What do you think?
Rate this book
Yoga: The 8 Steps to Health and Peace
The ancient 8-step path to self-discovery illuminated by the world authority on Yoga YOGA EXERCISE IS NOT THE-END...IT IS THE BEGINNING This is Richard Hittleman's most complete, in-depth presentation of Yoga to date. In explaining the Patanjali structure and how the techniques of six major systems of Yoga can be applied, he now reveals multiple possibilities available to those in quest of fulfillment. Included is the famous Richard Hittleman Hatha Yoga course, profusely illustrated with step-by-step photography. For the first time in any book, the student is actually shown what should be felt and visualized in performing the exercises. This unique presentation enables both beginning and more advanced students to derive maximum benefits from their practice.
Paperback
First published January 1, 1975
3 people are currently reading
6 people want to read
About the author
Richard Hittleman
65 books10 followersRichard Hittleman was an American Yoga teacher and author who taught Hatha and Raja Yoga through one of the first Yoga television series, Yoga for Health.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 of 1 review
July 19, 2023
A VERY POPULAR INTRODUCTORY BOOK ON YOGA
Author Richard Hittleman wrote in the first chapter of this 1975 book, “The great riddle [is], ‘How is it that a man can be ignorant of that which is the source of his life and be unaware of the one and only reality of his existence: the Self?’ … [In] the most profound schools of oriental philosophy … one frequently encounters the Sanskrit term ‘maya’… used to describe that state of consciousness in which the ‘deaf’ man functions… in the state of maya, I am fully convinced that my body, and elements that I refer to as ‘my mind,’ comprise my ‘self.’ … Once the image of the ‘self’ … is firmly established in my consciousness… I see and feel my self as being different, separate, apart from all of other selves that surround me… As a consequence … the business of my life will be not only to protect my self … but from everything that would diminish any aspect of it… Once accepting this I can no longer distinguish between the true, real, nonfragmented Self of my original state and those attributes … which comprise my self…Now I exist in the state of maya.” (Pg. 3-4)
He adds in Chapter 2, “When I speak or think of ‘myself’ I have reference to all of these, but …. I do not consider the essence of my self to be equally present in all. For example, I view this essence as being in my BODY in only a limited way. I do not minimize the importance of my body but I am consciously aware of this body in two fundamental ways: as it makes know its needs, and as it is fitted to appear in the arena.” (Pg. 11)
He asks, “We suffer not only throughout this lifetime but throughout an infinite number of lifetimes. How shall we escape from this prison of maya? When shall we awaken from those illusions that promote perpetual anxiety and experience the only reality wherein peace and fulfillment lie---the SELF?” (Pg. 32)
He continues, “More than anything, it is, paradoxically, sheer weariness that causes the ignorant, dead, sleeping being to ‘awaken.’ At some point, after innumerable lifetimes of suffering… the sleeping being experiences an event that acts as the final straw… He begins to mistrust the ways that he had been told he must follow for the attainment of security and peace. Thus a pinhole of light appears in the curtain… Continued questioning results in greater unrest that intensifies and accelerates the awakening process.” (Pg. 33)
He goes on, “The awakened man eventually understands that he is in the position of a traveler plodding along a path that is perceived only … darkly… Sooner or late it becomes evident that the services of a guide are required. The GURU is the guide on the path… a ‘Guru’ denotes either a totally enlightened or a highly evolved spiritual being who, in one form or another, imparts instruction and guidance.” (Pg. 34-35)
He outlines, “The following is the essence of what is transmitted by the Guru on the path with which this book is concerned: 1. The SELF, God, Braha, is ALL; there is none other… 2. A man/woman suffers without end as long as he/she lives in ignorance of SELF… 3. In his ignorance man identifies with body, senses, and mind and attaches himself to the things and conditions of the world… 4. In his ignorance man falls under the spell of his servant, the usurper, ordinary mind… 5. Because SEF is in all things and al things are of SELF … all things become a path to SELF… the function of the Gur becomes twofold: (1) he exposes the conspiracy that prevails on the mayic plane by revealing the nature of ordinary mind; (2) according to the yoga that is involved he provides the techniques and guidance that lead to the SELF… the Guru cannot impart enlightenment of liberation; he… can only point the way.” (Pg. 36-37)
