Monthly Archives: November 2013

The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

Patanjali’s Yoga Sutras – Chapter 1: (Practice & Non-Attachment; Sutras 1.15 – 16)

Yoga Sutra (1.15)drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam. Drista means seen or perceived. Anushravika means revealed, heard (from others). Vishaya is objects, subjects or entities. Vitrishnasya is of one who is free from desire or craving. Vashikara means supreme, mastery or total control. Sanjna means awareness, consciousness or knowing. Vairagyam is non-attachment, indifference, dispassion or neutrality.

The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

Translated this means…When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachment (vairagya). Or in other words: dispassion (or non-attachment) results from a balance in (or mastery of) the consciousness, and when the desire for all things that we see or have heard of is extinguished.

This non-attachment is not suppression nor detachment as these are both pretentious and a case of “doing” something. This non-attachment is instead a “non-doing” sort of thing. It means that your attention does not hold (or grab onto) any impression that appears in the mind in the first place. Non-attachment is cessation! If attachment does occur (whether appealing or aversion), and attention fixes itself on a deep mental impression, the subsequent non-attachment comes from the cessation of mental clinging, not from an act of forcefully prying attention away.

Patanjali further explains that non-attachment (vairagya) applies to progressively deepening levels of our being. While we might begin with our more shallow level attachments, such as the objects and people encountered in daily life, this practice is intended to deepen to include all of the objects or experiences even those we might have only heard about, including the many powers (siddhis) or experiences of the psychic or subtle realm. We gradually come to witness that even these are nothing more than distractions on our journey to Self-realization, and we learn to let them pass by as clouds in the sky.

Yoga Sutra (1.16)tat param purusha khyateh guna vaitrshnyam. Tat is “that.” Param is higher, superior, supreme, transcendent. Purusha means pure consciousness, Self. Khyateh means through knowledge, vision, discernment. Guna represents the elements, prime qualities, constituents or attributes (three gunas of sattvas, rajas and tamas). Vaitrshnyam is that state of freedom from desire or craving (for the gunas)

This sutra can be translated to mean…Indifference to the subtlest elements, constituent principles, or qualities themselves (gunas), achieved through a knowledge of the nature of pure consciousness (purusha), is called supreme non-attachment (paravairagya). Or put another way: The highest state of desirelessness (unsurpassed non-attachment – paravairagya) arises from the experience of the true Self and in this state even the most basic elements of nature lose their power over us.

The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

Supreme non-attachment (paravairagya) to the gunas (the three primal elements that the yogis refer to as the prime constituents of both manifest and unmanifest matter (prakriti) includes non-attachment in relation to not only the gross physical world, but also to the entire subtle, psychic and astral planes, as well as the causal realm out of which they arise.

Paravairagya comes after Self-realization and is described in these sutras as where non-attachment ultimately leads, that is, once you have the tool of samadhi and direct experience of the Self.

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Part 4, here: The Teachings of Yoga (Part 4: Practice & Non-Attachment)

*Of related interest… The Three Gunas

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 4: Practice & Non-Attachment)

Patanjali’s Yoga Sutras – Chapter 1: (Practice & Non-Attachment; Sutras 1.12 thru 1.14)

The Teachings of Yoga (Part 4: Practice & Non-Attachment)Practice (abhyasa) and non-attachment (vairagya) are the two foundational principles on which the entire system of Yoga rests. Through the cultivation of these two principles, all other Yoga practices evolve and eventually mastery over the mind field (chitta) occurs, and allows the realization of the true Self (Atman).

Regular practice keeps you headed in the right direction, while non-attachment provides you with a means to continue your inner journey without getting sidetracked by the pains and pleasures encountered along the way.

Abhyasa and Vairagya go hand-in-hand as companion practices, and they are the tools for mastering (nirodhah) the many levels (fluctuations) of the mind, thus allowing the experience of the true Self.

In order to properly practice and cultivate non-attachment, it is necessary to become consistently better at discriminating between which actions, utterances, and thoughts take you toward the goal of union, and those which tend to separate and divide. Developing this increasing discrimination is both a foundation practice and a subtle tool for advancing the inner journey.

Practice means having an attitude of persistent effort to attain and maintain a state of stable tranquility. Non-attachment involves learning to let go of the many attachments, aversions, fears, and false identities that are clouding the true Self.

Yoga Sutra (1.12)abhyasa vairagyabhyam tat nirodhah. Abhyasa means practice (also cheerfulness). Vairagyabhyam is non-attachment, indifference (or dispassion). Tat means this (of those). Nirodhah in this context, means control, regulation, restraint or mastery.

Translated this sutra means these thought patterns are controlled via a balance between cheerful practice (abhyasa) and non-attachment (vairagya).

