Approaches to the True Goal of Yoga (Part 1)

3 October 2016

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

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

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

Modern Vs Traditional Yoga:

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

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

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

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

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

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

Rae Indigo is ERYT 500

Examples of Spiritually Empowered Women…

27 July 2016

When Osho (formally Bhagwan Shree Rajneesh) was asked why we don’t hear of many women being enlightened, he replied: “Exactly the same number of women attain to enlightenment as men, but they don't fuss about it as much as men – that's all. They don't advertise it as much as men. They enjoy it.

“That is how woman, the feminine being, is. Man enjoys talking about his enlightenment more than enlightenment itself. He is interested in how many people have come to know that he has become enlightened. Women are not worried. They are not worried at all. If it has happened they enjoy it, they nourish it deep inside. It becomes a pregnancy. They live with it; they don't talk about it. That's why you don't know many names. Only a few names are known and those are of women who had some quality of man in them, that's why you know. Otherwise you would not have known them.”

One such enlightened woman was Sri Anandamayi Ma

She was born in 1896 in Kheora, a small village in Bengal, now Bangladesh. Her birth name was Nirmala Sundari Devi and she was “realized” (awakened, enlightened) from birth. From all outer appearances she had a normal childhood, but even from this early age, she saw only with a divine vision. Her parents arranged a marriage for her in the traditional way, but her husband quickly recognized she was not an ordinary woman. Their marriage was never consummated and he later became her devotee. She was eventually named Anandamayi Ma, the bliss-bestowing mother. Though she never wrote or even gave spiritual discourses, she did answer questions and such talks were transcribed and compiled into several books. Her words have a loving, compelling, and very powerful quality about them.

Four  other Female Spiritual Teachers who were and still can be of service to aspiring seekers are:

***Sarada Devi – Endearingly known as "Holy Mother," Sri Sarada Devi (1853-1920) was the wife of Sri Ramakrishna. During the lifetime of Ramakrishna, Sarada Devi’s modesty meant she kept a very low profile. But she was a great spiritual personality herself and she came to play an important role in leading the Ramakrishna movement after the death of Ramakrishna. On account of her immaculate purity, extraordinary forbearance, selfless service, unconditional love, wisdom and spiritual illumination, Swami Vivekananda regarded Sri Sarada Devi as the ideal for women in the modern age.

***The Mother – The Mother was born in Paris, France as Mirra Alfassa on 21 February 1878. From an early age she displayed a remarkable interest in spirituality. In 1926 that Mira Richards became universally known as the Mother. This reflected her spiritual consciousness which was a manifestation of the Divine Mother. Sri Aurobindo also entrusted the whole of the Ashram organization to the Mother. The Mother entered her mahasamadhi in 1973 at the age of 95, three days after her passing her body was placed in the Samadhi alongside Sri Aurobindo.

***Mirabai – (also known as Meera) was born in 1504 A.D. at Chaukari village in Merta District of Rajasthan. As a young child Mirabai would spend her time playing with a small image of Krishna. Nobody understood her infatuation. But to Mirabai this doll was a living embodiment of Krishna. From an early age Mirabai dedicated her life to the worship and praise of her beloved Krishna. However, depsite her life of intense devotion,  she faced great difficulties from her family who didn’t respect the amount of time she would spend in devotion to Krishna. Mirabai was a born poetess. She expressed in a beautiful style her intense and deep love of God. She composed hundreds of poems in a simple, unpretentious style. They are full of vivacity and feelings. No poetess in the history of India enjoys a greater respect than Meera. Her poems have gained a unique popularity and are sung by the rich and the poor alike, even to this day. She spent her life dancing In trance and singing the attributes of her Beloved Krishna. Mirabai left this mortal world in 1550 to be united with her beloved Krishna. She was a great Hindu woman saint and will always be remembered.

***Peace Pilgrim – Peace Pilgrim was an extraordinary woman who spent several decades of her life walking across North America with her simple message of peace. Her simple message she always carried with her was: “This is the way of peace: overcome evil with good, and falsehood with truth, and hatred with love.” Peace Pilgrim was born in around 1908 on a New Jersey farm. Friends say she was a popular and bright young girl but there was no indication she would make the transition to be a saintly pilgrim. Peace Pilgrim would walk throughout the day only stopping for food when this was offered. Often she did not get proper shelter but she kept maintained a calm and serene approach to even the most difficult of situations. She touched the lives of many, inspiring others to consider what they could do to find inner peace within side themselves. Throughout her life Peace Pilgrim had remarkably good health. A feature she attributed to a plain and simple vegetarian diet and living in harmony with the world. Peace Pilgrim died in July 1981 when she was killed instantaneously in a car collision. Peace Pilgrim called death a glorious transition to a freer life.

