December Monthly Theme: Niyama

The monthly theme for December is Niyama or Observances. This relates to the yogi's behavior towards himself and a way to create self-discipline.

1. SAUCHA: Purity, cleanliness
Saucha is the practice of cleaning the body. We want to be pure in every way. This includes bathing, brushing the teeth and the practice of kriyas, as well as maintaining a clean house, a clean mind... When we try to be perfectly clean, we start to learn about dirt. The resulting realization arises: nothing is always and forever in a state of absolute cleanliness. It is a never-ending job. All we can do is to try. To the yogic way of thinking the only real dirt is avidya, ignorance of the True Self. Through the practice of saucha we learn about the physical body and thus ignorance is reduced.

2. SANTOSHA: Contentment
Contentment is independence from external conditions. Don't look for happiness or comfort in external circumstances because those conditions are always subject to change. Be happy with what you have. We will never be truly happy in an external situation. Elevate the mind so that you can perceive the world without conflicts. How do we do this?: Tapas, the next niyama.

3. TAPAS: To burn, self discipline, austerity
By subjecting ourselves to extremes of pleasure and pain, we will develop an internal way to deal with it all. Santosha in the face of tapas facilitates endurance and the ability to concentrate the mind regardless of external conditions. Steadiness and equanimity is developed. Tapas also translates as passion or fervor for the subject, sticking to it no matter what.

4. SWADYAYA: Study of the Self through Scripture
It is often translated as scriptural study, the actual reading of and reflecting on the sacred books, ie. Vedas, Upanishads, Yoga Sutras, Bible etc. these works remind one of their true nature or Atman. When you study something you hold it in your attention and come to know something of it. Likewise, to immerse yourself in scripture is to hold in your attention, Divine ideas, thoughts and words.

5. ISHWARA PRANIDHANA: Devotion to God or the Divine as you see it

Develop an attitude of surrender. Before you do any action offer it to a higher source. In this way you free yourself of selfish action. This practice will enable you to reach for something higher than the apparent limitations of body and mind. Ishvara pranidhana shifts our perspective from the obsession with "I"—with our narrow individual concerns and perspective—that causes so much of the mind's distraction and creates a sense of separation from our Source. Since Ishvara pranidhana focuses not on ego but on the sacred ground of being, it reunites us with our true Self.

The yamas and niyamas are given to the yogi as practices. Perfection is impossible, but we must strive for constant and steady practice.

November Monthly Theme: The Other Yamas

The November theme of the month are the other four Yamas or restraints in Patanjali’s 8 limbed path. These restraints are placed on ourselves willingly in order to focus our efforts in the right direction. It is a disciplined path that allows us to head toward the fulfillment of our dharma, or life purpose. The other four yamas—Satya, Asteya, Brahmacharya, and Aparigraha allow us to coexist harmoniously with others.

1.) SATYA, means "truth," or "not lying." Practicing satya means being truthful in our feelings, thoughts, and words, and deeds. It means being honest with ourselves and with others.

2.) ASTEYA, or "not stealing," means more than not taking things that don’t belong to you. It means also rooting out any subconscious beliefs of lack and scarcity that cause greed and hoarding. We steal because we misperceive the universe as lacking abundance or we think that there is not enough for everyone.

3.) BRAHMACHARYA, or "continence," is when we consciously choose to use our sexual energy or life force to express our dharma, rather than to frivolously dissipate it in an endless pursuit of fleeting pleasures. Brahmacharya reminds us to use use our energy wisely and conservatively.

4.) APARIGRAHA, means "Greedlessness." Aparigraha means not coveting what isn’t ours and not wanting what isn’t ours. It is also the non-accumulation of things. Things take your energy which takes your energy and time away from spiritual practices. If it is collecting dust let go of it, get rid of it. Direct all that extra energy towards sadhana (spiritual practice.).

The yamas and niyamas are given to the yogi as practices. Perfection is impossible, but we must strive for constant and steady practice.