Yoga Sutra (1.13)tatra sthitau yatnah abhyasa. Tatra means “of these two” (abhyasa and vairagya). Sthitau represents stability, consistence and undisturbed calmness. Yatnah is effort, persistent exertion or sustained struggle. Abhyasa means with (repeated) practice.

This sutra can be translated as: Practice (abhyasa) involves applying the chosen effort, and doing the actions necessary to bring a stable and tranquil state (sthitau). In other words – It means resolutely and consistently adhering to one’s practice of yoga until stable and undisturbed calmness is attained.

A note on Sthitau as a stable form of tranquility: This stability is more than just a matter of regaining your peace of mind when it has been lost, it is taking the extra steps when planning your life to support meditation; no only when meditating formally (like sitting meditation) but also when in “the marketplace.”

Yoga Sutra (1.14)sah tu dirgha kala nairantaira satkara asevitah dridha bhumih. Sa means the same, that (practice). Tu is but or in any case. Dirga Kaka (Dirgha = long. Kala = time). Nairantarya is continuous; uninterrupted. Satkāra means seriousness; care. Adara is respect; consideration for others. Asevito (from asevita) means practiced, followed or continued. Drdha means sound, well founded. Bhumiḥ (from bhumi) basis, foundation or earth.

Put together all these words mean: When that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation. In other words – Success can definitely be achieved through a sound and continuous practice over an extended period of time, when carried out in a serious and thoughtful manner.

Because consistency is such an important part of practice, choose a practice to which you commit yourself. Rather than be overenthusiastic when establishing your practice and taking on more than you have time (or energy) for, it is better to start by choosing a level of practice that you know you can maintain without a break. As your lifestyle changes to give you more time for meditation you can increase your time to include a session of longer duration.

Next in this series, Part 5 (Practice and non-attachment, cont.), Yoga Sutras 1.15 – 16.

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Rae Indigo is ERYT500.

Karma, Self-determination and Free Will

Karma: this frequently heard word has entered most Western languages including English. The word karma comes from the Sanskrit root kri meaning “to do.” Karma translated is action, plain and simple, whether involuntary or voluntary, although as a religious term, karma often refers to intentional (usually moral) actions that affect our condition (or level of existence) in this life and the next.

We also hear of good karma and bad karma, which simply refers to actions that lead to positive or negative results. In Sanskrit, the word for result is “phala,” which means “fruit.” So the fruit of an action can be positive, negative or mixed. Hinduism adds an extra dimension to this understanding of karma, meaning the results of any given karma may not only bear “fruit” in this life, but may also bear fruit in a future lifetime. Similarly, actions performed in a former lifetime may be bearing results in this lifetime.

The concept of Karma (or kamma in Pali) is common to Hinduism, Buddhism and Jainism, but each interprets karma in different ways. According to Hinduism the concept of karma or “law of karma” covers the broad principle that all of life is governed by a system of cause and effect, of action and reaction, in which one’s deeds have corresponding effects on the future. Thus, karma is often used as a way of explaining evil and misfortune in the world, even for those who do not appear to deserve it; their misfortune must be due to wrong or “bad” actions in a previous life.

In Hindu texts, the word karma first appears in the ancient Rig Veda, but there it simply meant religious action and in both the Rig and the Yajur Vedas that sometimes involved animal sacrifice. There is some hint of the later meaning of karma in the Brahmanas, but it is not until the Upanishads that karma was expressed as a basic principle of cause and effect resulting from actions. One example is in Brhadaranyaka Upanishad 4.4.5. where it is said: “According as one acts, so does he become. One becomes virtuous by virtuous action, bad by bad action.”

So, Karma is commonly regarded today as a fundamental law of nature that is automatic and mechanical. It is not some personal vendetta that is imposed by God (or a god) as a system of reward and/or punishment, nor something that the gods can even interfere with.

In general usage today the word karma refers primarily to “bad karma”; that which is accumulated as a result of wrong actions (papa, or actions that split us from within and takes us away from integration). Bad karma binds a person’s soul (atman) to the cycle of rebirth (samsara) and leads to misfortune in this life and poor (or even miserable) conditions in the next incarnation. The moral energy of a particular act has a continuum which bears fruit (automatically) in the next life, and this may be manifested in one’s class, disposition, health, and character.

To offset “bad karma” Hindu texts prescribe a number of activities (e.g.; pilgrimages to holy places, acts of devotion, study of scriptures, etc.), that can wipe out the effects of bad karma. These positive actions (punya, or actions that bear positive results and elevate a person) may be referred to as “good karma,” and many believe the theory of karma embraces morally good acts as having positive consequences (not simply neutralizing wrong actions).

According to both Vedanta and Yoga teachings, there are three basic types of karma:

1.    Prarabdha karma: Karma experienced during the present lifetime.

2.    Sancita karma: The store of karma that has not yet reached fruition.

3.    Agamin (or Sanciyama) karma and Kriyamana karma: Karma sown or accrued in the present life. Although in the same category, these two have subtle but significant differences.

