This post begins a three part series discussing the advantages and benefits of a plant-based diet:
Part 1 – The philosophical and ethical reasons to eat a plant-based diet instead of consuming animal products.
Part 2 – Reasons why everyone should consider eating a plant-based diet.
Part 3 – Some unexpected benefits of eating A plant-based diet
We begin with Part 1 – As yogis, yoginis and students of yoga begin to seek liberation, they strive to perfect their actions and in so doing they quickly come to realize that every action is preceded by a thought. To perfect an action, thoughts must first be perfected. So, you might ask, what are perfect thoughts? Perfect thoughts are ones that are devoid of selfish motives; they’re free of anger, greed, hate, jealousy, etc.
Adopting a compassionate vegetarian diet is a good place to start if you truly intend to move toward a transcendental reality and have a lighter impact on the planet. Not everyone practices yoga asana (poses) every day, but everyone eats. And therefore everyone has the opportunity to practice compassion three times a day when they sit down to eat. This is one of the main reasons so many yoga practitioners and students choose make the change and become vegetarians.
This article is focused primarily on ethical vegetarians and foremost in the list of reasons they eat only plant-based food is in order to show compassion toward animals and other sentient beings which in turn benefits the entire planet. There are those who say they are vegetarians but still consume milk products, eggs, and fish. These are actually not strict vegetarians but “lacto-ovo” vegetarians (milk & eggs) and “pescatarians” (includes fish) and ethical vegetarians do not consume any dairy products, eggs, or fish because these are not plant-based and eating them causes great suffering to other beings and the planet. Vegans are ethical vegetarians who endeavor to extend their ethics to include not just what they eat but everything they use: including (but not limited to) food, clothing, medicine, fuel, and entertainment. When using the term vegetarianism in this article, keep in mind that refers to ethical vegetarianism or veganism.
Many, if not most meat eaters defend their food choices by claiming that it is natural, because in a natural, wild state animals eat one another. Whenever people bring this up as a rationale for eating meat, they need to be reminded that the animals that end up on their table aren’t those who eat one another in the wild. The animals that are exploited for food aren’t the lions, tigers, and bears of the world. We eat the passive ones, the vegan animals that, when given free choice, would never even think of eating the flesh of other animals, although sadly, they are forced to do just that on today’s factory farms where they are fed “enriched feed” containing dead, rendered animal parts.
The majority of Americans believe a plant-based (or vegan) diet is difficult to follow. But what does difficult mean when compared to suffering and eventually dying from heart disease caused by an animal diet high in saturated fats and cholesterol? Even so, many people will still choose to go through invasive bypass surgery or have a breast, colon section, or kidney removed. And/or they may opt to take powerful pharmaceutical drugs for the rest of their lives rather than change their diets – all because they mistakenly think veganism is drastic and extreme. Do these who choose to eat meat ever consider how difficult it is for the animals who suffer degrading confinement and cruel slaughter, dying for their dining convenience and the satisfaction of their appetites?
When yoga practitioners and students begin following the yamas prescribed in Patanjali’s Yoga Sutras, they begin to realize that suffering is inevitable only to those who are unenlightened (or turn a blind eye) about the truth, which exists to connect us all. Real responsibility means realizing that our own actions bring about the situation we live in and that is reflected in the first yama “Ahimsa” (non-harming). Yoga practice has the potential to heal the one common disease that we are all suffering from; the disease of disconnection. War, destruction of the environment, extinction of species, and even domestic violence, all of these originate as a result of the disease of disconnection. Others can only be abused and exploited by those who are disconnected from them and have no idea about the potent consequences inherent in their own actions. When someone feels connected, they know it’s them, as well as other living things, who will suffer from the anguish they inflict.
