January Monthly Theme: Kosha

A Kosha usually rendered "sheath", is one of five coverings of the Atman, or Self according to Vedantic philosophy. They are often visualised like the layers of an onion. Belling states:


According to the Kosha system in Yogic philosophy, the nature of being human encompasses physical and psychological aspects that function as one holistic system. The Kosha system refers to these different aspects as layers of subjective experience. Layers range from the dense physical body to the more subtle levels of emotions, mind and spirit. Psychology refers to the emotional, mental and spiritual aspects of our being. Together, all aspects make up our subjective experience of being alive.


Annamaya kosha
This is the sheath of the physical self, named from the fact that it is nourished by food. Living through this layer man identifies himself with a mass of skin, flesh, fat, bones, and filth, while the man of discrimination knows his own self, the only reality that there is, as distinct from the body.

Pranamaya kosha
Pranamaya means composed of prana, the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism, its physical manifestation is the breath. As long as this vital principle exists in the organisms, life continues. Coupled with the five organs of action it forms the vital sheath. In the Vivekachoodamani it is a modification of vayu or air, it enters into and comes out of the body.

Manomaya kosha
Manomaya means composed of manas or mind. The mind (manas) along with the five sensory organs is said to constitute the manomaya kosa. The manomaya kosa, or “mind-sheath” is said more truly to approximate to personhood than annamaya kosa and pranamaya kosha. It is the cause of diversity, of I and mine. Sankara likens it to clouds that are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and liberation, too, is caused by that alone.

Vijnanamaya kosha
Vijnanamaya means composed of vijnana, or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijnanamaya as the combination of intellect and the five sense organs. It is the sheath composed of more intellection, associated with the organs of perception. Sankara holds that the buddhi, with its modifications and the organs of knowledge, form the cause of man’s transmigration. This knowledge sheath, which seems to be followed by a reflection of the power of the cit, is a modification of prakrti. It is endowed with the function of knowledge and identifies itself with the body, organs etc.
This knowledge sheath cannot be the supreme self for the following reasons;

• It is subject to change.
• It is insentient.
• It is a limited thing.
• It is not constantly present.

Anandamaya kosha
Anandamaya means composed of ananda, or bliss. In the Upanishads the sheath is known also as the causal body. In deep sleep, when the mind and senses cease functioning, it still stands between the finite world and the self. Anandamaya, or that which is composed of Supreme bliss, is regarded as the innermost of all. The bliss sheath normally has its fullest play during deep sleep: while in the dreaming and wakeful states, it has only a partial manifestation. The blissful sheath (anandamaya kosha) is a reflection of the Atman which is bliss absolute.

December Monthly Theme: Karma and Samskara

From Jivamukti Yoga, by David Life and Sharon Gannon, they state:

This essence of Karma Yoga is selfless service. This practical method for reducing suffering in the world is the foundation of all yoga practice. When we are suffering from self-pity and loneliness, a surefire cure is to care more for others and the reduction of their suffering. When we shift our thoughts away from our own suffering, it diminishes.

Whatever yoga practice you undertake, make it Karma Yoga by devoting the fruits of your practice to God, as Patanjali suggests in the Yoga Sutras: Ishvara-pranidhand-va. Karma Yoga should not be confused with the law of karma, which is that every action causes infinite effects. The law of karma is the law of cause and effect. Karma Yoga, on the other hand, is a method for ensuring that the actions we take cause good karmic effects.

The law of karma is a universal doctrine, operating as surely as the law of gravity. You can observe it in the natural world, if you care to look. If you plant a seed in the ground, the karma of the seed is to grow. If you throw something up in the air, the karmic result is for it to come down.

Karma means action. It comes from the Sanskrit root kr, which means to act. It encompasses all movement, of the mind as well as the body. These movements can be conscious or unconscious; regardless, the karmic result is still ours.

The word karma is also used to refer to the accumulated results of past actions, present actions, and actions we will perform in the future. The karmas of the past, present, and future are of three types:

Sanchitta: This is accumulated past actions or karmas waiting to come to fruition. Sanchitta is the storehouse of every action you have ever done, in all the lifetimes you have ever lived. These are all of the unresolved past actions waiting to reach resolution.

Parabda: This is the present action: what you are doing now, in this lifetime and its result. You have taken from the storehouse, sanchitta karma, a certain amount of unresolved desires and ambition, and will try to 'work them out' in your present lifetime.

