Pratyahara is sense control where we withdraw from external objects which nourish the senses in order to still the mind. It is the practice of drawing one’s attention inward rather than toward objects.
When our senses are unchecked and in control of our minds we become enslaved by them. The eyes draw our attention away from what we are doing or whom we are speaking to if we feel we have to see everything and everyone that passes by us. Our taste buds cause us to crave all sorts of foods whether they are good for the rest of the body or not so as to please the tongue. We become addicted to a continual need to stimulate our senses and are then driven by desire. As we become overly influenced by external happenings and sensations we find inner peace and tranquility elusive at best.
In practicing pratyahara we choose what is good for us, not only what is pleasant. We find joy in what we are, knowing that we are divine. We are aware of what is going on around us, but not influenced by it or attached to it. This is the aim of pratyahara, to get the senses to follow the mind, not the mind to be dragged around and controlled by the senses.
The practice of pratyahara frees our minds and brings peace as we become released from desire and the constant pull to find pleasure from external objects. When the mind is focused and purified, the senses follow it and peacefulness is attained.
Namaste.
Thursday, December 20, 2007
Tuesday, December 11, 2007
Pranayama, The Fourth Limb of Yoga
Prana is vital, life energy. All that vibrates in the universe is prana. Heat, light, magnetism, power, electricity, life, and spirit are all forms of prana. Prana permeates each individual as well as the universe at all levels. Prana is physical, mental, intellectual, sexual, spiritual and cosmic energy.
Ayama means expansion, growth, extension, magnification, and length.
Pranayama is breathing techniques practiced to help us gain awareness of our breath. The breath is an important link between our body, mind and spirit. When practicing pranayama, we are measuring, controlling, and directing the breath and thus energy (prana) within the body in order to restore and maintain health, and to aid spiritual growth.
Our state of mind is closely linked to the quality of prana within. The more content a person is the more prana there is flowing freely inside him or her. Because we can influence the flow of prana through the breath, the quality of our breath influences our state of mind helping us to keep the mind alert and clear. In yoga, we are trying to make use of these connections in order to free the flow of life-enhancing prana within us.
The benefits we receive as a result of increased, free flowing prana include stress relief, increased lung capacity, pain management, mental and physical balance, lower blood pressure, stimulation of the circulatory, immune, and metabolic systems, and the list goes on.
There are many different practices of pranayama designed to induce different effects. There are pacifying breathing techniques, energizing and heating practices, and pranayama for cooling and calming. It is best to study pranayama with a skilled teacher as these practices require much skill.
Namaste.
Ayama means expansion, growth, extension, magnification, and length.
Pranayama is breathing techniques practiced to help us gain awareness of our breath. The breath is an important link between our body, mind and spirit. When practicing pranayama, we are measuring, controlling, and directing the breath and thus energy (prana) within the body in order to restore and maintain health, and to aid spiritual growth.
Our state of mind is closely linked to the quality of prana within. The more content a person is the more prana there is flowing freely inside him or her. Because we can influence the flow of prana through the breath, the quality of our breath influences our state of mind helping us to keep the mind alert and clear. In yoga, we are trying to make use of these connections in order to free the flow of life-enhancing prana within us.
The benefits we receive as a result of increased, free flowing prana include stress relief, increased lung capacity, pain management, mental and physical balance, lower blood pressure, stimulation of the circulatory, immune, and metabolic systems, and the list goes on.
There are many different practices of pranayama designed to induce different effects. There are pacifying breathing techniques, energizing and heating practices, and pranayama for cooling and calming. It is best to study pranayama with a skilled teacher as these practices require much skill.
Namaste.
Wednesday, November 28, 2007
Asana, The Third Limb of Yoga
If you’ve been to a yoga class in the United States, you probably have a pretty good idea of what asana is, but for clarity sake…asana is the physical practice of the yoga postures. The poses emulate nature and have a strong physical and naturally occurring psychological effect on us, expanding our consciousness.
There are countless reasons for and benefits to practicing yoga asana. Performing the postures keeps the body strong and supple, stimulates organs, glands and nerves, increases stamina, and disciplines the mind just to name a few benefits. There is not one cell of the body that does not require oxygen to perform its functions and the deep breathing we purposely use while practicing delivers that needed oxygen and increases calmness.
Engaging in a regular asana practice is also a physical ‘thank you’ to everything and everybody that contribute to the making of you, expressing appreciation for the gift of your life. We take good care of this gift so that we may use it for the service of others.
One very good reason to engage in a regular asana practice is maintaining physical health. Observe a 10 year old sometime or remember yourself at that age. 10 year olds run to get from place to place, maybe even doing a flip along the way. Then they hop on a skateboard or bike and cruise on down the street engaging more muscles, tendons and joints, than you could name.
Then watch a 20 year old. They may go out for a run or to the gym several times a week and stretch a little, but there’s a marked difference in the way a 20 year old and a 10 year old use their bodies.
