Tag Archives: Raja Yoga

Yoga – Is It a Religion? (Part 2)

Again – yoga means union! The word Yoga means union, and comes from "yuj" which means "to join," to bring together into union the various aspects of yourself that were never divided in the first place. From that comes the direct experience of yourself (Self) that is beyond the false identities stemming from the seemingly countless colorings of attraction and aversion. Another, more contemporary adaptation of this principle is the word holistic, meaning to become whole, or to realize your underlying wholeness.

Patanjali describes this in the Yoga Sutras (1.2) where he defines Yoga as the mastery or control (nirodha) of the modifications of the chitta (“stuff” of the mind or mind field), allowing the true Self to then come shining through (1.3). Patanjali also explains that the purpose of Yoga is discrimination (viveka) among the inner processes (Sutras 2.26-2.29). Similar processes of mastering and/or integrating the mind may be a part of some religions, but that does not mean that regulating your mind in this way is, in itself, a religion.

Yoga and religion both share many common virtues. As with many religions, yoga also recommends meditation on, and cultivation of lovingness, compassion, goodwill and acceptance, as well as non-violence, truthfulness, training the senses, non-possessiveness, and other such virtues (see Patanjali’s Yoga Sutras 1.33, 2.30-2.32). So although, religions and yoga both recommend cultivating such virtues, it is self evident that cultivating these ways of being or living are not themselves religion. When these are practiced in yoga, the subtler, finer, truer aspects of our being are revealed, and this may or may not be seen in the context of religion.

Yoga – Is It a Religion? (Part 2)

By definition, is yoga a religion?

1. According to Encarta World English Dictionary, religion posits that people's beliefs and opinions concern the existence, nature, and worship of a deity or deities, and divine involvement in the universe and in human life.

  • Yoga does not require the worship of any specific "deity or deities." The word divine is defined (in dictionaries) as coming from, or connected with God or gods. Yoga does not give specific instructions for the "existence, nature, [or] worship". Yet, yoga acknowledges that bhakti Yoga, the path of devotion is a valid aspect of yoga. Yoga does not tell you where to direct that devotion, or the specific methods by which you should do it. This “direction” of devotion is left to personal religious preferences.

2. Religion adheres to a particular institutionalized or personal system of beliefs and practices relating to the divine.

  • The word divine is defined as relating to God or gods, and yoga itself does not set forth any designation to what or whom one should direct their worship, nor does yoga require it. Although yoga definitely acknowledges the value of bhakti yoga, it does not dictate which form that should take for an individual person. Also, yoga itself is not institutionalized as a religious system, although some of the principles are contained within many religions or other religious systems (examples: kindness to other people, taking care of one's body, regulating breathing, or quieting the mind).

3. Religions establish a set of strongly-held beliefs, values, and attitudes that somebody lives by.

  • Some may argue that yoga is a religion by the very definition of religion as being a set of strongly-held beliefs, values, and attitudes that one lives by. This is not necessarily true since this could also apply to many other things as well, including governmental, educational, psychological, social, cultural, or familial ways of living.

Fortunately, most people have a working, day-to-day, common language sense of the meaning of a religion, and it simply does not apply to yoga.

Coming next, part 3 of "Yoga – Is It a Religion?"

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 15)

With all the names and modern styles of yoga the question arises: What kind of Yoga do you do?

All the recent “inventions” just confuse matters more. The essential, authentic nature of yoga is even further confused in the public eye by the way the methods are presented and promoted. By reviewing almost any list of the best known dozen or so modern yoga "styles," it will quickly become evident that almost all of these contemporary styles have been invented in the last few decades. Very few yoga teachers today will simply teach "Hatha Yoga," the physical yoga system of the past (that actually had spiritual goals), let alone the “whole” true spiritual yoga. Remember that even Hatha Yoga (asana + pranayama) is part of the eight limbs of Raja Yoga and Raja Yoga is only one of the four traditional schools of yoga.

In addition, many, if not most of the modern "styles" of yoga have the surname of a currently living man in front of the word yoga, as if that man, himself, has invented yoga. This is not to say that these teachers aren’t competent or even superb in their physical abilities. They may do a very good job within the limited scope of their “personalized” teachings.

Oftentimes this “personalization” takes the liberty of distorting Sanskrit terms. Several modern systems have taken an ancient Sanskrit word or phrase that has a specific spiritual meaning, and then adapted that terminology to some set of postures or practices that were apart from the original intent.