October Monthly Theme: Ahimsa

In the Yoga Sutras, Pantanjali outlines an 8 limbed path known as, Ashtanga Yoga. This is the means he gives as the way to follow the path of yoga. The first limb is known as Yama or translated as restraint. There are 5 Yamas and they are:

1.) Ahimsa:non-violence

2.) Satya: Truthfulness

3.) Asteya: non-stealing

4.) Brahmacharya: continence

5.) Aparigraha: non-greed

Ahimsa, often translated as non-violence, is the highest of all virtues involved in the science of yoga. It is said that if one can perfect the practice of ahimsa, one need learn no other practice of yoga, for all the other practices are subsumed in it. We must restrain ourselves from non-violence in thought, word, and deed. It means causing no harm or discomfort to any living being, any creature that has eyes, a beating heart, and breath. The practice of Ahimsa develops pure, unconditional and universal love. The ability to place our selves in others is essential, thus how can we hurt others? As a Yogi, it is essential to develop the attitude of Ahimsa.

ahimsa pratisthayam tat sannidhau vaira tyagah II:35.

For the one who is firmly established in non-violence all hostility ceases in the presence of that one.

September Monthly Theme: Pranayama

The September theme of the month is the 4^th Limb of Patanjali’s Ashtanga Yoga—Pranayama.

Prana is the vital force that animates the body, enlivening it with motion, intelligence, radiance, transformation and artistry. Though closely associated with the air we breathe in, Prana is subtler than air. Rather, air is the medium through which we absorb Prana into our being. This Prana is introduced into our being through breath, and upon entering our being it courses through invisible channels called nadis ( a concept similar to the Chinese meridians), that crisscross our being. The science of Yoga informs us that we human beings possess 72,000 nadis.

Pranayama is the science of breath control. Breath is intricately connected to the mind and emotions. When one is calm the breath is deep and slow. When one is tense, anxious, angry or fearful the breath is either, held, irregular, short or difficult. Therefore by changing your breathing pattern you can regulate your emotions and feel calm. Careful regulation of Prana, through a series of spiritually determined and scientifically validated sequences of inhalation, exhalation, and retention, maximizes Prana absorption, retention and application in healing the body and mind.

Some of the Pranyama techniques outlined in The Hatha Yoga Pradipika that you can expect to do this month are: Kappalabhat (shining forehead), Nadi Shodana (alternate nostril breathing), Ujjayi (victory breath), Surya Bhedana (sun piercing), Chandra Bhedana (moon piercing), Sitali (cooling), and Bhramari (black bee.)

August Monthly Theme: Savasana

Savasana is a yoga asana often used to begin or conclude a yoga session. It is a relaxing posture intended to rejuvenate one's body, mind and spirit. In Savasana, our bodies integrate and assimilate what we have just practiced. It is about letting go completely. Proper relaxation is essential for the health of our mind and body and for clarity of thought for making good choices. The obstacles to a good Savasana are sleep, boredom, mental agitation, and the ultimate obstacle: thinking you don't need Savasana anymore. Mental agitation and tension are obstacles that make us miss the point of life's journey.

As Sri, K. Pattbhi Jois says, “Most difficult for students, not waking, not sleeping.” It may be the most difficult asana to master, yet the focus is simple -- all you do is relax every body part. If you get distracted or agitated, you can always come back to this basis. Just undo, unwind, let go totally. Place yourself carefully in the pose, and then just get out of the way and observe. Savasana raises our consciousness and intention to a higher, more spiritual plane. In these moments, we feel how yoga is a spiritual science, not a physical work out. Sometimes in Savasana you get a taste of the unconditioned mind, with no thoughts arising, just bare awareness. When you achieve peace in Savasana, remind yourself that you can call upon this feeling, contact this place inside you, at any time during the day.

The aim of yoga practice in daily life is to live vividly from moment to moment without being stuck in thinking or the idea of not-thinking. Wood floor, open window, blanket, cushion, t-shirt, wool socks – there is something profound just here. We are not trying to create an experience; we are making room for experience to happen. Experience, like the present moment, is always waiting for a place to happen. The architecture of savasana requires us to continually let the ground we are lying down on, literally the ground of our thoughts and our bodies, to fall away, until the constructs that frame our experience pass on. This is an act of both dying and being born. Our imagination makes us very busy exploring the world of choices. In the end, there will be no choice, just death. So in the center of your bumbling human life, where you are always looking around for something better, notice how the present moment is just a small death away.Savasana is the art of practicing our death, little by little, every day. “If student does not get up from savasana,” says Pattabhi Jois, “or lifting student up (and he/she) is like a stiff board, savasana is correct.”

