Like many other things in life, fear and guilt (in themselves) are neither good nor bad, they simply are. In any given instance, they can serve to further our goals and needs or just the opposite, they can push us further away from them. In any event, they are not to be ignored, but instead, when these feelings arise, they warrant some compassionate reflection; that way we can discover what attributes they possess that might be useful or helpful to us and which ones we should just let go of.
During yoga practice we may find fear to have its place. A healthy fear of injury works well to prevent our egos from pushing us into asanas that we’re not ready for, or it may give us pause when we feel driven to force ourselves to go further into a pose than we should. it seems guilt is not quite as useful in most yoga practice, but now and then, it is that guilty feeling about not practicing regularly that keeps us coming back to our mat. So, as we all have probably realized, it can be a motivator in many cases.
Due to our conditioning, fear and guilt are commonly perceived by us as negative emotions. But come to think of it, they may be not so bad.
Would it be going too far to state that fear and guilt are good? It’s easy to see that both these emotions have played important roles in our evolution, and they continue to do so. They are necessary for our conscious and spiritual evolution, making us more thoughtful and capable of more compassion.
Fear functions well when it comes to instilling in us the necessary respect for life, and often prevents us from behaving recklessly. Almost all young children have fears (like the fear of darkness, loneliness, fear of animals etc.). These fears ensure that the child seeks to remain in safer situations. As they grow older, they gradually shed these fears, evolving beyond them.
Feelings of guilt ensure that we evaluate our thoughts and actions from time to time in order to become better human beings. When we commit a misdeed, or bring harm or suffering to someone or something it is natural for us to feel bad about it. This makes us want to correct it and make an effort not to repeat our mistakes, but rise above them instead. If it weren’t for guilt we would become insensitive, perhaps even ruthless.
Humans are fortunate to have evolved above other forms of animal life. Animals have no guilt but possess lots of fear. As a result they do not evolve as humans do and develop compassion or any understanding of empathy for the suffering of others. But some may protest, saying animals do feel guilt, citing dogs as an example. But this has been proven to be a mistaken notion. Recent studies at Barnard College in New York, uncovered the origins of the “guilty look” in dogs and found that it is a response to the owner’s behavior, and not necessarily indicative of any response to its own misdeeds.
Yoga philosophy teaches us that balanced emotions equal a balanced personality. As in everything else, a balance needs to be there to hold everything in check; similarly excessive (or obsessive) fear and guilt can ruin our personalities.
Excessive, and especially irrational, fears (aka phobias) hamper one’s life. One begins to become afraid without any reason. When fears persist after we should have outgrown them, they should be addressed and if need be treated by a trusted health care professional.
Also, too much guilt, will often lead to a flawed and/or dysfunctional personality. When a person feels guilty most or all the time, they become apologetic about everything. From this an inferiority complex will often develop.
When we’re not able to properly balance and manage such emotions as fear and guilt, it affects our relationships as well as our physical health. Unhealthy, unbalanced guilt and fear lead to excessive adrenalin production, prompting other hormonal imbalances; this in turn establishes the breeding ground for a host of ailments.
Yoga practice fosters mindfulness and compassion that can help you replace negativity with self-acceptance. When you feel physically tight, yoga allows you to breathe into the muscles to relax them. It’s the same when you encounter difficult emotions such as fear or guilt. You learn to inhale and exhale through that too, working toward a place of greater balance, understanding and confidence. Therefore, when properly balanced, the emotions of guilt and fear are beneficial. One should not be overly bothered about them. They are a natural and inherent to our state of existence. As a person evolves spiritually, their usefulness dissolves and they tend fall away on their own.
Patanjali’s Yoga Sutras (Raja Yoga) posit the Purusha and Prakritiwhich basically categorize the sutras as a dualistic philosophy, representing both the manifest (Purusha) and the un-manifest (Prakriti). Whereas the philosophy of Advaita (literally non-dualism), is the premier and oldest of the Vedanta schools of Indian philosophy and was expounded by Adi Shankara (aka, Shankaracharya) historically, the most important teacher of the Advaita school of Vedanta.
Patanjali’s Yoga Sutras
According to Patanjali’s Yoga Sutra’s, the nature of the problem (of Union) is that the individual is identified with his body, senses and mind which are seemingly mixed because of five klesas (aka obstacles, colorings or impurities) among which the primary one is Avidya (ignorance). The sense of ego-I established in a body/mind complex, accompanied by longing and attachment to life, are products of the klesha “Avidya.” In order to remove Avidya, one must know reality (as it is), which according to Patanjali is to separate Purusha (the individual) from Prakriti (the entirety of the cosmos, including mind, senses and elements). In other words, to reach liberation, the aspirant needs to realize (by discrimination and practice) that he is a pure and isolated spiritual entity (purusha) completely distinct from the changing (and as yet un-manifest) processes of nature (prakriti) presenting themselves in his physical body, senses and mind. According to Patanjali, Purusha and Prakriti are both real and independent, although he does say that Prakriti exists for the sake of Purusa.