Flash forward to 30 year olds, 40 year olds, 50 etc. and have a good look. By now they’re sitting in seats with their backs supported most of the day and probably moving their bodies much less than they did when they were younger. As you progress along in these 10-year increments of life you notice how much less active we become and how much less range of motion we use in the course of a normal day. Certainly I’m not suggesting that anybody run out, grab a skateboard and hit the streets or that we should aspire to be like a 10 year old in any way. What I am suggesting is to reclaim as much of that range of motion and activity level for the sake of good health, and an excellent way to do that is through an asana practice.
Many of us view the yoga mat as a great practice ground. On the mat we may consider the first two limbs of yoga and try them out. We can try out ahimsa (compassion) by not harming ourselves doing the postures in an excessive way. We may practice aparigraha (non-grasping) by not coveting the loose hamstrings of the person next to us and slowly, allowing our own hamstings to lengthen at their own rate. We can practice tapas (burning enthusiasm) by giving our postures all the energy and focus we have, realizing and accepting that that level will be different every time we practice. Santosha (contentment) shows up while we’re on the mat when we lovingly accept our circumstances and allow change to happen at its own rate. What better place and situation for swadhyaya (self-study) than while practicing yoga as we are so exposed outwardly and inwardly. I personally practice ishvarapranidhana (surrender to God) by performing my asanas as a moving meditation and prayer, thanking God as often as possible. We may also practice non-reactiveness and acceptance when we are in challenging in postures, making equanimity our habitual response to life’s other challenges.
Lastly, we know that asana is a great way to get our ya yas out (expend energy) and build the strength required to sit still for meditation. It is quite difficult to still the body and then the mind when the body wants to move. When we practice asana prior to meditation we are able to calm ourselves and focus without physical distraction.
Namaste.
There are countless reasons for and benefits to practicing yoga asana. Performing the postures keeps the body strong and supple, stimulates organs, glands and nerves, increases stamina, and disciplines the mind just to name a few benefits. There is not one cell of the body that does not require oxygen to perform its functions and the deep breathing we purposely use while practicing delivers that needed oxygen and increases calmness.
Engaging in a regular asana practice is also a physical ‘thank you’ to everything and everybody that contribute to the making of you, expressing appreciation for the gift of your life. We take good care of this gift so that we may use it for the service of others.
One very good reason to engage in a regular asana practice is maintaining physical health. Observe a 10 year old sometime or remember yourself at that age. 10 year olds run to get from place to place, maybe even doing a flip along the way. Then they hop on a skateboard or bike and cruise on down the street engaging more muscles, tendons and joints, than you could name.
Then watch a 20 year old. They may go out for a run or to the gym several times a week and stretch a little, but there’s a marked difference in the way a 20 year old and a 10 year old use their bodies.
Flash forward to 30 year olds, 40 year olds, 50 etc. and have a good look. By now they’re sitting in seats with their backs supported most of the day and probably moving their bodies much less than they did when they were younger. As you progress along in these 10-year increments of life you notice how much less active we become and how much less range of motion we use in the course of a normal day. Certainly I’m not suggesting that anybody run out, grab a skateboard and hit the streets or that we should aspire to be like a 10 year old in any way. What I am suggesting is to reclaim as much of that range of motion and activity level for the sake of good health, and an excellent way to do that is through an asana practice.
Many of us view the yoga mat as a great practice ground. On the mat we may consider the first two limbs of yoga and try them out. We can try out ahimsa (compassion) by not harming ourselves doing the postures in an excessive way. We may practice aparigraha (non-grasping) by not coveting the loose hamstrings of the person next to us and slowly, allowing our own hamstings to lengthen at their own rate. We can practice tapas (burning enthusiasm) by giving our postures all the energy and focus we have, realizing and accepting that that level will be different every time we practice. Santosha (contentment) shows up while we’re on the mat when we lovingly accept our circumstances and allow change to happen at its own rate. What better place and situation for swadhyaya (self-study) than while practicing yoga as we are so exposed outwardly and inwardly. I personally practice ishvarapranidhana (surrender to God) by performing my asanas as a moving meditation and prayer, thanking God as often as possible. We may also practice non-reactiveness and acceptance when we are in challenging in postures, making equanimity our habitual response to life’s other challenges.
Lastly, we know that asana is a great way to get our ya yas out (expend energy) and build the strength required to sit still for meditation. It is quite difficult to still the body and then the mind when the body wants to move. When we practice asana prior to meditation we are able to calm ourselves and focus without physical distraction.
Namaste.
Wednesday, November 21, 2007
Niyama, Ishvarapranidhana (Surrender to God)
Ishvarapranidhana is knowing that God is in every living thing, every place, every event and every thought.
The practice of ishvarapranidhana may take the form of regularly recalling that all is steeped in the spiritual. We may use that thought as a focal point of our daily meditation and root ourselves in the soil of this truth. Keeping this tenet in our hearts and minds, we then go about the day infusing our actions with dedication to our higher source. Daily tasks that may have seemed mundane become permeated with selfless devotion and thus more meaningful and enjoyable. When we lovingly remember that everyone is on their path to spiritual enlightenment, whether they are consciously aware of it or not, we become more accepting.
All situations we find ourselves in are rife with opportunity and choices. We have the opportunity to know ourselves as patient, kind, peaceful, gracious and loving or short-tempered, mean, angry, ungrateful and hateful. How we behave is always our choice. We are constantly offered occasions to recognize the divinity of all and act with that wisdom in our hearts.
