Ahimsa

11-3-11 Sub for Amy's Mixed Level Hatha Flow
Starseed Yoga and Wellness of Montclair, NJ

OMkaraam Bindu Samyuktam

Nityam Dhyaayanti Yoginaha

Kaamadam Mokshadam Chaiva

OMkaaraaya Namo Namaha

OM, united with the source

On which the yogis ever dwell

Grants desires and liberation

Salutations to the OMkaram.

From the Bhagavad Gita, Ch 2, verse 20

nehabhikrama - naso sti praty avayo na vidyate svalpamapy asya dharmasya trayate mahato bhayat

No effort on the yoga path is ever lost, nor can any obstacle ever hold one back forever.  Just a little progress on this path can protect one from the greatest fear.  No effort is ever wasted - every asana practiced, every mantra repeated, and every act of selfless service propels us away from ignorance, bringing us further on our yogic path.

Fear is a major obstacle.  When you are afraid of something, is it easy to do it?  When we fail to complete a project or a responsibility, it is natural for fear to creep in.  The best way to redirect this energy is to transform the fear into love.  Think about something you are afraid of, it could be something small or something big.  Think about how you can transform your fear into love.  I am terrified of spiders, but as I practice Ahimsa (non-violence), I will not intentionally harm even a bug.  As my knowledge increases on the subject of spiders, my fear is slowly changing into awe and wonder.  Another way to turn fear into love is to affirm our interconnectedness with all beings, all creatures, even spiders.  

Envision all of the inhabitants of the world linked together, hand-to-hand, heart-to-heart, soul-to-soul.  There is a spiritual thread that runs through each of us, connecting us at a core level.  Living in a unified way empowers us with knowledge that our efforts to make a difference always benefit another.  Whether it be a gentle smile to a stranger, holding the door open for a friend, or cooking a lover a delicious meal, all acts of kindness are recognized and shared.  Extending love and compassion to anyone grows into love and compassion to people everywhere.  Every act of kindness impacts someone, who will then impact someone else, until the effects of our original action will have multiplied and spread around the world.  Consider the "pay it forward" slogan and movie from 2000.  The idea is that one act of kindness will encourage another to share another act of kindness.  As we help one person, we are helping people everywhere.  By honoring your connection with others and making a positive contribution today, your efforts will reach out and touch the multitude.

Acts of compassion heal the heart and melt away fear. 

Sequence: Viparita Karani for opening dharma talk.  Hip opener warm-up with one leg in Virasana and the other in Sukhasana, tabletop, cat/cow, table balance, Utthita Dhanurasana (extended bow pose), Adho Mukha Svanasana (downward facing dog) - plank 3x, Balasana (child's pose) - Ashtangasana (eight pointed pose) 3x, Adho Mukha Svanasana, lunges, Uttanasana (standing forward bend), Ardha Uttanasana (halfway standing forward bend), Tadasana (mountain pose), Surya Namaskara (tadasana, urdhva hastasana, uttanasana, ardha uttanasana, plank, urdhva mukha svanasana, adho mukha svanasana, lunge, uttanasana, urdhva hastasana, tadasana) 4x, Virabhadrasana I (warrior I) - plank - urdhva mukha - adho mukha, Tadasana, Utthita Hasta Padasana (extended hands and feet pose), Utthita Trikonasana (extended triangle pose) 3x at wall and on mat, Virabhadrasana II (warrior II) - Utthita Parsvakonasana (extended side angle pose) - Vira II - Trikonasana - Prasarita Padattonasana (wide legged forward bend), Ardha Adho Mukha Vrksasana (halfway handstand "L" shape at wall), Salamba Sarvangasana (supported shoulder-stand), Baddha Konasana (bound angle pose), Savasana (final relaxation pose).  Played the anja (third eye) chakra crystal singing bowl.

Every act of kindness impacts someone, who will then impact someone else, until the effects of our original action will have multiplied and spread around the world.  As we help one person, we are helping people everywhere. By honoring your connection with others and making a positive contribution today, your efforts will reach out and touch the multitude.

3 OM's closing chant.  The light in me honors the light in you.  May the light of Truth overcome all darkness.

Read more about Pay It Forward....

     http://www.payitforwardmovement.org/

Seven stages of True Insight

10/30/11 Sunday Meditation based on Patanjali's Yoga Sutras

Saraswati Andrea Lee and Chitra Jessica Sunshine

Starseed Yoga and Wellness of Montclair, NJ

Sponsered by The Yoga Life Society

Hari OM call/response chant lead by Chitra-ji.