So, if Purusha and Prakriti are both real and independent of each other, how can they be reconciled through the practice of yoga (union)? Normally Purusha and Prakriti are seen as one and the same, united from time immemorial. But, if through yoga the two are separated, the Purusha will recognize its original, divine glory, and on becoming liberated, reunites with the Atman, Brahman (or Self). So, the practice of yoga, especially the “Eight Limbs of Yoga,” found in chapter II of the Yoga Sutras, is a step-by-step scientific method of separating Purusha and Prakriti attaining this liberation. The Eight Limbs are commonly known as Ashtanga Yoga practice, literally defined – (ashta)-limb, (anga) practice.
Advaita Vedanta
Advaita is a Sanskrit word that means ‘not two.’ Advaitists insist on ‘not two’ rather than ‘only one.’ Osho explains: “The danger in saying ‘one’ is that it gives rise to the idea of two.”
Sri Shankaracharya defines the fundamental tenet of Advaita Vedanta as follows:
“Brahman is the Reality, the universe is an illusion,
The living being is Brahman alone, none else.”
His statement, although it presents the core teaching found in all the Upanishads, has evoked much criticism. Most people are naturally unable to accept the world in which they live and the things they directly perceive and experience throughout their lives as illusion.
But a spiritual aspirant may ask, “Is there a higher state to which I can wake up, so that this illusory, waking world will disappear, just like a dream world?”
The answer is a resounding “yes.” But ironically, what that higher state is no one can describe precisely. This is because non-dualism does not allow for the dichotomy of an experience and one who experiences. The experiencer is lost in the process.
The modern day teachings of Advaita Vedanta, especially as revealed by Sri Ramana Maharshi focused on the practice of Self-inquiry, called Atma-vichara in Sanskrit, which is the most important meditation practice in the Vedantic tradition. It is the main practice of the yoga of knowledge (Jnana Yoga), which itself is traditionally regarded as the highest of the yogas because it can take one most directly to liberation.
Sri Ramana seemed to teach and practice transcendence devoid of any Ashtanga Yoga overtones, except pranayama. When asked about pranayama Sri Ramana said: “This vichara brings about the desired result. For one not so advanced as to engage in it, regulation of breath is prescribed for making the mind quiescent. Quiescence lasts only so long as the breath is controlled.” And when asked; What is the need then for pranayama?
He replied: “Pranayama is meant for one who cannot directly control the thoughts. It serves as a brake to a car. But one should not stop with it but must proceed to pratyahara, dharana and dhyan. After the fruition of dhyana, the mind will come under control even in the absence of pranayama. The asanas (postures) help pranayama, which helps dhyana in its turn, and peace of mind results. Here is the purpose of Hatha Yoga.”
Summary
It is significant that there is really nothing much within the Eight Limbs of Yoga practice which is anti-thetical to Advaita Vedanta; in fact, the Yogic path actually seems to fit quite nicely with Advaitic metaphysics. In samadhi, the eighth and highest limb, the mind loses ego-awareness and becomes one with the object of meditation, but this non-dualistic experience is only “temporary” in Yoga (savikalpa Samadhi), since the ultimate goal of Patanjali’s yoga system is the discrimination of pure consciousness from all those objects it identifies with. But this experience accords very well with the Advaitic aim of “realizing the whole universe as the Self.” (nirvikalpa Samadhi).
Most students of yoga have heard of Patanjali, but if they haven’t, then it’s only a matter of time before they do. Patanjali was an Indian sage who distilled the essence of India’s spiritual/philosophical traditions, which included centuries of philosophies and practices, and condensed this knowledge into 196 “Yoga Sutras”. With these concise sutras (aka aphorisms), Patanjali codified India’s sixth philosophical system called Yoga (the other 5 being Samkhya, Nyaya, Vaisheshika, Purva Mimamsa and Vedanta) and subsequently became known as the father of Classical Yoga or as it’s commonly referred to today, Ashtanga yoga. In addition to Ashtanga Yoga, the Yoga Sutras are also sometimes referred to as Raja Yoga, or the Royal Yoga.
While Patanjali’s Yoga Sutras are thought to be as old as 400 BCE, archaeological evidence and other ancient texts suggest that the methods described in the Yoga Sutras may have been practiced as early as 3000 BCE. Oral tradition asserts that the period may be even earlier.
The word ‘sutras’ is derived from the word ‘suture’, which conveys that the sentences are short, compact and stitched together. Every sutra contains a deep meaning and can stand on its own as well as be taken in context with the rest. A good analogy often used to describe the yoga sutras is a pearl necklace, where each pearl (each sutra) is complete in itself but takes its full expression when strung together with the others, like a necklace.
The condensed form of the Yoga Sutras has yet another purpose: they can be easily memorized, and that’s exactly what has happened: they’ve been memorized and chanted in Indian ashrams for well over 2000 years and that continues today.
When studied from the most basic level, Patanjali’s Yoga Sutras will give us insights into the human mind, how it works and how it affects the way we perceive our circumstances, our experiences and how we feel about them. Patanjali felt our problem was our perception of the world and how it is limited to our senses and our thoughts about them. So, he suggests that in order for us to experience the enlightenment we seek and establish the freedom and liberation we desire, we need to dedicate some of our time to taking our attention away from the outside world we live in, and turn within. Most of us already know this to a certain degree; we realize that when our lives get too hectic we can get overwhelmed and our spiritual maturity is sacrificed as a result.
