According to yoga wisdom, everything is resonance

The links that meet and sustain the elements of the Universe (things, beings, processes, created phenomena) have as basis the resonance phenomenon. Due to the resemblance between them, phenomena, objects or subtle energies harmonize, simultaneously vibrate, mutually and selectively evoking each other, by remote action, just like in the case of attuning two emission-reception stations on the same vibrating frequency. In such a case, it is well known that resonance takes place only when the frequency is adjacent or it synchronizes with one of the two frequencies (called own) the resonant system is capable of oscillating.

A transfer of energy from the stimulating system to the resonating one takes also place during resonance. When the resonance condition is reached, the amplitude of the oscillations increases a lot, presenting a certain maximum; it could become infinite if energy leaks due to rubbing factors did not exist. Being a selective phenomenon, resonance offers the possibility to distinguish less perceptible oscillations by other procedures, or to canalize a transfer of energy on a certain frequency in order to trigger a certain phenomenon, like an energy transaction or other kind, for instance.

“That (the Self) is in motion. The Self is motionless.
The Self is remote. The Self is also close.
The Self is inside everything. The Self is outside of everything.”
ISHA UPANISHAD (1-5)

The Projection of the Spiritual Heart

Meditation on the question “who am I?” is one of the methods that enables the yogi to reveal in themselves the reality of the Immortal Supreme Self Atman. But in what location of our inner self do we have to project this question to find the quickest ineffable answer which transcends any mental understanding? Some recommend the area of the head (Sahashrara - in Shaivism; Ajna Chakra - in Taraka Yoga), others indicate the heart area (Ramana Maharishi, Vedanta etc.).

In reality however, when the concentration is deep, it overcomes the reflex of being attached to a certain area and in the opening which it creates, the meditation seems to stabilise without localisation. From the practical point of view, even if we start by focusing in the heart area, for example, it is necessary we arrive at a global feeling of our being, including the physical body. It is true that focus and balance in such a global sensation is much easier to realise if the initial point of projection was the heart and not the head; the limitation to a bodily reference will be gradually overcome and we will experience the revelation that what we truly are cannot be an object. In this way it reveals inside us a reality from a superior direction, a very intimate presence which we can retrieve every time we return inwards to ourselves, and a presence which we feel is the foundation of every moment of our lives (which we will at least discover every time when through an act of lucidity we will draw near to the truth of our existence). Thus, our experiences will attain what the jnana yogis said: the world and the conjunctures of our life are inside us, but we are not in these conjuctures. This experience is associated with a feeling of distance, of detachment, which makes us realise that everything is perceived by the Consciousness within Consciousness. 

Motto:"In a state of detachment perform what has to be done, no matter what it is, and never wish to assume the fruits of your doings""

Karma yoga represents one of the four main classic forms of Yoga. Karma Yoga represents a starting point and is an essential part of the teachings of Bhagavad Gita, this serves as sufficient ground for its authenticity.

Like all other forms of Yoga, the main and final purpose of Karma Yoga is to facilitate and accelerate the spiritual evolution of its persistent practitioner. The main difference from other forms of Yoga is that Karma Yoga can be practised well from the very beginning, and can be applied all the time, all day long, because it is applicable to all human activities. Compared to Karma Yoga, the continuous daily practice of Bhakti Yoga for example is only available at a very high level of attainment and the practice of Jïana Yoga (with its main form Haöha Yoga) is restricted to specific periods of the day, for a specific interval of time. These arguments lead to the conclusion that Karma Yoga is an instantaneous form of Yoga for the daily life.