Agami: Future actions that result from your present actions are called agami karma. As you attempt to resolve past karma, you unavoidably create new karmas that you may or may not be able to resolve in your present life. If you don't resolve them now, they will go into the storehouse to be resolved in a future life.

Every action creates a groove in the subtle atmosphere called a samskara. Samskaras represent your unfulfilled desires and ambitions, etched onto your soul by your actions. These must be fulfilled at some time, in this life or in another. All karma results from ignorance of the true Self. Let's say you smoke a cigarette for the first time. You want to know what it tastes like, so you take a puff. You like it and say, "Oh, I'll take another," and soon you are tied to the cigarette. What is fascinating is that it is not the cigarette that makes you feel good; it is the fact that as you take a puff, you have no other desire for that moment. In that moment you experience your real Self, which is happiness, freedom from desire. But you mistakenly associate that happiness with the cigarette, not the Self, which is the true source of happiness. Instead of going to the Self directly, you go to the cigarette. You are bound in the karmic cycle of action and the resulting attachment.

The only way to be freed from having to resolve every desire is for the soul to realize the Self. Through enlightenment, no karmas can bind you. You are unbound, liberated. When an action is selfless, it leads to future good karma and eventually to liberation. As yogis seeking liberation, therefore, we strive to perfect our actions. Most actions are preceded by a thought. To perfect an action, therefore, we must first perfect our thoughts. What is a perfect thought? A perfect thought is one devoid of selfish motive, free of anger, greed, hate, jealousy, and so on.

Most of us believe we can think any thought we like and be free of consequence, as long as we don't act on it. Yet how many times have you had something on your mind and a friend has looked at you and asked, "What's bothering you?" Our thoughts affect others and bear karmic consequences for ourselves. Our thoughts are significant even at the time of death, when a thought can propel us into the next lifetime- for better or for worse. Thought leads to action. The same action can be undertaken with a selfish intention or a selfless intention. The act of sexual intercourse is a good example. When intended to control, manipulate, harm, or humiliate another person, it is called rape and is considered a crime. When it is motivated by the intention to love, honor, or uplift another, it is called making love.

The intention behind any action is always more important than the action itself. The intention contains the seed of the action's results. If you perform a good action but you have a negative intention, you will receive negative karma from that action.

November Monthly Theme: Bandhas

Bandhas are interior body locks used in yoga. There are three band has – Mula Bandha, Uddiyana Bandha and Jhalandara Bandha. Each bandha is a lock, meaning a closing off of part of the interior body. These locks are used in various pranayama and asana practices to tone, cleanse and energize the interior body and organs. When all three bandhas are activated at the same time, it is called Maha Bandha, the great lock.

Root lock or Mula Bandha: The first of three interior body “locks” used in asana and pranayama practice to control the flow of energy. To activate mula bandha, exhale and engage the pelvic floor, drawing it upwards towards your navel. If you don’t know how to access the pelvic floor, think of it as the space between the pubic bone and the tailbone. Initially you may need to contract and hold the muscles around the anus and genitals, but really what you want is to isolate and draw up the perineum, which is between the anus and genitals. Do not hold your breath. Engaging mula bandha while doing yoga poses can give the postures an extra lift. This is especially useful when jumping.

Abdominal lock or Uddiyana Bandha: The second of the three interior body “locks” used in asana and pranayama practice to control the flow of energy. Uddiyana bandha can be practiced alone or in conjunction with mula bandha. To engage this bandha, sit in a comfortable cross legged position. Exhale your breath, then take a false inhale (draw the abdomen in and up without taking in any breath.) Draw the belly up underneath the rib cage. To release, soften the abdomen and inhale.

Uddiyana bandha tones, massages and cleans the abdominal organs. If you are familiar with mula bandha, you will see that the drawing up of the pelvic floor naturally leads into the drawing up of the abdomen. This is how the bandhas work together.

Throat lock or Jhalandara Bandha: The third and last of the three interior body “locks” used in asana and pranayama practice to control the flow of energy. Jhalandara bandha can be practiced alone or in conjunction with mula bandha and uddiyana bandha. To engage this bandha, sit in a comfortable cross legged position. Inhale so the lungs are about two-thirds full, and then hold the breath in. Drop the chin down, and then draw the chin back closer to the chest so the back of the neck does not round. Hold as long as is comfortable and then bring the chin up and release the breath. To practice in conjunction with the other two bandhas, first draw the pelvic floor upwards, engaging mula bandha. This leads to the abdomen drawing in and up under the ribcage (uddiyana bandha). Finally, the chin drops to the chest and draws back into jhalandara bandha. When practiced together, the three locks are known as Maha Bandha, the great lock.