On a much deeper level, what Patanjali is suggesting is that when we turn our focus from the external world back to our inner selves, the path itself will slowly draw us toward the goal, increasingly unveiling the “Light of the Soul.”
Even though yoga students come from an assortment of backgrounds it is still important for each of them to know that yoga is universal and regardless of your religious orientation or whether you are a ‘believer’ or not, your practice will reflect precisely what you need at any given time. If you are inclined toward the Divine (God, the Absolute or whatever name you choose), practicing yoga will make you feel more in tune with the sanctity of life. On the other hand, if you don’t relate to such concepts, your yoga practice is likely to give you more strength and stamina to achieve what you want in life, and in all probability, you’ll slowly develop a sense of awe and an “attitude of gratitude” toward all of life.
Returning to the concept of yoga being a path toward discovering the Light of the Soul, Patanjali says that the path of yoga can help us to realize that the creative force that keeps the universe humming behind the scenes is identical to the force that keeps us going. Consciousness is what makes us aware of, and able to, express this. It can be a difficult concept to grasp but its essence is captured beautifully by Yann Martel in his novel, “Life of Pi:” “That which sustains the universe beyond thought and language, and that which is at the core of us and struggles for expression, is the same thing.The finite within the infinite, the infinite within the finite.”
Yoga even goes a step further, for as we all have heard the word Yoga means literally to yoke or unite, and means that we have the inherent potential to actually unite our soul or Individual Consciousness (life force/creative power) with Universal Consciousness (universe’s life force/creative power).
Now this is a lofty goal indeed, and patience dictates we take first things first and learn how we “turn our attention inward?” The answer to this question is Patanjali’s Yoga Sutras’ main contribution towards the goal. His sutras give us a scientific method, a set of practices and techniques to experiment with and that will slowly sharpen our awareness of our body, mind and breath. Gradually, the subtler aspects of our being start to reveal themselves.
An Overview of the Yoga Sutras and their application for students/practitioners of Yoga
Patanjali’s Yoga Sutras consist of four chapters (or books) and the most relevant to a beginning yoga practitioner today is the second chapter called Sadhana pada meaning spiritual path or spiritual practice. Central to this chapter is the description of the well known “Eightfold Path,” sometimes called “Eight Limbs of Yoga” (see link below). There are no English words that can translate perfectly these concepts which were originally written in the Sanskrit language and each word of each sutra leaves place for interpretation. The sutras need to be “decoded” so to speak, and then reviewed until they begin to make sense. Different commentaries written on the sutras must be analyzed and compared. And this can be a laborious task since in the 1980’s and 90’s, a period when yoga was rapidly gaining in popularity, many individual commentaries started to emerge and now we can find hundreds of them written by Yogis, Swamis, scholars, pandits and philosophers, all from varying perspectives and some of them more relevant than others to our contemporary life. The internet is loaded with examples of these commentaries; just do a “Google search” for Patanjali or the Yoga Sutras and explore them for yourself and see how they apply to you, your practice and your life.
If we consider Eightfold Path the core of Yoga practice, then these eight steps will indicate a logical (and scientific) pathway that leads to the attainment of physical, ethical, emotional, mental and psycho-spiritual health. Remember, Yoga does not seek to change the student or practitioner; rather, it allows the natural state of total health and integration in each of us to evolve and become a reality.
There’s numerous ways to define yoga, but each of the definitions are ultimately all about connection. In Sanskrit, the word ‘yoga’ is literally translated as “to join” or “to unite” and is used to signify any form of connection. So yoga means “union,” and the purpose of yoga practice is to connect. We can connect in many ways. We can connect with others or with a higher power. We can also connect our minds with our hearts; with our thoughts reflecting our feelings and vice versa. In fact, we need to connect our minds with our hearts first, because before we can connect to another, whether a thing, person, sentient being or higher power, we need to connect our brains to our emotions.
In its highest philosophical sense, yoga means conscious connection of the individual self with the highest Self, where you feel “at one” with the rhythms and cycles of the cosmos, God or the Universal Divine.
Yoga is first and foremost a science, a system of consciously practiced techniques and processes that enable you to be fully present and to realize your highest Self (aka Atman) which is inherently connected to all that is. Hence there is no dogma or belief system attached to yoga. Yoga simply instructs you to do a certain practice, to feel the effects and then to discover your true Self through that practice. For example, if you practice pranayama and breathe slowly and in a relaxed manner you will notice your heart rate slows, your mind becomes calm and focused, and deep insights are the result.
Whenever you totally experience this connection you are in the state of yoga; a balanced, blissful and life affirming state of being united and no longer a separate ego-based entity.
Love can also be “Connection”
Ironically, romantic and personal love both have their agendas, but “connecting” has no agendas. In order for love to truly be “connection” it must be universal and unconditional, it cannot exclude or choose a specific object (or person) to love. Have you ever noticed that when you love something, you feel connected to it? You start to observe the things you have in common rather than the differences that would tend to separate you. This is a beginning, a starting point where practice can help that love to expand, to become more and more inclusive.