Remembering our divinity pulls us towards thoughts and actions of our higher selves. Recognizing the divine leads to a meaningful life lived on purpose, with purpose.
The practice of ishvarapranidhana may take the form of regularly recalling that all is steeped in the spiritual. We may use that thought as a focal point of our daily meditation and root ourselves in the soil of this truth. Keeping this tenet in our hearts and minds, we then go about the day infusing our actions with dedication to our higher source. Daily tasks that may have seemed mundane become permeated with selfless devotion and thus more meaningful and enjoyable. When we lovingly remember that everyone is on their path to spiritual enlightenment, whether they are consciously aware of it or not, we become more accepting.
All situations we find ourselves in are rife with opportunity and choices. We have the opportunity to know ourselves as patient, kind, peaceful, gracious and loving or short-tempered, mean, angry, ungrateful and hateful. How we behave is always our choice. We are constantly offered occasions to recognize the divinity of all and act with that wisdom in our hearts.
Remembering our divinity pulls us towards thoughts and actions of our higher selves. Recognizing the divine leads to a meaningful life lived on purpose, with purpose.
Samadhi Siddih Ishwarapranidhanat. (The perfection of samadhi is due to the perfect alignent of attention with the omniscient seer within.)
-Patanjali Yoga Sutras ii:45
Namaste.
Namaste.
Sunday, November 18, 2007
Niyama, Svadhyaya (Self Study)
Svadhyaya is studying the nature of the self. We do this by learning spiritual teachings and contemplating their application to our lives. We then go on an inner exploration and question the spiritual concepts, meditating on how they serve our growth to find what rings true for us.
The attainment of spiritual knowledge may take many forms, reading books, time spent with teachers, and through lessons learned in our own life experiences. We should study from all schools of religious scriptures, ancient texts and sacred teachings. Read, ponder and question until you truly absorb the lessons they offer. It is not enough to just read the words and gain the knowledge of them. Time must be spent in loving self-reflection where we apply the knowledge to our own life’s occurrences. Knowledge coupled with loving adaptation becomes wisdom.
By learning sacred wisdom, we are better able to so slow down our reactions to life’s difficulties and deal with them wisely and lovingly when they arise. As this becomes our way over time, we get to experience ourselves as the loving and wise beings we inherently are.
The attainment of spiritual knowledge may take many forms, reading books, time spent with teachers, and through lessons learned in our own life experiences. We should study from all schools of religious scriptures, ancient texts and sacred teachings. Read, ponder and question until you truly absorb the lessons they offer. It is not enough to just read the words and gain the knowledge of them. Time must be spent in loving self-reflection where we apply the knowledge to our own life’s occurrences. Knowledge coupled with loving adaptation becomes wisdom.
By learning sacred wisdom, we are better able to so slow down our reactions to life’s difficulties and deal with them wisely and lovingly when they arise. As this becomes our way over time, we get to experience ourselves as the loving and wise beings we inherently are.
Swadhyayad ishtadevata samprayogah. (Owing to the learning and application of personal mantras, there is union with one's desired deity.)
-Patanjali Yoga Sutras ii:44
Namaste.
Namaste.
Tuesday, November 13, 2007
Niyama, Tapas (Burning Effort)
In Light on Yoga, tapas is defined as ‘the conscious effort to achieve ultimate union with the Divine and to burn up all desires which stand in the way of this goal. A worthy aim makes life illumined, pure and divine. Without such an aim, action and prayer have no value. Life without tapas, is like a heart without love.’
Tapas is burning enthusiasm and effort toward the one true goal of spiritual enlightenment. It is the commitment, consistency and discipline we engage in during every thought and act that brings us closer to attaining that goal. It is the inner heat that burns up distractions that dissuade us from our intent.
We apply tapas by putting devotional energy into everyday living that helps us reach our aspirations. Committing ourselves to our yoga practice and meditation with regularity, mindfully eating what is healthy for our bodies, and studying spiritual books that nourish us are forms of tapas. When we say ’no’ to the second glass of wine or a cigarette and ‘yes’ to time spent in nature or helping a friend, we are practicing tapas.
Engaging in tapas is a form of respect for ourselves to make choices that serve our growth process. Sometimes the choices may seem difficult on the surface or at the present. But when we step back from the moment, pause and remember our one true goal, our choices become less sacrificial and easier to make because the residual effect is more fulfilling.
Tapas is burning enthusiasm and effort toward the one true goal of spiritual enlightenment. It is the commitment, consistency and discipline we engage in during every thought and act that brings us closer to attaining that goal. It is the inner heat that burns up distractions that dissuade us from our intent.
We apply tapas by putting devotional energy into everyday living that helps us reach our aspirations. Committing ourselves to our yoga practice and meditation with regularity, mindfully eating what is healthy for our bodies, and studying spiritual books that nourish us are forms of tapas. When we say ’no’ to the second glass of wine or a cigarette and ‘yes’ to time spent in nature or helping a friend, we are practicing tapas.
