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

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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)

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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)

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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

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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

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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

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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.

Yoga and a Grateful Heart

The most natural state of the human heart is that of gratitude. And a grateful, open heart receives everything that impacts it in life, moment by moment, just like the ocean receives raindrops. There’s never any rejection or coveting of any individual drop; just each drop, each part dissolving into the whole.

Similarly, our heart has the innate capacity to open to both suffering and joy with equal acceptance. In fact, this is how it functions best. The heart’s secret is that it wants to feel everything. In order to thrive, it wants to be fully alive in order to learn all that it can from the trials and celebrations of life, but our ego/self has other plans. It encourages and supports all that is agreeable to it and discourages (or tries to block) everything that is not.

As sentient beings, it is nothing short of a miracle that we can experience everything from pain and suffering to happiness and bliss. It’s utterly amazing that we have a consciousness that can experience any feelings at all. Of course, it’s not quite so surprising when the ego/self steps in and grabs hold of the suffering and keeps us there, tormenting us with its blame and insensibility.  

The practices of yoga and meditation ask us to confront our suffering directly and stay the course with it, experientially, until it reveals the seed of liberation that it contains.  When we move closer to suffering, experiencing it fully, it transforms us and leaves us with an air of expansion and a greater understanding. When we allow this to happen in our lives, we are left humbled, and grateful.

Now, of course this is not easy work because we find it is painful to really, truly feel. It is terrifying to take that leap of faith, assured that on the other side of the abyss of suffering is the promise of a greater wholeness. Our ego tends to wonder if it’s worth the risk, or even possible. But when we soften the heart into non-judgment, then we are as we are. By releasing expectation, life is allowed to arise as it is.  Whatever life is moving in you today is a miracle. Receive it with an open heart and you’ll feel gratitude radiate from those parts of you that just want to be?

Gratefulness can also arise by realizing how many things we take for granted. Consider this – the poorest people in America now live with more luxuries than royalty had 100 years ago. We have running water for a shower, it’s even heated! How about indoor plumbing, we no longer need to go out in freezing weather and sit in a stinky outhouse. It hasn’t been very long ago that indoor plumbing was a luxury available only to the very wealthy. We have electricity, which means that we can stay up all night reading and never have to worry about running out of candles. Not even Kings and Queens could do that throughout history.

Try starting each day reflecting on what (and who) you are grateful for. Focus with intent on heart-felt gratitude. Don’t allow “woulda, coulda, shoulda” to come into play, remain a witness, without judgments and you have opportunity to see all the things you have to be grateful for; things like the simple smile of a child, the smell of a flower or the sight of a cloud against the blue sky, or even just the ability to wake up and take a deep breath.

Use yoga practice and meditation techniques to develop your inherent quality of gratitude and infuse your life with a deep sense of peace and joy. And in that place, you’ll have come full circle, finding it very easy to be grateful.

Of related interest, click on: Try These 12 Tips for a Healthier Life…

*Rae Indigo is ERYT500.

Is It Important To Be “Spiritual?”

Before we examine whether someone should strive to be “spiritual” or not, we should try to reach an understanding of what is meant by being spiritual.

Spirituality (being spiritual) implies different things to different people. For some people it may mean becoming more religious (religion generally referring to the worship of “God” and/or the various teachings of their accepted faith). When addressing religion, first it should be understood that performing ceremonies and customs is the ritualistic aspect of the religion and not the spiritualistic part, but some people have an inherent need for ceremony, ritual and dogma in their lives.Religion typically places more emphasis on outer forms and outer rituals. Religion often involves a congregation or community of followers that share common beliefs.

Spirituality is less concerned with outer forms and rituals. It tends to be much more private and personal. In its simplest form, spirituality means to look within. For one who is spiritual even the act of worship (or connecting with the Divine) is actually a form of going within, of connecting with one’s own perception, experience and awareness of the Divine (or God).

We often hear reference to “going within” what is actually meant by going within? Going within is basically establishing some sort of connection with something that provides us with an unending source of energy, irrespective of happenings in the outside world. Going within furthers the realization that there is no separation between you and the Divine/God/Spirit/Creator. And there never has been, ever! No matter what’s going on in your life, no matter what you did or haven’t done. You realize that you don’t have to “go somewhere” to be with God (or whatever you choose to call the Divine, Absolute or Supreme).

So why seek to be spiritual?The beauty of spirituality is that when you commit to it, a world of opportunity and new experiences open up for you. The moment you decide that spirituality is for you, it’s as if the doors of enlightenment begin to open and you finally start to see the light.

The truth is that humans beings; in fact, all sentient beings, are inherently spiritual. They just aren’t aware of it yet. One of the saddest and most persistent beliefs in the modern world is that we are merely flesh and bone and that once we die, we go to heaven, or we go to hell or we become extinct. Well, whether you believe it or not, nothing could be further from the truth from a truly spiritual perspective. By aligning yourself with truth, the meaning of life becomes crystal clear, and that life is all about spiritual maturation.