Even worse, some of these modern teachers have then trademarked these ancient, traditional names, further misleading an unsuspecting public. This leaves the would-be students with the impression that the current day founder of this “brand name” system is somehow linked to the original teachings associated with that word or phrase. It may further lead people to believe that these new teachers also have some expertise or familiarity with the traditional practice or level of attainment authentically associated with that word or phrase.

Most of the modern "styles" of Yoga did not exist a few decades ago, while yoga itself is thousands of years old.

These modern styles are very suspect as they should be. If you turned back the clock a hundred years, or maybe fifty, or twenty, or even less, very few (if any at all) of these current styles, systems, or methods of yoga would have yet existed. Most of the founders of these modern, so-called yoga styles were not even born. Therefore, these modern styles are, by their very nature, suspect. Especially when, at the same time, it is claimed that yoga is thousands of years old. This is not a mere call to go back in time to some theoretically more pristine era of yoga. It really is a case of throwing away the baby with the bath water.

To repeat the question at the beginning of this article: What kind of yoga do you do?

Traditionally, there are four schools of Yoga. If asked, "What kind of Yoga do you do?" the answer would be one of these four, or a combination of them. Briefly, the four schools of Yoga are:

  • Karma Yoga: The yoga of action, doing the practices while fulfilling one's duties in the external world.
  • Jnana Yoga: The yoga of knowledge or self-enquiry, knowing oneself at all levels through a process of contemplation and introspection.
  • Bhakti Yoga: The yoga of devotion, of surrender to the divine force or God, practiced in ways consistent with one's own religion.
  • Raja Yoga: The meditative school of yoga, such as systematized by Patanjali in the Yoga Sutras.

Approaches to the True Goal of Yoga (Part 15)

Additionally, it is important to note that yoga itself has been classically considered to be one of "six schools of Indian philosophy."

A true Yogi, one who sincerely practices authentic Yoga, may do just yoga, meaning some combination of Karma, Jnana, Bhakti, and Raja Yoga, in the context of the six systems of Indian philosophy and practice.

Paramahansa Yogananda, the well-known author of Autobiography of a Yogi, responds to the question "What is Yoga?" in the text The Essence of Self-Realization: "Yoga means union.” Yoga is loosely translated as the English word “yoke.” Yoga means union with God, or, union of the little, ego-self with the divine Self, the infinite Spirit. Most people in the West, and sadly many in India, confuse yoga with Hatha Yoga, the system of physical practice.

Stay tuned, this series will continue – coming up next, the final installment in this series; “Approaches to the True Goal of Yoga (Part 16).” This next blog article will include some final thoughts and tips.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 6)

The human body is a fascinating and beautiful instrument, and should be properly taken care of, however, according to traditional yoga the body is an instrument, and is not itself the goal.

Approaches to the True Goal of Yoga (Part 6)

This is not meant to imply some anti-body perspective. And, it is not a conflict between philosophies. Instead it should be seen as a misunderstanding of goals and tools.

Again, as has been stated before, the goal of Yoga is Yoga, period.

As a matter of fact, none of the lower levels is the goal. In authentic, traditional yoga, the student works with and trains all levels of their being, including relationships, self-exploration, senses, body, breath, and mind. However, none of these are themselves the final goal of yoga.

The aspirant following a path of authentic, traditional yoga balances their training of the following:

  • Relationships: The aspirant builds relationship with the world through practices such as non-violence, truthfulness, non-stealing, remembering truth, and non-possessiveness. Building better relationships with the world is not itself the goal of traditional Yoga.                                                                                                         
  • Senses: The aspirant trains the senses so as to be able to consciously regulate them in positive ways, although working with the senses is not itself the goal of traditional Yoga.                                                                                                                                                                        
  • Body: The aspirant works with the body so as to make it flexible, strong, and steady, but working with the body is not itself the goal of authentic Yoga.                                                                                                                                                                                                               
  • Breath: The aspirant trains the breath so as to make it smooth, slow, and serene, but training the breath is not itself the goal of traditional Yoga.                                                                                                                                                                                                                               
  • Mind: The aspirant deals with the mind at all of its levels, although exploring and dealing with the mind is not itself the goal of authentic Yoga.      

It is important for the student to realize that the single goal of Yoga is beyond all of these, while these are to be considered obstacles or “veils” that block the realization of the Self, Truth, or Reality that is being sought. Because they are the obstacles, they are emphasized in regular practice so that they may cease to cover the eternal center of consciousness.

Swami Rama writes about the comparison of traditional Yoga and modern Yoga in his text, “Path of Fire and Light”:

"The majority of people view Yoga as a system of physical culture. Very few understand that Yoga science is complete in itself, and deals systematically with body, breath, mind, and spirit.

