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.

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.

November Monthly Theme: Gunas

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.

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

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.

August Monthly Theme: The Guru

The August Montly Theme is the idea of Guru or that which takes you from Darkness into the Light!

The Guru – Excerpt from Chapter 5, Jivamukti Yoga

"Gu" means ignorance; that which obscures Truth. "Ru" means that which removes. The Guru is the agent that removes ignorance, so that the Truth is revealed.

The aim of yoga is to realize that we are all connected. We share one heart, one consciousness, and one Divine Source. Yoga's method is to provide us with experiences that help us grasp this. To realize that we are all connected, it is helpful to connect to one other person. In the yogic tradition this connection is experienced through a relationship with a guru, a teacher who facilitates the awakening of unitive consciousness. By acknowledging a guru, you connect to those who have trod the path before you. In doing so, humility dawns and awakening is possible. The concept of guru is difficult for most Westerners to accept, because we like to think we are in charge. But the truth is that the predominant powers in our society control most people's lives. Big corporations and the advertising agencies that work for them decide what people think about and shape our society's values. Methods to gain genuine control over our lives are not taught in our schools; instead, working for material gain is emphasized. Most of us are at the mercy of our emotions, and when we can't handle them we use alcohol or other drugs, TV, shopping, eating, or sex to make ourselves feel happier. The idea that lasting happiness can be found inside, without having to buy, smoke, eat, watch or drink anything is foreign to us. We may need a translator. The guru is the translator.

Gurus do not necessarily have to be Indian, or enlightened. They may be married or not. They may have regular jobs and not head an ashram. A guru is a teacher who imparts to you insights or revelations about Yoga. A guru may also give you a method to practice so that you may realize for yourself the truth of those revelations.

For someone to be your guru you must acknowledge him or her as such. A guru may not proclaim to you "I am your guru." That is for the student to proclaim. Once that acknowledgment and appreciation dawns, learning accelerates. Gurus do not require, as some in the West mistakenly believe, that blood oaths be taken or that all worldly possessions be turned over.

You will be taught according to your capacity to learn. So to find a guru become the perfect disciple. Become irresistible to the guru by becoming empty. When you come before a teacher set aside "I know", so that you can be taught. If you are already filled up with knowledge, like a cup full of tea, and your teacher attempts to pour new tea into your cup, you will just overflow and no benefit will be obtained.

In this tradition knowledge passes from guru to disciple in a continuous, uninterrupted flow. The relationship of guru and student must have a particularly pure quality for the transmission to take place. Respect and love for the teacher must be understood as the same as respect and love for the Divine. This can be challenging, especially for westerners.

The guru tradition is based on humility and appreciation. The respect a student gives a teacher is not for the teacher's benefit; it benefits the student to acknowledge and bow to another because this opens the connection to the Self within the student. It may help to think of the Guru as a force rather than a person.

Remember "guru" is spelled: "Gee-you-are-you"!

July Monthly Theme: Karma and Samskara

The concept of Karma and Samskara is 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.

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.)

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.

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.

January 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

December Monthly Theme: Deities

Hindus declare that there is only one Supreme Being and He is the God of all religions. There is no "other God." Thus the Biblical Commandment "Thou shalt have no other God before me," really means, "Thou shalt not deny the Ultimate Reality or worship any power other than the Ultimate Reality."

Hindus view cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Vishnu and Shiva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity.

One must clearly understand that Brahma, Vishnu and Shiva are not three independent deities. They represent the same power (the Supreme Being), but in three different aspects. Just as a man may be called a doctor, father or husband based upon the tasks he performs, the Supreme Being is called Brahma, Vishnu or Shiva when conceived as performing the three different cosmic tasks of creation, preservation, and dissolution/recreation. "The oneness of the three gods Brahma, Vishnu and Shiva is brought out by the mystic symbol AUM where 'A' represents Vishnu, 'U' Shiva and 'M' Brahma."

Lord Ganesha is the Hindu deity in a human form but with the head of an elephant–represents the power of the Supreme Being that removes obstacles and ensures success in human endeavors. For this reason, Hindus worship Ganesha first before beginning any religious, spiritual or worldly activity.

Saraswati is the Goddess of learning, knowledge, and wisdom. The Sanskrit word sara means "essence" and swa means "self." Thus Saraswati means "the essence of the self." Saraswati is represented in Hindu mythology as the divine consort of Lord Brahma, the Creator of the universe. Since knowledge is necessary for creation, Saraswati symbolizes the creative power of Brahma. Goddess Saraswati is worshipped by all persons interested in knowledge, especially students, teachers, scholars, and scientists.

Lakshmi is the Goddess of wealth and prosperity, both material and spiritual. The word ''Lakshmi'' is derived from the Sanskrit word Laksme, meaning "goal." Lakshmi, therefore, represents the goal of life, which includes worldly as well as spiritual prosperity. In Hindu mythology, Goddess Lakshmi, also called Shri, is the divine spouse of Lord Vishnu and provides Him with wealth for the maintenance and preservation of the creation.