Eating meat and consuming animal products is a long-standing (and generally accepted) habit in American culture. Many Western yoga practitioners will argue that they have to eat meat and that they need the protein to keep up the strength required for a physically challenging asana practice. Ironically, Sri K. Pattabhi
In Sutra II.33 Patanjali says: “vitarka-badhane pratipaksha-bhavanam” and this means principles that run contrary to yamas and niyamas are to be countered with the knowledge of discrimination. When one has thoughts of violence, untruthfulness, stealing, indulgences, accumulation, lack of cleanliness, discontent by greed, and anger or delusion, the result is dissatisfaction/sorrow. In general, negative thoughts are ones that negate yama and niyama, ethical norms and individual observances. Therefore, for the purpose of attaining a peaceful mind, yoga philosophy suggests two invaluable techniques, to be applied when one is in the midst of experiencing any of the thoughts listed above. The first is cultivating the opposite, positive type of thoughts. Iyengar1 describes negative thoughts, such as, violence, falsehood, stealing, non-chastity and greed as ‘pratipaksha bhavana.’ On the other hand, the opposite of these are cleanliness, contentment, fervor or dedicated practice, self-study and surrender to the Universal Spirit, God or faith, described as ‘paksha bhavana.’ The former, negative thoughts run contrary to ethical norms or yamas, and the latter, positive thoughts, are consistent with following individual disciplines, the niyamas. For cultivating peaceful states of mind it is important to follow yamas and niyamas and that is helped by nurturing thinking that is wholesome, based on right knowledge and awareness. There is an ancient Indian adage that compares consciousness to a lamp at the door. It shines both in the house and out into the world. It makes one aware of the external (out there) and the internal (in here) worlds. Cultivated awareness is about creating a relationship between these two. In this context, in the sutra referred to above, Patanjali reiterates the importance of adhering to the ethical norms and individual disciplines while attending to the practice of the replacing habitual negative thoughts and tendencies with positive ones, attending to the weaknesses in the body/mind by nurturing strengthening options. The Vibrations of Thoughts… Everyone’s body is physiologically tied to their thoughts, beliefs and attitudes. To be healthy, one needs to recognize the intimate connection that exists between the mind, body and spirit. Cultivating positive thinking is a first step in raising your personal vibration. Recent scientific studies, and state-of-the-art scientific instruments, are being used to measure the effects of both positive and negative thinking with respect to disease and optimal health. Never doubt that negative thoughts have just as much power as positive ones. Negative thinking can slowly wear you down, resulting in a host of mental, physical and emotional problems and conditions; including poor self-esteem, depression and even illness. Do you ever wonder how one person can succumb to suffering during a particular circumstance, while another person will thrive in the same situation? Nine times out of ten it simply boils down to their mental attitude! Whenever you choose a thought (and your thoughts are chosen by you), your brain cells are affected. These cells continuously vibrate, sending off electromagnetic waves. The more you concentrate, focusing on those thoughts, the greater the amplitude of vibration of those cells, and the electromagnetic waves, subsequently, become stronger. Positive thinking can raise your vibration up to 10 Hz (vibrations per second), whereas negative thinking can lower your vibration by as much as 15 Hz. These measurements come from extensive research done by Bruce Tainio of Tainio Technology in Cheney, Washington. His company developed new equipment that can measure the bio-frequency of both humans and the foods they eat. Mr. Tainio has conclusively shown that the number one way to start feeling better is to start thinking positively. Begin by striving to establish and maintain the positive attitude that you will be triumphant in the end, no matter what the circumstances might be. To do this, first begin by observing your thoughts and recognize habitual thought patterns. Remain detached from them and pay close attention whenever a negative thought enters your stream of consciousness. As soon as you realize this is happening, immediately replace the negative thought with a positive one. There is an old saying: “You get what you expect.” In other words, if you think you are going to fail at something, you will probably fail and the reverse is also true; if you think you’ll succeed your chances of being victorious will greatly improve. Why? Because your energy follows your thoughts and you begin to create or manifest what you desire and expect. By remaining positive you will prove to yourself and to others that you are a victor, not a victim. Yoga is viewed in the Vedanta tradition as the path which seeks to unite one’s own soul with Atman (the “True Self,” which is equated with the essential, ultimate, eternal, unchanging, nature of the universe). Most of the Yogas other than Hatha are mostly meditative and more directly aimed at Yoga as end-goal and “union.” An Overview: • Jnana Yoga: Union acquired through knowledge. Jnana Yoga is the path of spiritual wisdom and knowledge, in which the intellect penetrates the veils of ignorance that prevent man from seeing his True Self (Atman). The disciplines of this path are those of study and meditation. Jnana Yoga may be considered the practical application of Advaita Vedanta. • Bhakti Yoga: Union acquired through love and devotion. The most popular Yoga of Indian masses is Bhakti. This is the Yoga of strongly-focused love, devotion and worship, at its finest in love of the One. Its disciplines are those of rites and the singing of songs of praise (called Bhajan or Kirtan). • Karma Yoga: Union acquired through action and service. Karma Yoga is the path dedicated work, selfless action and service, without any concern for the “fruits” of action. • Mantra Yoga: Union acquired through voice and sound. The practice of Mantra Yoga influences consciousness through repeating (or chanting) certain syllables, words or phrases. A form of Mantra Yoga is the Transcendental Meditation, which is widely practiced in the West. Rhytmic repetition of mantras is called japa. The most common, highly-regarded mantras are ‘OM’ and ‘OM MANE PADME HUM’. • Yantra Yoga: Union acquired through vision and form. Yantra Yoga employs sight and form. The visualization may be with the inner eye. A yantra is a design with power to influence consciousness; it is generally a two- or three-dimensional geometric composition, but it can be an objective picture, an inner visualization, or even the design of a temple. • Tantric Yoga: Union acquired through the harnessing of sexual energy. Tantric techniques are applied to distinguish psycho/physiological systems. The control of the sexual energies has a prominent part and the union of male and female plays a ritualistic role. Tantric Yoga closely guards its teachings and techniques, being the most secret of all the yogas. • Hatha Yoga: Union acquired through bodily mastery (particularly the breath); central to all Hatha Yoga disciplines is the regulation of breath, the harmonizing of its positive (sun) and negative (moon) or male and female currents. Hatha Yoga is the most widely practiced yoga in the West, and its best-known feature is asana (poses). Hatha yoga has practical benefits to the health of the nervous system, glands, and vital organs. It’s often a predecessor to (and purifying preparation for) Raja Yoga, which is work upon consciousness itself. Hatha Yoga is the most practical of yogas, working upon the physical body, purifying it, and through the body upon the mind. It’s the Yoga of physical health and well-being. • Raja Yoga: Union acquired through mastery over the mind. Its principal text is the Yoga Sutras of Patanjali. Raja Yoga is considered royal because the Yogi who practices this yoga regularly becomes ruler over his mind. Raja Yoga works upon the mind, refining and perfecting it, and then through the mind upon the body. It’s the Yoga of consciousness, considered by most, the highest form of Yoga. Soon after we begin to practice yoga we find it offers us many tools and techniques for managing anxiety. One particular yogic technique comes from Patanjali’s Yoga Sutras and it is called “pratipaksha.” One translation of Sutra 1.33… “When presented with disquieting thoughts or feelings, Literally millions of Americans end up in therapy or on antidepressants, usually leaving them less aware of their negativities but also less aware of life in general. They are still out of balance, still aggravated and/or suffering, and now they may be doped up as well. They might not feel their inner pain as acutely, but it is still there, although it’s hidden or covered up. Pratipaksha is the practice of becoming fully aware of harmful or injurious thoughts and then choosing healthier, more uplifting thoughts as an alternative. In today’s contemporary jargon this is also known as choosing a “downstream thought”, one that creates happiness within you, instead of an “upstream thought” that causes pain, guilt, stress or anxiety. Remember the popular children’s rhyme; “Row, row, row your boat gently down the stream?” Practicing pratipaksha may be as simple as noticing the beauty of rainbow after a thunderstorm, instead of fretting about that spouting that still needs to be unclogged. In other words, you view the glass as being half-full instead of half-empty. “The opposite of hate is not love. The opposite of hate is non-hate. Letting go, releasing of that hate. Then, love naturally arises.” This simple but powerful technique has a profoundly healing effect on Yoga students and practitioners, especially those who may be struggling with self-defeating thoughts and beliefs that create negative or unsettling feelings. As we continue to gently steer our minds away from repetitive thoughts that create anxious feelings and instead focus our minds on more positive, realistic and uplifting thoughts, we are literally reprogramming the neurotransmitters in our brains. The neuroplasticity (capacity to develop new neuronal connections) of our brains allows us to permanently change our thinking patterns when we practice pratipaksha with earnest awareness and effort. Whenever we change our negative thought patterns and beliefs about both ourselves and the world at large, our behaviors will automatically change, and in time, this will change our karma. The practice of pratipaksha is not simply about substituting a positive thought for the opposite negative thought or belief, it is also about choosing life-affirming thoughts that soothe, nourish and uplift. It’s a change in the direction your thinking takes and you must believe the thought is true or is able to become true, it’s also important that find the thought nourishing. If the upstream thought that you choose to empower does not soothe your spirit or if your mind has doubts, your practice will not be as effective. Practicing pratipaksha isn’t rocket science, it’s easy, simple to comprehend and anyone can do it, but first they must put forth some effort and give it a try. Next time you feel anxious or unsettled, gently pull your attention away from the disquieting thoughts and direct your mind towards positive (or opposite) thoughts, even if it is something as simple as appreciating the radiant light of that colorful rainbow. Many beginning yoga students ask, “Why should we use Sanskrit terms when learning the asanas? How important is it? Do we have to learn it?” These are common and reasonable questions indeed. Using Sanskrit could be compared to honoring an ancestor? Why? Because, this is an ancient Indian language that is believed to date back to the 2nd millennium B.C.; back before written language, when knowledge was verbally passed from generations to generation. The vast body of literature in classical Sanskrit encompasses all branches of knowledge and culture, and the Rig-Veda (in Vedic Sanskrit) is widely acknowledged as the oldest written record of mankind. This is a legacy felt to belong to the entire