Here you may observe your ability to love goes through different stages where the feeling of connectivity happens on multiple levels. At first you may notice that you wish for your love to be reciprocated, and as that wish is gradually replaced by feelings of selfless love, a new sense of freedom (or expansion) is experienced. This is where yoga practice and the development of selfless love meet.
As you begin to consciously practice love in a broader, less selfish and more expansive way, you’ll feel unity, or connectivity is beginning to dissolve the drama of your separateness and your ego-centered activities are abandoned in favor of a more compassionate approach. So continue to practice yoga and selfless love until you feel that your heart is so big and the love so infinite that you can hold the whole universe in your heart.
Closing thoughts:
The Bhagavad Gita recognizes the synchronous nature of creation and the underlying Divine/cosmic unity. The Hindu term, Brahman, refers to the fundamental connection of all things in the universe. The appearance of this Universal Oneness in the soul is called Atman.
The ancient Hindu mystics said everything in the universe was inextricably interconnected, and they used Indra’s Net to illustrate the concept. Stephen Mitchell, in his book The Enlightened Mind, wrote: “The Net of Indra is a profound and subtle metaphor for the structure of reality. Imagine a vast net; at each crossing point there is a jewel; each jewel is perfectly clear and reflects all the other jewels in the net, the way two mirrors placed opposite each other will reflect an image ad infinitum. The jewel in this metaphor stands for an individual being, or an individual consciousness, or a cell or an atom. Every jewel is intimately connected with all other jewels in the universe, and a change in one jewel means a change, however slight, in every other jewel.”
Although Chronic Fatigue Syndrome (CFS) can be debilitating, people who suffer from it report, first and foremost, that they experience profound fatigue that no amount of sleep or rest can relieve. It causes an assortment of non-specific symptoms including weakness, impaired memory, and fatigue (for no apparent reason), often accompanied by loss of concentration, varied muscle pains, headaches, sore throat, insomnia and apathy. The list of symptoms is also sometimes diagnosed as fibromyalgia because it’s often difficult to distinguish between fibromyalgia and Chronic Fatigue Syndrome. Researchers and specialists are still trying to determine the differences. Some experts believe they are two completely separate illnesses sharing many similar symptoms and others feel they are different aspects of the same disorder. To complicate matters even further, a significant number of people with fibromyalgia also have CFS and vise versa.
Possibly the simplest explanation of the difference between fibromyalgia and CFS is that with the former, pain is the most predominant symptom, while with CFS, extreme fatigue is the most predominant.
Doctors often think people with this mysterious disorder are lazy, or have some form of hypochondria, but that doesn’t help relieve the symptoms of extreme tiredness and low energy. Most doctors do agree however that CFS sufferers need to move away from a sedentary lifestyle and they generally prescribe different types of exercise. The problem here is that those with CFS have little motive to engage most traditional exercise regimes, and some are downright resistant to giving them a try, due to the discomfort they experience. Subsequently their lowered physical status often results in mental sluggishness, further complicating things.
The science of yoga may be able to offer a cure, or at least substantial relief for those with CFS, filling the gap where conventional medicine falls short. Yoga tends to address the root of the problem, instead of exhausting the body further, as traditional exercise techniques might. Yoga restores the energy in the body that is necessary for it to heal itself. Yoga does this primarily through gentle, restorative asana, pranayama, and meditation for effective relaxation, all of which, when combined, provide a much needed balance of stimuli and rest.
Doctors, scientists and many other researchers don’t really know why yoga helps people with CFS, but some yoga students and instructors believe they do and they cite the following reasons…
Yoga helps without causing pain. Research shows that yoga can help people with CFS recover their strength. Yoga’s gentle, restorative asanas increase blood circulation and oxygenation which are key to healing, and this is done without hurting the body and/or aggravating the condition. Whereas more rigorous forms of exercise trigger a worsening of CFS symptoms by raising blood pressure and creating excessive lactic acid.
Yoga balances the mind and body. Most often, people with CFS have lost touch with their mental and physical connections to natural human rhythms. They either tend to move too fast, or do too much and their bodies have run down and they find themselves mentally depleted. Yoga shows them a slower, more natural pace. It becomes a discipline of peace with themselves and a non-obsessive daily practice. Rather than a discipline of “more and more,” it can be a discipline of “less and less.” leading composed self-acceptance.
Yoga will energize. All those with CFS struggle with the feeling of exhaustion, and yoga helps restore vital energy to their fatigued body, signaling the parasympathetic nervous system to start calming things down.
When dealing with CFS the thought of any movement at all might seem excruciating, but gentle, restorative asana can help direct energy into parts of the body that are lacking life force. Begin by using bolsters and pillows, yoga blocks and any supports you deem helpful to guide you through the asanas. This will make you practice feel more like nurturing than the abrupt movement associated with “exercise” that will drain the body. Balasana (Happy Baby Pose), Shavasana (Corpse Pose), and Viparit Karani (Legs-up-the-Wall Pose) are wonderful asanas to start with if you don’t feel like moving at all. Over time, and as you start to feel improvement, you can slowly add more challenging asanas, but always practice them in small doses to prevent overly fatiguing an already tired body and mind.