***Pema Chodron – Beloved Buddhist teacher, author, nun and mother, Pema Chodron has inspired millions of people from around the world who have been touched by her example and message of practicing peace in these turbulent times. The Pema Chodron Foundation is dedicated to preserving and sharing Pema’s inspiration and teachings in order that they might help us all awaken wisdom and compassion in ourselves and the world around us. Born: July 14, 1936 (age 80), New York City, NY. Pema continues to be the resident teacher at Gampo Abbey, Cape Breton, Nova Scotia, the first Tibetan monastery for Westerners.

Rae Indigo is ERYT 500

Spiritually Empowered Women…

26 July 2016

Women all around the world are beginning to realize that being spiritually connected is their key to happiness and abundance. As they connect to Spirit, they listen and trust, and begin to realize their true value. When connected to Spirit, they find that magic happens and prosperity flows.

Women are spearheading our future. And spiritual women are leading the way. They’re "tapped in" and they’re using their innate gifts to serve the world. Spiritually empowered women aren’t concerned with getting ahead at the detriment of others. They won't do jobs or perform services just for the money.

Neither can they take unconscious advantage of the Earth's natural resources and her inhabitants. That was the old way. The new way is feminine. It is full of collaboration, community, creativity, fostering, nurturing and supporting one another.

So, you may wonder, how do women become spiritually empowered? The answers are simple…

They think less and feel more:

They realize their body always knows the truth. They tap their femininity, intuition, softness, gut feelings and embody their nurturing essence. They use tools like yoga and meditation to move their awareness from their head to their heart. They also nurture themselves with massages, hot baths, and eat healthy meals.

Within their body is where the deepest part of their essence abides. And the freer they feel to trust themselves the more they develop the courage the change themselves and to change and serve others.

They start where they are at:

They don’t wait until they finish the next course, or book, or work their way up to a six figure income. Spiritually empowered women begin living their dream life, now. They question that little voice that says “you’re not ready yet.” They instinctively know that if they don't love what they do, no amount of money will make them love it.

Each spiritually empowered woman has a unique purpose here on earth. That purpose becomes their passion and their service to the world. They do what they love, and they do it NOW! They are fully aware that the world needs the gifts that only they have. This enables them to raise their energetic vibration through living in alignment and balance with their Spirit.

They commit themselves to remaining mindful and to live with awareness:

They remain open, willing, tolerant and forgiving. They set intentions daily that re-affirm their deepest commitment to living a spiritually infused life. By creating daily rituals they reinforce and ignite their spirit. They familiarize themselves with their innermost thoughts and beliefs; those separate from their family, friends or partner. They challenge their fearful and limited beliefs, consciously releasing the past.

They create a sense of community:

By aligning with like-minded souls who nurture, inspire, encourage, support, they are able to remain accountable. They may join a women's circle or brainstorming group. They might attend community events at a yoga studio. They learn to uplift and empower other women. Spiritually empowered women see other women's success and beauty as proof of their own potential.

They are bold and take risks:

Spiritually empowered women are not afraid to step out of their comfort zone. They don't feel the need to wait to be praised, discovered, or validated by another. They don't worry about what other people think. Oftentimes they don’t follow another’s path but instead clear their own path by walking it courageously.

Spiritually empowered women strive to be living fully in the present moment. They have learned to love themselves without judgment or undue criticism. They surrender their desires and thoughts and reunite with the love essence that is always within. They share, serve, and smile and the Universe rewards them for it.

Rae Indigo is ERYT 500

Coping With Past Friends Who Have Turned Against You…

20 July 2016

There are downsides to some friendships and the potential exists for a friend to back-stab or betray you. When this happens, it may feel like the end of the world, especially if this they were someone who you might have turned to in the past during times of need. Part of coping with friends who have turned against you will require that you compassionately pay attention to your own emotions as well as closely considering the status of your current relationship with that person and moving forward accordingly. You can simultaneously learn how to care for your hurt feelings and handle a disloyal friend, too.