"When one understands that a human being is not only a physical being, but a breathing being and a thinking being too, then his research does not limit itself to the body and breath only.

"For him, gaining control over the mind and its modifications, and the feelings and emotions, become more important than practicing a few postures or breathing exercises. Meditation and contemplation alone can help the aspirant in understanding, controlling, and directing the mind."

In his opening paragraph of “Lectures on Yoga,” Swami Rama explains:

“The word Yoga is much used and much misunderstood these days, for our present age is one of faddism, and Yoga has often been reduced to the status of a fad. Many false and incomplete teachings have been propagated in its name, it has been subject to commercial exploitation, and one small aspect of Yoga is often taken to be all of Yoga. For instance, many people in the West think it is a physical and beauty cult, while others think it is a religion. All of this has obscured the real meaning of Yoga.”

In the second volume of Path of Fire and Light, Swami Rama goes even further, where he flatly declares:

"The word 'Yoga' has been vulgarized and does not mean anything now.”

So again, as an important reminder, the goal or destination of Yoga is Yoga itself, union itself, of the little (separate or egoic) self and the True Self.

Swami Sivananda Saraswati (founder of Divine Life Society of Rishikesh, India) writes of Ashtanga Yoga:

"It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy…. Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved."

Many people work with diet, exercise and interpersonal relationships. This may include physical fitness classes, food or cooking seminars, or many forms of personality work, including support groups, psychotherapy, or confiding with friends. When done alone, these are not necessarily aimed towards yoga, and are therefore not yoga; however beneficial they may be.

And yet, combining work with the body, food, and relationships may very much fall under the “domain” of yoga, when yoga is ultimately the goal. The key to understanding this concept lies within that which one holds in their heart and mind, plus their degree of their conviction. Without that being directed towards the state of yoga, these methods can hardly be called yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 7).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 3)

Most respected Western publishers acknowledge authentic, traditional yoga, this is quite unlike many of the so-called modern and highly competitive yoga teachers and yoga schools.

The following definition of yoga is excerpted from Funk & Wagnalls New Encyclopedia: YOGA (Skt. yuga, “yoke”), one of the six classic systems of Hindu philosophy, distinguished from the others by the marvels of bodily control and the magical powers ascribed to its advanced devotees. Yoga affirms the doctrine that through the practice of certain disciplines one may achieve liberation from the limitations of flesh, the delusions of sense, and the pitfalls of thought and thus attain union with the object of knowledge. Such union, according to the doctrine, is the only true way of knowing. For most Yogi (those who practice Yoga), the object of knowledge is the universal spirit Brahma. A minority of atheistic Yogi seek perfect self-knowledge instead of knowledge of God….

There are currently two main perceptions of yoga which have recently shifted a great deal in the past century, particularly the past couple decades. Most of this is due to changes made in the Western hemisphere, particularly in the United States, although these shifts are not solely an American phenomenon.

The gist of these shifts can be summarized in two perspectives, one of which is modern and false, and the other of which is ancient and true.

  1. False: Yoga is primarily a physical system with a spiritual component.
  2. True: Yoga is primarily a spiritual system with a physical component.

Unfortunately, the false view that Yoga is primarily a physical exercise program is now the dominant viewpoint. This false view is spreading through many institutions, classes, teachers, books, magazines, and then on to millions of students of modern Yoga. These students often have little or no knowledge (or interest) in the spiritual goals of ancient, authentic, traditional yoga and yoga Meditation.

Approaches to the True Goal of Yoga (Part 3)

To understand the recent “devolution” that asserts yoga is only a physical exercise program is an essential step for the modern seeker of authentic Yoga.

Using a common Christian point of view as an example of this devolution; many Christians are of the belief that Yoga is merely attaining and maintaining a higher degree of physical fitness. This is as false as saying that Christian communion is merely drinking wine and eating bread with a meal or that baptism is as simple as taking a shower or bath. Remember, the goal of Yoga is Yoga.

This article will close with another definition of yoga from the Columbia Encyclopedia (Sixth Edition, 2001-07) – Yoga: [Skt. = union]: A general term for spiritual disciplines in Hinduism, Buddhism, and throughout South Asia that are directed toward attaining a higher consciousness and liberation from ignorance, suffering, and rebirth. More specifically it is the name of one of the six orthodox systems of Hindu philosophy. Both Vedic and Buddhist literature discuss the doctrines of wandering ascetics in ancient India who practiced various kinds of austerities and meditation. Also, it’s the basic text of a yoga philosophical school; the Yoga Sutras of Patañjali (2nd cent. B.C.), being a systematization of one of these older traditions.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 4).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 1)

Approaches to the True Goal of Yoga (Part 1) is the first in a series of articles on the unity of all the different "approaches" to the "true" goal of yoga (which IS yoga or union). These articles will be written in an effort to elaborate on the attainment of "Self-Realization," which is the direct experience of the center of consciousness (aka; the Self, the Atman, the Purusha and the Absolute Reality). 