Embarking on a spiritual journey is not about blindly believing in any dogmatic theories or stories that your own personal experience can’t support. Instead, it’s a process; integrating the practice open-mindedness, testing things for yourself, and aligning yourself with truth as closely as you can, all leading to Self-realization.

Is It Important To Be “Spiritual?”

Spirituality also offers us a way to avoid accumulating stress and emotion (and more karma). Spiritual insights are not dependent on external objects and/or situations. By remaining non-dependent on anything external we prevent any energy dissipation.

When we start being more spiritual, we naturally begin to realize the meaninglessness of most things or issues that we would usually pay undue attention to. We start seeing the impermanence behind superficial material pursuits and their outcomes, and this happens in such a way, that we begin to enjoy the process without building excess mental and emotional baggage.

The impermanence of and meaninglessness behind the search for secular gains becomes a growing realization which, in turn, conserves our finer (subtle) energies that we would otherwise dissipate. The quality of our wants and desires improves from the gross to the subtle level and this establishes a virtuous cycle with every passing day, culminating in an ocean of peace and supreme bliss.

Spirituality offers us the realization that this world and everything in it is constantly changing. This change itself is constant and inevitable, but spirituality provides us with an invisible, yet stable anchor that helps us find our bearings, even during the most challenging times.

This alone, is a sufficient reason to find supreme merit in the spiritual path.The longer you practice spirituality, and the more devoted to it you become, the more it becomes the central part of your life, eventually becoming your very reason for living.

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Meditation – It’s Not What You Think!

It’s also not just something you do. Meditation (Dhyāna) is a process, and may best be described as a continuous, unbroken, conscious awareness of the mind’s activities when in its raw state. Meditation, as a process, involves overcoming the distractions and dissipation of energies which then allows blissful awareness to arise.

When observing the activities of the mind we’ll see that at any point in time we are consumed with endless thoughts and assorted emotional baggage at both the conscious and subconscious level. This is perhaps the largest obstacle when it comes to preventing us from experiencing true, uninhibited bliss. Bliss naturally results from an expanded awareness of any and all happenings, but only in the absence of any attachments and/or bondages.

Meditation practice as a process will equip us with the necessary tools we need to experience this inherent bliss, showing us the path whereby we may live our everyday life using these tools.

Those who regularly meditate realize that they experience a beautiful inner space and peace as they disengage from the external world and go deep within themselves. They no longer identify with their ego-self and its accompanying emotional bondage in order to experience this feeling of peace. Sadly, as soon as they come out of it, they generally return to their so-called normal personality traits. These traits are accompanied by learned patterns of behavior and thinking in regard to who they are, and what they can or can’t achieve.

We must strive to integrate these two states; the higher meditative state and the daily conscious state. At any given point of time, we should then be able to become aware of our higher meditative state. Meditation practice is really mind management and helps us do just that.

What Meditation can do for us:

Meditation can help us overcome our assorted desires and eliminate distractions. It doesn’t directly “curb” these desires (they will always be there), but it will render them inconsequential in the face of an unbroken and expanded awareness of existence. The more we can retain the actual experience of our meditation practice, the easier it is to draw ourselves back from our seemingly endless desires and various distractions.

Meditation teaches us to how to be a “witness.” When we are meditating, we find ourselves detached and “in” the moment. But after we finish, we lose that “being in the now” experience and return to our ordinary distracted state. So, we need to develop a meditative lifestyle, where the meditative state is always available as our reference point. Adapting this meditative lifestyle will help us observe and understand why we tend to oscillate between a calm, peaceful meditative state and our daily unsettled state of mind. We then observe which lifestyle patterns disturb our calm, peaceful and potentially blissful state.

Important requirement for successful Meditation:

In order for successful meditation to occur, we must be “grounded.” Grounding is that essential “anchor” that helps us to remain stable during the meditative process. This grounding can be accomplished by anchoring to your breath or your body movement (e.g., yoga asana) during meditation practice. It’s quite common that as you proceed in meditation you reach a stage of unknown or unfamiliar territory, where you would ordinarily have no confidence to proceed further. It’s exactly these times that grounding is of great help as it establishes a reference point of where you are and of your purpose. It provides a stability to rest upon as energies start to shift and change while proceeding deeper in meditation.

Using Meditation to our best advantage:

During meditation, it is best to develop the capacity to use our energy to control and train our mind and the subsequent feelings that result. We need to be able to understand what is happening at our deeper levels. When and only when, we fully understand these issues can we confront them and eliminate them as distractions to our calm sense of being, enabling a blissful state.

In Antar Mouna (the “Inner Silence” technique) there are six stages to do this. In the 1st stage we witness the sensory information. In the 2nd stage we witness the spontaneous thoughts. In the 3rd stage, we consciously create and dispose of thoughts. The last three stages (4-6) are considered advanced and won’t be dealt with in this article.

But as you can see, meditation practice is a time to work upon ourselves, to take on issues that prevent us from being in a perpetual meditative state; one free of distractions where fear, anxiety, insecurity and desire are absent. As we progress in developing this medita