human race. Sanskrit is often referred to as the language of the gods, and has by definition, always been a classical language used for sacred and learned discourse. Shri Brahmananda Sarasvati (a Sanskrit scholar and founder of the Brahmananada Ashram) called the study of this language is the study of the science of vibration. Mantras (meaningful, harmonious words, phrases, verses or portions of scripture – helpful for meditation, prayer and spiritual study), are usually spoken in Sanskrit. However, even by simply calling out the asanas (poses) in Sanskrit during class, there is a melody and a rhythm that makes them joyful and vibrant. Sometimes it may almost sound like you are singing. Try it and notice the way the tongue touches the roof of the mouth while speaking or chanting in Sanskrit, and how this energizes the whole body. When you chant or speak this language of vibration, you’ll feel the essence of the mantra more deeply than before, and ultimately this is beyond words and language. You don’t need to be an expert at Sanskrit to feel its power, for example: at the end of the Heart Sutra there is a Mantra. It is called “The Mantra which Calms All Suffering” … “Gate Gate Paragate Parasamgate Bodhi Svaha!” Without having any idea what the words mean you can feel their energy and their power. Gate Gate Paragate Parasamgate Bodhi Svaha If you practice yoga is it absolutely necessary to learn the Sanskrit terms? No, but with a little practice you might like it, or even fall in love with it like many students of yoga do. Give it a try, and if yoga practice is new to you, don’t get too caught up with trying to remember all the Sanskrit asana names; simply “absorb” the Sanskrit during your teacher’s instruction. You’ll be surprised how much you pick just by being attentive. If your yoga practice is more experienced, and you to make an effort to learn the names of the asanas in your sequences, you’ll find your practice will be richer for it. You Can Enliven Your Inner Core with Sanskrit Personally experience the power of Sanskrit. When you intone its 50 syllables, you’ll enliven, awaken and strengthen your inner core, making your body, mind, and spirit fit for the stages of yoga, especially the higher ones. You Can Enrich Your Yoga Practice with Sanskrit Don’t subscribe to the mistaken notion that Sanskrit is a dead, classical language requiring a long and painful commitment to learn. In a relatively short time, you’ll be able to pronounce most of the names for the yoga asanas. By doing so, you’ll increase the depth of your breath, and open new channels for the flow of prana (life force) with the sound vibrations of Sanskrit. You will also begin to understand the real value and purpose of the Yoga Sutras within the practice of yoga. You Can Enlighten Mind, Body, & Spirit with Sanskrit Yoga is much more than just a physical exercise. It prompts a profound expansion of the mind and spirit through the technique of recognizing Sanskrit as sacred sound. The practice of Sanskrit recitation has many benefits, among them: · Increases Mental Alertness · Sensitizes Emotional Awareness · Enables Effortless Silent Meditation · Sonically Aligns Yoga Poses Stimulating Nadis, Marmani & Chakras Final note on learning Sanskrit… Because it’s 100% phonetic, Sanskrit pronunciation can be extremely easy to learn. It is not necessary to read the original script (called Devanagari). The Romanized form of Sanskrit (called transliteration), uses English letters with occasional marks (diacritics) above or below certain letters. This form allows us to pronounce Sanskrit words properly by reading letters already familiar to us through the English language. Attitude applies to the way we express or “carry” ourselves. How interesting that it is derived from the Latin word for ‘fit’, and from the French word “attitudine” which means “position” or “posture”. How ‘fitting’ this word is for Yoga practice, because in yoga (as in life), much of a person’s attitude is carried in their posture. A good teacher can easily encourage students to adapt a positive attitude. From a Yoga perspective, proper attitude is established by observing the yamas (the do-nots) and the niyamas (the dos) from Patanjali’s Yoga Sutras’ “Eight-Fold Path”. These observances lead students towards a non-harming, non-grasping, focused Yoga practice and harmonious lifestyle. One of the main things that yoga students need to be reminded of is that a posture (asana) is not about perfect results but about total effort. Remaining in touch with your body while putting in the right amount of effort so that each asana challenges you, while at the same time, respects your needs and avoids the risk of injury is the key attitude to developing a balanced practice. Equally importantly in a Yoga class is the teacher’s attitude, because this sets the tone and the pace for the entire session. When teachers realize that the way they carry themselves is the first thing students will notice as they come into the studio, then their body language can be a simple yet powerful tool that will create an atmosphere of trust and confidence for their students. A teacher’s attitude is mostly a reflection of their history and personal approach to Yoga; is their attitude serious or playful, strict or accommodating, or is it somewhere in between? Quite possibly, the most important thing for a teacher to consider is whether or not they are acting according to the basic principles of Yoga. Beware of teachers that are teaching from their ego; ask yourself, are they seeking acclaim or admiration from their students? The best, most effective and respected teachers instruct in a way that knowledge can be channeled through you, without insisting you imitate them. One of the most important factors in your practice of yoga is not about your physical alignment but your mental alignment…your “yogatude”. A well aligned yogatude demands a high degree of acceptance and humility. These are traits that can be difficult to cultivate in the social setting of a class. For many students it’s easy to be hard on themselves if they’re the only one who can’t do a pose properly, or to beat themselves up if they’re the one needing the most props to do it. It’s also easy to be tempted into indulging feelings of superiority when you’re able to go deeper into a pose than anyone else. A useful approach is to be nonjudgmental about yourself and/or others and to nurture one of the best attitudes you can possibly cultivate: a “beginner’s mind.” Engage every pose as if it were for your first time, exploring new ways to stand, breathe, and move about. Adapting a beginner’s attitude is an awesome way to “connect” with any asana and keep your yoga practice fresh and exciting, regardless of how many times you have done the same pose. Final thought… “Suppose somebody looks at you and says, ‘Hey, how come you seem to be super happy today?’ What does that person see? Does the person see your mind? How does he or she know that you are happy? It shows in your body. That means the happiness of the mind immediately is reflected in the body. That is the proof. The same way, if you are unhappy you may be asked, ‘What’s wrong with you? You don’t seem to be happy today.’ So that means every mood immediately gets reflected in the body. Every thought has a say over every molecule of the body. Even though we see the change more visibly in the face, that doesn’t mean other parts of the body are not changed. From head to foot you change. There’s no doubt about it. That is the power of mind.” ~Sri Swami Satchidananda The Sanskrit word “Mudra” is generally translated as a seal, mark, or gesture. According to custom, Mudras are typically used during meditation and/or pranayama as a way to direct or channel energy flow throughout the body. According to yoga philosophy, different areas of the hand stimulate specific areas of the brain. By applying light pressure to these areas of the hand, you will “activate” the corresponding region of the brain, similar to reflexology. Mudras also symbolize various feelings, emotions, and are representative of various states of being. Hand positions play an important role in many societies and religions. The Catholic church uses many hand movements during mass; all of which symbolize various important Christian ideas. Even in modern Western culture we have many hand movements and symbols that are associated with a certain meaning: clapping, palm out meaning stop, holding the hands up signify surrender, even the crude gesture of “flipping the bird”. Since the entire universe is made up of 5 elements; fire, air, space, earth and water and the human body is also composed of these same 5 elements, the fingers of the hand have been used traditionally to represent these 5 elements individually The thumb represents fire, the 1st finger represents air, the middle finger represents space, the ring finger represents earth and the little finger represents water. When these 5 elements are balanced and in harmony with one another in our bodies we are healthy. Imbalance and disharmony of these 5 elements leads to disease. The balanced elements prompt all the body’s systems to function optimally. Historically, Mudras are an ancient part of both the Buddhist and the Hindu traditions, and even though they were developed thousands of years ago their meaning is still understood and relevant today. In traditional Tantric ritual 108 Mudras are used. Mudrās can involve arm, hand and body positions but this article will address only “Hast Mudras” (yoga parlance for hand postures). The four most common Mudras involve the thumb touching each of the other four fingers and a brief description follows… Gyan Mudra Gyan Mudra: Probably the most recognized hand Mudra used by Hindus and Buddhists. Description: The index finger and thumb are lightly touching at the tips. The other three fingers are held out gently (relaxed, not ridged). In many portrayals of the Buddha, you will notice the hands assume this Mudra. Meaning: This powerful Mudra is also known as the “seal of knowledge.” The thumb represents fire and divine nature and the index finger represents air and individual human consciousness. When the two fingers are placed together in Gyan Mudra, it is meant to symbolize and encourage wisdom and expanded consciousness. Benefits: When used during meditation or pranayama, Gyan Mudra is extremely calming and can help inspire creativity, and increase concentration. It stimulates the brain, empowering the mind, nervous system and pituitary gland. It also stimulates the endocrine system. Shuni Mudra Shuni Mudra: “Shuni” means “Saturn.” In astrology, Saturn is the planet that makes you disciplined. Description: The middle finger and thumb are lightly touching at the tips. The remaining three fingers are held out gently (relaxed, not ridged). Meaning: This hand Mudra is also known as the “seal of patience.” The middle finger represents Aakash and courage to hold duty and responsibility. The thumb represents fire and divine nature. When the two fingers are placed together in Shuni Mudra, it is meant to symbolize and encourage patience, discernment, focus and discipline. Benefits: When used during meditation or pranayama, Shuni Mudra helps to encourage patience and the courage to fulfill one’s responsibilities. It also helps to develop noble thoughts and turn negative emotions into positive ones. This Mudra also gives you the sensation of stability and strength. To breathe while holding this Mudra cultivate perseverance. Surya Mudra Surya Ravi Mudra (aka, Prithvi Mudra): “Surya” means “Sun,” and it increases the element of fire in the body. Description: The ring finger and thumb are lightly touching at the tips. The remaining three fingers are held out gently (relaxed, not ridged). Meaning: This hand Mudra is also known as the “seal of life” or “seal of the sun.” The ring finger represents earth, energy, strength and endurance. The thumb represents fire and divine nature. When the two fingers are placed together in Surya Ravi Mudra, it is meant to symbolize and encourage energy, balance, health, and vitality. Benefits: When used during meditation or pranayama, Surya Ravi Mudra can give you energy, positivity, intuition, and help encourage positive change in your life. It helps to build and invigorate the bodily tissues. It is also known for speeding up the metabolism, resonating with the third chakra to stimulate digestion. To