Lord Brahma symbolizes the aspect of the Supreme Reality that brings forth the creation. For this very reason, Hindus call Lord Brahma the Creator of the universe. He is the first member of the Hindu Trinity that also includes Lord Vishnu and Lord Shiva. His divine consort is Saraswati, the Goddess of learning and knowledge. Goddess Saraswati provides Lord Brahma with knowledge that is necessary for the process of creation.

Brahma is usually conceived of by Hindus as a bearded, four-faced, four-armed deity. In popular images, He carries a rosary in the upper right hand, a book in the upper left hand, a kamandalu (water pot) in the lower left hand, and bestows grace with His lower right hand. The four faces represent the sacred knowledge of the four Vedas (Rig, Yajur, Sama, and Atharva), and this is the most prominent feature of any image of Brahma. The four faces, therefore, symbolize that Brahma is the source of all knowledge necessary for the creation of the universe. The four arms represent the four directions and thus represent the omnipresence and omnipotence of Lord Brahma.

Lord Vishnu represents the aspect of the Supreme Reality that preserves and sustains the universe. Although there are variations in images and pictures of Lord Vishnu, He is generally symbolized by a human body with four arms. In His hands He carries a conch (shankha), a mace (gada), and discus (chakra). He wears a crown, two earrings, a garland (mala) of flowers, and a gem around the neck. He has a blue body and wears yellow clothes. The Lord is shown standing on a thousand-headed snake (named Shesha Nag), and the snake stands with its hoods open over the head of the Lord.

The four arms indicate Lord's omnipresence and omnipotence. The two front arms signify the lord's activity in the physical world and the two back arms signify His activity in the spiritual world. The right side of the body represents the creative activities of the mind and the intellect. The left side symbolizes the activities of the heart; that is, love, kindness, and compassion.

Lord Shiva represents the aspect of the Supreme Being (Brahman of the Upanishads) that continuously dissolves to recreate in the cyclic process of creation, preservation, dissolution and recreation of the universe. As stated earlier, Lord Shiva is the third member of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the words destroyer and destruction have been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewelry to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

November Monthly Theme: Bandhas

Bandhas are interior body locks used in yoga. There are three bandhas–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: 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.

August Monthly Theme: The Guru

Excerpt from Chapter 5, Jivamukti Yoga

“Gu” means ignorance; that which obscures Truth. “Ru” means that which removes. The Guru is the agent that removes ignorance, so that the Truth is revealed.

The aim of yoga is to realize that we are all connected. We share one heart, one consciousness, and one Divine Source. Yoga’s method is to provide us with experiences that help us grasp this. To realize that we are all connected, it is helpful to connect to one other person. In the yogic tradition this connection is experienced through a relationship with a guru, a teacher who facilitates the awakening of unitive consciousness. By acknowledging a guru, you connect to those who have trod the path before you. In doing so, humility dawns and awakening is possible.

The concept of guru is difficult for most Westerners to accept, because we like to think we are in charge. But the truth is that the predominant powers in our society control most people’s lives. Big corporations and the advertising agencies that work for them decide what people think about and shape our society’s values. Methods to gain genuine control over our lives are not taught in our schools; instead, working for material gain is emphasized. Most of us are at the mercy of our emotions, and when we can’t handle them we use alcohol or other drugs, TV, shopping, eating, or sex to make ourselves feel happier. The idea that lasting happiness can be found inside, without having to buy, smoke, eat, watch or drink anything is foreign to us. We may need a translator. The guru is the translator.

Gurus do not necessarily have to be Indian, or enlightened. They may be married or not. They may have regular jobs and not head an ashram. A guru is a teacher who imparts to you insights or revelations about Yoga. A guru may also give you a method to practice so that you may realize for yourself the truth of those revelations.

For someone to be your guru you must acknowledge him or her as such. A guru may not proclaim to you “I am your guru.” That is for the student to proclaim. Once that acknowledgment and appreciation dawns, learning accelerates. Gurus do not require, as some in the West mistakenly believe, that blood oaths be taken or that all worldly possessions be turned over.

You will be taught according to your capacity to learn. So to find a guru become the perfect disciple. Become irresistible to the guru by becoming empty. When you come before a teacher set aside “I know”, so that you can be taught. If you are already filled up with knowledge, like a cup full of tea, and your teacher attempts to pour new tea into your cup, you will just overflow and no benefit will be obtained.

In this tradition knowledge passes from guru to disciple in a continuous, uninterrupted flow. The relationship of guru and student must have a particularly pure quality for the transmission to take place. Respect and love for the teacher must be understood as the same as respect and love for the Divine. This can be challenging, especially for westerners.

The guru tradition is based on humility and appreciation. The respect a student gives a teacher is not for the teacher’s benefit; it benefits the student to acknowledge and bow to another because this opens the connection to the Self within the student. It may help to think of the Guru as a force rather than a person.

Remember “guru” is spelled: “Gee-you-are-you”!