First acknowledge the pain of disloyalty. While you’re acknowledging the hurt feelings, remember you are the only one with the power to control how you react. Perhaps this person is now treating you a certain way with the hope that you will react in a big way. So, it is far better to take a step back and reflect on how you are feeling, instead of reacting or “acting out.”

Take time to reflect. Just as some romantic relationships become broken, friendships can also fall apart. Take a break to think about any major choices like considering if it's worth it to directly confront these friends. You may find that you calm down after a few days, or you may find that during the break you are much better off without these friends.

Consider starting a journal. Writing down the experience and your thoughts and feelings associated with it can be incredibly freeing and empowering. You may even come up with some good ideas as to how you want to deal with the aftermath of a friend's betrayal.

Practice self-care on a regular basis. All too often we’ll put our own feelings on the back burner to avoid feeling bad ourselves. When someone steals from you or talks behind your back it is easy to beat yourself up over ever allowing them the chance to use you.

Focus on being the bigger person. Don’t entertain the urge to get revenge or hold grudges. Try to forgive those that do you wrong, if only so you don’t have to carry the burden of anger. You may feel like you are letting the other person off too easy if you let go of the anger and move on, but this is usually not the case. Holding onto the anger hurts you first and foremost. And, more often than not, the person you are angry with has already moved on. You’ll take back your power when you become the bigger person and resist reacting in a vengeful way.

If they tried to damage your reputation, then, it might be time for damage control. Do what you can to rectify any negative statements which had been made about you. Share your side of the story to whoever the negativity was spread to. While it is still up to the other party to make up their conclusion, at least you’ll have had the chance to say your piece in the situation, rather than just leaving things hanging.

Rae Indigo is ERYT 500

The Kleshas (part 5 – Vijnanamaya kosha)…

22 June 2016

The fourth of the five koshas is vijnanamaya kosha – the wisdom sheath. Vijnanamaya encompasses intuition and intellect. It can be thought of as the witness mind, or that aspect of our consciousness that is not entangled in what we are doing or thinking, but rather, acutely aware of what we are doing and thinking.

Vijnanamaya kosha builds on the foundation of the previous, outer sheath, manomaya kosha. Manomaya kosha lays the groundwork for reaching vijnanamaya. We must first navigate the seas of our turbulent and busy minds before we are able to rise above the waves of thoughts that pull us away from our center. With this practice, we develop a steady mind and that allows us to step back from our current situation and view it from a better perspective. This is where insight comes from.

An activated fourth sheath is what distinguishes human beings from animals. Only humans have the ability to direct their own lives, free from the promptings of instinct, and to make moral choices. The sages considered the development of a healthy vijnanamaya kosha so important that they placed the exercises for it at the very beginning of the yoga system. These are the yamas and niyamas, commitments every yoga student is asked to make.

Vijnana means “knowing via the power of judgment or discernment,” and is the sheath responsible for processing all the functions of the higher mind, including conscience and will. It is the level that has the higher wisdom to seek Truth, to go within in search of the eternal center of consciousness (Self).

The Vijnanamaya Kosha forms the intellectual (or wisdom) body. The primary way to impact this kosha is through deep, insightful meditation. It is affected by the 5 kleshas as follows:

• Avidya (Ignorance): When the Vijnanamaya kosha or intellectual body has failed to evolve from the Manamaya kosha we will likely be constantly reacting to circumstances rather than making decisions and responding proactively. We will have a hard time making up our mind, thinking for ourselves, or being creative. With little willpower we’d continually be the victim of our own poor judgment.
• Asmita (Ego): When the ego cannot distinguish this kosha from the previous one, it associates with the entire mind’s turbulence becoming an obstacle to deep meditation, preventing us from advancing through basic meditation to deep conscious meditation.
• Raga (Attachment): The Manamaya kosha may support pleasant thoughts that inhibit the deep meditation prompted by the Vijnanamaya kosha and the attachment to these pleasant thoughts (and other enjoyable mental fluctuations) needs to be overcome.
• Dvesha (Aversion): Quite the opposite of the Raga klesha, unpleasant thoughts are repulsive and being distracted by them also inhibits the deeper stages of meditation. By encouraging the insights possible when we’ve reached Vijnanamaya these disturbing thoughts are left behind and we are free to pursue our goal of peace through deep meditation.
• Abhinivesha (Clinging to Life): This klesha increases our identification of the previous four sheaths, and the fear of losing this identification will make us reluctant to let go or go beyond it. Our thoughts are unable to accept or deal with our mortality or the immortal aspect of the Self. To overcome this, the life of the spirit must be recognized as transcending this bodily life.