Engaging in tapas is a form of respect for ourselves to make choices that serve our growth process. Sometimes the choices may seem difficult on the surface or at the present. But when we step back from the moment, pause and remember our one true goal, our choices become less sacrificial and easier to make because the residual effect is more fulfilling.
Kayendriyasiddhirashuddhiksayah tapasah. (The perfection of the body and sense organs is due to intensity in spiritual practice, being the elimination of impurities.)
-Patanjali Yoga Sutras ii:43
Namaste.
Namaste.
Wednesday, November 7, 2007
Niyama, Santosha (Contentment)
Santosha is the practice and cultivation of contentment. It is the ability to be at peace in any circumstances that we find ourselves in. That ability arises out of a knowing that every situation is an opportunity to learn and experience ourselves in ways that foster our growth. Santosha roots itself in knowing that we are always with God and are therefore truly lacking nothing.
Santosha is not synonymous with complacency where we accept or tolerate unhealthy situations. Nor does it mean that we allow our growth to lie dormant. But rather it is practicing patience and making the most of our hardships while striving to better them.
Fully practicing santosha is remaining equanimous even in difficult circumstances that have no semblance of joy. When our joy does not reside in nor depend upon life’s obviously sweeter windfalls, then too are we practicing santosha. Maintaining hopefulness during hard times, finding balance in wonderful times, and being at peace with every stage of our growth is santosha.
Santosha is not synonymous with complacency where we accept or tolerate unhealthy situations. Nor does it mean that we allow our growth to lie dormant. But rather it is practicing patience and making the most of our hardships while striving to better them.
Fully practicing santosha is remaining equanimous even in difficult circumstances that have no semblance of joy. When our joy does not reside in nor depend upon life’s obviously sweeter windfalls, then too are we practicing santosha. Maintaining hopefulness during hard times, finding balance in wonderful times, and being at peace with every stage of our growth is santosha.
Santoshad anuttama sukha labhah. (Owing to contentment, there is an unexcelled attainment of happiness.)
-Patanjali Yoga Sutras ii:42
Namaste.
Namaste.
Sunday, November 4, 2007
Niyama, Shaucha (Purity)
Shaucha is internal and external purification. It is purifying the body, mind and environment.
Our bodies are gifts and we should show appreciation of that by striving to keep them operating optimally. We maintain cleanliness of the body by washing the outside and taking in healthy food and drink for the inside. Practicing asana (postures) and pranayama (breathing exercises) are also desirable ways to engage in shaucha of the body so that we may become lighter, clearer and vibrate at a higher level.
We engage in shaucha of the mind by keeping it clear of disturbing thoughts and emotions such as pride, greed and hatred. By exposing ourselves to inspiring reading, people and music we elevate our consciousness.
Keeping our homes clean, uncluttered and noiseless (not necessarily soundless) is another practice of shaucha. When our homes are dirty and filled with too many objects and clamor it is disturbing and distracting. We become irritated and overwhelmed. We lose our calm. Our homes are our sanctuaries and should be appreciated and maintained as such.
Some of the fruits of practicing shaucha are enjoying a healthy body that is able to help others, having a clear mind that can grasp and appreciate a valuable lesson, and living in an environment that we feel at peace in.
Our bodies are gifts and we should show appreciation of that by striving to keep them operating optimally. We maintain cleanliness of the body by washing the outside and taking in healthy food and drink for the inside. Practicing asana (postures) and pranayama (breathing exercises) are also desirable ways to engage in shaucha of the body so that we may become lighter, clearer and vibrate at a higher level.
We engage in shaucha of the mind by keeping it clear of disturbing thoughts and emotions such as pride, greed and hatred. By exposing ourselves to inspiring reading, people and music we elevate our consciousness.
Keeping our homes clean, uncluttered and noiseless (not necessarily soundless) is another practice of shaucha. When our homes are dirty and filled with too many objects and clamor it is disturbing and distracting. We become irritated and overwhelmed. We lose our calm. Our homes are our sanctuaries and should be appreciated and maintained as such.
Some of the fruits of practicing shaucha are enjoying a healthy body that is able to help others, having a clear mind that can grasp and appreciate a valuable lesson, and living in an environment that we feel at peace in.
Shauchat swanga jugupsa parair asamsargah. (Owing to purity, there is a desire to protect one's own body, being the non-contact with whatever is adverse to that.)
-Patanjali Yoga Sutras ii:40
Namaste.
Namaste.
Niyama, The Second Limb of Yoga
The second limb of yoga to be followed is niyama. It consists of five codes for individual discipline that have to do with choices we make for our own lives. Niyama includes shaucha, santosha, tapas, svadhyaya and isvara pranidhana. Following niyama will lead to a life lived soulfully and peacefully with ourselves. As with yama, we will go over each individually.
Tuesday, October 30, 2007
Yama, Aparigraha (Not Hoarding)
Aparigraha is not hoarding or collecting. It refers to taking only that which sustains us or is presently required. It is having faith that God will provide for us and not feeling the need to amass possessions out of fear of not having enough. It is paring down and simplifying our lives.
Aparigraha is akin to asteya (not stealing) in that we do not look at our lives from the vantage point of lack, but rather from a place of knowing that we have enough. It also parallels asteya in that we do not obtain things by unrighteous acts such as deceit or cheating.
