Category Archives: RAE INDIGO

Meditation on the “Feeling” of Being

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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)

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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

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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.

Yoga as Science

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The ancient view of where yoga and science meet has been considered “yoga as science,” what does this mean to you? It is common for people when they talk about yoga to speak of it as something to do with the physical body only. But yoga is much more, it’s a science that serves the body, breath, mind, soul, and ultimately, the entire universe itself. Yoga is simultaneously both practical and theoretical.

Patanjali codified, systematized, and/or arranged the already existing traditional yoga practices into the 196 concise statements called the Yoga Sutras. In doing so he was not trying to teach any particular religion. Yoga isn’t, and never has been, a new religion, and it does not support or condemn any religion. Yoga doesn’t insist that you become Hindu, or a Buddhist because it sees all the great religions as having come from one source.

Religions tell their followers what to do and what not to do, usually providing a set of rules (or commandments) that can never be fully satisfying. Yoga as science doesn’t tell you what to do or what not to do, but provides you with tools to learn how to be. Yoga as science helps you to realize both the known and unknown aspects of life, and that helps you to liberate yourself from pains and suffering by prompting you to attain that state which transcends pains and suffering.

Is it possible for someone living in this modern world to practice Yoga as science? Yes, once the fundamental principles of Yoga as science are understood and why Yoga as science should be practiced, the practice itself becomes easier. But first the decision must be made to enquire into yourself. You need to feel some necessity of finding who you really are without turning to anything external to you. There are millions of people, throughout the world, that are searching for Truth and Self-realization (religionists call it God).

So you begin to question life. When the mind begins to question, it’s an indication that there’s dissatisfaction. Life then becomes a question which continuously rises to the forefront. You feel the need to know something more, but you only have this tiny mind, which you try to use like a yardstick, to measure the vast universe and its multitude of mysteries.

No religion can be fully understood until you understand yourself, and once you understand yourself all the doors to higher knowledge begin to open for you. Patanjali offers something to dedicated seekers of truth and he insists the source of knowledge lies within you. The world and all its external knowledge can only inform and inspire you, perhaps giving some indication that there’s so much more to life. To spiritually evolve does not mean going toward any external world, instead it means going back to the very source. This source can be considered like a bright light, but it has many covers over it? The light remains as it is, but it will appear dim or invisible. As you remove the covers, you will begin to see it more clearly. That source of knowledge within can be compared to this light and yoga as science is a method and a guide to help you go through many obstacles to that source.

When practicing yoga as science all the different levels or layers of yourself are exposed, including your physical body’s well-being, your actions, thought processes, emotions, and desires. Your relationship with the world starts to take on a new meaning, and you learn how to manage your life in the world. Yoga as science establishes a bridge between the internal and external conditions of human life, it’s a way of improving yourself by understanding your mind’s processes and how they affect your internal states. Each and every one of us has the potentials within to discover who we are. Patanjali encourages the awareness of our potentials and provides us with the means to learn how to use them.

In Sanskrit, he word yoga means “union, or to unite with,” meaning you need to unite yourself with the whole. Currently you are probably a separate individual and as a result you are experiencing pain and suffering. Patanjali teaches that the cause of this misery is ignorance and ignorance is self-created and his yoga sutras teach that you can be free from this misery because it has been created by you.

You have to become a light unto yourself. No one else (or any religion) will give you liberation (or salvation). Every individual has the ability within (and the responsibility) to enlighten themselves. Do not think you cannot do it. You have that spark. You are fully equipped. You simply need to discipline yourself. Discipline is not a prison. It simply means practice.

Of related interest, click on: The Wisdom of Patanjali

*Rae Indigo is ERYT500.

Jnana or Bhakti – Which Are You?

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The term jnani in Sanskrit literally means “one who knows things as they are” (a seer), and most often refers to someone who has pursued spiritual growth through the path of wisdom (or insight). It’ meaning is also twofold since it can be used as a noun to describe a type of person, or it can be used used as an adjective to communicate the concepts and practices of the jnani’s particular path. In India, jnani is often contrasted with the Sanskrit term bhakti, which means devotional service (verb) or devotee (noun).

Understanding the differences between jnani and bhakti is fundamental to one’s spiritual journey. Although the real significance of jnani and bhakti has to do with one’s personal orientation in regard to spiritual life, although these terms often characterize an entire religion because they may emphasize either a jnani or a bhakti orientation.