Note: Forward bend poses soothe the nervous system by allowing energy to flow into the spinal column while increasing blood flow and oxygenation to the heart, head and muscles. Remember, a gentle approach (supported when necessary) is the most effective when practicing the following asanas.
Two simple, gentle forward bend asanas known to help relieve CFS symptoms.
1. Adho Mukha Svanasana (Downward-Facing Dog) promotes blood flow to the head, neck, and heart.
2. Uttanasana (Standing Forward Bend) soothes the nervous system, gradually increases blood flow to the brain, and releases the tension of the respiratory muscles of the neck, trunk and shoulders.
Additionally, lying over cross-bolsters in varying positions helps to stimulate the nervous system in a subdued way and increases blood circulation to the adrenals, thyroid, and kidneys, which are a storehouse of energy.
With the science of yoga, dedicated practice, and self-love, CFS can turn from an unpleasant daily experience to slowly vanishing thing of the past.
“Now that is the wisdom of a man, in every instance of his labor, to hitch his wagon to a star, and see his chore done by the gods themselves.” is a famous Ralph Waldo Emerson quote urging everyone to aim high and have lofty aspirations. But suppose we actually raise the level of our aspirations even higher and aim for the very highest achievement possible in life, and “Hitch our wagon to infinity!”
Before all the non-duality “pundits” start questioning if “purpose” is really necessary let’s just consider the notion that if there is any purpose at all to life, then it is Self-realization, awakening to the eternal Self (aka Atman – pure consciousness), or to put it another way for those of a religious disposition, it is to find God within. Compared to this everything else seems immature.
So, we should make the most of this opportunity. It really doesn’t matter if you believe in reincarnation or not, this particular life holds a golden opportunity for us to achieve the highest possible purpose of human life.For all those who do believe reincarnation is real, it is apparent how very precious and rare human birth is, and for all those who believe there is only one “go ‘round,” Then it would surely be a injustice to yourself to waste this opportunity. But, either way, since we’re here anyway, why not set our sights for highest high.
Here is a list and description of 5 major obstacles that commonly prevent us from fulfilling our great journey to Self (or God) Realization.
Major Obstacles to Spiritual Awakening (Self-realization):
1. Ignorance:
Spiritually, what is meant by ignorance is that most people are simply not aware that they actually have an infinite, divine aspect which can be recognized and then fully abided in. There are many who will be surprised that there are sages living today who have awakened to their Infinite nature and lived life from that realization. If you are one of these people, what you need to consider is that there is this possibility, and then explore your inner blockages and obstacles in order to discover if there is any truth to this assertion.
If we outright reject this claim that this aspect of our being exists, it doesn’t matter to life or anyone else, it only means we’ll miss the whole purpose and meaning of our birth. By waking up, or attaining the state of Self-realization, we will finally be free from delusion, and able to fully express our true self and live the life we were inherently destined to live.
2. Compromise:
There are times in life when compromise is the fair thing to do, but spiritually how we approach compromise in our lives means taking a closer look at Divine (or universal) laws. They dictate we don’t settle for less. When we compromise ourselves spiritually we are not using our spiritual gifts to the fullest. Sometimes it means we’re squandering those gifts, and not compromising can sometimes be really hard, but nobody ever said that doing the right thing spiritually would always be easy; although, ironically everything seems to fall into its rightful place when Self-realization is the underlying theme of our lives. So, let this great work begin, lighting your way forward to the truth.
3. Confusion:
It’s hard to say which is worse, the ignorant or the confused, but most likely it’s the confused. They are the ones who have good health, they are aware that Self-realization is the true purpose of life, they have the right necessities (food, clothing and shelter), but they find excuses to chase after other things (mostly material) endlessly. This begs the question, what is wrong? At least the ignorant were clueless; they simply did not know any better.
At some point or another we are all bound make this mistake, and oftentimes repeatedly. And perhaps we even ask ourselves, what the hell am I doing? So confusion means we lose sight of the fact that the true purpose of life is Self-realization, awakening, and enlightenment.This needs to be the guiding force of our life.
4. Laziness:
Being lazy is just pathetic. Those who are ignorant don’t know any better, the confused are trying to build castles in the sand, but what in the world are lazy folks doing?
They know what is at stake, have plenty of idle time plus good health, but are just mindlessly wasting their limited opportunities. There are endless forms of mindless, distracting entertainment to keep them drugged and serving the purpose that secular society demands. From this the lazy must break free in order to be free.Make some effort, show a bit of willpower, turn off the TV, stop browsing the web, following the mainstream media nonsense, and then infuse some balance into this life. If the lazy will only begin to gather momentum and break the cycle of inertia, they will be unstoppable.
5. Impatience:
Achieving the highest goals in life is not going to be easily accomplished overnight. We currently exist in an instant gratification society, are being subliminally trained to become quite an impatient lot. This can be easily seen not only in the use of medical drugs for muscle building, weight loss, pain relief, etc., but also in our love relationships, when intimacy and romance are bypassed in favor of sex.
This impatient attitude has seeped into the spiritual arena as well, and we need to realize there are no shortcuts to Self-realization; we will have to stay on the path for as long as it takes. Without losing sight of the goal, we may still enjoy the journey.