Patanjali Yoga Sutra 2.27 tasya saptadha pranta-bhumih prajna - The Yogi's true insight has seven ultimate stages - One's wisdom in the final stage is sevenfold.

Last time we met we spoke about the differences between our Purusha, or our eternal spirit, and our Prakriti, which is our nature that changes all of the time. As we continue practicing meditation, Hatha Yoga, and doing selfless service we develop viveka, which means discriminative discernment. With viveka we gain clarity and begin to identify less with our Prakriti and more with our Purusha, our Divine Self with a capital "S".

Chapter two of the Yoga Sutras speaks to what a person may experience as this dis-identification and re-identification takes place. As we move from being ego-centered to spirit-centered we embark on a sevenfold path as stated by sutra 2.27. While Patanjali doesn't initially uncover these seven stages, Vyasa, one of the foremost and oldest commentators on the text lists them as follows. [Note:  It is clear in this sutra that Patanjali did not write the Yoga Sutras since he did not list the seven stages.  It is understood that Yoga is and has been an oral tradition for very long.  A student reading the sutras will go to a teacher for commentary and discussion.]  The stages are...

1. Through the practice of viveka, what is to be avoided (the causes of suffering) is recognized.  There is nothing further to be known in this regard.  The desire to know ceases, and thus, seeking authoritive testimony and knowledge can cease.

During the first stage we lose our desire to know anything more than what can be found in our own bodies and minds. Once we understand ourselves deeply we cease to want any knowledge outside of ourselves. All of the happiness that we've been searching for externally, we come to truly understand that it is not as lasting as the joy that is innately within. All we need to know we've established internally and our minds become neutral and clear because we are no longer grasping in ignorance.

2. The causes of suffering having been identified, are progressively weakened.  The causes are the kleshas (mental obstacles) and the ensuing karma as we know it.

At the second stage we cease to be controlled by our attachments and aversions. Two of the primary obstacles to our liberation are mental and physical attachments and aversions, or being ruled by what the ego wants for itself and what it wishes to avoid. Instead we live with the understanding that pleasure and pain are created in the mind. It not our avoidance or perusal of external objects that creations our emotions but, our fluctuating mind. Once we know this to be true, we put all of our efforts into correcting our mind's misperceptions and going deeper within.

3. Through nirodha-samadhi (the samadhi of restraint) - which is how Patanjali defines Yoga (chitta vritti nirodha) - the causes of suffering are eliminated.  The removal of the misidentification of the Purusha (soul)  with the Buddhi (intellect) becomes directly realized, and all affllictions and karmas cease.

The third stage comes once we come to fullest understanding of how our minds work. While previously we relied on books, schools, and teachers for our knowledge, we now continuously tap into the cosmic intelligence that can only be found as we tune into ourselves. We lose the desire to gain any new information that cannot be found through studying our own minds.

4. Mastery in viveka having been reached, there is nothing else self effort can accomplish.  Self effort can take the yogi no further because we are filled with effortless effort, doing and non-doing.

In stage four we lose the desire to do anything. This may sound strange considering that up until this point our spiritual journeys have been filled with doing -- whether it be meditating or fulfilling our daily responsibilities. What is meant by this statement is that the ego no longer thinks of itself as the "doer." We still do things but we don't have to make ourselves do them and we don't expect anything in return for our actions. It is as if we are propelled by an inner force, which some people call Universe and others call God. We don't take the blame or the praise for what is done, we simply act as Divine instruments with spirit working through us.

***Important to take notice of the similarites between the above first four stages and

Lord Buddha's Four Noble Truths***speaks about liberation from action or external events.

1. Suffering is inevitable due to disease, old age, birth and death

2. Suffering arises from craving

3. Suffering ceases when attachment to cravings cease

4. Freedom from suffering is possible by practicing the Eightfold Path

The last three stages are the natural outcome of the first four stages and pertain to the liberation of the chitta (mind) and the complete cessation of the activities of the buddhi (intellect).

5. Sattva dominates the functioning of the mind-stuff.  Intelligence has fulfilled its purpose:  to provide either worldly experience or liberation.

At this point, stage five, the mind disengages from the ego knowing fully that it is not the ego which is sustaining it. The mind becomes free of the ego and the impressions that the ego makes.  It is not a death of the ego, rather a taming or quieting of it.  The mind is filled with sattvic energy, balanced and tranquil.