In particular, aparigraha refers to not hoarding or collecting objects or food. In terms of food, aparigraha calls for us to eat only that which is essential for healthy survival and has been acquired by just means. By eating only what we need, i.e. pure foods, our bodies are not burdened by having to process unnatural, unhealthy substances and we are able to enjoy good health. If we diligently follow the path of aparigraha, we no longer require a pantry, a second refrigerator in the garage or to go on a diet.
Imagine if we acquired and stored fewer objects. Would we need an attic or a storage unit? When we hoard materials we have to work for them. We dust and polish them. We find boxes and places to store them when we no longer want to look at the objects, but still cling to ownership. We expend so much energy worrying that we may loose our stuff and protecting it, that the stuff we think we own ends up owning us. We become enslaved to it.
The practice of aparigraha requires introspection to discover what we really need, then taking that and no more. Looking at an object or food, asking if there is real benefit from owning or ingesting it, and letting go of that which does not answer the question with ‘yes’, is embracing Aparigraha.
Aparigraha is akin to asteya (not stealing) in that we do not look at our lives from the vantage point of lack, but rather from a place of knowing that we have enough. It also parallels asteya in that we do not obtain things by unrighteous acts such as deceit or cheating.
In particular, aparigraha refers to not hoarding or collecting objects or food. In terms of food, aparigraha calls for us to eat only that which is essential for healthy survival and has been acquired by just means. By eating only what we need, i.e. pure foods, our bodies are not burdened by having to process unnatural, unhealthy substances and we are able to enjoy good health. If we diligently follow the path of aparigraha, we no longer require a pantry, a second refrigerator in the garage or to go on a diet.
Imagine if we acquired and stored fewer objects. Would we need an attic or a storage unit? When we hoard materials we have to work for them. We dust and polish them. We find boxes and places to store them when we no longer want to look at the objects, but still cling to ownership. We expend so much energy worrying that we may loose our stuff and protecting it, that the stuff we think we own ends up owning us. We become enslaved to it.
The practice of aparigraha requires introspection to discover what we really need, then taking that and no more. Looking at an object or food, asking if there is real benefit from owning or ingesting it, and letting go of that which does not answer the question with ‘yes’, is embracing Aparigraha.
Aparigraha sthairye janma kathamta sambodhah. (Upon a foundation of non-possessiveness, there arises the full understanding of the wherefore of birth.)
-Patanjali Yoga Sutras ii:39
Namaste.
Namaste.
Thursday, October 25, 2007
Yama, Brahmacharya (Becoming One With The Surpeme)
Brahmacharya is merging all of one’s energy with The One, God, The Supreme. It is using our sexual energy in a way that brings us closer to our spiritual selves.
Some have interpreted brahmacharya to mean the life of celibacy, but it is not exactly that. A celibate life is not a necessary part of spiritual training. Complete abstinence from natural functions is neither correct nor desirable. We know this because man is essentially divine. In every sphere of human activity, man can choose to act divinely; this includes choosing to act divinely in our sexual lives.
If yoga did require celibacy, then how many would truly be practicing it? How could married people practice yoga? Family life is an excellent training ground and thus source of growth for us with its adjustments, sacrifices and adaptations.
Sex is a proper and divine function and should be treated as such. The misuse of sexual energy causes nothing but negativity and hurt. While aspiring to brahmacharya realize that all acts of every kind should be regulated by the endeavor to benefit and aid spiritual progress for all.
Some have interpreted brahmacharya to mean the life of celibacy, but it is not exactly that. A celibate life is not a necessary part of spiritual training. Complete abstinence from natural functions is neither correct nor desirable. We know this because man is essentially divine. In every sphere of human activity, man can choose to act divinely; this includes choosing to act divinely in our sexual lives.
If yoga did require celibacy, then how many would truly be practicing it? How could married people practice yoga? Family life is an excellent training ground and thus source of growth for us with its adjustments, sacrifices and adaptations.
Sex is a proper and divine function and should be treated as such. The misuse of sexual energy causes nothing but negativity and hurt. While aspiring to brahmacharya realize that all acts of every kind should be regulated by the endeavor to benefit and aid spiritual progress for all.
Brahmacharya pratishthayam virya labhah. (Upon being established in brahmacharya, there is the attainment of vital energy.)
-Patanjali Yoga Sutras ii:38
Namaste.
Namaste.
Sunday, October 21, 2007
Yama, Asteya (Not Stealing)
Asteya is not stealing. It’s not looking outside of ourselves for things, other people or situations to bring happiness to us. It is not taking something that has not been given freely. Asteya is not looking at our lives and focusing on what we feel we lack, but enjoying the gifts we already have.
Not too long ago I got the book, "Altars of Power and Grace" (see Books and Inspiring Reading on this site) and learned, among other things, how to create an abundance altar. As I was amassing the essentials, I asked myself what I want in abundance. Love was the first answer. Peace, faith and wisdom followed. And comfortable finances would be helpful too, I thought. A significant piece of the altar is to place a personal symbol that represents the result we’re hoping for. Mine is a symbol representing yoga because yoga encompasses all that I aspire to. Bringing the various aspects of yoga such as contentment (santosha) and the physical practice (asana) etc. into my awareness and practicing them have changed my life in so many positive ways.
