirodha. Thatmeans the intellect is not active, but you are

fully conscious. Then you are in yoga, because

if you do not divide the world, as you breathe,

as you pulsate with life, you will know you are

a part of everything.

For dates and details of Isha Hatha Yoga programs, visit www.ishahathayoga.com.

urther, in another 50 years, you may need 100

doctors, because if you study even your little

inger carefully, you would need an entire team

of doctors – it is so complex. If you attend to

every aspect of your body, you will see it is sucha complex machine.

ut if it goes beyond a certain point and you have

o meet 100 doctors to check your health, by

he time you get all your appointments, you will

have an appointment with an undertaker – it will

become ridiculous. This happened to yoga. When

atanjali came, he saw this immense knowledge,

but it had become impractical for anyone to

grasp everything. So he reduced the whole thing

into a few sutras – eight limbs of yoga – so that

it is a little easier for people to grasp. It was not

rong that there were 1800 varieties of yoga – itas just impractical.

Chitta Vritti Nirodha

atanjali defined and described yoga in many

ays because he was more of a scientist than

a saint. He went about it very mathematically.

sutra is like a formula. He simply said, “Chitta

ritti nirodha.” This means if cessation of intellect

happens, you will be in yoga. The fundamentalnature of your intellect is, it is divisive. It is a

knife-like instrument. The way for the intellect to

analyze and know anything is to dissect, to cut up

everything and look at it. If you keep dissecting

everything, you will know one aspect of life, but

you will not know the nature of life.

y dissection, you can know the physicality –

you cannot know the entirety of life. So Patanjali

said if you cease your intellect consciously and

you are still alert – not drugged out – if you

bring your intellect to a hold and it is not cutting

up anything, then it is in a state of nirodha. Thatmeans the intellect is not active, but you are

ully conscious. Then you are in yoga, because

f you do not divide the world, as you breathe,

as you pulsate with life, you will know you are

a part of everything.

or dates and details of Isha Hatha Yoga programs, visit www.ishahathayoga.com.



LEAD ARTICLE


Sadhguru on the Different ConsecrationsHe Has Done

Questioner: Pranam, Sadhguru. Could you

explain how this Adiyogi consecration is

different from other consecrations that you

have done in the past?

Sadhguru: It is very different for sure. The

Dhyanalinga consecration was another

dimension. We are not going to ever repeat

that. We do not have a body to attempt one

more thing like that, and it is not necessaryeither, because the Dhyanalinga is not limited

to a geographical space. If you are willing, it

is always.

i d d

Even in Devi, there is an element of transcendence,

a dimension that is beyond all other things. But

most people seek the fortune that she offers –

fortune in terms of things that add quality to your

life, in terms of relationships, in terms of wealth,

in terms of wellbeing, in terms of health. These

are all add-ons, accessories of life. If you are a

beautiful life, you can carry the ornamentation

well. If you are not a beautiful life, if you have

made yourself ugly within yourself and you arehighly decorated, you look super ugly.

The Importance of Accessories

Lots of people in the world have made themselves

l i hi h l b h

LEAD ARTICLE

Questioner: ranam, Sadhguru. Could you

explain how this Adiyogi consecration is

different from other consecrations that you

have done in the past?

Sadhguru: It is very different for sure. The

hyanalinga consecration was another

dimension. We are not going to ever repeat

hat. We do not have a body to attempt one

more thing like that, and it is not necessaryeither, because the Dhyanalinga is not limited

o a geographical space. If you are willing, it

is always.

i d d

ven in Devi, there is an element of transcendence,

a dimension that is beyond all other things. But

most people seek the fortune that she offers –

ortune in terms of things that add quality to your

ife, in terms of relationships, in terms of wealth,

n terms of wellbeing, in terms of health. These

are all add-ons, accessories of life. If you are a

beautiful life, you can carry the ornamentation

ell. If you are not a beautiful life, if you have

made yourself ugly within yourself and you arehighly decorated, you look super ugly.

he Importance of Accessories

ots of people in the world have made themselves

l i hi h l b h



terms of capability, in terms of intensity, in

terms of his fiery nature, very few compare

to him. But still, he did not succeed in doing

what he had to do because he did not gather

enough accessories. He had the energy, hehad intensity of the highest order, he had the

intelligence, but not enough accessories. Lack

of accessories, lack of social access became

the barrier that stopped him from fulfilling what

he thought he could do effortlessly. So, Devi

is very significant, but the design is such that

first you become meditative, then accessories.

The Adiyogi is sitting on top of a mountain in a

fantastic state, but he cannot do much. If one

wants to be effective in the world, Devi becomes

very important.

Darkness – The Basis of LifeFor the Linga Bhairavi consecration, you wore

red – the color of life. Here, you wear black.

People think black is the color of death – it is

not. Black is the color of the basis of life. The

source of life on this planet is the heat and the

light of the sun. Without the light and the energy

that the sun exudes, life would not exist. If thesun was absent, there would be pitch darkness,

in this part of the universe at least.

Before the sun was formed, everything was

pitch-dark. It was from this darkness of space

that even the sun formed itself. Physical mass

is a consequence of space, and that space is

dark. Darkness seems to be a terrible thing

only for those who are too horribly dependent

upon their simple visual apparatus called eyes.

Because your eyes can see clearly only when

you normally could not see, and to hear things

that you normally could not hear. You pushed

the boundaries of what is needed for survival.

You are able to see, hear, smell, taste, touch,

and know dimensions that are not required foryour simple survival process.

Devi is three-and-a-half chakras. The three

full chakras – muladhara, swadhisthana

and manipura – are largely about wellbeing,

health, and prosperity. The half one is about

transcendence. If you involve yourself in that

aspect, there is transcendence. A lot of people

go to the Devi temple like people went to the

Wild West – in search of gold. At the same

time, for many people, Devi is evolving well

beyond health, well beyond prosperity, well

beyond all that.

For many people, she is becoming a point

of dissolution because being a woman, she

naturally demands involvement. If you sit

at the Dhyanalinga, you do not know what is

happening, unless you are really receptive. It

is very subtle and fantastic, but you need acertain level of receptivity. If you walk into the

Devi temple, she slaps you in the face and gets

attention – she is made that way. He is made

in such a way, he does not demand attention –

you have to pay attention of your own accord.

Two Kinds of Consecrations

The consecrations are fundamentally of two

kinds. One is simply a reverberation of energy.

We can make a substance reverberate with

energy so that it indiscriminately benefits anyone

erms of capability, in terms of intensity, in

erms of his fiery nature, very few compare

o him. But still, he did not succeed in doing

hat he had to do because he did not gather

enough accessories. He had the energy, hehad intensity of the highest order, he had the

intelligence, but not enough accessories. Lack

of accessories, lack of social access became

he barrier that stopped him from fulfilling what

he thought he could do effortlessly. So, Devi

is very significant, but the design is such that

irst you become meditative, then accessories.

The Adiyogi is sitting on top of a mountain in a

antastic state, but he cannot do much. If one

ants to be effective in the world, Devi becomes

ery important.