October Monthly Theme: Drishti

The increasing popularity and influence of the Ashtanga Vinyasa method of yoga, taught for more than 60 years by Sri K. Pattabhi Jois, have introduced drishti to thousands of practitioners. On a simple level, drishti technique uses a specific gazing direction for the eyes to control attention. In every asana in Ashtanga, students are taught to direct their gaze to one of nine specific points. 

The full meaning of drishti isn't limited to its value in asana. In Sanskrit, drishti can also mean a vision, a point of view, or intelligence and wisdom. The use of drishti in asana serves both as a training technique and as a metaphor for focusing consciousness toward a vision of oneness.

When we get caught up in the outer appearance of things, our prana (vitality) flows out of us as we scan the stimulating sights. Allowing the eyes to wander creates distractions that lead us further away from yoga. To counteract these habits, control and focus of the attention are fundamental principles in yoga practice. When we control and direct the focus, first of the eyes and then of the attention, we are using the yogic technique called drishti.

September Monthly Theme: Om

According to the Mandukya Upanishad, 

"Om is the one eternal syllable of which all that exists is but the development. The past, the present, and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it."

Om is not a word but rather an intonation, which, like music, transcends the barriers of age, race, culture and even species. It is made up of three Sanskrit letters, aa, au and ma which, when combined together, make the sound Aum or Om. It is believed to be the basic sound of the world and to contain all other sounds. It is a mantra or prayer in itself. If repeated with the correct intonation, it can resonate throughout the body so that the sound penetrates to the centre of one's being, the atman or soul.

There is harmony, peace and bliss in this simple but deeply philosophical sound. By vibrating the sacred syllable Om, the supreme combination of letters, if one thinks of the Ultimate Personality of Godhead and quits his body, he will certainly reach the highest state of "stateless" eternity, states the Bhagavad Gita.

Om is the sound of a thoughtless state of mind—a present that is free from all tensions of life—the way to touch the depths of our real selves in its purest form.

August Monthly Theme: Klesas

The April theme of the month highlights the Klesas, or the obstacles that get in the way of us reaching Samadhi, or enlightenment.  The idea is to minimize the five Klesas.  They are with us always but we want to weaken them.

The Five Klesas are:

avidya: ignorance or better yet… lack of awareness

asmita: the feeling of individuality which limits a person and distinguishes him from a group and which may be physical, mental, intellectual or emotional; EGO

raga: attachment or passion

dvesa: aversion or repulsion

abhinivesa: love or thirst for life, the instinctive clinging to life and bodily enjoyment and fear that one may be cut off from all by death.

July Monthly Theme: Ayurveda

Ayurveda, which literally means the knowledge and wisdom of life, is the traditional healing system of India. Often called the mother of all healing, it originated in India over 5000 years ago.

Ayurveda views health and disease as the end result of how we interact with the world, in terms of our beliefs, perceptions, thoughts, and feelings, which then ultimately determine our actions. Actions in harmony with our inner nature create health, while those dis-harmonious with our inner nature create disease. Ayurveda is the science of developing greater harmony with our environment through all of our senses.

Ayurveda assists the body in journeying back to optimal health by balancing the five elements in the body and mind through the use of herbs, diet, colors, aromas, lifestyle changes, yoga, and meditation along with other five sense therapies. The rejuvenative and cleansing therapies (Pancha Karma) described within help nourish our bodies while calming our minds from the stresses of modern daily life.

Your inner nature is called your constitution or prakruti, and is an individual blend of the three doshas, Vata, Pitta, and Kapha. Your unique balance of these three energies was determined at the moment of conception and is with you the rest of your life. It determines what is in harmony with your nature and what will cause you to become out of balance, sick, and diseased. Knowledge of your constitution is essential to developing optimal health. Your constitution determines how you react to various foods, colors, aromas, and general life habits.

Recently, Ayurveda has had a profound impact upon the world of health care. Popular books by Deepak Chopra, M.D., and others have called attention to the potential of this ancient healing system. Along with the potential to heal chronic diseases, Ayurveda promises to improve health and increase longevity.

Ayurveda is considered the healing side of Yoga. Likewise, Yoga is the spiritual side of Ayurveda. Both Ayurveda and Yoga strive to help a person re-connect to their true nature through direct experience. Together, they encompass a complete approach to the well being of the body, the mind, and the spirit.

June Monthly Theme: Chakra System

The monthly theme for May is the notion of the Chakra System. 