Summary:
Two valuable keys to awakening are meditation and yoga. And again it is stressed that this awakening is the real reason for human birth. Even though enlightenment has absolutely no material value, without it, life itself has no true value. If (or when) we decide we don’t want to have lived such a meaningless life, we need to wake up and claim our inherent birthright of knowing that we and the divine are “One.” This is union, and this union alone is the true and real purpose of yoga.
It is often quite confusing for those interested in beginning a regular yoga practice to choose from all the yoga studios online. Which style of yoga would be best suited for them, can be a major concern. Before they figure out which class they’d be most interested in taking, they need to know what the differences are. Discounting Bikrams, which is controversial (besides, all Bikrams is hot yoga, but all hot yoga is not Bikrams), the differences between the other styles aren’t so clear. Hatha and Ashtanga yoga may appear to the novice as the same style, but yet they are often found to be very different when put into actual practice.
Let’s start with Intensity
Hatha yoga is often used as an umbrella term that encompasses all styles of physical yoga practice, including Ashtanga, but yoga studios that typically promote the slower, gentler yoga classes are known as Hatha yoga. These less challenging classes are generally considered more appropriate for beginners. Even though Hatha classes are commonly taught at a relatively low intensity level, it is still best to speak with each individual instructor beforehand to decide if the class is right for you. Some yoga instructors teach Hatha yoga classes at a more strenuous level than others. Some studios assign a numerical value to the difficulty level, such as 1, 2 or 3, with level 3 being the most demanding class.
Flow (or pace)
In Sanskrit the word for flow is “Vinyasa” and this determines the difference between Hatha yoga and Ashtanga yoga in terms of the class’s structure. Whenever you see the word Vinyasa or flow added onto the end of the class or studio name, this probably means that you will be moving from Asana (posture) to asana without stopping (or in a flow). This is usually the way Ashtanga yoga is taught. Hatha yoga, on the other hand typically goes into one asana, holds the pose, and then comes out of it after a determined amount of time. With Hatha yoga there isn’t any transition between each asana as there is in Ashtanaga yoga classes.
Primary Objectives of Hatha Yoga
Hatha yoga practice focuses on perfecting the asanas and doing pranayama (breath control), to increase the flow of prana (life force) through the nadis (channels throughout the body through which the prana flows). Prana is similar to the concept of chi (or Qi). Pranayama is the scientific practice of first controlling and then directing the prana through breathing exercises. Hatha works to balance increase this flow of energy. Asana and pranayama practice are part of Ashtanga yoga as well, but they are only two of the “Eight Limbs” (aka branches or objectives) of Ashtanga.
So basically, when you join a Hatha class it means that you will get an easy, gradual introduction to the most basic yoga asanas and then strive to perfect them. It’s unlikely you’ll work up a sweat in a Hatha yoga class, but you probably will end up leaving the class feeling taller, looser, and more relaxed. Posture is also usually improved.
Primary Objective of Ashtanga Yoga
A student or practitioner of Ashtanga yoga not only works on asanas and pranayama but also all the other six limbs which are; yama (the do not’s), niyama (the do’s), pratyahara (withdrawal of senses), dharana (concentration), dhyana (meditation) and Samadhi (bliss or effortless meditatio). The Yamas & Niyamas are yoga’s ten ethical guidelines and are the foundation of skillful living. Pratyahara is a means of withdrawing all sensory perceptions. Dharana, dhyana and samadhi are connected, being successive stages which lead to enlightenment.
Today, Ashtanga yoga is based on ancient yoga teachings that were popularized and brought to the West by K. Pattabhi Jois in the 1970s. It’s a more rigorous style of yoga that follows a specific sequence of postures similar to Vinyasa yoga (both styles links every movement to a breath). Ashtanga performs the exact same asanas in the exact same ordered sequence. This can a hot, physically demanding practice and you will break a sweat.
Summary…
Hatha Yoga has become the most popular style of Yoga in the United States. It focuses on the physical well-being of a person and teaches that the body is the vehicle of the spirit. There are lot of different Yoga Styles that have their roots Hatha Yoga, but all these styles strive to balance the mind, the body, and the spirit through the asanas, although the emphasis sometimes varies. Some put the emphasis on the strict alignment of the body while others focus on the coordination of breath and asana.
Ashtanga yoga may be the perfect yoga for those who want a serious workout. Students and participants move through a series of flows, sequencing from one asana to another in order to increase strength, flexibility and stamina. This is not for beginners or anyone who taks a casual approach to fitness. Ashtanga Yoga Practice involves performing challenging sequence of poses with Ujjayi Breathing and vinyasas (a flow of postures). “Power Yoga” is based on Ashtanga.
The practice of Self-enquiry (“Atma-vichara” in Sanskrit) is the most important meditation practice in the Advaita-Vedanta tradition. It is the primary practice of the yoga of knowledge (Jnana Yoga), which is traditionally regarded as the highest of the yogas because it is the most direct method of attaining liberation through Self-realization. This is how the realization of our true nature (beyond the mind and the body) is achieved.