Darkness – The Basis of Lifeor the Linga Bhairavi consecration, you wore

red – the color of life. Here, you wear black.

eople think black is the color of death – it is

not. Black is the color of the basis of life. The

source of life on this planet is the heat and the

light of the sun. Without the light and the energy

hat the sun exudes, life would not exist. If thesun was absent, there would be pitch darkness,

in this part of the universe at least.

efore the sun was formed, everything was

pitch-dark. It was from this darkness of space

hat even the sun formed itself. Physical mass

is a consequence of space, and that space is

dark. Darkness seems to be a terrible thing

only for those who are too horribly dependent

upon their simple visual apparatus called eyes.

ecause your eyes can see clearly only when

you normally could not see, and to hear things

hat you normally could not hear. You pushed

he boundaries of what is needed for survival.

ou are able to see, hear, smell, taste, touch,

and know dimensions that are not required foryour simple survival process.

evi is three-and-a-half chakras. The three

ull chakras – muladhara, swadhisthana

and manipura – are largely about wellbeing,

health, and prosperity. The half one is about

ranscendence. If you involve yourself in that

aspect, there is transcendence. A lot of people

go to the Devi temple like people went to the

ild West – in search of gold. At the same

ime, for many people, Devi is evolving well

beyond health, well beyond prosperity, well

beyond all that.

or many people, she is becoming a point

of dissolution because being a woman, she

naturally demands involvement. If you sit

at the Dhyanalinga, you do not know what is

happening, unless you are really receptive. It

s very subtle and fantastic, but you need acertain level of receptivity. If you walk into the

evi temple, she slaps you in the face and gets

attention – she is made that way. He is made

n such a way, he does not demand attention –

you have to pay attention of your own accord.

wo Kinds of Consecrations

he consecrations are fundamentally of two

kinds. One is simply a reverberation of energy.

e can make a substance reverberate with

energy so that it indiscriminately benefits anyone



reverberating, not for any specific purpose –

just adding a new level of vibrance to the

system, which may bring health, wellbeing, and

many things – but that is a consequence, not

the intention of the form.

Reverberation without Discrimination

For example, the sun is a tremendous

reverberation. It has no interest in your wellbeing.

But we are all well because of the sun. This not

its intention but a consequence of its nature.

Similarly, the Chandrakund and Suryakundlingas have a certain natural reverberation from

which people will benefit, but the form has no

intent. But Dhyanalinga, Devi, and Adiyogi have

intent. They have a discriminatory intelligence

of their own. This is not a negative kind of

discrimination but the ability to identify onefrom the other. Adiyogi knows how to respond

to a particular person.

A Suryakund linga is a far more raw reverberation

do. They just reverberate because that is their

nature. Fire does not know whether you are doing

a pooja, or you are cooking, or it is a funeral

pyre – it just burns. We may make our life out of

it. We may make death out of it. We may makeso many things out of it. But the fire itself does

not know the nature of what it is burning. If it

finds the material hospitable enough, it burns.

That is one level of consecration.

Energy Forms with the Ability to Discriminate

Another level of consecration is creating anenergy form that has a discriminatory mind, that

is able to recognize what is what and to respond

to a particular life in a particular way. Adiyogi

belongs to this category. But this Adiyogi here

is different from the Adiyogi that we created in

the Adiyogi Alayam, which was mainly createdas a repository of hatha yoga. To give an

example how a form can be a repository – a

small USB stick can store a lot of information

reverberating, not for any specific purpose –

ust adding a new level of vibrance to the

system, which may bring health, wellbeing, and

many things – but that is a consequence, not

he intention of the form.

Reverberation without Discrimination

or example, the sun is a tremendous

reverberation. It has no interest in your wellbeing.

ut we are all well because of the sun. This not

its intention but a consequence of its nature.

Similarly, the Chandrakund and Suryakundlingas have a certain natural reverberation from

hich people will benefit, but the form has no

intent. But Dhyanalinga, Devi, and Adiyogi have

intent. They have a discriminatory intelligence

of their own. This is not a negative kind of

discrimination but the ability to identify onerom the other. Adiyogi knows how to respond

o a particular person.

A Suryakund linga is a far more raw reverberation

do. They just reverberate because that is their

nature. Fire does not know whether you are doing

a pooja, or you are cooking, or it is a funeral

pyre – it just burns. We may make our life out of

t. We may make death out of it. We may makeso many things out of it. But the fire itself does

not know the nature of what it is burning. If it

inds the material hospitable enough, it burns.

hat is one level of consecration.

Energy Forms with the Ability to Discriminate

nother level of consecration is creating anenergy form that has a discriminatory mind, that

s able to recognize what is what and to respond

o a particular life in a particular way. Adiyogi

belongs to this category. But this Adiyogi here

s different from the Adiyogi that we created in

he Adiyogi Alayam, which was mainly createdas a repository of hatha yoga. To give an

example how a form can be a repository – a

small USB stick can store a lot of information



A Repository for Hatha Yoga

The Adiyogi at the Adiyogi Alayam was mainly

created as a repository of knowledge for hatha

yoga, because I think of all the dimensions

of yoga, hatha yoga will take the maximumbeating in the coming generation, in the form of

distortions. They cannot distort samadhi; they

cannot distort shoonya; they cannot distort

thurya – they cannot distort aspects that most

people are not aware exist. But now, everyone

knows of hatha yoga. It is already getting

distorted, but I think the distortions will go to

their peak in the next generation.

Therefore I thought it is a fundamental

responsibility to put hatha yoga in a repository

that cannot be distorted, that is always

available. If there is a person who is willing toreceive, he will know hatha yoga in its purest

form – not as it is taught, but the way the

system is. Hatha yoga is not something that

you teach to someone. It is something that you

make someone realize about the nature and

the geometry of his system. As he understands

the geometry of his own system, he will findthe right postures for himself, and invariably,

they will be the same postures. Hatha yoga

is no more transmitted in this way. Looking

at the forms that it has taken, I do not know

whether to laugh or cry. It is cry-worthy, but

we laugh – what to do? There are too many

things that are cry-worthy in the world. If you

start looking at them and cry, you will cry

endlessly. So you better learn to laugh at all

these cry-worthy things.

sense that he embodies all aspects, whereas

generally, when you make a linga, there is no

feminine aspect at all. But he embodies the

feminine in a certain way. He is both masculine

and feminine. You know there are images ofShiva where one half of his body is masculine,

the other half is feminine. Within himself, one

half is man, the other half is woman.

Three Forms of Transmission

Fundamentally, there are three different ways of

delivering yoga. Let me tell you a story. Adiyogistarted transmitting yoga in its full depth and

dimension to the Sapta Rishis, the seven sages.

It took many decades, but in their experience,

trying to grasp the many dimensions, it must

have felt like many millennia, and that is how

the stories describe it – that for many millennia,they had to Learn. It need not necessarily be a

quantum of time – it is a quantum of experience.

Suppose I make you sit cross-legged, not

allowing you to move for four hours, it feels like

4,000 years.

So, for a long period of time, he expoundedthe entire mechanics of the human being

and in turn the mechanics of the universe,

because the human system is just a miniature

version of the larger universe. Today, certain

theories have come up in modern science that

say the fundamental design of an atom and

the cosmos are essentially the same. The

fundamental design of how a bacterium is

made and how you are made is the same. It

is only the sophistication and complexity that

multiplies manifold

A Repository for Hatha Yoga

The Adiyogi at the Adiyogi Alayam was mainly

created as a repository of knowledge for hatha

yoga, because I think of all the dimensions

of yoga, hatha yoga will take the maximumbeating in the coming generation, in the form of

distortions. They cannot distort samadhi they

cannot distort shoonya they cannot distort

thurya – they cannot distort aspects that most

people are not aware exist. But now, everyone

knows of hatha yoga. It is already getting

distorted, but I think the distortions will go to

heir peak in the next generation.