Anodea Judith, author of  Eastern Body, Western Mind, says:

A chakra is a center of activity that receives, assimilates, and expresses life force energy. The word chakra literally translates as wheel or disk and refers to a spinning sphere of bioenergetic activity emanating from the major nerve ganglia branching forward from the spinal column. There are six of these wheels stacked in a column of energy that spans from the base of the spine to the middle of the forehead. And the seventh which is beyond the physical region. It is the six major chakras that correlate with basic states of consciousness...Chakras are commonly described, as above, as energy centers in the spine located at major branchings of the human nervous system, beginning at the base of the spinal column and moving upward to the top of the skull. Chakras are considered to be a point or nexus of metaphysical and/or biophysical energy of the human body.  Each chakra is also associated with a specific color, gem, and mantra/sound.   Through asana practice, pranayama, meditation, chanting, massage techniques, and color therapy we are able to open the chakras and increase flow of energy up the sushumna (similar to the spinal column).

Sahasrara

Sahasrara or the crown chakra is generally considered to be the chakra of consciousness. Its role may be envisioned somewhat similarly to that of the pituitary gland, which secretes hormones to communicate to the rest of the endocrine system and also connects to the central nervous system via the hypothalamus. The thalamus is thought to have a key role in the physical basis of consciousness. Symbolised by a lotus with one thousand petals, it is located on the crown of the head. Color Violet.

Ajna

Ajna (along with Bindu, either or both are considered to correspond to the third eye) is linked to the pineal gland which may inform a model of its envisioning. Ajna is held as the chakra of time, awareness and of light. The pineal gland is a light sensitive gland that produces the hormone melatonin which regulates sleep and awakening. Symbolised by a lotus with two petals.  Color Indigo.

Vishuddha

Vishuddha (also Vishuddhi) or the throat chakra may be envisioned as relating to communication and growth, growth being a form of expression. This chakra is paralleled to the thyroid, a gland that is also in the throat and which produces thyroid hormone, responsible for growth and maturation. Symbolised by a lotus with sixteen petals. Color Blue.

Anahata

Anahata or the heart chakra is related to complex emotion, compassion, love, equilibrium and well-being. It is related to the thymus, located in the chest. The thymus is an element of the immune system as well as being part of the endocrine system. It produces T cells responsible for fending off disease and may be adversely affected by stress. Symbolised by a lotus with twelve petals. Color Green.

Manipura

Manipura or the solar plexus chakra is related to the transition from simple or base to complex emotion, energy, assimilation and digestion, and is held to correspond to the roles played by the pancreas and the outer adrenal glands, the adrenal cortex. These play a valuable role in digestion, the conversion of food matter into energy for the body. Symbolised by a lotus with ten petals. Color Yellow.

Swadhistana

Swadhisthana or the sacral chakra is located in the sacrum (hence the name) and is related to base emotion, sexuality and creativity. This chakra is considered to correspond to the testicles or the ovaries that produce the various sex hormones involved in the reproductive cycle which may cause dramatic mood swings. Symbolized by a lotus with six petals.  Color Orange.

Muladhara

Muladhara or the base or root chakra is related to instinct, security, survival and also to basic human potentiality. This centre is located in the region between the genitals and the anus. Although no endocrine organ is placed here, it is said to relate to the inner adrenal glands, the adrenal medulla, responsible for the fight and flight response when survival is under threat. In this region is located a muscle that controls ejaculation in the sexual act in the human male. A parallel is charted between the sperm cell and the ovum where the genetic code lies coiled and the kundalini. Symbolised by a lotus with four petals.  Color Red.

May Monthly Theme: Dhyana and Samadhi

The monthly theme for May brings us to the last two limbs of Patanjali’s Ashtanga Yoga,  Dhyana and Samadhi.

From the previous limb or Dharana, we learned the importance of single pointed concentration.  It is the foundation for the next limb, Dhyana, or meditation.  It is at this point that there is uninterrupted flow of concentration.  It is a fine distinction but at this point the mind has quieted and in the stillness it produces few or no thoughts at all.  One is aware without focus.  One has actually merged with the object of concentration.   It has often been compared to rain drops falling.  The rain drops themselves represent, dharana,  or intermittent moments of focused attention.  When they fall to Earth and create a river, there is a merging of the individual raindrops into one stream, like dhyana, or meditation.