breathe while holding this Mudra energizes the whole body. Buddhi Mudra Buddhi Mudra (aka, Varun Mudra): “Buddhi” means “higher mind” or “intellect” (it follows the same etymology as the word “Buddha”). Description: The little (pinky) finger and thumb are lightly touching at the tips. The remaining three fingers are held out gently (relaxed, not ridged). Meaning: This hand Mudra is also known as the “seal of mental clarity.” The little finger represents water and communication. The thumb represents fire and divine nature. When the two fingers are placed together in Buddhi Mudra, it is meant to symbolize and encourage openness and fluid communication. Benefits: When used during meditation or pranayama, Buddhi Mudra can encourage clear and effective communication. It helps balance the water element in the body, activating the salivary glands and moistening dry eyes and skin. This Mudra also helps with gaining higher understanding and discerning intuitive messages to gain knowledge. Sequence of these four Mudras for balancing energy…. Alternately touch the tips of each finger with the tip of your thumb. Keep each connected for a few seconds or longer and do for a few minutes total. Do this with both hands simultaneously. This is a simplified version of a Kundalini yoga exercise and a way of balancing your energy that you can do practically anywhere and at anytime; while sitting, standing, walking, and/or lying down. The overall effect is that you get more calm, more relaxed and concentration is enhanced. In a nutshell, each of these four individual or separate Mudras has the following effects: Patanjali in his Yoga Sutras says that while in asana one should focus on Ishvara (Lord or God). Mudra takes that statement one step further and allows you to open your hands to the varying aspects of the divine. Additionally: Mudras are used therapeutically and you can click on the following link to find Mudras that can be helpful for specific physical ailments and emotional symptoms… Therapeutic Mudra Index The Yamas & Niyamas are ethical guidelines and comprise the first two limbs of Patanjali’s Yoga Sutras’ “Eight-Fold Path”. They are the very foundation of skillful living according to Yogic philosophy. The Yamas and Niyamas both consist of specific guidelines (presented as precepts) which give detailed explanations to guide you through all aspects of daily life. The Yamas offer universal directives which a community or society can follow to promote harmonious relationships; whereas the Niyamas deal more with what you as an individual can do to live in harmony with nature. These Yamas and Niyamas reinforce the principles and purpose of a plant-based or Vegan dietary regime and lifestyle, and this article will explain this close association and how the Yamas and Niyamas apply to Veganism. The Yamas encourage a collective way of living which discourages negative behaviors, and in so doing, embraces Veganism: The typical Western meat diet encourages you to bulk buy, to store frozen foods and meat, to fill your larder with long life provisions. As a vegan, you strive to eat freshly prepared foods, to support your local farmers market and where possible, eat locally sourced foods. The Niyamas are more personal observations (recommendations) and relate to actions which you, as an individual are encouraged to do. The Niyamas encourage a personal way of life which encourages positive behaviors which embrace Veganism: You can see from this overview how the observance of the Yamas and Niyamas offers Vegans a way to live a wholesome and eco-friendly life. By applying the principles of the Yamas and Niyamas to your daily life you it will become obvious how yoga philosophy encourages you to become a vegan or follow a plant-based diet. Side note on the question of dairy and dairy products: Cows produce milk for the same reason that humans do, to nourish their young; but calves born on dairy farms are taken from their mothers when they are just one day old (and raised for veal – violates Ahimsa) so that humans can have the mother’s milk instead. Furthermore, in the case of bovine baby vs. human baby, cow’s milk is designed to nourish the calf’s relatively rapid bone growth (a calf will gain approximately 40% of its full-grown weight in its first six months [400-600 lbs.], while a human baby is meant to gain only about 10% in the same time [14-16 lbs.]). Additionally, there are now Vegan alternatives to cow’s milk (e.g.; soy, almond, coconut, rice and flax milks are some common examples). For more on the dairy issue, watch the film: “The Perils of Dairy” The ancient Chandogya Upanishad (D II 26.2) says “When food is pure, the mind is pure, when the mind is pure, concentration is steady, and when concentration is achieved one can loosen all the knots of the heart that bind us.” Veganism is one of the main pillars of the purifying the mind. *In summary – The American equivalent of a traditional Yogic (Sattvic) diet today consists of organic, whole, natural fruits, vegetables, nuts, seeds and grains. A modern Sattvic diet emphasizes foods grown in harmony with nature, preferably by organic farmers, planted in good soils, ripened naturally and then prepared with an attitude of love. Foods treated in such a manner carry the highest prana and consciousness. This modern sattvic diet does not include junk and processed foods, excessively spicy or salty foods, fried foods, white “enriched” flour, refined sugars, and other forms of food that unnaturally stimulate your blood sugar and/or your mind. This modern diet avoids meat, fish and alcohol and eggs as well. It does not include genetically engineered (GMO) foods, irradiated foods, microwave foods, foods that have been cooked more than 24 hours previously or stale foods. Directly following Patanjali’s Yoga Sutra (book II) which describes Kriya Yoga, he explains the five main reasons we are bound, these are known as the Kleshas: [1] These five afflictions are often depicted as a tree. Avidya is the trunk of the tree, and the other four Kleshas sprout from it. The Samkhya emphasis on viveka, knowing the real nature of the universe, is echoed in Classical Yoga’s emphasis on avidya, or ignorance, as the main affliction we suffer. Destroy avidya and all the other afflictions go away. Asmita is the ego. The problem with ego is not the fact that we have one; it is useful and even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. When we serve our higher Self, liberation becomes possible. According to Patanjali’s Yoga Sutra there are five Kleshas (aka afflictions, colorings) described (Book II-3); those Kleshas, like clever sorcerers, can knock you off balance, sidetracking from your quest for spiritual evolution. 