Self-enquiry is the culminating practice through which Self-realization (the realization of our true nature beyond mind and body) can be achieved. It is emphasized in the entire Vedantic tradition since the Upanishads and the Bhagavad Gita. Many texts of Advaita (non-dualistic Vedanta) describe it in detail, particularly the works of Shankaracharya, but also Ashtavakra Samhita, Avadhuta Gita, Yoga Vasishta and Adhyatma Ramayana.
Self-enquiry is known today mainly through the teachings of Sri Ramana Maharshi (1878-1950) The Maharshi made this direct approach available to the general public, offering it as his main teaching to any individual who was capable of receiving the teaching.
The Actual Practice…
You may wonder… how do I put Self-enquiry into constant practice? There is only one way, by turning your attention inwards, to the sense of “I am” and that which is aware of the “I am.”
Simply put; turn your attention to the source of the ‘I’ thought.
Your hand doesn’t tell you it’s yours, you feel it is. There’s no part of the body that tells you it’s yours, not even the breath or heartbeats, yet you feel they are all yours. Thoughts keep appearing in the mind, they don’t tell you they are yours, but you believe that they are – that you’re the one who is thinking. From where does your sense of I, me, mine arise?
The objective is to discover your true self; therefore your practice begins with an enquiry into your real self by simply asking, “Who am I?”
Begin by setting aside some time for quiet reflection, preferably every day. To start, just ponder this question, “if I keep referring to everything, including body, senses, thoughts and mind as mine, then who am I? What is the source of this sense of “I, me and mine?” Where does this sense of ‘I’ arise from?
Ignore intruding thoughts and everything else that distracts you; keep your attention on this ‘I’ thought, remain intent on finding the very source from where it arises. If you keep paying attention in this manner, you’ll find that all other perceptions will start fading away.
If you get distracted, you can turn inwards again by asking; ‘I got distracted, but where did this feeling of ‘I’ arise from?
Soon you’ll find that you can keep this attention on your Self (the sense of ‘I’) by asking at any time during your normal daily routine; “Who is experiencing all this? Who is aware of all this?” Follow this by paying attention to where the sense of where ‘I’ arises from. It helps if you de-focus your eyes as you enquire, de-focusing will automatically draw your attention away from all other thoughts and objects in your perception.
Take a deep breath, pausing for a moment. Pay attention to the feeling/being when the lungs are full and the breath has stopped then stay with that feeling. Focus your attention on that ‘I am’ when the breath has stopped. Now, breathe out and pause for a moment, again noting the feeling/being when the breath has stopped and stay with that feeling.
You’ll begin to notice that this feeling is the same whenever the breath has stopped, whether after breathing in or breathing out.
Continue, but do not focus on the breathing itself, and notice how that being/feeling stays in the background even while the breath is going in and out. Now put your attention entirely on this feeling/being instead of the breath. As you do this, abide in that feeling/being as it appears in the gaps, do not focus on the breathing. If your mind wanders occasionally (and it will), bring your attention back to the pause (gap) between the breath and then keep paying attention to that. Abide in the pure awareness of your “being,” for as long as you can.
Eventually, you’ll be able to continue being aware of your being even during your normal daily activities. When walking, remain with the awareness that appears before each step is taken and after, and notice how this awareness stays with you in between the steps as well.
If when meditating using a name or mantra in your mind, be aware of the being/feeling in the gap between the repetitions until you stay with that; and then ignore the chanting.
When your mind seems extremely active (cluttered with too many thoughts), remind yourself to turn your attention to the pause between the breath as outlined above.
Remember to focus not on the objects that you see, but your awareness of the seeing (or hearing, smelling, touching, etc). Continue to remind yourself that all objects in your sensory perception merely prove that you are aware; meaning you turn your focus away from the objects themselves and into the awareness that you are aware.
Be aware of your being whenever and wherever possible and abide in that awareness, know that you are only awareness, not any object that you perceive, including your body, senses, thoughts or your mind. This is not an intellectual exercise, and these guiding, reminding thoughts should be kept to a minimum, always returning to abiding in the feeling of being.
No need to hide your droopy breasts by wearing push up bras any more. If you’re looking for a good solution for saggy breasts, try yoga practice. Yoga asana can give your breasts excellent lift and refined contour.
A woman’s breasts are generally taken as an indication of her overall beauty and body fitness. Sagging or drooping breasts can take away your confidence and make you feel overly self-conscious, especially if you’re in the nude or in loose fitting, skimpy clothes. This can also lower your self-esteem. In these situations, you may be tempted to fall victim to all the ads and commercials claiming to tone and firm breasts, going so far as opting for cosmetic breast lifting surgery. Things like padded bras and other absurd “boob boosters” are not only expensive but also cumbersome to wear.
Maintaining proper physical posture, regular breathing exercises and practicing mediation will all help to achieve a more perfect body appearance, so you can walk gracefully with a nice youthful body presence.
Breast toning can be a problem in itself. Sagging breasts are a common complaint among aging women. However, many women notice it to a great extent after pregnancy, breastfeeding, and/or losing weight. Breasts are primarily made up of fatty tissues and milk producing glands, but they lack muscle mass. This makes it nearly impossible to tone or shape the loose skin in sagging breasts. When breast tissues are no more capable of holding your breasts up, the result is saggy boobs. So, this begs the question; what you can do to improve your bust-line?