6. The gunas, having fulfilled their purpose and loose their foothold, like stones falling from a mountain peak, and incline toward reabsorption in Prakriti, to emerge no more.

In stage six the mind loses itself and with it any remainders of our Prakriti. We literally lose our individual minds and merge with the Divine Consciousness. Vyasa compares this to boulders falling from the top of mountains when deprived of their support, crushing into the ground.  With nothing to hold them up, they change form falling into the ground.

7. The Purusha is realized as independent from the gunas (constituents of nature).  The Purusha is now eligible to shine forth in its own pure luminous state.  It is called Kevala, absolute freedom.

In stage 7 the Purusha alone is left and this is the highest state of freedom and liberation according to yoga philosophy. In this state one doesn't actually realize anything because now, by definition, one is fully detached and seperated from the organ of realization or discrimination, the buddhi.

Selections from Reverend Jaganath Carrera's Inside the Yoga Sutras, Sri Swami Satchidananda's Patanjali Yoga Sutras, and Edwim F. Bryant Patanjali's Yoga Sutras Commentary

Now, I have to say that all of this may seem utterly incomprehensible, improbable and even scary. Being as ego-driven as we are, the thought of the ego dissolving is petrifying. We think it's the end of who we are and what we know and in many ways it is. But, what remains is the bliss that comes from non-suffering and a return to our true Self.  Yoga is a science that provides a direct way to experience our own true light and true peace.  May you find your light and then share it with the world.  God bless you.

"One who renounces all evdeavour is known to have trascended the gunas."

 Bhagavad Gita 14:25

Practice of Brahmari Pranayama and Inner Visualization Meditation.

Closing Peace Chants
Asaato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrityor Maa Amritam Gamaya
Lead us from unreal to Real
Lead us from darkness to the Light
Lead us from the fear of death, to the knowledge of Immortality.
OM Shanti, Shanti, Shanti
Lokaah Samastaah Sukhino Bhavantu
May the entire universe be filled with Peace and Joy, Love and Light.
May the Light of Truth overcome all darkness!
Jai!

Gunas of Prakriti

Sunday 10/16/11 Meditation based upon Patanjali's Yoga Sutras

Saraswati Andrea Lee and Chitra Jessica Sunshine

Starseed Yoga and Wellness of Montclair, NJ

Sponsered by The Yoga Life Society

OM Namah Sivaya call/response opening chant led by Saraswati-ji.

 "The essence of a kitten and a tiger is the same." - Master Sivananda

Consciousness

Everything is infinite consciousness:  unconscious, subconscious, conscious, and superconscious = infinite consciousness.  It is this spiritual oneness that is to be realized.  Let us take the example of the ocean, all forms are water and can appear as big or small waves, foam, bubbles, ice that floats, and vapor that clouds.  Different names and forms, but the essence is still water, just different temporary manifestations of the same water.  All things change.  This is Prakriti, or mother nature, any thing that changes.  Everything we consider to be "real" is made up of nature and its energies. In Sanskrit this nature is called the Gunas of Prakriti. Prakriti, which is changeable and mortal, is often referred to as the "seen" as opposed to the "seer" which is our eternal soul, the Purusha.

In Yoga Sutra 2.18 Patanjali states, "The seen is of the nature of the gunas: illumination, activity, and inertia. It consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the Purusha."

We can break this sutra into its two parts beginning with a description of the three gunas. Prakriti can be broken down into the three gunas which are illumination, activity and inertia. In Sanskrit these terms are sattva, rajas and tamas. They are expressed in everything from our physical body types and personalities to the energetic properties of other animate or inanimate things. Rajas is typically characterized by a frenetic, fiery or passionate energy, while tamas is characterized by a dull, static and dark energy. Sattva is a state of peaceful, clear and even energy, and is the ideal state for meditation practice. We are all made up of each one of these energies however one or two may dominate over the others at any given time. I may wake up one morning feeling lethargic and heavy and ruled by tamas, hear a piece of exciting or angering news midday as rajas moves through, and end my day with a calm feeling of equanimity, a characteristic of sattva. Anything that we can interact with using our senses is produced by the gunas but fortunately we are not completely held hostage by its fluctuations. There are ways to promote and encourage a particular guna based upon the situations we place ourselves in, the practices and habits that we engage in and especially through what we ingest whether it be what we eat, what we listen to or what we watch.