The final limb is Samadhi, or enlightenment or super consciousness.  Here we lose all attachment and are one with the meditation.  Samadhi is the state in which we no longer experience reality through our own filters.  Instead we experience reality directly.  It is the state in which you are aware on a cellular level of the underlying oneness of the universe.  Judith Lasater says “ Samadhi is a state of being intensely present without a point of view.”  It is believed that we can achieve this in our everyday lives but is seems we need the journey of yoga to discover what was present inside us all along. 

April Monthly Theme: Pratyahara and Dharana

The theme of the month moves us to the first two internal limbs of Patanjali’s Eight Fold Path:  Pratyahara (sense withdrawal) and Dharana (concentration on a single point).

Pratyahara, the fifth limb,  is the bridge between the four external limbs and movement toward the internal limbs of Patanjali’s Yoga. In Pratyahara (sense withdrawal) we draw our awareness away from the external world and outside stimuli.  Often the mind can still wander in asana and pranayama.  In pratyahara we become self observant.  Here we observe our cravings, and habits that interfere with our inner growth. When we detach from our senses, we direct our attention internally.   Consequently, we have developed our ability to concentrate through asana (posture), pranayama (breath control), and Pratyahara (withdrawal of the senses) and now we can deal with distractions of the mind itself.

In Dharana (concentration on a single point), we focus on a single point to prepare for meditation. Dhāraṇā is the initial step of deep concentrative meditation, where the object being focused upon is held in the mind without consciousness wavering from it.

Here the object of meditation, the meditator, and the act of meditation itself remain separate. That is, the meditator or the meditator's meta-awareness is conscious of meditating, on an object, and of his or her own self, which is concentrating on the object. One way that the Hatha Yoga Pradipika suggests that we develop this ekagrata (single pointed concentration and focus of mind) is through the practice of Trataka, or candle gazing.  

February Monthly Theme: Asana

Asana is the third limb in Patanjali’s eight limbed path and is known as posture.

The Sanskrit word asana actually means "seat." By taking a seat, you establish a connection to the Earth. Through asana practice we consciously connect to a touchable, tangible, sense-able level of reality. This is why we often begin our yoga practice at this third limb. In fact, Pattabhi Jois states in his book Yoga Mala, “If the limbs and sub-limbs of yama and niyama are to be practiced, then steps should be taken to ensure that one does not fall victim to disease, obligation or poverty. For when a person becomes ill, his mind cannot be steady, nor can he do any work. Therefore, the body, sense organs, and mind must be stabilized to prevent obstacles, such as disease, from occurring. To bring the body and sense organs under control, the asana should first be studied and practiced. It is, after all not possible to practice the limbs and sub-limbs of yama and niyama when the body and sense organs are weak and haunted by obstacles.  To destroy diseases of the body and sense organs, asana must be studied and practiced.” 


According to Patanjali, the seat that you establish should be steady and joyful, in body as well as mind. The word asana, therefore, also describes the goal of this yoga practice, which is to consciously relate to all beings with steadiness and joy.



sthira sukham asanam (Y.S.II:46)

Sukham: easy, joyful, comfortable
Asanam: seat, connection to the earth


What is Vinyasa form or practicing Asana? 
At North Shore Yoga we practice Ashtanga Vinyasa Yoga. The word vinyasa means "a joining or linking mechanism." Krama means "the process"; it refers to the succession of changes that occurs from moment to moment. Vinyasa krama means the succession of changes undertaken with a single pointed intention, free from fluctuation. Learning only static postures does not reveal the incredible potential of asana. When individual asanas are linked together correctly in a sequence, the result is a physiological change. Most people are not conscious of their intention from moment to moment. Details fill their lives, but the casual thread of the vinyasa remains elusive. They may often find themselves in situations wondering, "How did I get into this one?" When we establish a conscious intention and teach ourselves how to remain aligned with that intention, no matter how much we are dissuaded or distracted by the external world, the process unfolds as it should.

The vinyasa is the element that sews together the various moments in a sequence of changes. It is like the string on which pearls are strung for a necklace. The linking strand may be of two types: conscious or unconscious. Change is always occurring, but usually a sequence of changes is linked by unconsciousness; in other words, the conscious mind fails to perceive it.     

When you practice a sequence of asanas, you link them with conscious breathing. The real vinyasa, or link, however, is the intention with which you practice asanas. It is the intention that links the postures with consciousness instead of unconsciousness. The breath is a metaphor for that intention. If your intention is to practice asana to realize the Self, every breath you take will help break down your sense of separation from others.

January Monthly Theme: Niyama

The monthly theme for this month 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.