Therefore I thought it is a fundamental

responsibility to put hatha yoga in a repository

hat cannot be distorted, that is always

available. If there is a person who is willing toreceive, he will know hatha yoga in its purest

orm – not as it is taught, but the way the

system is. Hatha yoga is not something that

you teach to someone. It is something that you

make someone realize about the nature and

he geometry of his system. As he understands

he geometry of his own system, he will findhe right postures for himself, and invariably,

hey will be the same postures. Hatha yoga

is no more transmitted in this way. Looking

at the forms that it has taken, I do not know

hether to laugh or cry. It is cry-worthy, but

e laugh – what to do? There are too many

hings that are cry-worthy in the world. If you

start looking at them and cry, you will cry

endlessly. So you better learn to laugh at all

hese cry-worthy things.

sense that he embodies all aspects, whereas

generally, when you make a linga, there is no

eminine aspect at all. But he embodies the

eminine in a certain way. He is both masculine

and feminine. You know there are images ofShiva where one half of his body is masculine,

he other half is feminine. Within himself, one

half is man, the other half is woman.

hree Forms of Transmission

undamentally, there are three different ways of

delivering yoga. Let me tell you a story. Adiyogistarted transmitting yoga in its full depth and

dimension to the Sapta Rishis, the seven sages.

It took many decades, but in their experience,

rying to grasp the many dimensions, it must

have felt like many millennia, and that is how

he stories describe it – that for many millennia,hey had to Learn. It need not necessarily be a

quantum of time – it is a quantum of experience.

Suppose I make you sit cross-legged, not

allowing you to move for four hours, it feels like

4,000 years.

So, for a long period of time, he expoundedhe entire mechanics of the human being

and in turn the mechanics of the universe,

because the human system is just a miniature

ersion of the larger universe. Today, certain

heories have come up in modern science that

say the fundamental design of an atom and

he cosmos are essentially the same. The

undamental design of how a bacterium is

made and how you are made is the same. It

s only the sophistication and complexity that

multiplies manifold



have to throw out a part of yourself. This is why

the expression “falling in love” is significant –

something in you must fall. So, he let one part

of himself disappear and made her one half of

himself. Looking at this, the ganas said, “Wethought only these guys [the Sapta Rishis] are

smart and are getting something that we don’t

know. Even she’s getting it. What about us?” He

said, “Ha! Just drink with me. Let’s drink!”

So, three fundamental forms of delivering yoga

came up. One is delivering it as a pure science,as he delivered it to the Sapta Rishis. Another is

by sheer inclusion, which can only happen in a

certain level of intimacy. Again, “intimacy” is a

much abused word in this part of the world. You

think of intimacy as going to bed with someone.

The body is the outermost layer of who you are.Two bodies come together because of chemical

poisoning – that is not intimacy. Something

more than that must happen. If the fundamental

life energies melt into each other – that is

intimacy. And to the ganas, he said, “Just drink

with me.” So for one, he delivered yoga as a

pure science. For another, he delivered it asabsolute intimacy where two became one. To

others, he said, “Don’t bother. Just hang around

– that’s all.” I am telling you the same thing.

Realization Is Not an Achievement

If you are not just interested in realizing but

you want to know, you want to understand,

then it is a long journey, because learning is

always incremental – it will never happen in

an instant. But realization is just one moment.

Realization is not an achievement attainment

of yoga are concentrating on the tip of the nose.

By doing so, you will not get enlightened. But

for sure, you will get a headache. What Krishna

was saying is it is the most obvious thing. It is

not something that you have to search for in themountains, it is not something that you have to

look for heavenward.

If you want to realize something about your

nature, you have to turn inward. Is this not the

most obvious thing in the universe? You want to

know something about yourself, and you inventa telescope and look at the heavenly bodies, not

realizing that if you were on another planet, let’s

say if you were on Mars, the Earth that you are

upon was a heavenly body for you? You think

where you are is a bad place, but there is another

heaven somewhere. This is the fundamental

fallacy that Adiyogi destroyed He destroyed the

have to throw out a part of yourself. This is why

he expression “falling in love” is significant –

something in you must fall. So, he let one part

of himself disappear and made her one half of

himself. Looking at this, the ganas said, “Wehought only these guys [the Sapta Rishis] are

smart and are getting something that we don’t

know. Even she’s getting it. What about us?” He

said, “Ha! Just drink with me. Let’s drink!”

So, three fundamental forms of delivering yoga

came up. One is delivering it as a pure science,as he delivered it to the Sapta Rishis. Another is

by sheer inclusion, which can only happen in a

certain level of intimacy. Again, “intimacy” is a

much abused word in this part of the world. You

hink of intimacy as going to bed with someone.

The body is the outermost layer of who you are.Two bodies come together because of chemical

poisoning – that is not intimacy. Something

more than that must happen. If the fundamental

life energies melt into each other – that is

intimacy. And to the ganas, he said, “Just drink

ith me.” So for one, he delivered yoga as a

pure science. For another, he delivered it asabsolute intimacy where two became one. To

others, he said, “Don’t bother. Just hang around

– that’s all.” I am telling you the same thing.

Realization Is Not an Achievement

If you are not just interested in realizing but

you want to know, you want to understand,

hen it is a long journey, because learning is

always incremental – it will never happen in

an instant. But realization is just one moment.

ealization is not an achievement attainment

of yoga are concentrating on the tip of the nose.

y doing so, you will not get enlightened. But

or sure, you will get a headache. What Krishna

as saying is it is the most obvious thing. It is

not something that you have to search for in themountains, it is not something that you have to

ook for heavenward.

If you want to realize something about your

nature, you have to turn inward. Is this not the

most obvious thing in the universe? You want to

know something about yourself, and you inventa telescope and look at the heavenly bodies, not

realizing that if you were on another planet, let’s

say if you were on Mars, the Earth that you are

upon was a heavenly body for you? You think

here you are is a bad place, but there is another

heaven somewhere. This is the fundamental

allacy that Adiyogi destroyed He destroyed the



that the Dhyanalinga has. The Dhyanalinga

is a complete repository of yoga, not towards

a particular practice or area – simply a huge

library. Or one could say the Dhyanalinga is like

a huge book – that is why we tell you, just openit somewhere in the middle, because you are

not going to read it end to end. You are not one

of the Sapta Rishis, and even they did not. Out

of 112 ways in which a human being can attain

to the ultimate, Adiyogi offered 16 to each of the

seven sages.

That is why there are many things here which

are 16 in number. When we do guru pooja, it

includes 16 offerings, because out of 112 ways,

16 segments formed themselves in a certain

way. Within the geography of this body, these 16

are generally oriented in one direction. Becauseof this, the idea of seven chakras came up in

people’s minds. Not that they do not exist, but

not the way people think today. One part has

16 segments. The yantra we have here has 16

segments, and many other things here are in 16

too, because within the human geography, the

number 16 is significant, and it multiplies by 7to become 112.