Living in the yogic way brings about such abundance in our lives because we want for nothing that exists outside of ourselves. We no longer feel that sense of lack that may drive us to take when we should not. We learn that most of what we need is within.
So my altar has become a reminder of all that I do have. I have a lot of love. I have faith and am acquiring wisdom. I have many times of peacefulness and am comfortable. And when I light my altar, instead of asking for more, I give thanks for what I already have.
Not too long ago I got the book, "Altars of Power and Grace" (see Books and Inspiring Reading on this site) and learned, among other things, how to create an abundance altar. As I was amassing the essentials, I asked myself what I want in abundance. Love was the first answer. Peace, faith and wisdom followed. And comfortable finances would be helpful too, I thought. A significant piece of the altar is to place a personal symbol that represents the result we’re hoping for. Mine is a symbol representing yoga because yoga encompasses all that I aspire to. Bringing the various aspects of yoga such as contentment (santosha) and the physical practice (asana) etc. into my awareness and practicing them have changed my life in so many positive ways.
Living in the yogic way brings about such abundance in our lives because we want for nothing that exists outside of ourselves. We no longer feel that sense of lack that may drive us to take when we should not. We learn that most of what we need is within.
So my altar has become a reminder of all that I do have. I have a lot of love. I have faith and am acquiring wisdom. I have many times of peacefulness and am comfortable. And when I light my altar, instead of asking for more, I give thanks for what I already have.
Asteya pratishthayam sarvaratna upasthanam. (Upon being established in non-stealing, there occurs the attainment of all prosperity.)
-Patanjali Yoga Sutras ii:37
Namaste.
Namaste.
Thursday, October 18, 2007
Yama, Satya (Truthfulness)
Satya is being truthful. That is a simple statement, but a very powerful action. Satya is as simple as recognizing that withholding information, fudging the truth, exaggerating, gossiping, or retelling a story that we aren’t exactly sure is accurate, are all forms of misinformation and thus harmful. It is knowing that when we engage in right speech, our words and message will be heard.
If you believe the statement the truth shall set you free then you know how powerful satya is. Being truthful brings about calmness in us because we know we've left no tracks to cover up. We are unburdened by fabrications that need remembering and elaboration. Our conscience becomes liberated because we have not intentionally hurt another with lies.
Practicing satya begins with our selves by being true to our own destiny. We look inward and ponder where we need to go on our journey of growth. Then we need be honest with our selves and follow that path even if it brings some discomfort along the way.
In his book, "The Four Agreements" (see Books and Other Inspiring Reading on this site), Don Miguel Ruiz teaches a powerful code of conduct that when followed leads to a life lived in freedom and happiness. The first agreement that he suggests we make with ourselves is being impeccable with our word. It may be the most important and difficult agreement to follow. Ruiz writes, "The word is the most powerful tool you have as a human; it is the tool of magic. But like a sword with two edges, your word can create the most beautiful dream, or your word can destroy everything around you. One edge is the misuse of the word, which creates a living hell. The other edge is the impeccability of the word, which will only create beauty, love, and heaven on earth. Depending upon how it is used, the word can set you free, or it can enslave you even more than you know."
Honest thought, communication and action are the basis for every healthy relationship. Purposely being deceptive and untruthful only causes harm to your self and others. When we speak only the truth people will listen and give their respect. By being truthful with others we provide them with their much-deserved respect as well.
If you believe the statement the truth shall set you free then you know how powerful satya is. Being truthful brings about calmness in us because we know we've left no tracks to cover up. We are unburdened by fabrications that need remembering and elaboration. Our conscience becomes liberated because we have not intentionally hurt another with lies.
Practicing satya begins with our selves by being true to our own destiny. We look inward and ponder where we need to go on our journey of growth. Then we need be honest with our selves and follow that path even if it brings some discomfort along the way.
In his book, "The Four Agreements" (see Books and Other Inspiring Reading on this site), Don Miguel Ruiz teaches a powerful code of conduct that when followed leads to a life lived in freedom and happiness. The first agreement that he suggests we make with ourselves is being impeccable with our word. It may be the most important and difficult agreement to follow. Ruiz writes, "The word is the most powerful tool you have as a human; it is the tool of magic. But like a sword with two edges, your word can create the most beautiful dream, or your word can destroy everything around you. One edge is the misuse of the word, which creates a living hell. The other edge is the impeccability of the word, which will only create beauty, love, and heaven on earth. Depending upon how it is used, the word can set you free, or it can enslave you even more than you know."
Honest thought, communication and action are the basis for every healthy relationship. Purposely being deceptive and untruthful only causes harm to your self and others. When we speak only the truth people will listen and give their respect. By being truthful with others we provide them with their much-deserved respect as well.
Satya pratishthayam kriya phala shrayatvam. (Upon being established in truth, there is surety in the result of actions.)
-Pantanjali Yoga Sutras ii:36
Namaste.
Namaste.