He explains, “we are concerned with the section of the Patanjali sutras that presents the eight steps of ‘stages’ of Yoga… we shall begin with the final step… and proceed in a reverse order. (8) SAMADHI: The eighth step… represents the attainment of Yoga, wherein reintegration and ultimate union are experienced… (6) and (7) DHARMA and DHYANA: … the sixth and seventh steps… are two stages of intense concentration, of gradually learning to restrict the mind’s activities by focusing upon a single point for a comfortable interval… (5) PRATYAHARA: This step concerns the senses. One cannot successfully quiet his thoughts … if the various senses are permitted to function in their usual way… [This step] calls for the conscious withdrawal of the senses into a temporary limbo… (4) PRANAYAMA: … The techniques through which breathing is regulated and ultimately suspended comprise Pranayama… (3) ASANA… If the body is uncomfortable… the mind is disturbed… deep concentration will be difficult… the third step … is referring to one of the various folded-leg seating positions… (1) and (2) YAMAS and NIYAMAS: These first two steps are moral, ethical, and health guidelines for living. Each step consists of a group of five such guidelines.” (Pg. 44-47)
He continues, “The type of Yoga and the methods of practice that are instructed to achieve its objectives are dependent on the nature of the teacher Some teachers are strict traditionalists, others are innovators… the presentation of the Yoga systems we shall explore in this book may vary according to the methods of the instructor.” (Pg. 52)
He explains, “Hatha Yoga is described as ‘that system which renders the consciousness fit for concentration.’ … it is probable that, since asana means ‘steady and comfortable posture,’ [Patanjali] refers to those seated, folded-leg positions which we know as the ‘Lotus’ postures and which enable the Yogi to properly accommodate his body for the intervals of time necessary in the practice of pranayama and the four succeeding steps of the structure. In the more advanced concentration-meditation practices, the body must remain quiet and steady for lengthy intervals.” (Pg. 97)
He observes, “The reader who undertakes the program seriously can expect to: Experience those health benefits heretofore described; Quiet and steady the ordinary mind; Render the consciousness fit for productive concentration-meditation; Prepare the physical and subtle bodies for the esoteric objectives of Hatha Yoga.” (Pg. 111)
He concludes, “As with Yoga practice, we urge the student not to divulge his experiments in natural food eating unless his particular situation requires that members of his family be taken into his confidence. A great amount of prana is lost in speaking about these things, even to one’s closest friends. The student should remain silent until he had made significant progress. Then he can speak if he wishes.” (Pg. 215-216)
Of course, many readers will just “skip over” the explanatory material, and go directly the helpful photographs and their detailed instructions. Suit oneself…
Author Richard Hittleman wrote in the first chapter of this 1975 book, “The great riddle [is], ‘How is it that a man can be ignorant of that which is the source of his life and be unaware of the one and only reality of his existence: the Self?’ … [In] the most profound schools of oriental philosophy … one frequently encounters the Sanskrit term ‘maya’… used to describe that state of consciousness in which the ‘deaf’ man functions… in the state of maya, I am fully convinced that my body, and elements that I refer to as ‘my mind,’ comprise my ‘self.’ … Once the image of the ‘self’ … is firmly established in my consciousness… I see and feel my self as being different, separate, apart from all of other selves that surround me… As a consequence … the business of my life will be not only to protect my self … but from everything that would diminish any aspect of it… Once accepting this I can no longer distinguish between the true, real, nonfragmented Self of my original state and those attributes … which comprise my self…Now I exist in the state of maya.” (Pg. 3-4)
He adds in Chapter 2, “When I speak or think of ‘myself’ I have reference to all of these, but …. I do not consider the essence of my self to be equally present in all. For example, I view this essence as being in my BODY in only a limited way. I do not minimize the importance of my body but I am consciously aware of this body in two fundamental ways: as it makes know its needs, and as it is fitted to appear in the arena.” (Pg. 11)
He asks, “We suffer not only throughout this lifetime but throughout an infinite number of lifetimes. How shall we escape from this prison of maya? When shall we awaken from those illusions that promote perpetual anxiety and experience the only reality wherein peace and fulfillment lie---the SELF?” (Pg. 32)