“…every day, a little ‘bit dying.” Pattabhi Jois

July Monthly Theme: Meditation

Meditation is the art of watching your mind think. According to the science of meditation, the mind is considered the instrument that the Self uses for perception. The mind has four functions or aspects. The lower mind is called, manas. It is the part which collects data. To utilize this information intelligently, two other functions of the mind come into operation. The first is the ahamkara, or sense of I-ness. For example the sensory mind can see a flower, but it is the I-ness that says, “I see a flower.” When information is presented to the mind, a decision, judgment, or discriminative ability is necessary and this is called the power of the intellect, or the buddhi. The fourth function of the mind is the memory bank, which stores all past experiences. This is called the chitta. Beyond the mind and mental functioning lies the inner or higher field of consciousness called the “SELF”. This is observed through the practice of meditation.

According to the yoga sutras, our pain and suffering is created by the misperception that we are separate from nature. The realization that we aren’t separate may be experienced spontaneously, without effort. However, most of us need guidance. Patajali’s eight limbed system provides us with the framework we need.

Just as there are numerous styles of hatha yoga, so there are many ways to meditate. Remember while practicing any mediation technique that thoughts are not a problem to you, the meditator. You can just watch them and know they are waves of perception that arise, stay, and then pass. The Pure Consciousness/SELF is always present and each wave is just a modification of that. Some techniques include:

1. Repeat a mantra to yourself: use a sound or phrase as a point of focus.
2. Chanting: an extension of mantra with pitch and sound
3. Use of Imagery or visualization
4. Gazing: such as candle gazing or tratak
5. Breathing: using the breath as a point of focus
6. Physical Sensations: watching your physical sensations

Overall, research has confirmed that profound physiological and psychological changes take place when we meditate, causing an actual shift in the brain and the involuntary processes of the body. When the mind calms down in meditation, EEG shows waves that are smoother and slower and categorizes them as alpha waves. As meditation deepens brain activity decreases, and the waves are then classified as theta waves. In the end, meditation may be rewiring brains to reduce stress. Studies have shown decreased perspiration and slower rate of respiration accompanied by a decrease of metabolic wastes in the bloodstream, lower blood pressure and an enhanced immune system among meditators. Furthermore, research shows a decrease in stress, anxiety, and a greater sense of inner peace.

June Monthly Theme: Purusharthas–Dharma, Artha, Karma and Moksha

Purusha means human being and artha means object or objective. Purusharthas means objectives of man. According to Hindu way of life, a man should strive to achieve four chief objectives (Purusharthas) in his life. Of these, the first three belong to the realm of worldly values; the fourth is called the supreme value. The fulfillment of the first three paves the way for Moksha.They are:

1. Dharma (righteousness),
2. Artha (material wealth),
3. Kama (desire) and
4. Moksha (salvation or freedom through communion with God or the infinite).

Every individual in a society is expected to achieve these four objectives and seek fulfillment in his life before departing from here. The concept of Purusharthas clearly establishes the fact that it is not advocated to live a life of self negation and hardship, but a life of balance, achievement and fulfillment.

Dharma (Virtue)

Dharma or Virtue is the fundamental means by which to attain the other three goals. Dharma is founded in Truth and it is the support of the universe. But the majority of people in their ignorance forget the first and the last, and run after worldly pleasures, often resorting to unrighteous means. As a result they suffer all through their lives. Misery is the inevitable result of adharma (opposite of dharma).

Observing this sad plight of the people, Vyasa says in the Mahabharata:

Artha and Kama, which all people desire so much, can be attained from Dharma itself. Why then do they not follow Dharma?

Sri Shankaracharya said:

Dharma is the law of conduct by means of which man attains worldly prosperity as well as final beatitude or Moksha.

The key to individual and social ethics of Hinduism is the conception of Dharma, whose full implications cannot be conveyed by such English words as religion, duty or righteousness. Derived from a root which means to support, the word signifies the law of inner growth by which a person is supported in his present state of evolution and is shown the way to future development. A person's Dharma is not imposed by society or decreed by an arbitrary God, but is something with which he is born as a result of his actions in previous lives.

Dharma determines a man's proper attitude toward the outer world and governs his mental and physical reactions in a given situation. It is his code of honor.

Dharma is the basis of both individual progress and social welfare.

Artha (Wealth)

Dharma should be strictly adhered to for the attainment of worldly prosperity. Wealth must be earned or acquired according to Dharma.

Kama (Pleasure)

The object of the third legitimate desire is Kama, or the enjoyment of sense pleasure. This covers a vast area- from the enjoyment of conjugal love, without which the creation cannot be maintained, to the appreciation of art, music and poetry. Sense pleasures, if not pursued according to Dharma, degenerate into sensuality.