·        Kriyamana karma: Results of our current actions (instant karma).

·        Agamin karma: Intended, or contemplated actions; precursors to future karmas.

There is also the process by which karma is understood to work which involves various rebirths is as follows:

·        Good or bad actions create impressions (samskaras) or tendencies (vasanas) in the mind, which in time will come to fruition in further action (more karma).

·       The seeds of karma are carried in the subtle body (linga), in which the soul transmigrates.

·       The physical body (sthula sarira) is the field in which the fruit of karma is experienced and more karma is created.

The purpose of life according Hindu scriptures is to minimize bad karma in order to enjoy better fortune in this life and insure a better (or higher) rebirth in the next. The ultimate spiritual goal is to achieve release (moksha) from the cycle of samsara (the endless cycle of birth, death and rebirth) altogether. Some believe this may take hundreds or even thousands of rebirths to rid oneself of all their accumulated karma and achieve moksha, while others believe it can be realized here, in this very life. But only until then can one be said to have found the true meaning of life. The person who has become liberated (attained moksha) creates no more new karma during the present lifetime and is not reborn after death.

Various methods to attain moksha are taught by different schools, but most include avoiding attachment to impermanent things, carrying out one’s duties without regard to results, and finally realizing the ultimate unity (yoga) between one’s soul or self (atman) and ultimate reality (Brahman).

Everyone’s karma is uniquely their own and is, in part, a result of previous incarnations, but we also share (collective) karmas, with our country of origin, our community, and our family and friends.

Karma entails the understanding that we are all ultimately responsible for our own lives. The self-determination and accountability of each individual soul rests on its capacity for free choice. This can only be exercised only in the human form. Lower species are devoid of the capacity to make moral decisions and are instead bound by instinct. Therefore, although all species of life are subject to the results of past activities, any such karma can only be generated while in the human form.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

Patanjali’s Yoga Sutras – Chapter 1: (Un-coloring Your Thoughts; Sutras 1.6 thru 1.11)

Yoga Sutra (1.6)pramana viparyaya vikalpa nidra smritayah. The five types of thought patterns to witness are:

  1. 1. Correct knowing (pramana)
  2. 2. Incorrect knowing (viparyaya)
  3. 3. Fantasy or imagination (vikalpa)
  4. 4. The void-ness that is deep sleep (nidra)
  5. 5. Recollection or memory (smriti)

Of the five kinds of thought patterns, pramana, or correct knowledge is the one to cultivate. Incorrect knowledge (viparyaya) or fantasy or imagination (vikalpa) are both made up of thought patterns that may have verbal expression and knowledge, but for which there is no real object or basis in existence. Dreamless sleep (nidra) is the subtle thought pattern which has absence or non-existance as its object. Recollection or memory (smriti) is mental modification of a previous impression.

Yoga Sutra (1.7)pratyaksha anumana agamah pramanani. Pratyaksa is that which is right in front of our eyes (directly seen or perceived). Anumana means that which comes from the intellect (manas, a conclusion). Agamah (from agama), legacy or learning from reliable sources. Pramanani (from pramana), insight, accurate perception; accurate knowledge.

The Yogi learns to witness these five kinds of interfering thoughts (sutra 1.6) with non-attachment, discriminating between these five, and to cultivating the first type of thought, which is knowing correctly (pramana), and there are three ways of gaining correct knowledge:

  1. 1. Perception
  2. 2. Inference
  3. 3. Testimony or verbal communication from others who have knowledge.

According to the oral Yoga tradition, it is taught that you should not simply believe what you hear, but should seek your own direct experience. This is the meaning of the first of these three ways of knowing (Pratyaksa – perception). The second part is that of reasoning (Anumana – inference), whereby you want that experience to be understood in the light of your own inference or reasoning. The third part is that you seek the validation through some respected authority (Agamah & Pramanani – testimony). This might be an oral authority (e.g.; some respected person who has firsthand knowledge) or a written authority (such as the Yoga Sutras or Upanishads).

Yoga Sutra (1.8)viparyayah mithya jnanam atad rupa pratistham. Viparyaya means false perception or false knowledge. Mithya, also false; misleading. Jnanam (root is Jnana) is knowledge, insight. Atad (a-not, tat-that) means “not that.” Rupa is form, nature. Atadrupa means different form. Pratistham (from root pratistha) is rooted, calming, compatible.

All together these words may be translated as “Error arises from knowledge that is based on a false mental construct” or “Incorrect knowledge (viparyaya) is false knowledge formed by perceiving a thing to be other than what it really is.”