The Significance of Sixteen

When Adiyogi taught the 112 ways to the

Sapta Rishis, he gave each 16 dimensions of it,

because 112 would be too much for anyone’s

intellect to learn and understand. When their

study with him was over and they became fully

realized beings, he told them to go out and

spread it in the world. One eventually moved

to what is North Africa today and created

are our life. What do we have to give?” They

had been with him forever, and all they had

was the loincloth that they wore. It was most

uncharacteristic of him to ask for a fee – they

could not believe it. Then Agastya Muni, who,being a Tamil man, was the most diminutive in

terms of physical stature, got the point. If you

offer something to your Guru, you must offer

that which is most precious to you. So he said,

“This body means nothing to me, otherwise I

would have offered it to you. The only thing that

is truly precious to me is the knowledge that Iacquired from you in all these years. These 16

dimensions of knowledge that you have offered

to me are my offering to you,” and he placed it

at Adiyogi’s feet. Taking the cue, one by one, the

other six did the same.

Then Adiyogi said, “By all means, please

proceed upon your journey.” They had spent

many decades with him, which felt like many

millennia, and they knew nothing else apart

from him. And now, whatever they had learnt

painstakingly over the years, they had offered to

him. Empty-handed, they walked. And becausethey walked empty-handed, through Adiyogi’s

presence, all the 112 ways became present

in every one of them. He made his presence

always alive for them.

From Prayer to Presence

Adiyogi will have this quality, that there is a

certain level of Grace that no one will go

untouched by. But everyone will be touched in

a specific way, because he has an intelligence

of his own No one can tell him how he should

hat the Dhyanalinga has. The Dhyanalinga

is a complete repository of yoga, not towards

a particular practice or area – simply a huge

library. Or one could say the Dhyanalinga is like

a huge book – that is why we tell you, just openit somewhere in the middle, because you are

not going to read it end to end. You are not one

of the Sapta Rishis, and even they did not. Out

of 112 ways in which a human being can attain

o the ultimate, Adiyogi offered 16 to each of the

seven sages.

That is why there are many things here which

are 16 in number. When we do guru pooja, it

includes 16 offerings, because out of 112 ways,

16 segments formed themselves in a certain

ay. Within the geography of this body, these 16

are generally oriented in one direction. Becauseof this, the idea of seven chakras came up in

people’s minds. Not that they do not exist, but

not the way people think today. One part has

16 segments. The yantra we have here has 16

segments, and many other things here are in 16

oo, because within the human geography, the

number 16 is significant, and it multiplies by 7o become 112.

The Significance of Sixteen

When Adiyogi taught the 112 ways to the

Sapta Rishis, he gave each 16 dimensions of it,

because 112 would be too much for anyone’s

intellect to learn and understand. When their

study with him was over and they became fully

realized beings, he told them to go out and

spread it in the world. One eventually moved

o what is North Africa today and created

are our life. What do we have to give?” They

had been with him forever, and all they had

as the loincloth that they wore. It was most

uncharacteristic of him to ask for a fee – they

could not believe it. Then Agastya Muni, who,being a Tamil man, was the most diminutive in

erms of physical stature, got the point. If you

offer something to your Guru, you must offer

hat which is most precious to you. So he said,

“This body means nothing to me, otherwise I

ould have offered it to you. The only thing that

s truly precious to me is the knowledge that Iacquired from you in all these years. These 16

dimensions of knowledge that you have offered

o me are my offering to you,” and he placed it

at Adiyogi’s feet. Taking the cue, one by one, the

other six did the same.

hen Adiyogi said, “By all means, please

proceed upon your journey.” They had spent

many decades with him, which felt like many

millennia, and they knew nothing else apart

rom him. And now, whatever they had learnt

painstakingly over the years, they had offered to

him. Empty-handed, they walked. And becausehey walked empty-handed, through Adiyogi’s

presence, all the 112 ways became present

n every one of them. He made his presence

always alive for them.

From Prayer to Presence

diyogi will have this quality, that there is a

certain level of Grace that no one will go

untouched by. But everyone will be touched in

a specific way, because he has an intelligence

of his own No one can tell him how he should



Mahabharat Mahabharat

PART 12

The Kaurava Brothers – Born under a Bad Sign

MAHABHARAT

SERIES

Dhritarashtra was blind by nature – his wife

Gandhari was blind by choice. He was desperate

for her to have a child before his brothers’

wives had one, because the firstborn of the new

generation would become the king. He whispered

all kinds of endearments in Gandhari’s ear, so thatshe would somehow bear him a son. Gandhari

became pregnant. Months rolled by, nine turned

into ten, eleven – still no delivery. They became

anxious. Then they got the news – Pandu’s first

son, Yudhishthira, was born. Dhritarashtra and

Gandhari went into a depression.

Since Yudhishthira was born first, naturally, he

would become the king. Eleven, twelve months

went by, and Gandhari still had not delivered. She

said, “What is this? Is this dead or alive? Is this

human or is this a beast?” Out of frustration, she

beat her stomach, but still nothing happened.Then she asked one of her servants to bring

a stick and beat her stomach. After that, she

aborted, and a dark piece of flesh came out.

The moment people saw it, they were terrified

Dhritarashtra was so anxious to have a child that

he said, “Leave it.” And because he could not see,

he asked, “What has happened? Why is everyone

screaming, and what are all these sounds?”

Then Gandhari called Vyasa. Once, when SageVyasa had come from a long journey and

Gandhari had tended to his wounded feet and

had taken care of him very well, he had promised

her, “Whatever you wish, I will make it yours.” She

had said, “I want 100 sons.” He had said, “Fine,

you will have 100 sons.” Now, after the abortion,she called Vyasa and said, “What is this? You

blessed me with 100 sons, but instead, I deliver a

lump of flesh that does not even look human – it

is something else. Discard it in the jungle. Bury

it somewhere.”

Vyasa said, “Till now, nothing I have said hasever gone wrong, nor is it going to go wrong now.

Bring that piece of whatever.” He took it into the

cellar and asked them to bring 100 earthen pots,

sesame oil, and different kinds of herbs. He cut

Mahabharat

PART 12

The Kaurava Brothers – Born under a Bad Sign

AHABHARAT

SERIES

hritarashtra was blind by nature – his wife

Gandhari was blind by choice. He was desperate

or her to have a child before his brothers’

ives had one, because the firstborn of the new

generation would become the king. He whispered

all kinds of endearments in Gandhari’s ear, so thatshe would somehow bear him a son. Gandhari

became pregnant. Months rolled by, nine turned

into ten, eleven – still no delivery. They became

anxious. Then they got the news – Pandu’s first

son, Yudhishthira, was born. Dhritarashtra and

Gandhari went into a depression.

Since Yudhishthira was born first, naturally, he

ould become the king. Eleven, twelve months

ent by, and Gandhari still had not delivered. She

said, “What is this? Is this dead or alive? Is this

human or is this a beast?” Out of frustration, she

beat her stomach, but still nothing happened.Then she asked one of her servants to bring

a stick and beat her stomach. After that, she

aborted, and a dark piece of flesh came out.

The moment people saw it, they were terrified

hritarashtra was so anxious to have a child that

he said, “Leave it.” And because he could not see,

he asked, “What has happened? Why is everyone

screaming, and what are all these sounds?”

hen Gandhari called Vyasa. Once, when SageVyasa had come from a long journey and

Gandhari had tended to his wounded feet and

had taken care of him very well, he had promised

her, “Whatever you wish, I will make it yours.” She

had said, “I want 100 sons.” He had said, “Fine,

you will have 100 sons.” Now, after the abortion,she called Vyasa and said, “What is this? You

blessed me with 100 sons, but instead, I deliver a

ump of flesh that does not even look human – it

s something else. Discard it in the jungle. Bury

t somewhere.”