1. Avidya (Ignorance): The inability to see things for what they really are. Yoga Sutra (Book II-4): “Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.” (Book II-5): “Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.” Vidya means spiritual knowledge. The prefix ‘A’ changes the word into its opposite; without (or absence of something). Thus Avidya means the absence of spiritual or Self knowledge. The following is an excerpt from Gregor Maehle’s commentary on Yoga Sutra II.24: “… Ignorance is the belief system that results from false knowledge (viparyaya). This false knowledge makes us believe that we are the body, that are our emotions and thoughts. Viparyaya is defined in sutra I.8 as wrong knowledge without foundation in reality. Reality is that which is permanent. Returning to the metaphor of the TV screen, we can note that, however many pictures are displayed on the screen; none will ever stick to it. New pictures will always replace them. Once the film is over, the screen will be empty. The only thing permanent here is the screen, which means the screen is the reality, whereas the pictures are only fleeting images superimposed on the screen. Although there exists a certain proximity between screen and images, both will remain forever separate. The screen won’t take on the quality of the images, nor will it altar them. “Similar is the case with the seer and the seen. There is a certain proximity between our true nature as the immutable consciousness and the constantly changing seen, which is the body, emotions, thoughts, and so on. However, in reality they touch as little as do a screen and the images displayed on it.” 2. Asmita (Ego): The sense of “I-am-ness” or the tendency to identify with your ego. Yoga Sutra (Book II-6): “Egoism is the identification of the power that knows with the instruments of knowing.” The problem with ego is not the fact that we have one; it is useful, even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. Only when we recognize and serve our higher “Self” does liberation become possible. From a spiritual perspective; identification with the ego denotes considering oneself to be distinct and/or separate from others (and the Divine) due to identification with the physical body and impressions (Samskaras) in various centers of the subtle (energetic) body. In other words, the ego-self is allowed to lead our life by us maintaining the false notion that our existence is limited to our five senses, our mind and intellect, and identifying with them to various degrees. Gregor Maehle refers to the ego in yoga the following way: “In yoga we first learn to observe the body. Once this observation is established, we know that we are not the body but an observing agent independent of the body. Otherwise we could not observe the body. The next step is that we start observing our thoughts. Eventually, from being established in that observation, we know that we are not our thoughts, since we can detach ourselves and observe them like the thoughts of a stranger. Who are we, then, if we are not the body and not the mind (manas, the thinking principle)? The agent that claims ownership of body and mind is called ahamkara — ego. Its function, which is the erroneous commingling or mixing of seer (pure consciousness) and seeing (the mind), is called egoity or I-am-ness (asmita).” 3. Raga (Attachment to Pleasure): raja is wanting, craving, passionate attachment to beings and things. It’s the flame of desire that causes addiction to pleasure and even negative emotions. Yoga Sutra (Book II-7): “Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.” Raja can take the form of possessiveness, ownership, liking, attraction etc. It also indicates attachment to people, things, and ideas. The sense that “This is ours,” “This is mine.” It’s the most common cause of quarrels, violent conflicts, and even war. In a broader scale it’s often expressed as race, nationality; my country, my money. In the book “Ashtanga Yoga: Practice and Philosophy,” Gregor Maehle writes that: “…desire, (raga), and with it all addictions, is a clear form of misapprehension or ignorance (avidya). A drug addict might say ‘I just can’t help it; I need the drug!’ In this statement, the needing of the drug, which is the hankering after a remembered pleasure, is consciously connected with the faculty of I.” Raga and the following Klesha (Dvesa) are often considered opposite sides of the same coin. 4. Dvesha (Aversion to Pain): The aversion to pain, this aversion emerges from previous experiences of pain and suffering. It can create a quicksand like cycle of misery and self-hatred that sucks you under and suffocates your will to evolve spiritually. Yoga Sutra (Book II-8): “Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.” Oftentimes we can easily become subconsciously driven to avoid previously painful experiences. Our desire to protect ourselves limits our options in life, clouding our ability to see and think clearly. We tend to mistake the person, situation or object that caused us pain with the painful experience itself. When this happens we end up going to great lengths to avoid situations that we are afraid of; regardless of whether they are physical, emotional, or spiritual. Fear and hatred are the inevitable downfalls of excessive aversion. *Note on both Raja and Dvesha: These excessive ‘attachments’ and ‘aversions’ that are being examined here are very different from the intelligent, careful and well-considered choices we are also capable of making when our perspective changes through the practice of Pratipaksha Bhavanam (a method recommended by Patanjali that helps us catch these destructive and distracting thoughts, and redirects our minds back toward the Yogic path). By cultivating opposite perspectives (by actively cultivating thoughts of the opposite nature) whenever a destructive thought arises, we increasingly expose ourselves to new, uplifting options. It can even be as simple as formulating the opposite thought. The path of Yoga is one that helps us become aware of our unconscious thoughts and actions; gradually moving toward a life full of consciously chosen thoughts and actions. Each posture and each breath enables us to discover a fresh opportunity to distinguish between skillful, conscious decision making and subconsciously driven motivations of fear and desire. 