There are yoga asanas that can firm, tone and strengthen the underlying muscles that your breasts rest upon. Stretching and strengthening the upper chest muscles (pectorals) and the chest muscles surrounding the breasts will tighten and lift them up. Regular yoga practice works for nearly all breast problems and bestows a more curvaceous look.
Yoga asana practice is a completely natural method which has direct impact in improving both breast shape and breast health. Yoga exercises, especially those with special stretching techniques help to streamline top-heavy figures and give breasts a “perkier” look. Good breast shape with enhanced cleavage can heighten your sense of feeling beautiful, plus it boosts your confidence.
Yoga Asanas to Tighten and Firm Breasts…
The yoga asanas (poses) outlined below stretch and open the chest, helping to strengthen the chest muscles and subsequently tighten and firm the breasts, greatly improving their appearance.
• Setu Bandhasana (Bridge pose): Reclined inversion stretches the chest and opens up the sternum.
• Utthita Trikonasana (Triangle pose): Extended lateral stretch expands your chest and shoulders.
• Bhujangasana (Cobra pose): Intense backbend with raised hood stretches pectoral muscles and expands the chest.
• Dwikonasana (Double angle pose): Backward stretching followed by forward bend gives a great stretch to the chest.
• Dhanurasana (Bow pose): A basic back-bend stretches the entire chest.
• Virabhadrasana (Warrior I): An intermediate standing posture causes the chest to open.
• Viprita Karani (Inverted leg stretch): Legs up the wall position reverses the effect of gravity on breasts.
More Useful Tips for Healthy Breasts (in addition to yoga asana)…
The term “Samskara” is a Sanskrit word that literally means “impression” and this essentially refers to an individual’s habitual way of thinking, believing and acting. All actions, enjoyments, sorrows and experiences in general leave their mark in the subconscious and unconscious mind in the form of subtle impressions or residual potencies.
The ways we tend to act in our relationships and in the world are largely determined by impressions and our past is preserved, to the minutest detail, in the chitta (mind stuff), not the slightest bit is ever lost. The revival of samskaras induces smriti (memory). Memory cannot exist without samskaras.
In most cases our samskaras are based on our personal experiences and/or cultural backgrounds. These impressions (thoughts and beliefs) can also be influenced by the health of our brain chemistry. For example, when we suffer from depression or anxiety, our beliefs about what is possible or impossible for us will be clouded, a sense of hopelessness and powerlessness may predominate as a result of low levels of serotonin and dopamine.
The internal freedom for self-realization that regular yoga practice offers is founded on the ability to reveal and bring to conscious attention our thought patterns, beliefs and the actions that arise from those samskaras. Yogic breathing techniques and asana (postures) are very effective tools for easing anxiety, depression and balancing neurotransmitter signals in the brain. With a bit of patience and a committed yoga practice, a yoga student will be able to quickly identify the samskaras and resulting actions that continue to undermine their ability to be physically, mentally and emotionally healthy.
Whenever a yoga practitioner identifies (or recognizes) their obscure and/or inhibiting samskaras, they will then be free to choose more life enhancing alternatives. All too often, we limit our own potential by assuming that we are not capable or skilled enough to create the life we dream of. Although some of these self-limiting thoughts may have some degree of truth to them, our ability to achieve the goals we’ve set is often far greater than we may ever imagined. When we start to gently direct our thinking along more positive lines, we will begin to truly realize that more is possible in our lives, and this will prompt us to act accordingly.
Understanding the concept of samskaras will be of great value when it comes to practicing “witnessing” of the various thoughts and emotions that inevitably arise during asana practice. According to traditional yogic philosophy, the most direct way to internal freedom is to witness these samskaras from a place of deep self-compassion and without unnecessarily identifying with them.
When unpleasant or painful emotions and restricting thoughts arise during a yoga session, strive to be more consciously aware, so that the credibility of you samskaras can be evaluated objectively. If there are negative thoughts or beliefs that are valid, some personal changes may be called for. For example; suppose you are a law student and you’ve failed the bar exam twice due to being unprepared, then studying harder for the exam would be in order.
However, on the other hand, subscribing to the belief that you’re is inherently too unintelligent to pass the bar, even after getting your degree from law school is clearly unrealistic. As in most cases, this sort of limiting samskara is best invalidated in the light of your self-compassion, and then substituted with a more encouraging and accurate assessment of your own intelligence.
Doctors often think people with this mysterious disorder are lazy, or have some form of hypochondria, but that doesn’t help relieve the symptoms of extreme tiredness and low energy. Most doctors do agree however that CFS sufferers need to move away from a sedentary lifestyle and they generally prescribe different types of exercise. The problem here is that those with CFS have little motive to engage most traditional exercise regimes, and some are downright resistant to giving them a try, due to the discomfort they experience. Subsequently their lowered physical status often results in mental sluggishness, further complicating things.
The ways we tend to act in our relationships and in the world are largely determined by impressions and our past is preserved, to the minutest detail, in the chitta (mind stuff), not the slightest bit is ever lost. The revival of samskaras induces smriti (memory). Memory cannot exist without samskaras.