Yoga Sutra (1.9)shabda jnana anupati vastu shunyah vikalpah. Sabda means word. Jnana is knowledge. Anupati means consequent upon (real). Vastu can be reality, object, thing or entity. Sunya means devoid or empty. Vikalpah is imagining, illusion or semantic confusion (the illusion that a semantic construct actually exists).

Translated – “Imaginings are engendered by word/knowledge without regard for what actually exists in the real world.” Or in other words; “Fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence.”

Yoga Sutra (1.10)abhava pratyaya alambana tamo-vritti nidra. Abhava means absence or non-presence. Pratyaya is cognition, impressions (i.e.; impressions in chitta via vrittis). Alambana is support, basis, foundation. Tamo means inertia (Tamas is one of the three gunas or basic properties of matter). Vrtti means lack of clarity (thought waves or patterns). Nidra is deep sleep.

Translated – “Dreamless sleep (nidra) is the subtle thought pattern which has as its object an inertia, blankness, absence, or negation of the other thought patterns (vrittis).”

Yoga Sutra (1.11)anubhuta vishaya asampramoshah smritih. Anu (from), Bhuta (that which has been experienced in the past). Visshaya is experience (or objects of experience). Samasampramosash means neither being stolen or lost. Smrtih is  memory or recollection.

This Sutra is translated to mean: “Recollection or memory (smriti) is mental modification caused by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources.” Or more simply stated…”Memory is the recollection (in the current moment) of (past) experienced objects.”

Next in this series, Part 4 (Practice and non-attachment), Yoga Sutras 1.12 thru 16

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

Of related interest, click on: The Problem of Thoughts & Yoga’s Solution

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

Patanjali’s Yoga Sutras – Chapter 1: (Un-coloring Your Thoughts; Sutra 1.5)

Part 1 (*link below) in this series ended with the forth Yoga Sutra (1.4) – vritti sarupyam itaratra, which says: “At other times, when one is not in self-realization, the Seer appears to take on the form of the modifications of the mind field, thereby taking on the identity of those thought patterns.”

Those gross and subtle thought patterns (vrittis) referred to in (1.4) fall into five types, that block the realization of the true Self, of which some are colored (klishta) and
others are uncolored (aklishta). The five varieties of thought patterns to witness are:The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

  1. 1. Knowing correctly (pramana)
  2. 2. Incorrect knowing (viparyaya)
  3. 3. Fantasy or imagination (vikalpa)
  4. 4. The void-ness that is deep sleep (nidra)
  5. 5. Recollection or memory (smriti)

The Yogi learns to witness these five kinds of interfering thoughts with non-attachment, discriminating between these five, and to cultivating the first type of thought, which is knowing correctly, and there are three ways of gaining correct knowledge (pramana):

1. Perception
2. Inference
3. Testimony or verbal communication from others who have knowledge.

Incorrect knowledge (viparyaya) or fantasy or imagination (vikalpa) are both made up of thought patterns that may have verbal expression and knowledge, but for which there is no real object or basis in existence. Dreamless sleep (nidra) is the subtle thought pattern which has absence or non-existance as its object. Recollection or memory (smriti) is mental modification of a previous impression.

Now on to the sutras…

Yoga Sutra (1.5)vrittayah pancatayah klishta aklishta. Vrittayah means “the vrittis are;” pancatayah means fivefold (and designates two kinds), panch means five;  klishta comes from the root klish (to cause trouble colored, painful, afflicted, impure); aklishta, the root “a” means without or in the absence of, therefore is the opposite of klishta, being uncolored, not painful, not afflicted, pure or absent of the coloring called klishta.

So the sutra basically says; “Those gross and subtle thought patterns (vrittis) fall into five types or varieties, some of which are colored (klishta) and others that are uncolored (aklishta).” Those that are colored (klishta) have to do with ignorance, ego-self, attachments, aversions, and fears. The simple witnessing of whether thought patterns are colored or not colored is an extremely useful part of the process of purifying, balancing, stabilizing and calming the mind so that meditation can deepen.

, and we may come to experience our true “Self” (Atman). The joys of deeper meditation come through uncoloring these mental obstacles (hindrances) that veil the true Self. This uncoloring process is an extremely important concept, and is further dealt with in chapter 2 of Patanjali’s Yoga Sutras. It is such an important concept that it is virtually impossible to properly practice Yoga without understanding it.

Thoughts that are colored (klishta) move away from enlightenment and result in bondage, whereas uncolored thoughts (akleshta) move towards enlightenment, resulting in freedom.

Further commentary on this sutra (1.5):

To observe the coloring of our thought patterns is one of the most useful practices of Yoga, and can be done throughout the day. This meditation in action, or mindfulness, can be of tremendous value in clearing the clouded mind, so that during your seated meditation time, that practice can go much deeper.