Tuesday, October 16, 2007
Yama, Ahimsa (Non-Violence)
Ahimsa is not only non-violence, but also a sincere compassion and love for all of creation. It begins with the realization that all living things -- plants, animals, people, the planet, etc. -- comprise a whole. We are all very different yet connected, interdependent and part of that totality. Realizing that truth we know that what happens to one effects all. Cut down the Earth’s trees and the planet becomes inhospitable to oxygen-dependent beings. Poison the water and those requiring it suffer. Behave mean-spiritedly to another and cause hurt to that person at the very least.
Let’s look at our bodies as an example of a microcosm. We have so many varied parts that make up this one entity. A foot is quite different in shape and function than a shoulder. The front and back sides of our bodies are unique yet still part of a whole that we call our bodies. What we do to one part surely effects the whole.
When we practice postures where we are bending backwards for example, we open the front side of our bodies. However, the rest of the body will be changed. We cannot solely concern ourselves with the opening of the front side, but must also compassionately consider the effect it will have on the back side as well. We must practice non-violence with each side, as we know both are affected. If we go into a back bend and compress the low back, right then or eventually we will cause harm. The benefits of opening the front side of the body will be diminished if we hurt the back.
Ahimsa is a practice, which requires us to remember our connection to all of creation. Let the well being of all be in the forefront of our thoughts when we think, speak and act.
Let’s look at our bodies as an example of a microcosm. We have so many varied parts that make up this one entity. A foot is quite different in shape and function than a shoulder. The front and back sides of our bodies are unique yet still part of a whole that we call our bodies. What we do to one part surely effects the whole.
When we practice postures where we are bending backwards for example, we open the front side of our bodies. However, the rest of the body will be changed. We cannot solely concern ourselves with the opening of the front side, but must also compassionately consider the effect it will have on the back side as well. We must practice non-violence with each side, as we know both are affected. If we go into a back bend and compress the low back, right then or eventually we will cause harm. The benefits of opening the front side of the body will be diminished if we hurt the back.
Ahimsa is a practice, which requires us to remember our connection to all of creation. Let the well being of all be in the forefront of our thoughts when we think, speak and act.
Ahimsa pratishthayam tat sannidhou vairatyagah. (Upon being established in non-hurtfulness, there is a relinquishing of hostility in the presence of that.)
-Patanjali Yoga Sutras ii:35
Namaste.
Namaste.
Yama, The First Limb of Yoga
Yama is the first limb of yoga to learn and integrate into our being. Yama comprises 5 ethical precepts that when practiced in thought, word and deed bring about a moral society. Yama requires cultivation by means of thinking about the precepts, meditating on them, and putting them into practice. Noticing when our thoughts and actions are counter to yama, we then gently realign ourselves with it. The yamas are namely ahimsa, satya, asteya, brahmacharya, and aparigraha. We will look at each individually.
Friday, October 12, 2007
What is Yoga?
There is no concise way to answer that question in a manner it deserves. In its most simple (and incorrect) terms, Yoga has been described as a form of exercise. It can also be simply, and correctly defined as a means of delivering our souls from the cycle of birth and death. In Mahadev Desai’s introduction of the Gita according to Gandhi, he succinctly and beautifully defines yoga as ‘the yoking of all the powers of body, mind, and soul to God; it means the disciplining of the intellect, the mind, the emotions, the will, which that Yoga presupposes; it means a poise of the soul which enables one to look at life in all its aspects evenly’. That may be the most concise definition I have read.
Many of us have different experiences with our Yoga practice and would partially describe and define it according to those experiences. Without quoting every definition of the practice that I’ve come across to date, allow me instead to share with you some of my understanding of what Yoga is.
Yoga is a way of living to be explored by studying, internalizing and practicing the 8 limbs of Yoga. The 8 limbs consist of the living principles (the yamas and the niyamas), the postures (asanas), breathing practices (pranayama), turning the senses inward (pratyahara), drawing complete attention and concentration on a single point (dharana), meditation (dhyana), and full consciousness and alertness (samadhi).
Yoga is a personal journey through all the 8 limbs, trying and testing each, feeling the effects they have on your self, noticing the effects your practice has on those you come into contact with, and asking yourself at each step of the way: Does this serve my spiritual growth?
I use the terms, ‘exploration’ and ‘personal journey’ because yoga is a very personal and unique practice. Once you begin your study, you will feel changes as you awaken more. You will feel powerless NOT to continue forward, like a moth being drawn from the darkness toward light.
It is instinctual that we grow spiritually. That is not to say that it comes without effort. We all struggle with different aspects of Yoga, but we continue because it resonates truthfully within us. Sometimes we find that it is the more challenging stuff that packs the bigger lessons. Facing those challenges can yield a bounty of good feeling and internal harmony when we think we’re "getting it".
As you study, learn, change and grow, run your experiences through this filter:
"Am I a better___________ (friend, brother, sister, spouse, stranger to meet, etc.) because of this practice?" If you find yourself answering yes to that, I think you are well on your way to answering the question of what yoga is for yourself.
Namaste.
Many of us have different experiences with our Yoga practice and would partially describe and define it according to those experiences. Without quoting every definition of the practice that I’ve come across to date, allow me instead to share with you some of my understanding of what Yoga is.