Vijnanamaya kosha is mostly about doing the work that removes the blockages in our energy body, our thought body healing and releasing fears from our mental body and we will then find comfort and harmony in our physical body.

As this and the other kleshas are recognized and dissolved (or cleared) from the Vijnanamaya kosha, we move on to the last remaining kosha, enabling it to also be cleansed of these afflictions, then the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the ultimate goal of Yoga, meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the final of the five koshas – the Anandamaya kosha.

Rae Indigo is ERYT 500

The Kleshas (part 4 – Manomaya kosha)…

26 May 2016

Mana means mind and Manamaya (or Manomaya) kosha is the sheath responsible for processing thoughts, feelings, mind and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. Swami Jnaneshvara Bharati says of this kosha: “It is like a supervisor in a factory, in that it gives instructions, but is not supposed to be the manager of the factory of life. Because of this, it naturally has doubts, and created illusions. When it receives clear instructions from the deeper level, it functions quite well. However, when it is clouded over by its illusions, the deeper wisdom is clouded over.”

During meditation, we become aware of Manamaya kosha, we can then explore it, and then go inward, to and through the remaining two koshas. This is what we commonly call the “monkey mind” and it is through the lens of this dimension that we perceive the world and our likes and dislikes (raga and dvesha) through the agency of our five senses.

Patajajali tells us in the yoga sutras: “Yogash chitta vritti nirodhah. Tada drashtuh svarupe avasthanam”. (“Yoga is the mastery of the activities of the mind-field. Then the seer rests in its true nature.”)

The Manamaya Kosha forms the mental body. The primary way to impact this kosha is through meditation. It is affected by the 5 kleshas as follows:

• Avidya (Ignorance): When the Manamaya kosha or mental body has mistakenly identified the Atman with the thinking mind it is easy to get “stuck” in this sheath feeling like we’re abducted by our mind. In order to break this spell, practices like pranayama (breathing) and pratyahara (mental withdrawing of the senses), are quite efficient and effective.
• Asmita (Ego): When the ego becomes aware of the Manamaya kosha and identifies with all the constant mental chatter, this becomes an obstacle to meditation, forbidding us to evolve to the point where we can work on the remaining two koshas.
• Raga (Attachment): Thoughts animate the Manamaya kosha and pleasant thoughts inhibit deep meditation. To prevent this we need to go beyond the fluctuations of the mind and master its activities. This is the basis of the Yoga Sutras.
• Dvesha (Aversion): Just the opposite of the Raga klesha, unpleasant thoughts are repulsive and being stuck in dealing with them also inhibits the deeper stages of meditation. Regular meditation practice settles these disturbing thoughts and lets us advance toward our goal of a mind at peace.
• Abhinivesha (Clinging to Life): This klesha increases our identification with our mental body, and this causes us to fear that if our thought activity stops, so do we. Our thoughts are unable to accept or deal with our mortality or the immortal aspect of the Self. To overcome this, the life of the spirit must be recognized as transcending this bodily life.

As noted in my last posts as these kleshas are recognized and dissolved (or cleared) from the Manamaya kosha, we move on to the remaining koshas enabling them to be cleansed of these afflictions, then the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the goal of Yoga, meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the Vijnanamaya kosha.

Rae Indigo is ERYT 500

The Kleshas (part 3 – Pranamaya kosha)…

23 May 2016

Prana means energy, maya in this case means body or vehicle. The Chinese call it Chi, the yogis Prana or life force. Prana moves around the body through channels, called nadis. Some 72,000 reportedly, but who counted them, nobody knows. When we practice asana and pranayama, we are affecting Pranamaya kosha.

Prana enters into the body not only through food and water, but it also comes into the body via of the breath. One of the major benefits of yoga is that we become more and more conscious of our breathing, and eventually we learn to take proper deep breaths. Practicing diaphragmatic breathing, complete yogic breathing, and alternate nostril breathing are specifically designed to enhance the proper functioning of this second sheath. This leads to an increase of prana into our system which literally makes us feel more alive plus it invigorates and powers Pranamaya kosha.

Additionally, getting plenty of fresh air and sunlight is essential for maintaining the health of the vital force. Yoga texts often refer to the sun as the ultimate source of Prana.