Witnessing the coloring of thoughts means that whenever a thought and its accompanying emotion arises, you simply identify it as, “This is colored,” or “This is not colored.” Similarly, when confronted with whether some decision or action is useful or not also brings great control over your of minds habits. Again, it is witnessing, and distinguishing between, “This is useful,” or “This is not useful.”

Stay tuned, this series will continue with: Part 3 (Un-coloring Your Thoughts, cont.) beginning with Yoga Sutra (1.6)

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

Of related interest, click on: The Problem of Thoughts & Yoga’s Solution

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 1 – Yoga Defined)

Patanjali’s Yoga Sutras – Chapter 1: Defining – What is Yoga? (Concentration/Samadhi Pada; Yoga Sutras 1.1 thru 1.4)

The first Yoga Sutra (1.1)Atha yoga anushasanam. Atha is a most auspicious word. It is generally translated from the Sanskrit as “now.” Its purpose is to call our attention to the fact that a teaching of great importance is about to be given, right now, in this present moment, not “once upon a time” or in the past, or even some time in the future. Yoga is from the root yuj, meaning union; literally to “yoke,” which means to join together or to integrate. Anu is used as a prefix and it denotes after, or following tradition; implying being subsequent to something else, in this case, the students prior preparation. Shasanam is from the root word shas, which means “to instruct.”

“Now begins the scientific discipline of yoga.” In just a few simple words, Patanjali, the father of yoga, is subtly telling you that it’s about being present. But it also implies that without your preparation and full commitment, you won’t succeed. So in essence this introductory sutra suggests that after our many actions in life, including whatever preparatory practices we might have performed, now, we are finally ready to pursue the depths of self-exploration and the discovery of the true “Self” (Atman); our eternal and true identity.

The ancient sage Vyasa (organizer of the Vedas) elaborates on this sutra, naming five states of mind, of which the one-pointed state of mind (ekagra) is the desired state of mind for the actual practice of Yoga and is a prerequisite to meditation; it is also the primary skill for samadhi. These five states of mind range from the severely troubled mind through “ekagra” and finally lead to the most desired state of the completely mastered mind.

These five states are:The Teachings of Yoga (Part 1 – Yoga Defined)

1.      Kshipta/disturbed

2.      Mudha/dull

3.      Vikshipta/distracted

4.      Ekagra/one-pointed

5.      Nirodhah/mastered

The first two may be qualified by today’s mental health practitioners as mental illness. The third is common but undesirable, and the last two are the most desirable. The Nirodhah state of mind is the desired state of mind for the realization of the true Self. It is extremely useful to be mindful of the five states of mind, so as to better understand their relationship to this most desired state of mind.

The second Yoga Sutra (1.2)Yoga Chitta Vritti Nirodha. Chitta, is derived from the root Chit, “To be conscious” and is the consciousness of the mind-field (mind “stuff”). Vritti is the activities, fluctuations, modifications, or various forms assumed by the mind-field. Nirodhah is control, regulation, mastery, stilling, quieting, and/or setting aside of Chitta Vritti.

A good interpretation of this sutra is; “Yoga is the control of the modifications (gross and subtle thought patterns) of the mind field.”

The third Yoga Sutra (1.3)tada drashtuh svarupe avasthanam. Tada means “at that time.” Drashtuh is from the root drsh, which means “to see” (the soul or witness). Svarupe is from the roots sva “own” and rupa “form” and means in its own nature (or essence). Avasthanam is from the root the root stha which means “to stand” or “resting place.”

This sutra can be understood as; “Then the Seer abides in Itself, resting in its own True Nature, which is called Self-realization.”

The forth Yoga Sutra (1.4)vritti sarupyam itaratra. Vritti is the activities, fluctuations, modifications, or various forms assumed by the mind-field. Sarupyam, the root sa means “with”, and rupa means “form” suggesting similarity, identification of form or nature, conformity. Itaratra means elsewhere, at other times or when (the seer is) not in that state of self-realization.

So this sutra means; “At other times, when one is not in self-realization, the Seer appears to take on the form of the modifications of the mind field, thereby taking on the identity of those thought patterns.”

Coming next, Part 2: Un-coloring Your Thoughts (Yoga Sutras 1.5 thru 1.11)

Yoga Sutras 1.5-1.6: Witnessing 5 kinds of thoughts that are either colored or not-colored

Yoga Sutra 1.7: Three ways to obtain correct knowledge

Yoga Sutras 1.8-1.11: Incorrect knowledge, imagination, sleep, memory

Of related interest, click on: The Wisdom of Patanjali &

Patanjali’s Yoga Sutras and Advaita Vedanta

*Rae Indigo is ERYT500.