He continues, “More than anything, it is, paradoxically, sheer weariness that causes the ignorant, dead, sleeping being to ‘awaken.’ At some point, after innumerable lifetimes of suffering… the sleeping being experiences an event that acts as the final straw… He begins to mistrust the ways that he had been told he must follow for the attainment of security and peace. Thus a pinhole of light appears in the curtain… Continued questioning results in greater unrest that intensifies and accelerates the awakening process.” (Pg. 33)
He goes on, “The awakened man eventually understands that he is in the position of a traveler plodding along a path that is perceived only … darkly… Sooner or late it becomes evident that the services of a guide are required. The GURU is the guide on the path… a ‘Guru’ denotes either a totally enlightened or a highly evolved spiritual being who, in one form or another, imparts instruction and guidance.” (Pg. 34-35)
He outlines, “The following is the essence of what is transmitted by the Guru on the path with which this book is concerned: 1. The SELF, God, Braha, is ALL; there is none other… 2. A man/woman suffers without end as long as he/she lives in ignorance of SELF… 3. In his ignorance man identifies with body, senses, and mind and attaches himself to the things and conditions of the world… 4. In his ignorance man falls under the spell of his servant, the usurper, ordinary mind… 5. Because SEF is in all things and al things are of SELF … all things become a path to SELF… the function of the Gur becomes twofold: (1) he exposes the conspiracy that prevails on the mayic plane by revealing the nature of ordinary mind; (2) according to the yoga that is involved he provides the techniques and guidance that lead to the SELF… the Guru cannot impart enlightenment of liberation; he… can only point the way.” (Pg. 36-37)
He explains, “we are concerned with the section of the Patanjali sutras that presents the eight steps of ‘stages’ of Yoga… we shall begin with the final step… and proceed in a reverse order. (8) SAMADHI: The eighth step… represents the attainment of Yoga, wherein reintegration and ultimate union are experienced… (6) and (7) DHARMA and DHYANA: … the sixth and seventh steps… are two stages of intense concentration, of gradually learning to restrict the mind’s activities by focusing upon a single point for a comfortable interval… (5) PRATYAHARA: This step concerns the senses. One cannot successfully quiet his thoughts … if the various senses are permitted to function in their usual way… [This step] calls for the conscious withdrawal of the senses into a temporary limbo… (4) PRANAYAMA: … The techniques through which breathing is regulated and ultimately suspended comprise Pranayama… (3) ASANA… If the body is uncomfortable… the mind is disturbed… deep concentration will be difficult… the third step … is referring to one of the various folded-leg seating positions… (1) and (2) YAMAS and NIYAMAS: These first two steps are moral, ethical, and health guidelines for living. Each step consists of a group of five such guidelines.” (Pg. 44-47)
He continues, “The type of Yoga and the methods of practice that are instructed to achieve its objectives are dependent on the nature of the teacher Some teachers are strict traditionalists, others are innovators… the presentation of the Yoga systems we shall explore in this book may vary according to the methods of the instructor.” (Pg. 52)
He explains, “Hatha Yoga is described as ‘that system which renders the consciousness fit for concentration.’ … it is probable that, since asana means ‘steady and comfortable posture,’ [Patanjali] refers to those seated, folded-leg positions which we know as the ‘Lotus’ postures and which enable the Yogi to properly accommodate his body for the intervals of time necessary in the practice of pranayama and the four succeeding steps of the structure. In the more advanced concentration-meditation practices, the body must remain quiet and steady for lengthy intervals.” (Pg. 97)
He observes, “The reader who undertakes the program seriously can expect to: Experience those health benefits heretofore described; Quiet and steady the ordinary mind; Render the consciousness fit for productive concentration-meditation; Prepare the physical and subtle bodies for the esoteric objectives of Hatha Yoga.” (Pg. 111)
He concludes, “As with Yoga practice, we urge the student not to divulge his experiments in natural food eating unless his particular situation requires that members of his family be taken into his confidence. A great amount of prana is lost in speaking about these things, even to one’s closest friends. The student should remain silent until he had made significant progress. Then he can speak if he wishes.” (Pg. 215-216)
Of course, many readers will just “skip over” the explanatory material, and go directly the helpful photographs and their detailed instructions. Suit oneself…
Displaying 1 of 1 review