Yoga is a way of living to be explored by studying, internalizing and practicing the 8 limbs of Yoga. The 8 limbs consist of the living principles (the yamas and the niyamas), the postures (asanas), breathing practices (pranayama), turning the senses inward (pratyahara), drawing complete attention and concentration on a single point (dharana), meditation (dhyana), and full consciousness and alertness (samadhi).
Yoga is a personal journey through all the 8 limbs, trying and testing each, feeling the effects they have on your self, noticing the effects your practice has on those you come into contact with, and asking yourself at each step of the way: Does this serve my spiritual growth?
I use the terms, ‘exploration’ and ‘personal journey’ because yoga is a very personal and unique practice. Once you begin your study, you will feel changes as you awaken more. You will feel powerless NOT to continue forward, like a moth being drawn from the darkness toward light.
It is instinctual that we grow spiritually. That is not to say that it comes without effort. We all struggle with different aspects of Yoga, but we continue because it resonates truthfully within us. Sometimes we find that it is the more challenging stuff that packs the bigger lessons. Facing those challenges can yield a bounty of good feeling and internal harmony when we think we’re "getting it".
As you study, learn, change and grow, run your experiences through this filter:
"Am I a better___________ (friend, brother, sister, spouse, stranger to meet, etc.) because of this practice?" If you find yourself answering yes to that, I think you are well on your way to answering the question of what yoga is for yourself.
Namaste.
Tuesday, October 9, 2007
Where to Begin? Begin with Gratitude.
As I was pondering what to share first, I asked myself what the most important aspect of yoga is. There’s the Yamas, which are ethical disciplines and include such endeavors as being compassionate and truthful, not stealing nor grasping, and the spiritual use of our sexual energy. The Niyamas would also have been a good starting point as they encompass ideals for living with soul through individual discipline. The Niyamas include living purely, with contentment and enthusiasm, self-study, and dedication to and celebration of the spiritual. All of these are important parts of yoga and we will have a more in-depth look at them individually soon.
Of course there is no one ‘most important’ aspect of yoga. But what kept coming back to me over and again was how great it is to be able to recognize the gifts that life gives us and to sincerely feel grateful for them. The other component to that is the realization that every event and everybody in our lives serves our growth. Be it something as little as our car keys being easily found when we’re pressed for time or as large as loving people in our lives, everything deserves our gratitude and we are all the more fulfilled when we realize and acknowledge that on a regular basis.
Regular feelings of gratitude may require cultivation. One way to do that is to set some time aside in your day to solely focus on what you have to be grateful for. It may start with something as seemingly minor as not being late for you class today and then remembering that person who showed you a kindness by making room for you. That might lead you to the appreciation of yourself for your efforts that you put into your health and well-being by practicing yoga or what ever else you do to take care of yourself. Those thoughts may then cause you to realize how grateful you are to be able to practice because you have the time, the physical capabilities, and the commitment, etc.
As you go along, you begin to realize that the things that you have to be grateful for are endless. The more often you set time aside for cultivation of gratitude, the keener your awareness becomes of the fact that you are the recipient of an abundance of wonderful gifts all day, every day.
So let us begin with gratitude, each day. Let us end with gratitude, every night. And let it permeate our day. Nothing but good can come from it.
Namaste.
Of course there is no one ‘most important’ aspect of yoga. But what kept coming back to me over and again was how great it is to be able to recognize the gifts that life gives us and to sincerely feel grateful for them. The other component to that is the realization that every event and everybody in our lives serves our growth. Be it something as little as our car keys being easily found when we’re pressed for time or as large as loving people in our lives, everything deserves our gratitude and we are all the more fulfilled when we realize and acknowledge that on a regular basis.
Regular feelings of gratitude may require cultivation. One way to do that is to set some time aside in your day to solely focus on what you have to be grateful for. It may start with something as seemingly minor as not being late for you class today and then remembering that person who showed you a kindness by making room for you. That might lead you to the appreciation of yourself for your efforts that you put into your health and well-being by practicing yoga or what ever else you do to take care of yourself. Those thoughts may then cause you to realize how grateful you are to be able to practice because you have the time, the physical capabilities, and the commitment, etc.
As you go along, you begin to realize that the things that you have to be grateful for are endless. The more often you set time aside for cultivation of gratitude, the keener your awareness becomes of the fact that you are the recipient of an abundance of wonderful gifts all day, every day.
So let us begin with gratitude, each day. Let us end with gratitude, every night. And let it permeate our day. Nothing but good can come from it.
Namaste.
Monday, October 8, 2007
A heartfelt thank you to CB for selflessly and generously giving your time, wisdom and energy to helping me with this endeavor.
"Generosity brings happiness at every stage of it's expression.
We experience joy in forming the intention to be generous.
We experience joy in the actual giving of something.
And we experience joy in remembering the fact that we have given."
-The Buddha
"Generosity brings happiness at every stage of it's expression.
We experience joy in forming the intention to be generous.
We experience joy in the actual giving of something.
And we experience joy in remembering the fact that we have given."
-The Buddha
Saturday, October 6, 2007
Subscribe to:
Posts (Atom)