Individuals who are jnanis foster a primary response to spiritual growth and discovery through their conscious mind, maintaining a general attitude of enquiry and doubt. They are aggressive in that they wish to penetrate the divine, instinctually striving to understand.

Those who are bhaktis make their primary response to spiritual pursuit through the heart, with an attitude of love and trust, they tend to be passive in that they wish to be penetrated by the divine, instinctually allowing themselves to surrender.

It is important to note that these are primary responses, the jnani will grow in love just as much as the bhakti will grow in understanding and vise-versa.

Christianity is an example of a religion having mainly a bhakti emphasis, whereas Buddhism has mainly a jnani emphasis. Hinduism, on the other hand is an ancient and eclectic religion that incorporates both orientations, as an example showing a pronounced bhakti emphasis is Krishna-devotion, and a pronounced jnani emphasis would be the Advaita Vedanta philosophy of non-dualism.

Which are you, a jnani or a bhakti?

No matter which spiritual path one may follow it is helpful to question, does your basic disposition support a jnani or a bhakti orientation? It sometimes happens that a person with a jnani orientation may be involved with a mainly bhakti religion, Master, guru, or teaching, and the reverse is also true. By understanding of this supposed mismatch one can find a way out of seems an apparent spiritual impasse or crisis. Ultimately however, it is important to realize that eventually these distinctions will disappear.

When considering our orientation it is common to find a “gender analogy,” which asserts that we are spiritually “gendered” as either jnani or bhakti. When first embarking on a spiritual journey it may not be so clear (and in the end it may not make any difference), but for the greater part of this journey it is extremely helpful to know the distinction. To some it may be obvious from the definitions of bhakti and jnani above, that a gender (or sexual) analogy can be useful. But be forewarned that this distinction (viewing the jnani orientation as masculine, while the bhakti orientation is feminine) is useful only as an analogy or metaphor, and keep in mind that there is no correlation with physical gender whatsoever.

Spiritual literature in both East and West is proliferated with this “sexual” metaphor and this has led to misunderstanding by the lay (or secular) population. Both Rumi and Kabir used the analogy or metaphor of the lover (God) and his mistress (the spiritual aspirant) and both men were great bhaktis. For a true bhakti the sexual metaphor only implies that the devotee has feminine attributes; for example, Kabir for example, often spoke of preparing the bed for the lover (as receptive), while the Divine principle was considered masculine.

A problem also arises sometimes when the spiritual love of a male devotee (or disciple) for a male guru or master is misunderstood by an outsider as homosexual love. Socrates, Rumi, Walt Whitman and Ramakrishna, to name a few, have often been misinterpreted because of their spiritual relationships with men.

So, which are you? You may have already answered this question in your mind, felt it in your heart. Bhagwan Shree Rajneesh (Osho) said: “…if, after some enquiry and reflection, you still cannot decide, then know this, you are probably jnani! Why? because doubt and uncertainty are characteristics of the jnani in the early stages.”

Of related interest, click on: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Rae Indigo is ERYT500.

Five Ancient Yoga Secrets for the ULTIMATE Beauty Treatment

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Everyone wants to look and feel their best and this is only natural. The secret yoga has to offer is…You don’t have to spend a lot of time and/or money or subject yourself to painful cosmetic procedures to radiate your inherent, natural beauty. Here are five well-kept yoga secrets to help you to enjoy optimal health and beauty.

#1. Practice yoga asanas to nourish your body, mind and soul, including every gland and organ in your body, giving you youthful energy and vitality. Yoga asanas are a powerful exercise for making you stronger and more flexible, but also for enhancing your personal beauty and youthful appearance in many ways:

    • – Asana practice balances the delicate hormones that control nearly every function in your body, boosting the health of your skin and hair.
    • – Asana practice rejuvenates tired internal organs by improving blood circulation and increasing lymphatic drainage.
    • – Inverted asanas bring fresh oxygenated blood to your head and face, improving skin and muscle tone.
    • – Asana practice firms and tones your muscles, helping to keep them supple and flexible.
    • – Asana practice improves your coordination and balance, leading to graceful posture and gait.

#2. Meditation and yogic relaxation techniques give you an inner peace that is both attractive and magnetic.