This “Self-Realization” becomes available to the student or devotee through the study and meditation on the Yoga Sutras of Patanjali, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra. These three complement one another like fingers on a hand. They employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga.

By systematic and dedicated practice; meditation, contemplation, mantra and prayer can converge into a unified force which may then be directed towards realization of the final stage, the Absolute.

Approaches to the True Goal of Yoga (Part 1)

Modern Vs Traditional Yoga:

Western civilization’s perception of yoga has shifted significantly in recent years from the traditional yoga of the ancient sages to the modern revisions. In recent times the relative position of the asanas (postures) has been elevated. This view leads people to believe that the word "yoga" refers mainly to the physical postures or asanas, and that the goal of yoga is primarily physical fitness. This is terribly misleading and confusing to most people about the true nature of authentic yoga.

In the US we now have millions of people who totally believe that yoga is akin to a gymnastic exercise or a physical fitness program. Most modern day yoga doesn't specifically require one to practice for any kind of spiritual awakening, although it can be used to further that purpose. The physical aspects of yoga asana have become popular in western culture largely due to their numerous benefits including stress relief, increased flexibility, detoxification of the body, and injury prevention/recovery.

"Traditional yoga" has historically been taught orally, and there are subtle nuances among various lineages and teachers. Principles are often communicated in sutra style, where brief outlines are expanded upon orally. For example, yoga is outlined in a total of 196 of Patanjali’s Yoga Sutras and then each sutra is discussed, explained, and commented on by a teacher to the student. Likewise, the great depth of meaning of Om mantra is outlined in only 12 verses of the Mandukya Upanishad but is expanded upon orally. More than 10% of the 700 verses of the Bhagavad Gita contain the word “yoga,” yet only the sacred oral traditions allowed these lessons from the “Gita” to illuminate from within.

When modern yoga classes and studios teach asana to the exclusion of profound spiritual discipline and practice, the student may never realize that (according to the ancient sages) the entire purpose of Yoga is spiritual in nature. It is unfortunate that the word "yoga" has so often been used in place of the word "asana" or "posture" in recent years. No one would call a brick a "house" even though it is part of the house’s construction. The first word of Yoga Sutras is "atha" which means "now," and that implies a prior preparation.

A student may do postures for years and still not be ready for yoga. We could call them "asana classes" and "asana studios" and that would be a great service to people. The word "yoga" could then be appropriately reserved for the journey that the student embarks on when they begin to truly understand the philosophy, science, history and actual nature of authentic, traditional yoga.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 2).”

Rae Indigo is ERYT 500

Sattva, Rajas & Tamas – The 3 Gunas

Within Hindu (including Tantric/Yogic) philosophy, the manner in which the universe manifests itself is described with numerous intersecting and overlapping concepts, explaining how Brahman (as the non-dual consciousness) becomes duality; bringing the material (observable) universe into being.

Brahman’s very impulse to know itself as ‘other than self’ is considered to be the reason the universe exists, as Brahman is the ultimate essence of material phenomena. The sages of the Upanishads teach that Brahman is characterized as having the ultimate freedom to do or become anything, being (or containing) the source of all things

This impulse prompts Brahman to split into Prakriti (un-manifest matter) and Purusha (pure consciousness), the original cause all creative processes.

The Sanskrit term Prakriti comes from the root words ‘Pra’ (before) and ‘Kri’ (to make); and so can be interpreted as “prior to anything being made.”

Prakriti is entirely composed of the three Gunas; Sattva, Rajas and Tamas.

The Gunas are the measured qualities of the manifest world and combine their various forms as the mind, the senses (sight, sound, touch, taste, smell) and the elements (earth, water, fire, wind, space) and virtually all that can be known, including the knower.

When viewed in this way, Prakriti is the actual source of the world and everything in it.

The Gunas are associated with various qualities and when these qualities are combined they can be used to describe any “thing”. Some of the qualities inherent in each Guna are:

  • – Sattva– Positive energy, harmony, balance, unity, happiness, light, spirituality, “beingness”; Sattva is the higher or spiritual potential.
  • – Rajas– Energy, action, change, movement, creativity; the intermediate or life potential.
  • – Tamas– Laziness, heaviness, impurity, darkness, sleepy, dullness, inertia, inactivity, materiality; the lower or material potential.