Wealth and sense pleasure, which are only means to an end, are valuable in so far as their enjoyment creates a genuine yearning for spiritual freedom in the mind of the enjoyer.

Moksha (Emancipation)

The fourth legitimate desire, equally irresistible, is related to Moksha, or freedom from the love and attachment prompted by the finite view of life. Man, who in essence is spirit, cannot be permanently satisfied with worldly experiences. After fulfilling all his worldly desires and responsibilities a man still wants to know how he can suppress his inner restlessness and attain peace. So at last he gives up attachment to the world and seeks freedom through the knowledge of the spirit.

May Monthly Theme: Hatha Yoga Pradipika

Swami Muktibodhananda states…

According to hatha yoga there are six major factors which prevent yoga or union from occurring. In hatha yoga, union means uniting the two energy forces, mental and pranic, in the body. This is the energy flowing in the ida and pingala nadis. Hatha Yoga is the process of balancing the flow of these two alternating forces to bring perfect physical and mental equilibrium and wakening to sushumna and kundalini. All branches of yoga unite these two energies and channelize them through the sushumna. These three Nadis terminate in the Ajna Chakra or 3rd eye.

The object of hatha yoga practice is the increase the duration and flow of sushumna and the period when both nostrils flow simultaneously so that a balance is created in the physical and mental functions. When the mind and body are not functioning in harmony, there is a division between the physical and mental rhythms, which inevitably leads to sickness. Thus, one must avoid all activities which waste energy or distract the mind. The six obstacles, that get in the way of yoga or union, are:

• Overeating: When the body is overloaded with food, it becomes sluggish and the mind becomes dull. Over a period of time toxins build up in the body. If the body is toxic and lethargic, how can one make progress? It is advised that the stomach should be half filled with food, one quarter with water and one quarter with air!

• Overexerting or Overstraining the Body and Mind: Hard physical labor or intense mental work taxes one of the energy systems and can create further imbalance between the two energies. The hatha yogi has to conserve and build up his store of energy for spiritual purposes.

• Too Much Talking & Being in the Company of Common People: This wastes time which could be better spent in awakening the inner awareness. Gossiping with people who have low morals and base consciousness cannot enlighten your soul, rather their negative vibrations may influence you. Social situations and irrelevant discussions distract the mind.


• Strict Adherence to Rules and Regulations: Although it is important to follow the instructions of a guru, as far as religious doctrines are concerned, it is unnecessary that they be maintained for spiritual progress. Adhering to rules makes one “narrow minded” and yoga is meant to expand the consciousness. A yogi’s mind should be flexible and able to adjust to circumstances.


• Unsteadiness/Wavering Mind: This means an imbalanced body metabolism, inability to hold one posture for a period of time, and a wavering mind. Yoga cannot be achieved under these conditions. When there is physical, mental, emotional, and psychic imbalance, the energy is dispersed, but if the energy is properly channelized, all the bodily systems become stable. If there is inconsistency and irregularity in lifestyle further imbalance in the body will ensue. An unswerving mind and steady body cultivate yoga.

April Monthly Theme: Practice & Non-Attachment

The question arises of how do we arrive at a state of yoga and what should we do and not do?

Patanjali states in sutras 1.12-1.16:

ABHYASA VAIRAGYABHYAM TANNIRODHAH
These mental modifications are restrained by practice and non-attachment

TATRA STHITAU YATNO’BHYASAH
Of these two effort toward steadiness of mind is practice (effort must be continuous.)

SA TU DIRGHA KALA NAIRANTARYA SATKA RASEVITO DRDHAHUMIH
Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness

According to Desikachar, “ This sutra emphasizes the need to approach practice soberly with a positive, self-disciplined attitude and with a long term view toward eventual success.”

DRSTANUSRAVIKA VISAYA VITRSNASYA VASIKARA SAMJNA VAIRGYAM
At the highest level there is an absence of any cravings, either for the fulfillment of the senses or for extra ordinary experiences

As we develop our practice along the correct lines, we find that our ability to discipline ourselves and reject intrusive influences grows (Desikachar)

TAT PARAM PURSA KHYATER GUNAVAITRSNYAM
When the individual has achieved complete understanding of his true self, he will no longer be disturbed by the distracting influences within and around him.

In the end this higher form of detachment develops from self understanding. The mind becomes detached from its personal desires. The desires are not suppressed. One is just no longer disturbed by them.

