December 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

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: 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: 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: Abhyasa and Vairagya

Abhyasa and Vairagya (Practice and 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.  

September 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 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.

August Monthly Theme: Mudras

Mudras are positions of the body that have some kind of influence on the energies of the body, or your mood. Mostly the hands and fingers are held in some position, but the whole body may be part of the mudra as well.

The most well-known mudras are probably the ones performed while meditating or in pranayama. One sits in lotus position (or with crossed legs) and either puts one's hands on the knees, the tips of the thumb and index finger joining, or in the lap, the fingers of the right hand resting on the left palm. But also the Christian crossing of the fingers for prayer is a mudra, as is the Indian greeting gesture (that is also used while praying), where the hands are held in front of the chest, the palms touching.

The crossing of the hands puts one's attention within, while opening the heart. The indian greeting gesture puts one into a mood of respect.

Mudras have been in use in the East for thousands of years, particularly in Buddhism. Buddha statues often have the hands in certain hand positions. They have been used as a spiritual practice (and still are), as a way on the path to enlightenment.

However they're also used for physical ailments.

Using Mudras

To use a mudra, keep it for at least a couple of minutes. It is usually more effective to do them a while longer, like 15 minutes or so. You might spread that time over the day, but you could also make it part of meditation.

Hold the finger-positions with both hands, at the same time. This will have a more powerful effect than doing a mudra with just one hand.

Some mudras are simple enough so that you can even do them with your hands in your pockets, like the set of four mudras. You can do these anywhere when you feel you need them, without attracting attention.

June 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 3^rd 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 intese 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. 

May Monthly Theme: Preya & Shreya

Whenever you have a choice, ask yourself this question: “Which is Preya and which is Shreya, the long term good?”

Preya is what we like, what pleases us, what offers immediate gratification to senses, feelings, on self-will. Shreya is simply what works out best in the end.

Preya is the “pleasure principle”: doing what feels good, no-matter the consequences.

Shreya means choosing the best consequences, whether it feels good or not—often forgoing a temporary pleasure for the sake of a lasting benefit.

Junk food is one of the clearest illustrations of Preya: sugar, salt, and saturated fat so fast and easy that you don’t even have to sit down for it. The consequences are all equally clear.

Or look at exercise: “no pain, no gain” training and toning the body often is not pleasant. We do it for the sake of its long-term benefits, because later we will really feel good in a deeper, longer lasting, more satisfying way.

That is Shreya—choosing what is best.

When we learn how to look for it, we see this choice between Preya and Shreya comes up in every moment, in virtually everything we do.

There is no escaping it.

The moment dawn breaks, the choices begin: “Shall I get up for my meditation, or shall I pull the blanket over my head and stay in bed a little longer?” It starts there and it goes on until you fall asleep at night.

To choose wisely, your senses must listen to you. That is the essential prerequisite. And for your senses to listen to you, you must listen to you; your mind must listen to you. That is why, as you train your mind in meditation, your eating habits come under your control. Likes and dislikes begin to change and choices open up everywhere.

Yet discrimination, of course, extends not only to eating but to everything. In the scriptures, we are said to eat through all the senses. Just as we learn to be discriminating about what we put into our mouths, we learn to be vigilant about the books and magazines we read, the movies and television we absorb, the conversation we indulge in, the company we keep; in short, in everything we do and say, ultimately this extends even to what we think. We have a choice in all these things: this is what is meant by “intentional living.”

There are drugs that injure the body and there are books that injure the mind.

As our minds fill up with junk thoughts and junk feelings, we get addicted to them. We lose our discrimination and as these junk thoughts fail to satisfy—and they must—the cravings for them become more and more acute.

But we are hooked; we can’t get them out of our head, out of our relationships.

Every day, in everything, we have a choice. Nobody can say, “I am not free to choose.”

These two words from the Upanishads can always help us see our choices clearly: Preya, that which is pleasant but which probably benefits nobody even ourselves, and Shreya, that which is of lasting benefit to all.

Shall I reply curtly to her rude remark, or shall I speak kindly? Shall I spend the afternoon doing something I like, or shall I work at something that helps a few others? Every where we have choices like these, an discrimination comes when we start choosing what brings lasting benefits even at the cost of a few private, personal satisfactions.

Much of the art of living rests on the rare ability to discriminate between what is in harmony with this central law of life and what violates it. What is Dharma and what is Adharma.

To act wisely, we must see clearly. “Does this particular choice resolve a conflict, foster clean air, bring peace to my mind or to people around me?”

If the answer to such questions is “yes,” that course of acting is in harmony with the unity of life.

To grow spiritually, we need both the detachment to see clearly, the discrimination to know what is of lasting value, and, of course, the will power—the determination to put our insight into action.

Without discrimination, by contrast, “anything goes;” one of the warnings in the Yogic scriptures states, “Lack of discrimination is the source of the greatest danger” to the health, to security, to personal relations, to life itself.

In daily living, discrimination means making wise choices, knowing what to do and what not to do.

“Learn to discriminate between what is permanent and what is passing. Chose every day to do things that improve your health, promote lasting security and deepen relationships—things that in the long run contribute to the well being of your society and the world. In this lies your happiness, your salvation, your very future.”

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: Mantra

A mantra (from Sanskrit: man- "to think" and -tra meaning, tool) literally means "instrument of thought." Originating in ancient India out of Vedic Hinduism, mantras serve a variety of functions and are especially popular as aids to meditation and devotion. As powerful sound vibrations, mantras encompass various forms of sacred utterance (syllable, scriptural verse, or sacred formula), which can be repeated silently or chanted for different purposes such as instilling concentration, facilitating spiritual growth, and helping to visualize a deity. It is said that a mantra, when recited with proper understanding and intonation, can revitalize the mind with mystic power and help deliver it from illusion to enlightenment. Mantras have also been used in religious ceremonies to accumulate wealth, avoid danger, or even allegedly to eliminate foes.