The Pranamaya Kosha forms the energy body. The primary way to impact this kosha is through breathing. It is affected by the 5 kleshas as follows:

• Avidya (Ignorance): When the Pranamaya kosha or energy body has mistakenly identified the Atman with Prana, mind and/or intellect, it is impossible to discover the Atman’s true nature which is entirely distinct from this and the other four sheaths. This identification must be transcended before the yogi can proceed to discover their true Self.
• Asmita (Ego): When the ego becomes aware of the Pranamaya kosha and identifies with it, this prevents the exploration of it and the proceeding inward, to and through it to the remaining three koshas.
• Raga (Attachment): As Pranayama energizes the Pranamaya kosha it can become a rapturous experience that we easily become attached to. To explore the deeper aspects of Prana and Pranayama, we will need to achieve a state beyond the fluctuations of the ego, ordinary senses and the mind.
• Dvesha (Aversion): Sometimes attempting to going beyond the Pranamaya kosha seems like an epic fail and we may worry that we’re not anywhere near “getting it,” and maybe we still find altering our breathing to be surprisingly stressful. This creates aversion and it can be overcome by persistence and regular practice.
• Abhinivesha (Clinging to Life): This klesha will increase our identification with our energy body, resulting in a fear somewhat like suffocating. To overcome this identification we can practice a deep and abiding acceptance of our mortality. Whenever we refuse to cling we prepare ourselves to transcend this and the next three sheaths.

As noted in my last post as these kleshas are recognized and dissolved (or cleared) from the Pranamaya kosha, the next step is taken. As the remaining koshas are cleansed of these afflictions, the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the goal of Yoga meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the Manamaya kosha.

Rae Indigo is ERYT 500

The Kleshas (part 2 – Annamaya kosha)…

16 May 2016

Anna means food, maya means appearance (usually illusory). All of the physical aspects of life come and go, and are consumed by another aspect of external reality. Thus, the outermost of the koshas is called the sheath of food, or Annamaya kosha. It lives by food and dies without it.

The Annamaya kosha is our physical body; our muscles and our bones, our ligaments and our tendons. This is the kosha most people are concerned about when they begin a yoga practice. They want increased flexibility, they want to tone up their muscles, they want to learn to relax their bodies, and they’re looking to gain strength, improve their balance and find stress relief.

In Vedanta practice, we train this aspect of ourselves, take care of it, and nurture it, so that we can both enjoy our external lives and go inward without it being an obstacle during meditation time. In meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through this and the other koshas.

The Annamaya Kosha forms the gross body. The primary way to impact this kosha is through asana. It is affected by the 5 kleshas as follows:

• Avidya (Ignorance): The Annamaya kosha or gross body is mistakenly seen as the self which colors the Atman (the true Self) and in so doing hides or covers it. This ignorance must be removed before the yogi can proceed to discover their real nature and purpose.
• Asmita (Ego): This thought form identifies with the gross physical body as the animator of that body, pervading the entire body-mind complex and reinforcing it by becoming attached to it. Recognizing the illusive nature of this klesha causes it to evaporate.
• Raga (Attachment): This klesha is supported by our desire nature. All of us have experienced this attachment to the body pleasures, the patterns of acquisition that often follow and how easily this can lead to suffering.
• Dvesha (Aversion): This klesha alludes to a physical identification with what we don’t like. Aversions emerge from previous bodily experiences of pain and suffering. It is the hate or fear which follows the experience of physical anguish or extreme discomfort and can lead to a host psychological afflictions.
• Abhinivesha (Clinging to Life): This klesha can only increase our identification with our physical/bodily existence, resulting in a fear of bodily death which makes it even harder for us rise above, perceive or identify with our spiritual nature.

As these kleshas are recognized and dissolved (or cleared) from the Annamaya Kosha, the first step is taken. As the other koshas are cleansed of these afflictions, the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the goal of Yoga meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the Pranamaya kosha.

Rae Indigo is ERYT 500

The Kleshas (afflictions of the mind)

9 May 2016

These 5 Kleshas (afflictions) affect (or color) each of the Koshas (sheaths). Kosha a Sanskrit word usually translated as “sheath”, of which there are also five, each one representing a covering of the Atman (“Self”, according to Vedantic philosophy). They range from gross to subtle and are often visualized like the layers of an onion. These Koshas, lie one within the other as a set of five sheaths.

This series of articles will address how each Kosha is affected (or colored) by these Kleshas. But first, for those who are unfamiliar with these 5 Kleshas, here’s a recap.