Sweet smiles are always alluring, whether it’s coming from a young person or an old person, a tall person or a short person, it doesn’t matter. But stress is hard to avoid in our society and too much stress makes it difficult to feel relaxed and peaceful. Make it a point to take a time-out every day to meditate so that you may experience the inner peace that helps to transcend the stresses of modern day life. Yogic meditation is a powerful method for inducing a deep sense of inner peace and relaxation.

#3. Following a plant-based (Vegan) diet is a must for any natural beauty program.

The benefits of plant nutrients and their powers are proudly proclaimed on nearly every skin and hair care product, and for good reason. Plants are loaded with wonderful rejuvenating properties that will enhance your natural beauty and longevity. However, instead of just focusing how the power of plants work on the outside, consider the importance of nourishing your whole body from the inside. A plant-based diet keeps you feeling vibrant, young and beautiful for many years to come. Whole grains, fresh fruits and vegetables, legumes, and nuts and seeds, provide all the balanced nutrition you need for radiant natural beauty, and they do this without weighing you down. The ancient science of yoga also teaches that a vegetarian/vegan diet is more compassionate (Ahimsa), allowing you to care for other living beings while still caring for yourself.

#4. Drink fresh juices to nourish your body from the inside out, promoting a healthy natural glow.

There is no commercial beauty product can give you the natural radiant glow that comes from nourishing your body down to the cellular level. Freshly squeezed vegetable and fruit juices are a potent source of quality nutrition for each and every cell in your body, providing them with an ample supply of enzymes, minerals, vitamins, and antioxidants. If you practice juicing regularly, you will notice significant improvement in the texture and quality of your skin and hair. Your energy will rise to new levels and you will begin to crave nourishing, wholesome foods instead of unhealthy ones. Drinking fresh juice is one of the most easiest and most effective ways to jump-start your own personal natural beauty program.

#5. Plain and simple, all-natural (and homemade) beauty products add the final touch, complimenting any natural beauty program.

Imagine spreading something on your face that you can also pack for lunch. There are tons of reasons why making your own homemade beauty recipe is smarter than splurging on a commercial product. But thankfully, even if you’re not into making your own, there are many bath and beauty products available that contain all-natural, cruelty-free (no animal testing) ingredients. These products are not only better for you, they’re better for the environment too. Many common store-bought beauty products contain chemical ingredients that are not good for you (they may even be toxic over the long term) or cause allergic reactions. So make your own or read labels and stick with the brands that emphasize natural purity and safety.

*Of related interest, click on: You Too Can Apply The Ultimate Beauty Treatment

*Rae Indigo is ERYT500.

Mindfulness: Benefits & Cultivation…

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Mindfulness benefits…

As hinted at by the definitions in the previous post, “Mindfulness – What’s the Buzz”, increasing mindfulness helps one to become more focused, more creative, happier, healthier, more relaxed, and in control, and obviously, it can also help you more fully appreciate each precious “now” moment (which is all we have in reality).

There have been quite a few recent studies related to mindfulness and they have demonstrated that mindfulness training has the potential to:

1. Improve mental function, including memory and academic performance. In one particular study, students who did attention-building exercises had increased focus (with less mind-wandering), better short-term memory, and better performance on exams like the Graduate Record Examination (GRE), which is believed to be un-coachable.

2. Greatly help with weight loss and increased awareness, resulting in eating healthier foods. Mindful eating is paying attention to each and every bite and chewing slowly while paying attention to the sensory experience of eating (Harvard Medical School, “Womens Health”). Those who participated in mindfulness studies also lower calorie foods, even when they were hungrier than control groups.

3. Lead to better decision-making abilities. A number of experiments associate mindfulness meditation and the development of a natural tendency to be more mindfully aware with being less prone to the “sunk-cost bias,” a common tendency to stick with lost causes, such as a toxic relationship or dead-end job, simply because of one’s time and energy that has already been invested. Source: British Psychological Society (BPS) Research Digest.

4. Reduce stress and help cope with a variety of chronic health issues. A meta-analysis of 20 empirical reports found mindfulness increased both mental and physical well-being in patients with chronic pain, cancer, heart disease, and more according to Elsevier Health Sciences.

5. Improve immune function and create positive, physical changes in the brain that produced a sense of psychological well-being. The researchers measured brain activity before and after volunteers were trained in mindfulness meditation for eight-weeks, before determining these results (Psychosomatic Medicine).

