So Kosha if I remember correctly means "sheath" or covering - and I think it's the origin of the five skandas of Buddhism.
This school of meditation emphasizes Silence as the solution and key and goal of meditation.
A Kosha (also Kosa; Sanskrit कोश, IAST: kośa), usually rendered "sheath", is a covering of the Atman, or Self according to Vedantic philosophy. There are five Koshas, and they are often visualised as the layers of an onion in the subtle body.yep.
Another big secret that no one has ever revealed before is that the five skandhas actually correspond to the five koshas of the Hindu Upanishads which form the basis of Advaita Vedanta teachings. Here’s how that works.https://www.meditationexpert.com/zen-buddhism-tao/z_buddhist_skandhas_hindu_koshas_and_enlightenment.html
OK!
So what's funny about SSY - their youtube channel
Is that one of their student-teachers then launched his own yoga school that is now a big global yoga meditation business.
https://www.tapatalk.com/groups/guruphiliac/sadhguru-and-the-isha-foundation-t2073569-s110.html
That is a long discussion of this off-shoot of SSY.
Personally I like the old skool 1980s video look of SSY. haha.
That reminds me of the Qigong Revolution of China in the 1980s.
let's listen or read translations? of their Silence guru
Oh he switched into English!
So he says he did 10 hours of pranayama training a day and sleep stopped and he got tremendous energy.
https://www.quora.com/What-do-you-think-about-Sadhguru-Jaggi-Vasudev-and-his-teachings/answers/59646246
So that link demonstrates the big Osho influence on this off-shoot of SSY.
Science of Silence Yoga website - another way to say Siddha Samadhi Yoga?
So that website seems halfway functional. Unlike the fancy Isha Foundation stuff.
The Annamaya kosha, translated as the food sheath or matter sheath, refers to our coarse physical body, or sthula sharira that we all see and feel. This roughly corresponds to aspects of the form skandha of matter and appearances. Our physical body grows because of food, and is the result of the progressive development of jing, spoken of in Taoism, which thereby links that school’s explanations as well. To progress on the cultivation path we must meditate by detaching from our body so that jing can transform into chi and our chi channels can begin to open. Even the most rudimentary cultivation of the crude chi of the physical nature can result in budding psychic phenomena, as described by Shakyamuni Buddha in the Surangama Sutra. As you work through the form skandha, many such phenomena were denoted by Buddha.Bill Bodri has a fascinating analysis!
The Pranayama kosha, or energy or prana sheath, corresponds to our inner chi body. This is the subtle body of Hinduism called the suksmah shariria. This kosha is named after the word “prana,” which is the Indian word for chi. Another phrase is “vital breath,” and of course breathing methods are some of the easiest ways to cultivate our chi and attain samadhi. Upon freeing oneself from being tied to our inner chi body, you can start to develop superpowers such as astral travel and also the higher thought born body described by Buddhism. It all comes from disidentifying from the body as the self, whether we’re talking about a material physical body or an etheric body made of chi. Thus we have the correspondence to the sensation skandha, though it is often difficult to precisely separate the differences between cultivating through the form and sensation skandhas. This is why they are usually lumped together.
The Manomaya kosha, or mind sheath, roughly corresponds to the conception skandha. This sheath deals with our ability to discern and analyze sense data with discriminative thought, which is the functioning of the sixth consciousness. This is why we say that only by emptying the sixth consciousness can you see the Tao, which means breaking through the conception skandha to reach a stage of clear light and non-ego. This is the same as Taoism’s saying that “shen transforms into emptiness.” You can only free yourself from this sheath by detaching from coarse discriminative thoughts and emotions. Hence we have just linked the stages and measuring systems of three cultivation schools once again – Hinduism, Buddhism and Taoism.
In terms of Vajrayana, to free yourself from the manomaya kosha, or conception skandha, you must open up the heart chakra to attain initial enlightenment and enter the Bodhisattva bhumis, otherwise you will always be bound to the senses and the thought of being a body or self. This requires a degree of letting go of thoughts, feelings, perceptions and conceptions much higher than previously required for freeing oneself from the form and sensation skandhas.
The Vigyanamaya kosha, or fourth sheath corresponding to the ego and intellect, in Buddhism corresponds to the volition skandha. This skandha is greatly involved with the seventh consciousness, which is fixated on the concept of the ego and functions as our intellect. This is why Vedanta calls it the sheath of ego and intellect, or gnosis, which are the province of the seventh consciousness. The seventh consciousness is considered the organ of thinking and intellect, so the match is perfect.
This sheath corresponds to an even more refined layer of chi that deals with ceaseless processes that are always born and then die, which is why Buddha emphasized the aspects of creation and destruction for this skandha. Coarse discriminative thoughts have been dealt with when one passes through the conception skandha, but subtle currents of thought are always ceaselessly arising. These fine thoughts are evry hard to cultivate away, or empty out. Habit energies, judgments of liking and disliking, predispositions due to underlying chi currents within this etheric sheath, and random wandering thoughts and so forth are all involved with the level of chi purification corresponding to this skandha. Working through this is really a stage of true cultivation practice, as Zen says.
The Anandamayi kosha, or fifth sheath of bliss, corresponds to the consciousness skandha because in Hinduism, the final target of realization is called sat-chit-ananda or being-consciousness-bliss. Hinduism identifies pure consciousness with bliss. In the Vedic schools, masters equated the cultivation of pure consciousness as the state of ultimate bliss. In the Vedic schools before Shakyamuni, this level of attainment was identified as “unity with Brahman.” It was the attainment of a pure, desireless, never changing Self which you attained by cultivating the purity of consciousness.
However, Shakyamuni Buddha refused to take pure consciousness as the final Self, but used prajna cultivation to detach even from consciousness, which he called the alaya. He thereby surmounted the Three Realms, freeing himself from birth and death. The stage of enlightenment goes beyond consciousness, and this is the nirvana of Buddhism. In the Nirvana Sutra, it is this formless state of attainment beyond the skandhas that he identified with true “self, permanence, purity and bliss.” It is a nirvana without remainder beyond the realm of consciousness, and thus beyond the Vedic levels of the sat-chit-ananda that correspond to unity with Brahman. This is attaining the Tathagatagarbha, or womb matrix of Buddhahood. You cultivate it through prajna wisdom and by refusing to take Brahman, or consciousness as the final, ultimate self. You don’t attach to it, and thus can become free of it.
To reach this stage of attainment you must cultivate prajna wisdom, which is where Buddhism differs from all the other spiritual schools before and after it. By cultivating the prajna wisdom of direct knowing without attachment, you can quickly pass over the five skandhas completely to get the Tao, but then you must return to the task of cultivating the body, which means passing through these stages, if you want to finish the whole story and cultivate the sambhogakaya and then nirmanakaya bodies. The ability to project countless nirmanakaya emanation bodies can only be achieved after you open up the crown chakra to its fullest extent, which is extremely hard to do. The cultivation of the sambhogakaya begins when the heart chakra opens, for out of the heart chakra arises a great cosmic egg made of refined chi within which the sambhogakaya is born. But as to the crown chakra, it is difficult, difficult, oh so difficult to really open it and all the other chakras on the head that only open in the province of full enlightenment.
http://kriyayogainfo.net/Eng_Downloads1.html
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