Vyasa said, “Till now, nothing I have said hasever gone wrong, nor is it going to go wrong now.

ring that piece of whatever.” He took it into the

cellar and asked them to bring 100 earthen pots,

sesame oil, and different kinds of herbs. He cut



That means he did not blink – his eyes were

steady, unseeing, and straight. Again, ominous

sounds and signs occurred; what should happen

in the night happened in the day. The blind

Dhritarashtra felt something was wrong andasked Vidura, “What is happening? Something is

wrong. Is my son born? Please tell me.” Vidura

said, “Yes, you have a son.” Slowly, all the other

pots started hatching – all the sons came out,

and from one pot a little girl.

Vidura said, “You have 100 sons and onedaughter. But I am telling you – have your first

son killed.” Dhritarashtra said, “What, you ask

me to have my firstborn killed? How is that?”

Vidura said, “If you have your firstborn killed,

you will be doing a great service to yourself, to

the Kuru clan, and to humanity. And you will stillhave 100 children – 99 sons and one girl. They

will be harmless without this firstborn. With him,

they will be the destruction of the world as we

know it.”

In the meantime, Gandhari picked up Duryodhana,

their firstborn. She did not hear all these sounds.

She did not feel all these omens. She was ecstatic

that her first son was born – a huge baby. She

was eager to nurture him and make him grow.Then Vidura said, “The wise have always said

an individual may be sacrificed for the good of

the family, a family for the good of the village,

a village for the good of the country. Even the

world itself may be sacrificed for the sake of the

immortal soul.”

“Oh, my brother, this monstrous child of yours

has come from the depths of hell to corrupt

and destroy the soul of mankind. Kill him now. I

swear, his brothers will be harmless and you can

enjoy them – 99 princes! But him, you must not

leave alive.” But Dhritarashtra’s attachment tohis own flesh and blood was way bigger than his

wisdom. So Duryodhana grew up with his 100

siblings in the palace of Hastinapur, while the

Pandavas grew up in the forest.

That means he did not blink – his eyes were

steady, unseeing, and straight. Again, ominous

sounds and signs occurred; what should happen

in the night happened in the day. The blind

hritarashtra felt something was wrong andasked Vidura, “What is happening? Something is

rong. Is my son born? Please tell me.” Vidura

said, “Yes, you have a son.” Slowly, all the other

pots started hatching – all the sons came out,

and from one pot a little girl.

Vidura said, “You have 100 sons and onedaughter. But I am telling you – have your first

son killed.” Dhritarashtra said, “What, you ask

me to have my firstborn killed? How is that?”

Vidura said, “If you have your firstborn killed,

you will be doing a great service to yourself, to

he Kuru clan, and to humanity. And you will stillhave 100 children – 99 sons and one girl. They

ill be harmless without this firstborn. With him,

hey will be the destruction of the world as we

know it.”

In the meantime, Gandhari picked up Duryodhana,

heir firstborn. She did not hear all these sounds.

She did not feel all these omens. She was ecstatic

hat her first son was born – a huge baby. She

as eager to nurture him and make him grow.hen Vidura said, “The wise have always said

an individual may be sacrificed for the good of

he family, a family for the good of the village,

a village for the good of the country. Even the

orld itself may be sacrificed for the sake of the

mmortal soul.”

“Oh, my brother, this monstrous child of yours

has come from the depths of hell to corrupt

and destroy the soul of mankind. Kill him now. I

swear, his brothers will be harmless and you can

enjoy them – 99 princes! But him, you must not

eave alive.” But Dhritarashtra’s attachment tohis own flesh and blood was way bigger than his

isdom. So Duryodhana grew up with his 100

siblings in the palace of Hastinapur, while the

andavas grew up in the forest.





Thinking outside the box is common to both of them. When renowned neuroscientistDr. David Eagleman and Sadhguru met in Houston, Texas on April 2015, an inspiring

conversation about the intersection between science and mysticism ensued. In this

first excerpt, they address a question by a member of the audience, each from their

unique perspectives.

Questioner: First, I have a question for David:

Have you ever studied someone who hasobserved himself or herself from outside? And to

Sadhguru – are there techniques to achieve that

level of human intelligence that you can observe

yourself from outside?

David Eagleman: It depends what exactly you

mean by “observing yourself from the outside.”

There are experiments with what is called an

“out-of-body-illusion.” It is a little complicated

to explain the set-up, but it has to do with

wearing some video goggles and putting a

camera behind you. With your goggles, you

can see your own body from behind. Let’s sayif someone scratches your back, you can see it

through the goggles. You feel it immediately, but

you see your own body at a distance.

that we can measure that particular sets of

“Christmas lights” light up in the brain when youare having such an “out-of-body” experience; we

can describe the neural correlates of subjective

experience, but we don’t know yet why they are

identical. Science is a little stuck there.

Sadhguru: I must tell you my experience of

this. I do not subject myself to such indignitiesanymore, but many years ago, it so happened

that I was at some institute in India, and they

wanted to measure the gamma waves in my

brain. They asked me to meditate. I said, “I don’t

know any meditation.” They said, “But you teach

meditation to everyone.” I said, “Yes, becausepeople don’t know how to simply sit still, we

teach them methods to do so. If you want, I will

sit still.”

Thinking outside the box is common to both of them. When renowned neuroscientistDr. David Eagleman and Sadhguru met in Houston, Texas on April 2015, an inspiring

onversation about the intersection between science and mysticism ensued. In this

first excerpt, they address a question by a member of the audience, each from their

unique perspectives.

Questioner: First, I have a question for David:

ave you ever studied someone who hasobserved himself or herself from outside? And to

Sadhguru – are there techniques to achieve that

evel of human intelligence that you can observe

ourself from outside?

avid Eagleman: It depends what exactly you

ean by “observing yourself from the outside.”

here are experiments with what is called an

“out-of-body-illusion.” It is a little complicated

o explain the set-up, but it has to do with

earing some video goggles and putting a

camera behind you. With your goggles, you

can see your own body from behind. Let’s sayf someone scratches your back, you can see it

hrough the goggles. You feel it immediately, but

ou see your own body at a distance.

that we can measure that particular sets of

“Christmas lights” light up in the brain when youare having such an “out-of-body” experience; we

can describe the neural correlates of subjective

experience, but we don’t know yet why they are

identical. Science is a little stuck there.

Sadhguru: I must tell you my experience of

this. I do not subject myself to such indignitiesanymore, but many years ago, it so happened

that I was at some institute in India, and they

wanted to measure the gamma waves in my

brain. They asked me to meditate. I said, “I don’t

know any meditation.” They said, “But you teach

meditation to everyone.” I said, “Yes, becausepeople don’t know how to simply sit still, we

teach them methods to do so. If you want, I will

sit still.”



are dead.” I said, “That’s a great diagnosis.” Then

they said, “You are either dead, or you are brain-

dead.” I said, “That’s too insulting. I’ll take the

first diagnosis. If you give me a certificate that

I am dead – I can live with that. If you give mea certificate that I am brain-dead – that’s not a

good thing.”

Why I am saying this is – all instruments created

by human beings are lesser instruments than the

human system itself. A telephone can transmit

the spoken word over longer distances than ahuman being can. A bicycle can go faster than

we can run; a motorcycle can go even faster;

an aircraft can fly. That means in terms of a

particular action, they may be better than us.