These three Gunas co-exist, merging to form all objects, people and “things” in varying degrees.

One Guna is usually predominant over the others, and so certain tendencies (heavy, light, dark, warm, hot, dry etc.) become associated with objects, and this forms a part of how we understand and relate to the world as it is perceived. The predominant Guna is dynamic (not static) and may change over time.

The significance of the Gunas in regard to human beings is how they manifest in our health, the food we eat, our thoughts, our actions, our moods, the seasons of the year and weather and so on.

In Yoga practice, it’s preferable to work towards a more Sattvic lifestyle. Some Rajas may be necessary, but minimizing Tamas should be the primary goal for attaining optimal health and wellbeing.

When Sattva is increased it naturally and automatically reduces Rajas and Tamas. The Yogi or student achieves this by maintaining Sattvic thoughts, diet, lifestyle and home/work environments etc. The more Sattvic your body, mind and life becomes, the more peace and joy you and those around you are likely to experience.

When minimizing Rajas, keep in mind a balance must be maintained. If Rajas is eliminated in your life, you won’t have the necessary desire to keep living, working and doing things. On the other hand, too much Rajas will manifest as aggressiveness, cruelty, carelessness. Rajas can be reduced by regulating your diet (not eating too much Rajasic food), and avoiding excessive or extreme behaviors (working, partying, even exercising too much).

Tamas is not entirely ‘bad’ as such, but the amount of Tamas in your life does need to be carefully managed because too much can result in depression, fear, obesity and negativity. Tamas is reduced by avoiding over-sleeping, over-eating or being slothful or inactive and also with diet (by avoiding Tamasic foods).

The Gunas and their relationship to foods…

For optimal health, it’s imperative to pay attention to the foods we eat as our diet greatly impacts both our physical and mental wellbeing.

The Gunas of food aren’t limited to just the food itself, but also its current condition; whether it’s fresh, stale, rotting etc. The way food is treated is also a major factor; different methods of storing, cooking or preserving can also change the state of the food, and consequently the Gunas.

Some common foods and the Gunas they’re represented by…

  • – Sattvic food: Cereals, whole-grain bread, fresh fruit & vegetables, pure fruit juices, legumes, nuts, seeds, herb teas. Eating “mindfully” contributes to a food’s Sattvic quality.
  • – Rajasic food: All hot substances & stimulants; fried food, coffee & tea, spices, fish, eggs, salt & pepper, chocolate/sugary foods. Eating hastily is considered Rajasic and bad for the digestion and assimilation of food.
  • – Tamasic food: Meat, alcohol, tobacco, onions, garlic, fermented foods, stale foods overripe foods, processed foods and leftovers. Overeating is also regarded as Tamasic.

Sattvic food has been shown to be the most ideal for those practicing yoga. By eating a Sattvic diet you’re supporting a peaceful state of body and mind and meditation comes more naturally and is less easily disturbed.

An imbalance in favor of too much Rajas will destroy one’s equilibrium. It will also over-stimulate the body and make the mind restless, overactive and unduly energetic resulting in a tense and willful (or aggressive) disposition.

An overly Tamasic diet weakens and/or destroys the body’s immune system and tends to fill the mind with negative thoughts and emotions like anger, fear and greed.

Purification of the Gunas is essential for spiritual evolution and for that evolution to take place Sattva must predominate moment to moment in one’s body and mind.

The three gunas can also be associated with the Trimurti (‘three Gods’ or ‘three forms’) which describes the three faces of god as being:

  • Brahma (the Creator/Sattva)
  • Vishnu (the Preserver/Rajas)
  • Shiva (the Destroyer/Tamas)

The symbolism of the Trimurti conveys that all three gods (and by extension, everything in this universe) are really all part of the one supreme consciousness (Brahman).

The creation of living forms cannot occur in a vacuum (it must exist in time and space); so along with creation (Sattva), there must also be change (Rajas) and dissolution/death (Tamas).

Rae Indigo is ERYT 500

Yoga Counteracts Stress & Anxiety

Generalized Anxiety Disorder (GAD) affects 6.8 million adults, (3.1% of the U.S. population), in any given year, with women being twice as likely to be affected; this, according to the Anxiety Disorders Association of America (ADAA). The exact cause of GAD is elusive but there is plenty of evidence that both biological factors and life experiences, especially the stressful ones, are major contributors. And, GAD is only one of a variety of anxiety-induced diseases and disorders defined by the American Psychological Association, which include “Panic Disorder” & Agoraphobia and an exhaustive list of other phobias such as Posttraumatic Stress Disorder (PTSD), Social Anxiety Disorder and common depression. Together these disorders account for many more millions of Americans’ being treated each year placing an untold burden (and expense) on the healthcare system. Fortunately there is a treatment that is found effective for almost every single disorder listed and that is yoga practice.