Yoga Provides Relief for PTSD Sufferers

The number of military and veteran suicides is rising, and experts fear it will continue to increase despite aggressive suicide prevention campaigns by the government and private organizations. Some 8,000 veterans are thought to die by suicide each year, a toll of about 22 per day, according to a 2012 VA study. The VA acknowledged the numbers might be significantly underestimated because they’re based on incomplete data from 21 states, not including Texas or California. Even so, the data documents an increase of nearly 11 percent between 2007 and 2010, the most recent year of data in the study.

Military enlistees and veterans consider suicide as an alternative to coping with pent-up rage and fear. This shows how much the establishment casts the mental health needs of returning veterans by the wayside.

Not only combat veterans suffer from stress disorders, they are now beginning to become more common among civilians working in today’s increasingly stressful environments. To alleviate symptoms of combat and operational stress reactions (COSR), post-traumatic stress disorder (PTSD) plus increase the resilience of critical task workers that are exposed to high stress environments (this includes affected caregivers and family members), evidence-based yoga and mindfulness practices have been shown to be effective.

What most people fail to realize is that trauma is not necessarily the story of something terrible that happened in the past, but the residue of imprints left behind in people’s sensory and hormonal systems. Traumatized people are often terrified of the sensations felt in their own bodies.

People with PTSD and other stress disorders easily lose their way in the world. Their bodies often continue to live in an internal environment of the traumas they were exposed to. We are all biologically and neurologically programmed to deal with critical situations, but time seems to stop in people who suffer from PTSD. That makes it hard to find pleasure (or peace) in the present moment because the body keeps replaying what happened in the past. If you practice Yoga and can develop a body that is strong and feels comfortable, this will contribute substantially to help you return to the “here and now” rather than remaining stranded in the past.

Yoga is an Asian tradition that clearly helps to reintegrate the body and mind. For someone to heal from PTSD, they need to learn how to control bodily/mind reflexes. PTSD causes memories to be stored at a sensory level (in the body), and the stored, unresolved PTSD symptoms include hypertension, cardiovascular disease and even immune disorders. Yoga offers a way to reprogram automatic physical responses. Practicing mindfulness in order to become consciously aware of the ebb and flow of internal experiences, and paying particular attention to whatever thoughts, feelings, body sensations and impulses emerge are important aspects in healing PTSD.

Yoga greatly assists in regulating both our emotional and physiological states. It empowers the body to regain its natural movement and balance and it teaches the use of breath (pranayama) for self-regulation.

What is so attractive about Yoga is that it instructs us (and this is a critical point for those who feel trapped in their memory sensations), that all things do come to an end. While doing certain asanas, uncomfortable sensations may be evoked. But, by keeping track of them while staying in a posture for a limited amount of time, students and practitioners get to observe that the discomfort can be tolerated, at least until they shift into a different posture. The process of being in a safe space and staying with whatever sensations emerge, and seeing how they come to an end, is a positive imprinting process for the mind/body. Yoga helps those affected to befriend their body; the same body that had previously betrayed them.

Another important aspect of Yoga is the proper use of the breath. Normally in western culture we’re taught that we can’t learn to master our own physiology; solutions always come from outside, starting with relationships, and if those fail, alcohol or drugs. But Yoga teaches us that there are things we can do to change our brain’s arousal system, our sympathetic and our parasympathetic nervous systems and subsequently quiet the brain.

Meditation: is it recommended for those with PTSD?

In the west meditation has now almost become mainstream. The neurobiology of meditation, which indicates that the brain can grow new cells and actually reshape itself, is becoming more and more acknowledged and to the degree that it’s finding its way into mental health services. If we meditate regularly, this can restrain the fear center which helps us become more focused. Ironically though, if you are traumatized, remaining in silence, even for a short period of time is often terrifying. Memories of traumas are stored, so when you are quiet and still, these demons come out. Those with PTSD should first learn to regulate their physiology with asana, pranayama and relaxation and work slowly toward meditation practice.

Of related interest, click on: Ten-hut – Yoga & the Military

*Rae Indigo is ERYT500.

Navarasa – the 9 Rasas or Emotional Essences

In Sanskrit Nava means nine and Rasa has many translations in English, and the main ones are: essence, juice, nectar, taste, or sap, but Rasa is commonly used to denote the sense of an “emotional state.” The nine Rasas were (and are) the backbone of Indian aesthetics ever since they were codified in the Natyasastra (written sometime between 200 BC-300 AD) and they formed the foundation from which the traditions of dance, music, theatre, art and literature evolved. Performances and artwork were created solely with the aim of evoking the Rasas in the audience.

Rasa is in everything, or better yet, everything “has” Rasa. Though some things have a higher vibrational essence, others are lower and some even appear as dead, Rasa remains the invisible substance that gives life its meaning.

The 9 Rasas as described in ancient Indian aesthetic philosophy can be seen as being indicative of prime human emotions. Each Rasa is a repository of energy drawn from our Prana (life force). By unlocking this powerful energy and then mastering it, we can effectively achieve emotional balance, and also use this energy to realize our true potential.