But in terms of sophistication, they are all lesser

instruments.

They cannot be more sophisticated than

a human being, because we cannot create

something more sophisticated than ourselves.

Therefore, the use of measuring instruments is

limited. You can easily fool the brain – there

are many techniques in yoga to do this. Davidwas talking to me about how you could trick

the mind that a smell becomes a sound, and

a sound becomes something else. And even

without any scientific gadgets, there are many

ways to trick the human mind.

The magicians of the world have mastered these

tricks. They can pick things out of your pocket

without you knowing what is happening to you.

That apart, in terms of fundamental sophistication,

there is nothing more sophisticated than the

have seen of the world, you have seen within

yourself. Everything that ever happened to you

happened only within you.

If someone touches your hand, you think you feeltheir hand, but actually, you only experience the

sensations in your own hand. If for example you

make someone touch your hand five times, you

will observe that subsequently, without anyone

touching you, without the person being with you,

you can create the same sensation within you.

You can either create sensations with externalstimuli, or you can internally manufacture

whatever you want.

To some extent, almost every human being is

creating various experiences without external

stimuli, all the time, in many different ways. When

it goes out of control, we consider it as a mental

problem or mental disease. But everyone is doing

this to some extent. While you are in a dream, it

is as true as reality. One day, a few years ago,

when I walked into Isha Home School, this boy

came up to me and asked, “Sadhguru, is life real

or is it a dream?” I looked at him – this was aneight-year-old, so you have to tell the truth – and

I said, “Life is a dream, but the dream is true.”

That’s a fact. The way it is happening within you

right now, life is a dream, but the dream is true in

your experience. But you can make this dream

any way you want.

You are okay for a joke? On a certain day, a lady

went to sleep. In her sleep, she had a dream. In

her dream, she saw a hunk of a man standing

there staring at her He started coming closer

are dead.” I said, “That’s a great diagnosis.” Then

hey said, “You are either dead, or you are brain-

dead.” I said, “That’s too insulting. I’ll take the

irst diagnosis. If you give me a certificate that

I am dead – I can live with that. If you give mea certificate that I am brain-dead – that’s not a

good thing.”

Why I am saying this is – all instruments created

by human beings are lesser instruments than the

human system itself. A telephone can transmit

he spoken word over longer distances than ahuman being can. A bicycle can go faster than

e can run; a motorcycle can go even faster;

an aircraft can fly. That means in terms of a

particular action, they may be better than us.

ut in terms of sophistication, they are all lesser

instruments.

They cannot be more sophisticated than

a human being, because we cannot create

something more sophisticated than ourselves.

Therefore, the use of measuring instruments is

limited. You can easily fool the brain – there

are many techniques in yoga to do this. Davidas talking to me about how you could trick

he mind that a smell becomes a sound, and

a sound becomes something else. And even

ithout any scientific gadgets, there are many

ays to trick the human mind.

The magicians of the world have mastered these

ricks. They can pick things out of your pocket

ithout you knowing what is happening to you.

That apart, in terms of fundamental sophistication,

here is nothing more sophisticated than the

ave seen of the world, you have seen within

ourself. Everything that ever happened to you

appened only within you.

If someone touches your hand, you think you feelheir hand, but actually, you only experience the

sensations in your own hand. If for example you

ake someone touch your hand five times, you

ill observe that subsequently, without anyone

ouching you, without the person being with you,

ou can create the same sensation within you.

ou can either create sensations with externalstimuli, or you can internally manufacture

hatever you want.

o some extent, almost every human being is

creating various experiences without external

stimuli, all the time, in many different ways. When

t goes out of control, we consider it as a mental

roblem or mental disease. But everyone is doing

his to some extent. While you are in a dream, it

s as true as reality. One day, a few years ago,

hen I walked into Isha Home School, this boy

came up to me and asked, “Sadhguru, is life real

or is it a dream?” I looked at him – this was aneight-year-old, so you have to tell the truth – and

I said, “Life is a dream, but the dream is true.”

hat’s a fact. The way it is happening within you

ight now, life is a dream, but the dream is true in

our experience. But you can make this dream

any way you want.

ou are okay for a joke? On a certain day, a lady

ent to sleep. In her sleep, she had a dream. In

er dream, she saw a hunk of a man standing

here staring at her He started coming closer



Adiyogi

NEWS & EVENTS

From 22–24 September, the United States witnessed a milestone event in the history of the yogic

sciences – the consecration of Adiyogi: The Abode of Yoga at Isha Institute of Inner-sciences (iii)

in Tennessee. This magnificent 30,000 sq. ft. structure has been created as a tribute to Adiyogi,

the world’s first yogi, who first offered the yogic sciences to humanity. Dedicated to the pursuit

and practice of yoga and meditation, The Abode of Yoga will serve as powerful infrastructure to

transcend limitations and raise human consciousness in the Western Hemisphere.

Over 1,500 participants and volunteers came together to make this event happen. Preparations for

the event had been ongoing for months. As Sadhguru stated at the opening of the event, “All of the

residents in the ashram and volunteers here, and the residents in India and our Brahmacharis –

The Abode of Yoga Consecration

EWS & EVENTS

From 22–24 September, the United States witnessed a milestone event in the history of the yogic

sciences – the consecration of Adiyogi: The Abode of Yoga at Isha Institute of Inner-sciences iii)

in Tennessee. This magnificent 30,000 sq. ft. structure has been created as a tribute to Adiyogi,

the world’s first yogi, who first offered the yogic sciences to humanity. Dedicated to the pursuit

and practice of yoga and meditation, The Abode of Yoga will serve as powerful infrastructure to

transcend limitations and raise human consciousness in the Western Hemisphere.

Over 1,500 participants and volunteers came together to make this event happen. Preparations for

the event had been ongoing for months. As Sadhguru stated at the opening of the event, “All of the

residents in the ashram and volunteers here, and the residents in India and our Brahmacharis –



ELEMENTS OF THE ABODE

Interior

Adiyogi Sculpture

The 21-ft. Adiyogi sculpture, a focal point of theAbode, was first unveiled at the Isha Yoga Center

in India on Guru Purnima in July of 2014, before

making its way overseas. The design, created

under Sadhguru’s guidance, took over 2 ½ years

to finalize.

During the consecration process, Sadhguru

explained some of the aesthetic choices in

the statue’s design: “We thought that when he

comes to America, we’ll bring him in this form

called Sundaramurti. He is the man. We shrank

the snake into its miniature size and made him in

the most beautiful form, so that people have noissues with him…and we even shaved him!”

Following the statue’s unveiling in the US, a

consecration participant shared, “I was stunned,

looking at the image of Adiyogi. Sadhguru has

been talking about this for so long, but to just

have him appear like that made it so real. The

immensity of what is being offered was so real.

The idea of transformation is attainable. And the

image is so beautiful, so stunning. I have never

seen the Adiyogi portrayed like this.”

Element Yantras

In front of the Adiyogi statue, two yantras

mirror each other on floor and ceiling. On

each, a star pattern composed of two triangles

bears inscriptions of the fundamental mantras

measures over 10 ft. in diameter and is made up

of 16 sections assembled together.

While the lower yantra provides a base for the

consecrated linga, the upper yantra, affixed tothe ceiling at a height of approximately 30 ft., is

designed to allow water to drip down onto the

linga below.