The human nervous system is responsible for regulating reactions to perceived stress. It can be divided into two parts; the Central Nervous System (composed of the brain and spinal cord nerves), and the Peripheral Nervous System which includes the autonomic nervous system which we can look to specifically for stress regulation. This autonomic nervous system’s job is to run all the involuntary functions of the body (breathing, heart rate, digestion, endocrine (hormonal) release, etc.). We don’t have to think about these things the body just does them. The autonomic nervous system is further broken down into the Sympathetic Nervous System (which initiates the stress response), and the Parasympathetic Nervous System (which induces the relaxation response).

Opposite the relaxation response is the ‘fight or flight’ response (aka, hyper-arousal, or acute stress response). This response is left over from our ancestral past when we had to use huge amounts of adrenaline in times of real danger, like when we were about to be eaten dinosaur. In more modern times, this same response is often activated with any “perceived” threat, either real or imagined. As soon as the brain receives a signal that there is some “perceived” danger, it begins releasing a series of chemicals like a chain reaction. These chemicals can negatively affect every organ and system in the body, especially when they’re not vital to our survival, and subsequently be the cause of many disorders and diseases.

Back to Yoga practice; outlined in many yogic texts are some very simple tools that can be used to counteract these chain reactions, and modern science is beginning to mimic these teachings that were once found only in ancient and esoteric texts. The 1st of these tools is to create a quiet environment, both inside and out. There’s way too much to distract us from what is going on in our bodies these days, from television to video games, traffic, work demands, computers and cell phones and the list goes on and on. When we consciously chose to create an environment of stillness and peace, then we have taken the first step toward combating stress, anxiety and all the resulting disorders. According to Patanjali’s Yoga Sutras (Raja Yoga), creating this type of environment can be form of meditation in and of itself.

When our attention is taken away from distractions (including thoughts) we are able to focus on one singular thing and integrate “diffused” attention into a calm, steady one-pointedness that helps us find our natural balance. Once the mind has focused on one point (through concentration), the state of meditation can be entered into with ease. Whenever our mental state has become calm, the physiological responses of the body spontaneously follow, and the chain of stressful reactions is broken and we are empowered to choose our response instead of reacting to it unconsciously.

Over the centuries many yoga teachers and gurus have recommended the practice of developing a sort of “objective” state of mind, often referred to as developing a “witness” mentality. As we develop this witnessing self, we can undermine anxiety when it arises, plus we can consciously create a different chain reaction within the body/mind, one that is positive and calming. There are certain brain neurotransmitters (like endorphins) that have anti-anxiety and anti-depressant effects, and as we consciously build those neural responses to different stimuli, we eventually reach a point where nothing can faze us. Regardless of how insane the world is, we stay balanced. This is the message of all the ancient sages of the yogic tradition.

Of related interest, click on: Managing Anxiety with Pratipaksha Bhavana

*Rae Indigo is ERYT500

Meditation on the “Feeling” of Being

A quick Google search of the WWW will quickly reveal just how many types of meditation there are available to practice, each with its own disciplines and techniques. The ultimate goal of each one of them is to go beyond practice and make them “seamless,” then they become your natural state. Seamless meditation is when there is no differentiation or separation between the meditative state and day to day life.

Most people begin meditating by learning to still their mind and make it peaceful, and this is good. Once their mind is still, they can become aware of what they feel. Feelings will then be recognized to exist within a hierarchy. At the top of this hierarchy are the most profound feelings; those of joy, love, bliss and happiness. By meditating on your feelings, a deeper sense of well-being gradually develops and transforms the lower, superficial feelings, like fear, anger, boredom, loneliness etc. into the feelings of love, bliss and deep joy.

Once the whole array of human feelings are available, sit quietly and meditate, focusing on the feeling of being. It’s obvious that you most certainly do exist. You might question exactly who or what you are, but that you do indeed exist, there can be no doubt. So remain sitting and contemplate on this fact that you exist. You’ll soon see that you don’t need to think to exist, you don’t even need to be awake to exist. Neither do you need to be aware of anything to exist. Therefore, gradually let go of everything else so that all that’s left is this feeling of existing, the feeling of “being.” Assume an attitude of indifferent to everything; lose interest in everything during this meditation, apart from that most basic feeling of simply being or existing. Resist the temptation to see yourself as being “something” and just stay with simply being. If it helps, you can ask “do I need this (or that) to exist?” If the answer is no, then immediately let it go. Gradually, silently and even without thoughts, feel what it is to simply be.