In both Yoga and Tantra the 9 Rasas are seen as the essence of all of our emotions.

Navarasa – the 9 Rasas or Emotional Essences

The 9 Rasas or Emotional Essences

They are listed here Sanskrit (with English translation), briefly describing each one’s properties…

1. Sringara (Love) – This is the ultimate Rasa; the crown emotion that heals anything. This Rasa frees the ego and connects us to devotional love. When we appreciate beauty it connects us to the source of love. It’s the creative play between Shiva and Shakti, sun and moon, yin and yang. The purpose of the universe is to experience this divine love. This love is inherent in everything. It is within each and every one of us and radiates throughout the cosmos.

2. Hasya (Joy) – This Rasa connects us to our sense of humor through laughter, happiness and contentment. When we laugh, it is the easier to slip into a no-mind state, because the mind has been freed from its usual workload of thoughts, and we can simply be open, free and happy in that moment.

3. Adhuta (Wonder) – The curiosity, mystery and awe which occur when we become fascinated with the very idea of life. This Rasa is our playfulness and innocence. We enter into complete appreciation and become an explorer or adventurer. It seems like magic!

4. Vira (Courage) – Also bravery, confidence, determination, self-assurance and valor. Vira asserts itself when you call upon the warrior that lives inside you. It is strong and vibrant.

5. Shanta (Peace) – This Rasa is reflected in deep calmness and relaxation. When we become still, quiet and at peace, we are so full that we are empty of all else but peace. We can only find peace within.

6. Karuna (Compassion) – When we can experience another’s sadness and reflect it back to the cosmos, we then experience compassion. Compassion is what connects us all. Through compassion we can relate deeply and honestly with each other, it is the bridge between us and others and helps us understand and empathize with them.

7. Raudra (Anger) – When angry we go into the fire. One moment of anger can destroy a lifetime of good merit, so have respect for anger. When anger isn’t honored it can bring up irritation, violence and hatred. Allow yourself to feel the anger, without taking any action; letting it move through you rather than getting stuck.

8. Bhayanaka (Fear) – Also doubt, worry, insecurity etc. When we live our lives in fear, we shut down completely. Overcome Bhayanaka with inner strength, love and truth.

9. Vibhasta (Disgust) – Self pity, loathing, self hatred. This Rasa characterizes the judgmental mind; only by cultivating loving-kindness can we heal and appease Vibhasta.

Yoga, Sensitivity and Intention

As we fast approach the Holiday Season, it seems as though no matter how much we try to avoid it, stress inevitably will rear its ugly head.  With awareness and sensitivity it will be obvious when it is happening to you.  Once its onset is recognized we can employ the proper tools to handle it.

By taking just a few minutes to go inward and be attentive to your breath will almost immediately give you the space to open to a new perspective. This will help remind you that all of your stress is a matter of choice. You will undoubtedly realize that it’s rare that you can change the causes of my stress, but you can almost always influence your reaction to it.  It is good to know that you have the potential to completely control your reaction to any given situation (stressful or otherwise).  When you are successful in changing your reaction to small stresses, which originate from sources that are out of your control, you’ll know that you also have the potential to do the same thing with bigger stresses.

Whenever you open to your own potential you’ll gain a feeling of empowerment. This works as a reminder that you have choices. You’ll also discover insights that lead to finding the gifts within each appropriate choice you make.

Whether we realize it or not, we all live in a world of infinite potential. We have the ability to make a conscious choice to believe that anything is possible. If we do that we will likely find it to be a very effective way to live. Naturally, we’re all well aware that at times life is hard and there is nothing we can do about it.  But once we have acknowledged that, we can then choose to move forward and focus on what we can do, what we can change, and what I can gain from any given situation. The yogis refer to life as the “ananda tandava” (the dance of bliss). We too can create this experience in our lives by remaining focused on the good, enabling our potential and discovering our opportunities.

We are becoming aware that being overly or excessive positive in our thinking doesn’t necessarily produce guaranteed or magical results. Too many people have mistakenly oversimplified this practice by taking out all the gray areas and have since become disillusioned. So it’s necessary to come to grips with the fact that our thoughts alone do not “create” our circumstances. However, our thoughts do create our reactions to our circumstances and that in turn influences many things in a very real and often physical way.

Sensitivity and Intention Yield a Balanced Yoga Practice

And, practicing yoga with sensitivity and intention will lead to a balanced life.  But, always start first by intending to become more sensitive. Without sufficient sensitivity, there is no way to react appropriately to situations encountered in life. Very few of us are born with this level of sensitivity, but yoga can give you a taste of what it is like to live life with more sensitivity and you’ll be amazed as it develops through your intentions.