Copper Linga

In the center of the Abode stands the consecrated

linga, composed of solid copper weighing over

700 kg. The top of the form is inscribed with

a Bhairava Yantra and symbols of the seven

chakras. The linga will be kept submerged

in water. During the consecration process,

Sadhguru explained that the participants wouldbe able to touch this wet linga, imbibing and

benefitting from the energy that it will radiate.

ELEMENTS OF THE ABODE

Interior

Adiyogi Sculpture

The 21-ft. Adiyogi sculpture, a focal point of theAbode, was first unveiled at the Isha Yoga Center

in India on Guru Purnima in July of 2014, before

making its way overseas. The design, created

under Sadhguru’s guidance, took over 2 ½ years

o finalize.

uring the consecration process, Sadhguru

explained some of the aesthetic choices in

he statue’s design: “We thought that when he

comes to America, we’ll bring him in this form

called Sundaramurti. He is the man. We shrank

he snake into its miniature size and made him in

he most beautiful form, so that people have noissues with him…and we even shaved him!”

ollowing the statue’s unveiling in the US, a

consecration participant shared, “I was stunned,

looking at the image of Adiyogi. Sadhguru has

been talking about this for so long, but to just

have him appear like that made it so real. The

immensity of what is being offered was so real.

The idea of transformation is attainable. And the

image is so beautiful, so stunning. I have never

seen the Adiyogi portrayed like this.”

Element Yantras

In front of the Adiyogi statue, two yantras

mirror each other on floor and ceiling. On

each, a star pattern composed of two triangles

bears inscriptions of the fundamental mantras

measures over 10 ft. in diameter and is made up

of 16 sections assembled together.

hile the lower yantra provides a base for the

consecrated linga, the upper yantra, affixed tohe ceiling at a height of approximately 30 ft., is

designed to allow water to drip down onto the

inga below.

Copper Linga

In the center of the Abode stands the consecrated

inga, composed of solid copper weighing over

700 kg. The top of the form is inscribed with

a Bhairava Yantra and symbols of the seven

chakras. The linga will be kept submerged

n water. During the consecration process,

Sadhguru explained that the participants wouldbe able to touch this wet linga, imbibing and

benefitting from the energy that it will radiate.



He added that traditionally, in India, only priests

would have access to the lingas, but that this

linga will be a powerful energy form that everyone

will get to be in physical contact with.

Adiyogi Murals

Richly colored, hand-painted murals line the left

and right walls of the Abode space, depicting

various dimensions of Adiyogi’s life as a man, a

yogi, and a Guru. The unique style of painting is a

combination of the Kerala temple paintings andthe Raja Ravi Varma culture from Karnataka. The

paintings were created over an intensive six-

month period by a handful of volunteers at the

India ashram, with the first set reaching iii just

five days before the consecration.

Exterior

Keertimukha and Bhairava Yantra

entrance. Keertimukha, Adiyogi’s creation, whose

name means “glorious face,” was praised by his

creator as being “above all gods” for his act of

eating himself up. Because of this, Sadhguru

explained to consecration participants there isno Indian temple without the face of Keertimukha

displayed above the deities. Also above the

exterior entrance, a 12 ft. by 12 ft. steel Bhairava

Yantra hangs at a height of 40 ft.

Nineteen stone steps lead up to the glass facade

of the Abode’s main entry. The stone step faces,each 33 ft. in length, were also shipped from India

and set into place by US volunteers who carefully

detailed each step with triangular patterns of

copper rivets.

Two 40 ft. steel pillars, 5 ft. in width also

flank the entry – each ornamentally decorated

with brass and copper, with a stone pedestal

at the base.

Assembly

Throughout the many months leading up to the

consecration, while US volunteers planned and

constructed the Abode structure – working also

to raise awareness and the funding necessary to

bring the project to fruition – many of the main

components of the Abode were painstakingly

designed and fabricated by volunteers in India.

Special care was taken so that each elementwould come together precisely and could be

easily assembled in the US with tools that are

different from the Indian standard. This involved

retraining workmen in India and even creating

e added that traditionally, in India, only priests

ould have access to the lingas, but that this

linga will be a powerful energy form that everyone

ill get to be in physical contact with.

Adiyogi Murals

ichly colored, hand-painted murals line the left

and right walls of the Abode space, depicting

arious dimensions of Adiyogi’s life as a man, a

yogi, and a Guru. The unique style of painting is a

combination of the Kerala temple paintings andhe Raja Ravi Varma culture from Karnataka. The

paintings were created over an intensive six-

month period by a handful of volunteers at the

India ashram, with the first set reaching iii just

ive days before the consecration.

Exterior

Keertimukha and Bhairava Yantra

entrance. Keertimukha, Adiyogi’s creation, whose

name means “glorious face,” was praised by his

creator as being “above all gods” for his act of

eating himself up. Because of this, Sadhguru

explained to consecration participants there isno Indian temple without the face of Keertimukha

displayed above the deities. Also above the

exterior entrance, a 12 ft. by 12 ft. steel Bhairava

antra hangs at a height of 40 ft.

ineteen stone steps lead up to the glass facade

of the Abode’s main entry. The stone step faces,each 33 ft. in length, were also shipped from India

and set into place by US volunteers who carefully

detailed each step with triangular patterns of

copper rivets.

wo 40 ft. steel pillars, 5 ft. in width also

lank the entry – each ornamentally decorated

ith brass and copper, with a stone pedestal

at the base.

Assembly

hroughout the many months leading up to the

consecration, while US volunteers planned and

constructed the Abode structure – working also

o raise awareness and the funding necessary to

bring the project to fruition – many of the main

components of the Abode were painstakingly

designed and fabricated by volunteers in India.

Special care was taken so that each elementould come together precisely and could be

easily assembled in the US with tools that are

different from the Indian standard. This involved

retraining workmen in India and even creating



Sadhguru: When you create a certain level

of energy, it’s best to have a stone structure

around, or if stone is not possible, at least baked

earth. Baked earth means burnt brick and certain

types of mortars. A cement structure is not thebest thing to have. [The Abode] is not a cement

structure; this is largely wood, which I found is

quite okay. It doesn’t have the same ability as a

dense stone, like granite stone, in terms of how

it can preserve the place. But wood is way better

than concrete structures.

Expressions

Consecration Participant:

“I had wanted to spend some time in the India

ashram, but now there is clearly an ashram here.

Not just an ashram, there’s a consecrated space.

The body has a heart. There’s a warmth now,

something that you’re drawn to. Just walking to

the Abode I felt like I was back in India. The smell

of the incense, the clay color of the building,

the energy around it, and the artwork that has

Sadhguru’s fingerprints

weeks at iii has been so many situations when

we think that things are going to fall apart,

you stretch yourself, and at the last minute the

support is just there, and it falls into place.

“For so many things, you wonder how we’re going

to pull this through, and then it just happens.