When you can relax your attention, releasing everything and letting your attention return to its very source, you’ll notice that as soon as you stop giving your attention to anything, there is no longer an awareness of any “thing.” Then you can simply rest in your “beingness,” just as you are. This feeling of “being” is always, already there, way before it became modified and diminished into lesser feelings such as those we experience in everyday life; i.e.; excitement, disappointment, satisfaction, frustration, lust, revulsion, certainty, doubt, interest, boredom, energetic, lazy, fear, anticipation, joy, sorrow, tenderness, anger, etc. the list could go on forever, but you get the idea. That most basic feeling, before any other feeling can arise, is the feeling of being. Relax your attention so that all you are aware of is this feeling of being, make it seamless, at least for the time. You will then realize that you’re abiding in the very source of yourself, the point where your existence originated – the Self.

Another way of approach is the Vedantic practice of Vichara or Self-Enquiry, which is to ask, “Who am I?” In the beginning you might try to answer this intellectually, but eventually and with persistent practice, you can feel the answer, and it comes from the heart rather than the head. So initially think about the question, then move on to feeling the answer and finally become the answer. This question will lead you to discover the sense of  “I Am” that we all have. Not “I am this” or “I am that” but simply “I am” without distinction or qualification. If and when we can feel beyond this ego-self, we can let go of the feeling of “I” and feel the mere “Am-ness” behind the “I am”. Resting in that “Am-ness,” all sense of separate identity evaporates and you are present as the feeling of being.

This may lead to a swoon of bliss and light. This light is the light of higher awareness and is the light by which all objects (and all lesser lights) are seen and known. It is through this light that feelings, the mind and all thought is known.

During our normal waking hours it is mostly our verbal, thinking mind that we identify with, without any sense of our original, inherent, true, happy, blissful and loving identity, the one that lies within, beyond and behind it. Once we are able to engage meditation on the feeling if being, our perspective will have been changed forever.

Of related interest, click on:  The Importance of Meditation to Yoga Practice

*Rae Indigo is ERYT500.

More About Vairagya (Non-Attachment)

To continue where the last article (Abhyasa & Vairagya – the Two Pillars) left off…

*To review – Patanjali’s definition of non-attachment (vairagya) Sutra 1.15 – drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam – “When the mind is free from the desire even for objects seen, heard or described in a tradition (or in scriptures), it acquires a state desirelessness which is called non-attachment (vairagya).”

This word “drishta” (seen) in Sutra 1.15 (above) is also meant to include the attraction that we feel through all of our five senses (sight, hearing, touch, smell, taste). Whenever we have a pleasurable experience using these senses, we tend to develop a strong attachment for those objects, along with a strong desire to experience the same pleasure repeatedly. Then, when that pleasure isn’t available or for some reason or other we’re denied access, we become very unhappy, stressed out or even completely miserable and pain and suffering are the result.

In this sutra, “vishaya” represents the material objects which produce attraction and the attachment that follows. Desires and cravings may basically be classified in two ways. The first type result from our direct perception through the five senses. “Drishta’ (seen) refers to this kind. The second type are those that many orthodox Hindus expect to gain after being reincarnated, including the desire to go to heaven after death. But, according to most Hindu scriptures, this heaven is only a temporary abode and it is necessary to return to a human birth after spending karmically pre-determined time in heaven. In order to achieve Moksha (final liberation), even these desires must be transcended. Vairagya doesn’t mean the dropping of desires because of sickness or old age or some other dysfunction. Old men often lose their sex drive (for the time-being), but this is not vairagya. Vairagya implies a conscious, deliberate elimination of all desires which would lead to attachment. Contrary to popular beliefs, true vairagya cannot be attained by cutting yourself off from object (of the material world) and living in a cave. Real, true vairagya occurs as a direct result of conscious, spiritual evolution, which leads to the dawning of “viveka” (discrimination). Therefore, the consciousness of someone who has attained this degree of mastery over their senses has been termed as “vashikara samjna.”

It is extremely helpful to keep the concept of vairagya in your mind even while doing your own asana practice. For example, perhaps you are not quite able to touch your toes in Uttanasana (the standing forward-bending pose). But you don’t give up and one of the objectives of your asana practice may be to touch your toes in the near future so you set a goal of doing just that in one month’s time. When you are attached to the outcome, you will likely be severely disappointed and/or disheartened if you still aren’t able to touch your toes in the allotted time. Alternatively, if you are not attached to any specific outcome, you will continue to practice, free of any sort of judgment that would give rise to these negative feelings and you’ll then stand a much better chance of achieving your goal in a timely manner.

