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There are many ways to approach a book of this kind. One way would be to plunge directly into practice, to take a headlong dive into do-it-yourself mode. But then this book doesn’t claim to be a self-help manual. It has a strong practical orientation, but there’s more to it than that. Another way would be to turn theoretical. But this book is not an exercise in scholarship either. I have never read any of the yogic treatises in their entirety. I never had to. I come from inner experience. It was only late in my life when I skimmed through some of Patanjali’s Yoga Sutras, those significant yogic texts,

that I realized that I had a certain access to their inner core. This is because I approach them experientially, rather than theoretically. To reduce a sophisticated science, like yoga, to mere doctrine is just as tragic as turning it into a cardiovascular workout. And so, this book has finally been divided into two sections. The first maps the terrain; the second offers you a way to navigate it. What you are about to read in this section is not a display of academic expertise. Instead, this section seeks to offer a series of fundamental insights insights that lay the foundation or bedrock on which the architecture of the more practice-oriented second section is built.

These insights are not tenets or teachings. And they are most definitely not conclusions. They are best seen as signposts on a journey that can be made by no one but you. They are core perspectives that have emerged as a consequence of the state of heightened awareness that has been mine since a life-transforming experience thirty-three years ago. The section begins on an autobiographical note. This is so you know something about the authorial company you will be keeping, should you choose to read the rest of the book! The section then unfolds into an examination of certain basic ideas, exploring along the way some commonly used (and misused) terms such as destiny, responsibility, well-being, and even more fundamentally, yoga.

One of the chapters in this section closes with a sadhana. The word “sadhana” in Sanskrit means a device or a tool. These tools for exploration offer a chance for you as a reader to put the ideas discussed in those pages into action and see if the insights work for you. (These sadhanas will recur much more frequently in Section Two.) I am often told by people that I seem to be a “modern” guru. My response to that observation is that I am neither modern nor ancient, neither new age nor old age. I am contemporary, and that is how every guru has always been. Only scholars, pundits, and theologians are capable of being ancient or modern. A philosophy or belief system can be old or new. But gurus are always contemporary. A guru, as I said earlier, is someone who dispels darkness, someone who opens the door for you. If I promise to open a door for you tomorrow or I opened it for someone else yesterday, it is of no relevance. Only if I open a door for you today is it of some value. So, the truth is timeless, but the technology and the language are always contemporary. If they weren’t, they would deserve to be discarded. No tradition, however time-honored, deserves to live on as anything more than a museum piece if it has outlived its relevance. So, while I will be exploring an ancient technology in this book, it is also a technology that is flawlessly state-of-the-art. Personally, I am not interested in offering anything new. I am only interested

in what is true. But I hope that the following section will offer you some

moments when the two converge. For at those junctures when the conditions are

right—when an insight is articulated from a place of inner clarity and when it

meets a reader at the right moment of receptivity, an age-old truth turns

explosively alchemical. All of a sudden, it is fresh, alive, radiantly new, as if

uttered and heard for the very first time in history

(Taken From Authors Book)

Sadhguru