Even with the Adiyogi statue, until the day before

the consecration, we were working day and

night. When I saw the statue those weeks prior

to the consecration, I didn’t quite understand

what was the need to go into so much detail.What was it that was expected out of it, I just

didn’t know, because I’m not a sculptor or an art

person. To a layperson, it looked fine. But there

was something that the team was looking for,

with guidance of course, and something that

they went on and on and on working for. And

finally when the statue was all set, the moment

I looked at the Adiyogi, even to someone like me

who knew nothing about it, it was like, ‘This is

it.’ This could evoke such a strong emotional

response that was not there previously. It’s

quite amazing With what has happened with the

Sadhguru: When you create a certain level

of energy, it’s best to have a stone structure

around, or if stone is not possible, at least baked

earth. Baked earth means burnt brick and certain

ypes of mortars. A cement structure is not thebest thing to have. [The Abode] is not a cement

structure; this is largely wood, which I found is

quite okay. It doesn’t have the same ability as a

dense stone, like granite stone, in terms of how

it can preserve the place. But wood is way better

han concrete structures.

Expressions

Consecration Participant:

“I had wanted to spend some time in the India

ashram, but now there is clearly an ashram here.

ot just an ashram, there’s a consecrated space.

The body has a heart. There’s a warmth now,

something that you’re drawn to. Just walking to

he Abode I felt like I was back in India. The smell

of the incense, the clay color of the building,

he energy around it, and the artwork that has

Sadhguru’s fingerprints

eeks at iii has been so many situations when

e think that things are going to fall apart,

you stretch yourself, and at the last minute the

support is just there, and it falls into place.

“For so many things, you wonder how we’re going

o pull this through, and then it just happens.

ven with the Adiyogi statue, until the day before

he consecration, we were working day and

night. When I saw the statue those weeks prior

o the consecration, I didn’t quite understand

hat was the need to go into so much detail.hat was it that was expected out of it, I just

didn’t know, because I’m not a sculptor or an art

person. To a layperson, it looked fine. But there

as something that the team was looking for,

ith guidance of course, and something that

hey went on and on and on working for. And

inally when the statue was all set, the moment

I looked at the Adiyogi, even to someone like me

ho knew nothing about it, it was like, ‘This is

t.’ This could evoke such a strong emotional

response that was not there previously. It’s

quite amazing With what has happened with the





Date Program Place Contact

1–5 Nov2015 Upa-yoga and Surya Isha Life, Mylapore,Chennai – India 83000 11000 / [email protected]

2–6 Nov2015

YogasanasThe Delhi Center,

Mehrauli, Delhi – India96500 92102 / 96500 92103

[email protected]

5–8 Nov2015

Inner EngineeringIsha Yoga Center,

Velliangiri Foothills,Coimbatore – India

94890 45164 / [email protected]

6–8 Nov2015

Isha Yoga Center,Velliangiri Foothills,Coimbatore – India


6–8 Nov2015

Yogasanas

Acharya College SeminarHall, Chembur (E),Mumbai – India

99204 66196 / 98218 [email protected]

7–8 Nov2015

Upa-yogaThe Delhi Center,

Mehrauli, Delhi – India96500 92102 / 96500 92103

[email protected]

12-15 Nov2015

Inner Engineering

Retreat



15 Nov 2015 Bhuta Shuddhi Isha Life, Mylapore,Chennai – India


16–22 Nov2015

Ayur Sampoorna



17–21 Nov

2015 Samyama Sadhana

Isha Yoga Center,


83000 93555 / 0422-2515300

[email protected]

17–21 Nov2015

AngamardanaIsha Life, Mylapore,

Chennai – India83000 11000 / 044-24981185

[email protected]

ate rogram P ace ontact

1–5 Nov2015 pa-yoga and Suryapa-y nd ury Isha Life, Mylapore,Chennai – India 83000 11000 / [email protected]

2–6 NovogasanasYogasanas

The Delhi Center,ehrauli, Delhi – India

96500 92102 / 96500 [email protected]

5–8 Nov2015

nner Engineeringnner En ineerinIsha Yoga Center,



6–8 Nov2015



6–8 Nov2015

ogasanasgas n

Acharya College SeminarHall, Chembur (E),

umbai – India

99204 66196 / 98218 [email protected]

7–8 Nov2015

pa-yogaUp -yo aThe Delhi Center,

ehrauli, Delhi – India96500 92102 / 96500 92103

[email protected]

12-15 Nov2015

nner Engineeringnner En ineerin

etreatRetreat



5 Nov 2015 huta Shuddhihuta Shuddhi Isha Life, Mylapore,Chennai – India


16–22 Nov2015

yur ampoornayur Sampo rna



17–21 Nov

2015 Samyama Sadhanam m hana

Isha Yoga Center,


83000 93555 / 0422-2515300

[email protected]

17–21 NovAngamardanaAn amardana

Isha Life, Mylapore,Chennai – India




INGREDIENTS

Crust

1 ½ cups all-purpose flour, plus extra for rolling

¼ tsp. fine salt

115 g cold unsalted butter, cut into small pieces

4 to 5 tbsps. ice water

Filling

6–7 cups sliced apples (cored and sliced in ¼

inch slices, peeling optional)

¾ cups sugar

1 teaspoon cinnamon

Streusel Topping

1 cup flour

½ cup brown sugar

½ cup butter

METHODCrust:

1. Combine the flour and salt for the crust in a

large bowl and stir briefly until the mixture is

aerated Using a food processor or your fingers

3. Using a floured rolling pin, roll the dough out

into a flat, even circle on a floured piece of wax

or parchment paper, until you reach a diameter of

approx. 11 inches. Gently place the crust into an

oiled 9-inch pie pan – you can pick up the wax

paper and crust, flip over carefully and lay ontothe plate. Crimp the edges of the crust with your

fingers. Keep the waxed paper on top and store

in the fridge until you use it, or remove the paper

and use immediately.

Pie:

1. Mix the cinnamon and sugar. Toss the slicedapples in the cinnamon-sugar mixture.

2. Place the sugar-coated apples on your pie

crust. They should mound up above the edge of

the pie pan (apples cook down some).

3. Mix the streusel ingredients lightly until they

come together in crumbly pea-sized pieces –

you can use your fingers to mix. Sprinkle the

streusel topping over the apple mixture.

ISHA RECIPE

APPLE STREUSEL PIE

NGREDIENTS

Crust

1 ½ cups all-purpose flour, plus extra for rolling

¼ tsp. fine salt

115 g cold unsalted butter, cut into small pieces

4 to 5 tbsps. ice water

Filling

6–7 cups sliced apples (cored and sliced in ¼

inch slices, peeling optional)

¾ cups sugar

1 teaspoon cinnamon

Streusel Topping

1 cup flour

½ cup brown sugar

½ cup butter

METHODCrust:

1. Combine the flour and salt for the crust in a

large bowl and stir briefly until the mixture is

aerated Using a food processor or your fingers

3. Using a floured rolling pin, roll the dough out

into a flat, even circle on a floured piece of wax

or parchment paper, until you reach a diameter of

approx. 11 inches. Gently place the crust into an

oiled 9-inch pie pan – you can pick up the wax

paper and crust, flip over carefully and lay ontothe plate. Crimp the edges of the crust with your

fingers. Keep the waxed paper on top and store

in the fridge until you use it, or remove the paper

and use immediately.

Pie:

1. Mix the cinnamon and sugar. Toss the slicedapples in the cinnamon-sugar mixture.

2. Place the sugar-coated apples on your pie

crust. They should mound up above the edge of

the pie pan (apples cook down some).

3. Mix the streusel ingredients lightly until they

come together in crumbly pea-sized pieces –

you can use your fingers to mix. Sprinkle the

streusel topping over the apple mixture.

ISHA RECIPE



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Forest Flower - Nov 2015