The first, sickness (vyadhi), is a physical obstacle, but the other eight can be considered mental. These include languor (styana), doubt (samshaya), heedlessness (pramada), sloth (alasya), dissipation (avirati), false vision (bhranti-darshana), nonattainment of yogic states (alabdha-bhumikatva), and instability in these states (anavasthitatva).

The more the development of late capitalism renders obsolete or at least suspect the real possibilities of self, self-fulfillment and actualization, the more they are emphasized as if they could spring to life through an act of will alone.

It's apparent that we can't proceed any further without a name for this institutionalized garrulousness, this psychological patter, this need to catalogue the ego's condition. Let's call it psychobabble, this spirit which now tyrannizes conversation in the seventies.

Some students are in a hurry to begin "real" pranayama. They go right to the later stages without first laying a quality foundation, and their practice often suffers. First find out what is. This is also part of the answer to the question Who am I?

If anything characterizes the cultural life of the seventies in America, it is an insistence on preventing failures of communication.

The first, sickness (vyadhi), is a physical obstacle, but the other eight can be considered mental. These include languor (styana), doubt (samshaya), heedlessness (pramada), sloth (alasya), dissipation (avirati), false vision (bhranti-darshana), nonattainment of yogic states (alabdha-bhumikatva), and instability in these states (anavasthitatva).

If we ever do end up acting just like rats or Pavlov's dogs, it will be largely because behaviorism has conditioned us to do so.