Intentions come from our deepest longings and desires. Many spiritual traditions teach that desire (per se) is the root cause of all suffering. And this makes absolute sense when we are talking about shallow or secular desires. However, when desire is “spiritualized” it can be the cause of movement, growth and spiritual maturity. So, in reality, it is not about eliminating all desire, but rather staying sensitive enough to discover what our deepest spiritual desires are. Spiritualized desires are the ones that bring us closer to others, the world around and all that we consider Divine, rather than separating us. This would include the desire to serve, the desire to discover our gifts and use them, and of course, the desire to know God.

Even these deeper, spiritual desires can be dangerous; can lead us into suffering as easily as into bliss. When we become anxious, impatient or try to rush the process of spiritual evolution we tend to sabotage our original intention. Once again, it’s our ability to be sensitive that reveals the wisdom to know the difference. In yoga, this is a balanced action, so resist thinking of it as a static place; think of it instead as a dance. When dancing, sometimes you lead (intention) and sometimes you follow (sensitivity), and this dance with life is what you’ve been created for, plus it is the key to living a life that reveals and eventually fulfills your spiritual potential.

Of related interest, click on: Develop a Positive Attitude with Yoga

*Rae Indigo is ERYT500.

Using Bandhas to “Lock-In” Your Life-Force

Prana (Life-Force or Energy) flows through us continually, keeping us alive. It is this flow of Prana, which regulates the functions of our body and mind. However, when this flow or pattern becomes irregular it routinely leads to various physical and mental ailments and tensions.

Our Prana, or Life-Force is much like water; it has to constantly flow through our body in order to provide a sufficient energy supply to each of our cells. Sometimes, because of our stressful lifestyle or negative thinking, this flow becomes inhibited or disturbed. When this happens, certain parts of our body get too much energy while other parts don’t get enough. The Prana may not be reaching to some places, or there may be a stagnation of the energy at one place or another. This imbalance then can lead to headaches, backaches, constipation, sexual disorders, stomach problems or any of a host of other disorders depending on type or severity of the imbalance.

Most yoga students and practitioners are familiar with Pranayama, but it is not quite so common that they recognize that Bandha is another yogic practice that is also effective when it comes to regulating this life force.

Bandha in Sanskrit is defined as “to bind, to lock or to tighten.” In actual Bandha practice, the breath is intentionally directed to a particular area of the body and then “locked” or concentrated there. The body is tightened, retaining the energy in that part for some time. This binding or locking of Life Force has numerous benefits. The bandhas help you regulate and control all your internal systems; hormonal, sexual, metabolic, digestive, eliminative and more.  They also balance the adrenal system, relieving stress, lethargy and tension.

Bandhas assist in massaging of the internal organs and removal of stagnant blood. Besides that, the practice of Bandhas regulates the nervous system, slows the aging process, increases overall vitality and accelerates to spiritual development.

Additionally, Bandhas help to release “psychic knots.” Psychic knots are like whirlpools of energy that are entangled like a knot in certain areas of our body, these can occur as a result of a current life experience, or archetypal (karmic) residues (samskaras) developed over a lifetime. These knots restrict and/or prevent the natural flow of energy, leading to the imbalances mentioned above.

There are three basic Bandhas: 

1.    Mula Bandha,

2.    Uddiyana Bandha,

3.    Jhalandara Bandha.

When these three Bandhas are engaged simultaneously, it is called Maha Bandha, the great lock.

The Mula Bandha is perhaps the easiest to start with due to the fact that it’s the most familiar to us. The contraction of Mula Bandha on the deepest physical level is similar to the Kegel exercises used to correct urinary incontinence and strengthen the pelvic floor and vaginal walls after childbirth. To find the Mula Bandha, practice beginning to urinate and then interrupting the flow by stopping the urination.

Mula Bandha (aka, Anal Lock)

·         Sit comfortably in Vajrasana or Padmasana (cross legged) with knees touching the floor.

·         Place the palms of your hands on your knees.

·         Concentrate on the Muladhara Chakra (Root center).

·         Inhale deeply, completely filling your lungs.

·         Hold your breath while contracting the muscles of your perineum area by drawing them upwards.

·         Hold the Bandha for as long as comfortable, feeling the tightening of your muscles.

·         Release contraction and exhale slowly.

·         Repeat this 10 times and may be increased to 30.

As with all yoga practice, when practicing Bandhas one should also keep their awareness at peak levels. Continue listening to your body during the practice and stop at the first sign of pain or discomfort. Combining awareness, patience and practice will lead to exceptional benefits and blissful results.

*A cautionary note: Pregnant women, people suffering from high blood pressure, peptic and duodenal ulcers or heart ailments should not practice Bandhas without first consulting with a trusted health care professional.

Of related interest, click on: The Importance of the Feet & Pada Bandha in Yoga

*Rae Indigo is ERYT500.