These are in addition to all the other brain benefits we’ve seen from mindfulness meditation, e.g.; better focus, more creativity, less anxiety and depression, and more compassion, just to name a few.

How to Practice Cultivating Mindfulness…

Unfortunately, becoming mindful isn’t as simple as flipping a switch and then all of a sudden you’re locked into mindfulness for the rest of your life, although it is something you can cultivate.

By curbing distractions and just refusing to multitask for a time can help you focus more, but distraction-arresting tools might turn out to just be a sort of crutch. True mindfulness requires that you be more aware in even the busiest and most stressful situations and this is often when its usefulness as a tool is most appreciated.

An easy and effective way to get started is to set up triggers (or cues) to pull you back into the present moment whenever your mind begins to wander throughout that day. Take eating for example, remember to savor each bite, putting your fork down in between. While at work, you can set an chime, leave a post-it note or other reminder at regular intervals to remind you to pause and bring awareness into the moment. By pausing before you respond others will also help you to become more mindful in your relationships. Practices like receptive appreciation and consciously letting go of control work well to help you return to the present.

In the GRE study cited (#1 above), the mindfulness training that lead to better memory and learning involved the following six steps:

1. Sitting in an upright posture on the floor with legs crossed (or in a chair with legs straight) and gazing downward.

2. Distinguishing between naturally arising thoughts and elaborate thinking processes.

3. Minimizing the distracting quality of past and future concerns by reframing them as mental visualizations occurring in the present moment.

4. Using awareness of the breath (while breathing naturally) as an anchor for attention during meditation.

5. Repeatedly counting consecutive inhalations (or exhalations) for up to 21 counts.

6. Allowing the mind to return to a restful state naturally instead trying to suppress the the constant flow of thoughts.

This training may be called “mindfulness meditation” and it is one of the best ways to cultivate mindfulness. It’s an exercise for the brain, and it’s good to do it throughout all your daily activities, applying it to everything you encounter or experience.

Mindfulness is a concept reflected throughout Buddhism and no doubt the Buddha, who taught the middle way between secular (worldly) and spiritual concerns, would have agreed that there is a time for using mindfulness to discover both inner and outer truths, a time for using it to survive various challenges and tests, and a time to let go of mindfulness so that practical problems and situations may be addressed and used for creative and meaningful changes and purposes.

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

*Rae Indigo is ERYT500.

Mindfulness – What’s the Buzz?

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It seems as if the word “mindfulness” is seen and heard just about everywhere today, used to promote everything from weight loss regimes to being more productive at home and on the job. Being the hot topic that it is, mindfulness (like meditation) is getting more attention as more and more  studies reveal its many benefits. In some circles it may be viewed as psycho-babble, but there’s mounting evidence that being more mindful will enhance nearly every single aspect of your life; and this is spite of some common misconceptions; one being, it doesn’t take hours of sitting in padmasana (the lotus pose) to get you there.

“Mindfulness” has become a catch-all word that has many synonyms (awareness, attention, focus, presence, vigilance, etc.). The antonyms are not simply “mindlessness,” but also distractedness, inattention, apathy, heedlessness, etc.).

Mindfulness is a state of mind but can also be practiced as a type of meditation. Ironically, mindfulness can’t be developed by force. Sheer determination and willpower won’t do you much good at all. As a matter of fact, it will likely hinder progress. A mindful state is not attained by struggle. It gradually grows by simple realizing; letting go and just settling down in the present moment and allowing yourself to get comfortable with whatever experience is presenting itself. Now, this does not mean that mindfulness will happen all by itself. Energy is needed, effort is required. But this effort is not to be mistaken for force, instead it is cultivated by a gentle effort, almost an “effortless” effort. So the meditator cultivates the state of mindfulness by unceasingly reminding themselves in a gently way to maintain conscious awareness of whatever is happening right now. Perseverance and a light, easy touch are the secrets. Mindfulness is cultivated and deepened by constantly “pulling” oneself back into a state of awareness, gently, ever so gently. Whenever you’re exhibiting the state of mindfulness, you’ll find you’re fully engrossed in whatever happens to be going on around you.