Different sounds have different effects on human psyche. If a soft sound of wind rustling through leaves soothes our nerves, the musical note of running stream enchants our heart, thunders may cause awe and fear.

The sacred utterances or chanting of Sanskrit Mantras provide us with the power to attain our goals and lift ourselves from the ordinary to the higher level of consciousness. They give us the power to cure diseases; ward off evils; gain wealth; acquire supernatural powers; worship a deity for exalted communion and for attaining blissful state and attain liberation.

Over time, the most famous of all Hindu mantras became Aum, which is called the "pranava mantra" (the source of all mantras). Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. It represents the underlying unity of reality, called Brahman, the godhead, as well as the whole of creation. Merely pronouncing this syllable is said to allow one to experience the divine in a very direct way.

One of the main forms of puja, or worship, in Hinduism is repetition of mantras (called Mantra japna), which is said to lead to moksha/liberation. Essentially, Mantra Japa means repetition of mantra, and has become an established practice of all Hindu streams, from the various Yoga to Tantra. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu malas (bead necklaces) developed, containing 108 beads and a head "meru" bead. The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the "meru" bead and repeat.

Any shloka (scriptural verse) from holy Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga saptashati or Chandi are considered powerful enough to be repeated to great effect, and have therefore the status of a mantra

In addition to Hinduism, mantas are also used by Buddhists, Jains, Tantrikas, Sikhs and followers of some new religious movements. The practice of prayer in the Abrahamic religions is said in some ways to have a similar function to mantras.

February Monthly Theme: Fear

"Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won't feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It's not just in some of us; it's in everyone. And as we let our own light shine, we... give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others." ~Marianne Williamson

Fear is a ubiquitous emotion experienced by all beings in varying degrees. All fears originate from our perceptions and past experiences (karmas). Some fears keep us alive and are necessary for our survival. We refer to these fears as instinctual. Other fears keep us from living a fully expressed life, keeping us bound and enslaved. Often an isolating force, these fears widen the gap between our self and others, preventing our divine Self from emerging.

The Taittiriya Upanishads teach that, "until we realize the unity of life, we live in fear." When we are unsure about the world around us, we typically react in a negative and defensive way, as we interpret the unknown as posing some threat to our comfort or security. Whatever word we use to describe this feeling of insecurity or uncertainty, our reaction is usually rooted in fear. Steeped in our dread, we see the world from a dualistic viewpoint and label things as good or bad or you are this and I am that. Utilizing objects, old ways of thinking and/or our tendencies (gunas) to disengage from the terror we are feeling reinforces the separation of the self from the experience. As a result, we empower the fear that further cocoons our divine Self, distancing us from our innate intelligence, strength, and confidence. If done over a lifespan or the course of many lifetimes this behavior creates mental impressions on the subtle body referred to as samskaras. These impressions deepen through repetitive action, like circling the same path over and over, resulting in a conditioned mundane existence.

As yoga practitioners we have an opportunity to get to the root of our fear and eventually free ourselves of these mental confines and samskaras. Since our body is made up of our karmas, utilizing meditation, asana, pranayama, diet and high intention gives us insight into where we resist the Self. This physical inquiry can resolve our karmas back to their source, opening us up to resolution, healing and subsequent freedom.

With meditation we have the ability to witness our inner landscape, investigating the origins and depths of our fears. As love is the opposite of fear, we notice where we lack in self-love through the observation of our thought patterns and internal dialogue. In order to resolve our fears, we must love ourselves enough to face and understand them with a compassionate awareness and a non-judgmental heart.

Asana practice helps us further connect to the root of our fears because it allows us to feel the sensation of tension and tightness housed in our bodies. It also affords us the opportunity to observe our fearful reactions to certain postures and the mental and emotional discomfort they elicit. Through asana we are able to explore the edges of what is known and unknown allowing us to uncover resistance in the mind and body. This may be especially apparent with lunges, back bending and other asanas that release the psoas ("so-az"), as this is a key muscle to our fear reflex. Working to release the psoas and stretch the front of the body can provide insight into our emotional state. Important to our postural stability, the psoas links both sides of the lower back to the front body ending at the lessor trochanter, deep inside each hip.

Pranayama practices like nadi shodhana not only clear our energetic channels (ida, pingala, and sushumna), but also stimulate the frontal lobe, the command center to our emotions and personality. It balances both sides of the brain and calms the mind and nervous system. When balanced neurologically, we are less reactive to whatever fears we might be experiencing.

A vegetarian diet also provides a means to be free of fear. When factory farmed animals are in preparation for slaughter they release stress hormones and other chemicals as a response to the fear of their own death; when we subsequently eat their meat, we consume that fear–one bite at a time. Choosing a diet that doesn't create fear in other beings will have a direct impact on the fear we experience in our lives.

Incorporating these practices coupled with the high intention of facing what scares us will cultivate familiarity. This familiarity develops the courage needed to change our deeply ingrained responses and relationship to our fears. Once we realize that what we fear is not real but a mental construct, we soften and embrace the totality of life. No longer inhibited and bound by fear we are ignited with a drive to live life courageously. Free and at ease with all that is within us and around us, we are steadily, joyfully and fearlessly connected to the earth.

~ Giselle Mari, 2010