From the perspective of Patanjali's Yoga Sutras it is important to understand that emotional pain and all its varied expressions, such as depression, stem from the desire, attachment, fear and certain unconscious universal constructs (Kleshas) that exist in all un-liberated human minds. These constructs (referred to as “colorings”) form a basis on which all other more individualized neuroses are woven and re-woven through a complex association of desires, attachments, fears and other human experiences. Thus these Kleshas are basic motivational forces which underpin our ability to act, think, and feel. It is these Kleshas which are responsible for the fluctuations (modifications or agitations) of consciousness and Patanjali’s Yoga Sutras are primarily concerned with the elimination or stilling of these fluctuations.

If and when the Kleshas are removed through yoga practices, all of the individual neuroses which they support will crumble and fall away. These Kleshas (afflictions or colorings) are comprised of five basic constructs or crystallized thought-forms and are described by Patanjali at the beginning of Book 2 of the Yoga Sutras (1, 2, 3 & 4).

Once the Kleshas are seen in a clear light and recognized for what they are, they will disappear. The intellectual mind is not enough to bring about this recognition. Patanjali, insists the “8 limbs of yoga” are necessary to lead the mind toward the required purification and these are:

• Yama (Sanskrit for "moral discipline")
• Niyama (Sanskrit for "moral observance")
• Asana (Sanskrit for "body posture")
• Pranayama (Sanskrit for "breath control")
• Prathyara (Sanskrit for "withdrawal of the senses")
• Dharana (Sanskrit for "concentration")
• Dhyana (Sanskrit for "meditation")

We all have heard that every journey starts with the first step. So it stands to reason that recognizing the Kleshas is a good way to quench the desire of the intellect. Here is a list of the 5 Kleshas and a brief summary of their attributes:

• Avidya (Ignorance): This is the primal ignorance which pervades all of creation. This ignorance is experiential, not conceptual, in nature. This affliction results in our lack of awareness and disconnection from Truth.
• Asmita (Ego): As individuals, we also have what is called ahamkara or "I-maker" (ego). It is a single vritti, (thought form), the idea of individualized existence. This single thought of a limited self is enormously convincing because it pervades the entire body-mind complex. It is the nature of this individual "I-am" sense, or ego, to identify with something and become attached to it.
• Raga (Attachment): This klesha is all about desire. All of us have experienced this and we are all attached to something. Whether it’s a partner, a friend, a practice, an object, a pet, a food, even an iPhone; it’s okay to need or want things, but you know your desire has become an affliction when it creates suffering.  Raga creates in us a pattern of acquisition: we began to pursue human relationships, knowledge, wealth, status, power-anything which might be capable of enlarging and protecting our fragile individualized existence.
• Dvesha (Aversion): Patanjali defines aversion as: “Identification with what we don’t like.” Attachments (Raga) arise from our previous experiences of pleasure and happiness. Aversions emerge from previous experiences of pain and suffering. This is the fourth Klesha, "the hate, fear or extreme dislike which follows after experiencing pain."
• Abhinivesha (Clinging to Life): Because of raga and dvesha, a tremendous, continual, and habitual outflowing of our energy and attention through our senses to the objects of external world has been created. This outflow of all our attention and energy can only increase our identification with our physical existence, resulting in a fear of death and making it even harder for us to perceive or identify with our spiritual nature.

Stay tuned, next: Further exploration of each Klesha and how it colors each Kosha (Sheath), beginning with Annamaya kosha.

Rae Indigo is ERYT 500

Plant-Based Vs Animal-Based diets – What Does Science Say?

4 May 2016

(References in brackets follow)

•  – US National Library of Medicine – National Institutes of Health [1].

The number of studies using dietary quality indices to compare restrictive diets with omnivorous diets is limited. One study reports the use of an Alternate Healthy Eating Index (AHEI) to examine the nutritional adequacy and quality of a low-fat vegan diet compared to a more conventional diet in type 2 diabetes patients. Patients switching to the low fat vegan diet significantly improved their AHEI score in every food category with a substantial increase for the fruit and vegetable components. Patients switching to the conventional diabetes diets did not improve their AHEI score. The increase for the AHEI score was accompanied with a significant improvement of intake of several nutrients. Moreover, this study reported that the mean vitamin B-12 intake of the low fat vegan diet remained within the recommended range even without supplement use. This was likely due to the inclusion of several vitamin B-12 fortified foods in the diet.