March Monthly Theme: Kriya Yoga

The second chapter of Patanjali’s Yoga Sutras describes the qualities necessary to change the mind effectively and gradually from a state of distraction to one of attention. These are practical hints to be followed in our daily lives. He starts with the explanation of Kriya Yoga:

Tapah Svadhayayaesvara Pranidhanani Kriya Yoga:
“Accepting pain as help for purification, study of spiritual books, and surrender to the Supreme Being constitute yoga in practice”
– Swami Satchidananda

According to Patanjali, Kriya yoga or the yoga that we practice incorporates tapas, svadhyaya, and Isvara pranidhanam. Tapas has a couple of interpretations; it can mean fire or heat or to burn impurities. It can also mean self-discipline. Patanjali states that tapas is equal to accepting pain as purification. If we have to suffer pain to be purified than it is worth it. The self-discipline aspect refers to suffering this pain. If we can endure it, through self-discipline, we look forward to the pain to assist us in seeing the true self. Self-discipline can also facilitate spiritual progress.

Svadyaya is study, specifically self- study. It is to study with understanding and with our hearts. The more we study in this manner, the more we can elevate the mind and expand our knowledge. Svadyaya also implies to put into action the things that you study. Experience is unequaled in its ability to add to our knowledge and consciousness. Wisdom comes with experience.

Isvara pranidhanam is to surrender to a power greater than one’s self. This involves giving up everything to the divine; all accomplishments and all things negative. God will take care of them. You are only an impermanent holder of these feelings. They belong to God. When you can live this way, you can experience peace, joy and keep the mind liberated from chitta vrittas.

Kriya yoga is the path of transmutative action or the act of changing into a higher form. Often best described as a form of internal karma yoga which is achieved by perfecting the niyamas or self disciplines of Patanjali’s eight limbed path, particularly, tapas (austerity), svadhayaya (self study) and isvara pranidhana (devotion to the Lord), a yogi erases samskara (subliminal activators) from his subconscious.

February Monthly Theme: Samkhya

In Samkhya philosophy there are three major guṇas which serve as the fundamental operating principles or "tendencies" of prakrti (universal nature) which are called: sattva guṇa, and rajas guṇa, tamas guṇa. The three primary gunas are generally accepted to be associated with creation (satva), preservation (rajas), and destruction (tamas). The entire creation and its process of evolution is carried out by these three major gunas.

All material nature is made up the interplay of three energies or "gunas". Part of the work of yoga is to go beyond the limitation of seeing life as forms and concepts, and to see the underlying qualities of things. The gunas are a great map for navigating your way through life. When you can recognize which of these energies is at play in your life, it makes it so much easier to bring about a state of balance.

Rajas:
Generally: is a passionate, frenetic, creative, tumultuous energy.
People that are rajasic are full of desire, thirsting for worldly enjoyment, and even at more extreme ends of the scale, fueled by competition and ambitiousness. The Sanskrit root means "impure". It is also related to the root rakta, "redness". And raga, "passion." If you think of living in a bright red room or a woman wearing a red dress, you can feel the energy of Rajas. Food that is Rajasic is quite stimulating (often times over stimulating). Eg: spicy, sour, acid foods like coffee, hot peppers, onions and so on. If you find yourself eating really quickly too, this too can be rajasic. If you have ever been to a big smorgasbord and eaten way too many combinations of food, you would have belly will be feeling the effect of Rajas Guna

Tamas:
Tamas is dull, insensible, gloomy and dark energy. The Sanskrit word literally means "darkness, dark-blue, black." People that are tamasic are gloomy, sluggish, dull and blinded by greed. Sometimes people who are tamasic can be characterized as lazy and slothful. If you spend the night drinking tequila in Margaritaville, the next morning you will find yourself deep in the heart of Tamasicville On the darker end of the tamasic scale, they can be unconscious of the needs others, dark and destructive. Food that is Tamasic is stale, under or over ripe. Heavy meats. Canned, reheated or fermented foods. Eating too much is Tamasic.

Sattva:
Sattva is a calm, peaceful and clear energy. The Sanskrit word is based on the principle "Sat" or "being, as it should be, perfect."
People that are Sattvic are calm, centered, compassionate and unselfish. Food that is Sattvic is nourishing & easy to digest. Cereals, Fresh Fruit, Pure Water, Veggies, Milk, Yogurt