You can also think of mindfulness as allowing yourself to be fully in the present moment. Dr. Jon Kabat-Zinn (famous teacher of mindfulness meditation and the founder of the Mindfulness-Based Stress Reduction program at the University of Massachusetts Medical Center) defines it as “paying attention in a particular way, on purpose, in the present moment, non-judgmentally; as if your life depended on it.” Although that seems to be a simple definition, being engaged 100% doesn’t necessarily come easy, especially in this modern world of endless distractions. It means actively listening and using all your senses (in even mundane situations like washing the dishes or getting dressed in the morning.

Rooted in Buddhist philosophy, mindfulness is considered extremely important on the path to enlightenment. Enlightenment (aka, bodhi) is a state of being where greed, hatred, delusion and other forms of negativity have been transcended and are absent from the mind. Mindfulness is actually an antidote to delusion and is considered as such a “siddhi” (a power developed from spiritual practice).

In a state of mindfulness, you see yourself exactly as you are. You see your own selfish behavior. You see your own suffering. And you see how you create that suffering. You see how you hurt others. You pierce right through the layer of lies that you normally tell yourself and you see what is really there. Mindfulness leads to wisdom

Mindfulness is not about trying to achieve anything, or make anything happen, it is just looking, observing without judging. So, desire and aversion are not involved in any way and competition and struggle really have no place in the process. Mindfulness does not aim at any particular thing, it just sees whatever is already present. The mindful state has a broader, deeper and larger function than concentration. It is an all-encompassing function, whereas concentration is exclusive, it singles out one item and ignores everything else. Mindfulness is all inclusive, standing back from any sort of focused attention and watching with a broad perspective, quickly realizing any changes that occur.

If you want to grow in mindfulness, patient acceptance of “what is” is the only course to follow. It grows one way and only one way; by continuous practice of mindfulness itself, by simply returning to that mindful state, and that means being extremely patient with yourself. Progress cannot be forced and it can’t be hurried, it proceeds according to own pace.

In summary, mindfulness is all about deliberately tuning in and being consciously aware of every experience. In William Blake’s poem “Auguries of Innocence” he describes the results of this kind of attentiveness… 

“To see a world in a grain of sand

And a heaven in a wild flower

Hold infinity in the palm of your hand

And eternity in an hour.” 

Stay tuned, We will continue on this subject with “Mindfulness Benefits” and “How to Practice Cultivating Mindfulness”

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

*Rae Indigo is ERYT500.

Aids to Discovering Spiritual Truth

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It is often said that the ultimate truth cannot be spoken or put into words, so “indicators” are used to get the seeker to look (and experience) that truth directly. Most of us have heard the analogy that a finger pointing at the moon is not the moon itself. Things that point to the truth usually embody profound teachings that are commonly overlooked. Plus, the bare-naked truth is all too often sugar coated for easy digestibility, or in an effort to carry the truth home. Advaita Vedanta (non-duality) holds that there is an undivided, unified oneness which is the essence of all that is created, both animate and inanimate. Ironically, this non-dual oneness is also transcendental, being beyond the body/mind complex. So, since the truth cannot be related directly using words, how can words help one to see for oneself? Ancient sages and enlightened masters have found if they must speak, the truth is best represented through analogy, allegory and metaphor, which are meant to reveal the truth (in part) through comparison, giving the seeker a glimpse.

Examples of a few of these analogies commonly used to expound the Hindu spiritual teaching of the Advaita Vedanta follow. These analogies have become popular because they have helped many seekers to grasp the truth with a bit more ease…

The Vessel and the Space Within: Take a clay vase as an example, it represents the body, an aspect of creation. It has space within and without. Even when it is filled with stuff, it is done only in because of the empty space within. Therefore the space exists irrespective of the presence of the stuff (or its absence). Furthermore, the space within the vase is identical to the space outside of it. Through this we can realize that one’s essence is same as the essence of the world (or universe) at large. When one recognizes oneself through conscious awareness, shapes and forms no longer matter as everything is now seen as consciousness itself. There is no longer any plurality, but instead only oneness.

The Ocean and the Wave: This analogy again points to the truth of universal oneness beyond all apparent forms. Although there are an endless variety of waves in the ocean (big and small, rough and gentle, etc.), they are all made up of the same substance – water. Additionally, the waves cannot exist apart from water. We are no different, we cannot exist without sense of being. Even in deep sleep we exist, even though we are forgetful of our name and form. Once we understand our true nature is to be this “beingness,” (or spirit), we realize ourselves to be immortal.