The aim of the present study was to analyze and compare the nutrient intake and the diet quality of vegans, vegetarians, semi-vegetarians, pesco-vegetarians and omnivorous subjects at least 20 years old.

In conclusion, results concerning body weight, nutritional intake, nutritional quality and quantity are in line with the literature on restricted and prudent diets versus unrestricted omnivorous diets. The use of indexing systems, estimating the overall diet quality based on different aspects of healthful dietary models (be it the US Dietary Guidelines for Americans or the compliance to the Mediterranean Diet) indicated consistently the vegan diet as the most healthy one. Adaptation with specific components (e.g., soy drinks instead of milk; inclusion of other polyunsaturated fat sources instead of fish) may increase the relation with different types of healthful diets, and this especially for the MDS (Mediterranean Diet Score) system.

•  – Health effects of vegan diets. Craig WJ [2)

Compared with other vegetarian diets, vegan diets tend to contain less saturated fat and cholesterol and more dietary fiber. Vegans tend to be thinner, have lower serum cholesterol, and lower blood pressure, reducing their risk of heart disease. However, eliminating all animal products from the diet may increase the risk of certain nutritional deficiencies. Micronutrients of special concern for the vegan include vitamins B-12 and D, calcium, and long-chain n-3 (omega-3) fatty acids. Unless vegans regularly consume foods that are fortified with these nutrients, appropriate supplements should be consumed. In some cases, iron and zinc status of vegans may also be of concern because of the limited bioavailability of these minerals.

•  – Diet and body mass index (BMI) in meat-eaters, fish-eaters, vegetarians and vegans [3].

Age-adjusted mean BMI was significantly different between the four diet groups, being highest in the meat-eaters (24.41 in men, 23.52 in women) and lowest in the vegans (22.49 in men, 21.98 in women). Fish-eaters and vegetarians had similar, intermediate mean BMI. Differences in lifestyle factors including smoking, physical activity and education level accounted for less than 5% of the difference in mean age-adjusted BMI between meat-eaters and vegans, whereas differences in macronutrient intake accounted for about half of the difference.

Conclusions: Fish-eaters, vegetarians and especially vegans had lower BMI than meat-eaters. High protein and low fiber intakes were the factors most strongly associated with increasing BMI.

•  – Nutritional Update for Physicians: Plant-Based Diets [4].

Physicians looking for cost-effective interventions to improve health outcomes are becoming more involved in helping their patients adopt healthier lifestyles. Healthy eating may be best achieved with a plant-based diet, which we define as a regimen that encourages whole, plant-based foods and discourages meats, dairy products, and eggs as well as all refined and processed foods. We present a case study as an example of the potential health benefits of such a diet. Research shows that plant-based diets are cost-effective, low-risk interventions that may lower body mass index, blood pressure, HbA1C, and cholesterol levels.

Conclusion: A healthy, plant-based diet requires planning, reading labels, and discipline. The recommendations for patients who want to follow a plant-based diet may include eating a variety of fruits and vegetables that may include beans, legumes, seeds, nuts, and whole grains and avoiding or limiting animal products, added fats, oils, and refined, processed carbohydrates. Among the major benefits for patients who decide to start a plant-based diet are the possibilities of reducing the number of medications they take to treat a variety of chronic conditions, lower body weight, decreased risk of cancer, and a reduction in their risk of death from ischemic heart disease.

•  – The Health Advantage of a Vegan Diet: Exploring the Gut Microbiota Connection [5].

Few studies include vegan subjects as a distinct experimental group, yet when vegan diets are directly compared to vegetarian and omnivorous diets, a pattern of protective health benefits emerges. The relationship between diet and the intestinal microbial profile appears to follow a continuum, with vegans displaying a gut microbiota most distinct from that of omnivores, but not always significantly different from that of vegetarians. The vegan gut profile appears to be unique in several characteristics, including a reduced abundance of pathobionts and a greater abundance of protective species. Reduced levels of inflammation may be the key feature linking the vegan gut microbiota with protective health effects.

• – A vegan regimen with reduced medication in the treatment of hypertension [6].