This concept of non-attachment has been dealt with in great depth in most of the Eastern religions. In one of the most often quoted shlokas from the Bhagavad Gita (2.47), Lord Krishna tells Ajuna: “You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.” All too often our actions (or non-actions) are motivated by some desired (or expected) outcome. Non-attachment doesn’t mean that we shouldn’t set any goals in our life, it simply means that we are not attached to the desired (expected) result of our actions. We only have full control over the actions that we engage, not over the outcome of these actions. Realizing this is where the value of non-attachment becomes apparent, we now can accept the results of our actions without any emotional turmoil. This attitude of non-attachment will help us greatly in our efforts to remain calm and peaceful in even when presented with life’s most difficult situations.

Of related interest, click on: The Wisdom of Patanjali

*Rae Indigo is ERYT500.

Abhyasa & Vairagya – the Two Pillars

Patanjali, in his Yoga Sutras, gives us this definition of Yoga:

Yoga Sutra 1.2 – Yogash-chitta-vritti-nirodhah – “Yoga is the mastery (or control) of the modifications (fluctuations) of the mind-field.” For practical purposes, this sutra can be translated as; “yoga is the ability to remain calm in all situations in life”. When considering “all situations in life”, it implies that no matter how critical or desperate any situation may appear, yoga teaches us to learn how to stay calm and peaceful in spite of the disturbances (thoughts – both gross and subtle) occurring in the mind. A calm mind is a prerequisite to handling even the most difficult situations in life, effectively and efficiently. The opposite is also true; if we allow the mind to get unsettled, then any decision we make (or action that we take) will likely be ineffective, in fact, it may even be self-defeating and bring about negative results. In (sutras 1.12-1.16), Patanjali talks about the “two pillars of yoga practice” that will help us achieve that state of mental calmness that we are seeking; abhyasa (practice) and vairagya (non-attachment).

Sutra 1.12 – abhyasa vairagyabhyam tat nirodhah – “These mental modifications (fluctuations of thought patterns) are restrained (stilled, quieted) through practice and non-attachment.”

Patanjali’s definition of practice (abhyasa) Sutra 1.14 – sah tu dirgha kala nairantaira satkara asevitah dridha bhumih – “Practice becomes firmly grounded when done for a long time, without a break (or interruption), and with sincere devotion.”

Note the three qualifications for “practice”:

  1. 1. Long time – long time could imply this entire life-time, but in a more practical sense, and because the purpose of yoga practice is to control the modifications of the mind, regularity is the key.
  2. 2. Without interruption: For example, if you plan to practice 2-3 hours per day when your current lifestyle may not permit that on a consistent basis you will probably have an intermittent practice and the regularity will be broken. It would be much better to pick an amount of time (and time of day) when you can maintain your regular practice religiously and without interruption. A shorter practice done on a regular basis is much more beneficial than to wait for a day or so when you can dedicate hours to continuous practice.
  3. 3. With sincere devotion: You need to be fully committed to the practice in order to fully appreciate the benefits that it will bring. Swamiji says: “As you choose your proper level of practice, and decide to do that daily, the attitude will come more easily. It is like having a little flame of desire in the heart for the fruits of meditation, and then slowly starting to experience those benefits. That little flame starts to grow slowly and consistently into a burning desire to guide your life in the direction of spiritual realization.”

Patanjali’s definition of non-attachment (vairagya) Sutra 1.15 – drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam – “When the mind is free from the desire even for objects seen, heard or described in a tradition (or in scriptures), it acquires a state desirelessness which is called non-attachment (vairagya).”

The Sanskrit word Vairagya is derived from the word Raga which is defined as the attraction (or desire) which arises due to pleasure associated with any object. Therefore Vairagya would mean the absence of any attraction towards (or desire for) objects which give pleasure. Vairagya also may include repulsion or dislike (dvesha) which arises as a result of distaste (or loathing) for any object. Both raga and dvesha are powerful disturbing forces which create the modifications in the mind-field, so it is extremely important for the practicing student or yogi to understand the significance of non-attachment as it is nearly impossible to achieve chitta-vritti-nirodha unless one can eliminate (or at least remain unaffected by) raga and dvesha. So, even to achieve a state of vairagya, continuous practice (abhyasa) is needed.

There is much more to be said about non-attachment (vairagya), but that will be discussed further in a future blog article.

Of related interest, click on: The Wisdom of Patanjali

*Rae Indigo is ERYT500.