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.