Twenty-nine patients who had suffered from essential hypertension for an average of 8 years, all receiving long-term medication for hypertension, were subject to therapy with vegan food for 1 year. In almost all cases medication was withdrawn or drastically reduced. There was a significant decrease in systolic and diastolic blood pressure. A number of reported symptoms disappeared. There was a significant improvement in a number of clinical variables as well as a significant change in various biochemical indices such as urea, haptoglobin, cholesterol and triglyceride concentrations in blood. Subjectively all patients reported improvement. Selected patients, with a fear of side-effects of medication, who are interested in alternative healthcare might replace conventional medication with this dietary regimen.

• – Vegan regimen with reduced medication in the treatment of bronchial asthma [7].

Thirty-five patients who had suffered from bronchial asthma for an average of 12 yr, all receiving long-term medication, 20 including cortisone, were subject to therapy with vegan food for 1 yr. In almost all cases, medication was withdrawn or drastically reduced. There was a significant decrease in asthma symptoms. Twenty-four patients (69%) fulfilled the treatment. Of these, 71% reported improvement at 4 months and 92% at 1 yr. There was a significant improvement in a number of clinical variables; for example, vital capacity, forced expiratory volume at one sec and physical working capacity, as well as a significant change in various biochemical indices as haptoglobin, IgM, IgE, cholesterol, and triglycerides in blood. Selected patients, with a fear of side-effects of medication, who are interested in alternative health care, might get well and replace conventional medication with this regimen.

• – A Worksite Vegan Nutrition Program Is Well-Accepted and Improves Health-Related Quality of Life and Work Productivity [8].

The aim of this study was to determine the acceptability of a worksite vegan nutrition program and its effects on health-related quality of life and work productivity. The vegan group reported improvements in general health, physical functioning, mental health, vitality, and overall diet satisfaction compared with the control group. The vegan group reported a 40-46% decrease in health-related productivity impairments at work and in regular daily activities.Conclusions – A worksite vegan nutrition program is well-accepted and can be implemented by employers to improve the health, quality of life, and work productivity of employees.

• – Dr. T. Colin Campbell (professor emeritus of nutritional sciences at Cornell University and co-author of "The China Study").

T. Colin Campbell, who argues that a vegan diet is healthier than diets that include meat and dairy products, is professor emeritus of nutritional sciences at Cornell University and co-author of "The China Study."

“Yes: Cut Animal-Based Protein” says Dr. Campbell: “Our findings, published in top peer-reviewed journals, pointed away from meat and milk as the building blocks of a healthy diet, and toward whole, plant-based foods with little or no added oil, sugar or salt.

“Historically, the primary health value of meat and dairy has been attributed to their generous supply of protein. But therein lay a Trojan horse.

“More than 70 years ago, for example, casein (the main protein of cow's milk) was shown in experimental animal studies to substantially increase cholesterol and early heart disease. Later human studies concurred. Casein, whose properties, it's important to note, are associated with other animal proteins in general, also was shown during the 1940s and 1950s to enhance cancer growth in experimental animal studies.

“In my lab, from the 1960s to the 1990s, we conducted a series of studies and published dozens of peer-reviewed papers demonstrating casein's remarkable ability to promote cancer growth in test animals when consumed in excess of protein needs, which is about 10% of total calories, as recommended by the National Research Council of the National Academy of Sciences more than 70 years ago.

“Some of the most compelling evidence of the effects of meat and dairy foods arises when we stop eating them. Increasing numbers of individuals resolve their pain (arthritic, migraine, cardiac) when they avoid dairy food. And switching to a whole-food, plant-based diet with little or no added salt, sugar and fat, produces astounding health benefits. This dietary lifestyle can prevent and even reverse 70% to 80% of existing, symptomatic disease, with an equivalent savings in health-care costs for those who comply.

“Based on the scientific evidence, and on the way I feel, I know beyond any doubt that I am better off for having changed my diet to whole and plant-based foods.”

References:

[1] – Turner-McGrievy G.M., Barnard N.D., Cohen J., Jenkins D.J., Gloede L., Green A.A. Changes in nutrient intake and dietary quality among participants following a low-fat vegan diet or a conventional diet for 22 weeks.

[2] – American Journal of clinical nutrition – May, 2009

[3] – International journal of obesity and related metabolic disorders: journal of the International Association for the Study of Obesity – June 2003

[4] – The Permanente Journal – Spring 2013

[5] – Nutrients Journal – 2014

[6] – British Journal of Nutrition – 1984

[7] – The Journal of Asthma – 1985

[8] – Annals of Nutrition and Metabolism – 2010

Rae Indigo is ERYT 500