5. Abhinivesha (Fear of Death): The fear of death (or a clinging to life). Abhinevesha is the last of the five Kleshas. Georg Feuerstein says of this Klesha: “It is the impulse towards individuated existence and as such is a primary source of suffering.” Yoga Sutra (Book II-9):“Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.” Many believe that this fear is not limited to physical death; it is the fear of the cessation of the “ego-I” narrative (Asmita) that we as individuals are “creating” during our lifes’ experience. We cling to this “ego-I” narrative because of ignorance (Avidya) of the impermanence of the mind body experience by perpetrating the misperception of ego (Asmita) as being who we are. This subsequently dilutes our focus and interferes with our ability to experience the spiritual freedom that is the goal of Yoga. Gregor Maehle’s commentary regarding Abhinevesha: “…Vyasa deduces from the fact that all beings are afraid of death that they have experienced death and thus life before. The intensity to which all beings cling to life can only be explained through accepting that we have all experienced death as a process to be avoided at all costs. “Shankara elaborates on Vyasa‘s argument thus: ‘Unless happiness (pleasure) had been experienced no one would pray for it. Without past experience of pain, there would be no desire to avoid it. Similarly, though the pangs of death have not been (in this life) experienced by a man either directly or by inference, the fact of his lust for life points to experience of death previously, just as there can be no experience of birth unless there has been birth.’” Final thoughts: If this article seems like deep philosophical stuff, it’s because it is. Keep in mind that yogic philosophy developed over thousands of years of time. During most of that time there were some outstanding thinkers and philosophers in India that had nothing else to do but contemplate these larger questions concerning life and death and where we as humans beings fit into the equation. When you are able to make peace with everyone in your life every day, then there should be no attachment, no regret, and no unfinished business. To quote the motivational speaker, Zig Zigler: “Live every day like it is your last, and one day you will be right.” We will see a list similar to the 5 Kleshas in Buddhist philosophy called “the 5 Hindrances.” Anandamaya Kosha is the fifth and final of the five Koshas (sheaths) and is comprised of a Sanskrit term “Ananda” (bliss – pure joy), Maya, which means “composed of” and Kosha meaning sheath. So, Anandamaya Kosha is the sheath that is composed of bliss. Anandamaya Kosha is the innermost of the Koshas, the first of the Koshas surrounding the Atman, the eternal center of consciousness. It is also the most subtle body and without its existence life is impossible. It interacts with the other Koshas like the sun affecting our planet. This blissfull body beyond words is generally perceived in flashes of short duration as an undescribable experience where duality ends and “I AM” expresses its unity with the Divine. This bliss however, is not the emotional bliss that’s experienced at the level of the sheath of mind (Manomaya Kosha). Ananda is a whole different order of reality from that of the mind, for it’s the peace, joy, and love that is underneath (or beyond) the mind, independent of any reason or external stimulus that may cause a happy mental reaction. It is simply “being”; resting in the eternal bliss called ananda. Yet, even this bliss, however wonderful it seems, must still be recognized as a covering (a sheath); like a lampshade which covers the pure light of consciousness. In the silence of deep meditation, this too needs to be let go of, in order to move beyond the dualistic mind. When we can transcend the other four sheaths described previously (see links below), we can begin to experience this sense of pure joy which does not need any sensory input or dependance on any of our past experiences or impressions. Anandamaya Kosha is the closest to our true “Self” which is ever pure and ever-unchanging. We can abide in this bliss only as a result of “samadhi”, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis. To review the other four Koshas, click on the following… *Through discrimination and inquiry, may you all abandon your identification with all five of these illusory sheaths which has been established by Avidya (ignorance)! NAMASTE
Positive Thinking, the Power of Thoughts and Patanjali
The Main Traditional Indian Yogas
• Laya and Kundalini Yoga: Union acquired through arousal of latent psychic nerve-force. These combine many of the techniques of Hatha Yoga, especially prolonged breath suspension and a stable posture, with intense meditative concentration, so as to awaken the psychic nerve-force latent in the body, symbolized as serpent power (Kundalini), which is coiled below the base of the spine. The force is taken up the spine, passing through several power centers (chakras), until it reaches a chakra in the crown of the head, when intuitive enlightenment (Samadhi) is triggered. The disciplines are severe, best practiced under the guidance of a master teacher or guru.
Managing Anxiety with Pratipaksha Bhavana
cultivate an opposite (positive), elevated attitude.
This is Pratipaksha Bhavana.”
Sanskrit Will Enrich Your Yoga Practice
The Importance of Attitude & Yoga Practice
Develop “Yogatude”, a yoga attitude…
The Meaning of Hand Mudras
Do the Yamas and Niyamas Support Veganism?
Yoga & the 5 Kleshas
The Five Koshas (Part 5 – Anandamaya Kosha: bliss sheath)