Gold and Ornaments Made from Gold: Here’s another analogy that again emphasizes the same essence existing in different shapes and forms. While gold can be melted and formed into different ornaments (chains, earrings, bracelets, rings etc.), they are all still essentially gold. Vedanta points out that this is so with humans as well. Though we all exhibit differences in size, shape and color, we are all still made of the same essence as the Atman (Universal, Divine Self), the pure spirit without which, we cannot even exist. There are no ornaments made of gold that can exist apart from the gold itself.

The Snake and the Rope: You may be familiar with this one as it is one of the most common of the traditional analogies used to expound Hindu spiritual teachings. In the dark we mistake a rope for a snake and become afraid. Once we realize that our fear is unfounded due to the mistaken identity of a rope for a snake, all fear vanishes. So is it with human beings. Once the mistaken identification of ourselves to be a separate body is exposed to the light of conscious awareness, the ego-self complex is deconstructed and all fears evaporate. This realization provides us with the opportunity to awaken to the bliss of Self-realization and abide in that.

*Of related interest, click on: Is It Important To Be “Spiritual?”

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 18: Gaining Knowledge – Higher Truths, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Gaining Knowledge of Higher Truths, cont.; Sutras 1.49-1.51)

Yoga Sutra (1.49) – shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat. Shrutameans heard or received; Anumana (lit. from the mind), inference, understanding, conclusion; Prajnabhyam means from those kinds of knowledge; Anya-vishaya (anya = different, vishaya = objects), of different objects;  Vishesha-arthatvat means relating to particular or special objects, purpose, or significance.

Translated this means…Consciousness is characterized by a special “relationship” to the object. This relationship exceeds the bounds of knowledge that is received and followed.

In other words, that knowing is different from the knowledge that is intermingled with testimony or through inference, because it relates directly to the specifics of the object, rather than to the representative words or other concepts.

Commentary: The focus of nirvichara samadhi is directed toward an object with a special or particular purpose. That object is the deepest Self, and its special purpose will be more fully revealed in sutras 1.50 and 1.51. The Bhagavad-Gita implies that knowledge gained through scripture and logic (inference) is an important tool, but the importance of this tool should not be confused with what is crafted from it. Krishna says that for those “who know,” scriptural knowledge is like a well in a land deluged by fresh water. When we strengthen the connection to our true Self, our divine core, we learn to see that divinity in everything that surrounds us.

Yoga Sutra (1.50) – tajjah samskarah anya samskara paribandhi. Tajjah means from this; Samskarah means deep impressions or tendencies; Anya is other, different; Samskara means deep impressions or tendencies; Paribandhi means to prevent or obstruct.

Translation… This type of knowledge is filled with truth and creates latent impressions in the chitta (mind-field), and those new impressions tend to reduce the formation of other less important or useful forms of habitual latent impressions. Put more simply, This experience gives rise to impressions (samskaras) that supplants other impressions (samskaras).

Commentary: Anya samskara (other impressions) gives a perspective to contrast this new sense of being with all that we’ve known before, and pratibandhi, from prati (in opposition to) and bandh (to bind, lock) is the “wiping out” or “exclusion” of these habitual ways of thinking and being from our future experiences.

Yoga Sutra (1.51) – tasya api nirodhe sarva nirodhat nirbijah samadhih. Tasya is of that; Api means too or also; Nirodhe means to become calm, tranquil; Sarva is of all or from everything; Nirodhat means control, regulation; Nirbijah is lacking seed, seedless; Samadhih (from Samadhi) deep absorption in meditation, bliss.

Translated to mean…When even these latent impressions (mentioned in sutra 1.50) from truth based on knowledge recede along with the other (inferior) impressions, then there is concentration free from objects. Once nirbiija samadhi is attained, even these impressions will become tranquil and everything then has become tranquil.

Sutra 1.51 is the final and climactic sutra of Pada (book) I and for some may be a “hard pill to swallow,” especially those who have earnestly studied Patanjali’s preceding ideas and attempted to put them into regular practice. In these last few sutras, Patanjali informs us that we must put aside our highest, hard-fought-for achievements if we wish to reach the final goal.

*Part 17 may be viewed by clicking on: The Teachings of Yoga (Part 17: Gaining Knowledge – Higher Truths)

*For part 16, click on: The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

*For part 15, click on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.