The paradox is that we must use our nature to transcend our nature; this is the second part of sutra 2.18. We can use our understanding of the gunas of Prakriti to provide us with the experiences needed to obtain liberation. The more I know about my nature the less time I spend in ignorance. While sattva may be a temporary ideal, we ultimately need to move past it. But as we travel on this journey of life certainly the more sattvic we are, the easier it becomes to overcome ignorance and recognize the part of us that is not subject to nature's ebb and flow. In our ignorance we think we are only Prakriti. The yogic practices are designed to help us see that we are more than our nature, we are divine spirit, the Purusha. As we are coming closer to this Self realization we can help balance and increase our sattwic energies in ways that prevent and treat diseases of the mind, body and spirit. This is the study of Ayurveda, the "sister" science of yoga. By monitoring what we put on and into our bodies we can live in a pure state that promotes health and well-being. By determining which of the gunas is most prevalent in the body and mind we are armed with the information we need to make lasting changes.

The Three Gunas

Tamas - total darkness, ignorance, inertia

Rajas - restlessness, too much activity, stress/anger

Sattva - tranquility, well balanced

Our mind and body are a part of nature.  It is the mind that gets disturbed or excited and the body that ages, the soul remains constantly blissful.  "Sometimes you say one thing, sometimes you say the opposite.  Are you truthful or are you a liar?  In the same way, when things constantly change, they can't be real.  Once I was called a baby, after a few years I was a boy. Then I was called an adult.  Now they might call me an old man.  What is true then? Which is real?  The name keeps changing." (Sri Swami Satchidananda, The Living Gita, p. 92)  Let us bring back the example of the ocean again to consider the different states of Prakriti.  Just like in the case of the ocean, the mind is the same just in different changing states.  Our mind is comprised of these three states and through meditation we move into sattva.

Tamas - ICE - condensed, frozen, can't move

Rajas - WATER - runs here and there, always travels down

Sattva - STEAM - doesn't swing, always travels up

Purusha - The Soul

The Purusha is the part of us that does not change.  It is the identical spiritual spark within everyone, every animal, every thing.  The nature of the Soul is Satchidananda, eternal, all knowledge, and blissful.  God is closer to you than your own heart.  When you speak, you say, "I am _______."  The blank changes, I am hungry, I am sleepy, I am happy, etc.  This is Prakriti.  The constant here is "I am", this is Purusha.  We even put God's name before our own.  "I am Jessica."  Consider the So-Hum breath meditation.  So-Hum means, I am, that, I am.  I am infinite consciousness.  I am love.  I am light.  I am peace.  I am joy.  It is through the practices of Yoga that we are to realize this unity.  We are more alike than different. 

 
Practice of Deergha Swaasam Pranayama (Three Part Breath).
 

Breath Meditation

Today's meditation will be a breath meditation. You may wonder if there is much of a difference between pranayama break work and breath meditation. During pranayama we control the breath in various ways to purify the body, enhance the nervous system and prepare the mind for meditation. We may control how much oxygen we take in or the rate at which we inhale and exhale. This is a most invaluable tool. During breath meditation we use our inhalations and exhalations as our object of meditation. We don't necessarily limit or restrict the duration of our breath and we may focus more on the sensations that our breath produces (warm breath, cool, soft breath, heavy). You can use counting as one way to stay connected to the breath even through our distractions. It is also one method that I find is easiest to use. You can inhale to the count of "one", exhale "one", inhale "two", exhale "two" and so forth until you reach a count of ten. One of the reasons this helps is that if you get distracted and lose count you know you can always return to one again.

Later in your practice you may also choose to combine meditation techniques. One example would be using a mantra that coincides with your inhalations and exhalations. One idea may be So Hum -- or I am That; So on the inhale and Hum on the exhale. OM Shanti is another popular choice. If you want to enhance your breath meditation with a simple visualization, you might choose to imagine inhaling and exhaling a colored light into the body. Try whichever method suits you and one that you think you will stick with. We will begin now and I will signal the end of the meditation with one OM.

Closing Peace Chants

Asaato Maa Sad Gamaya

Tamaso Maa Jyotir Gamaya

Mrityor Maa Amritam Gamaya

Lead us from unreal to Real.

Lead us from darkness to the Light.

Lead us from the fear of death to the knowledge of Immortality.

OM Shanti, Shanti, Shanti

Lokaah Samastaah Sukhino Bhavantu

May the entire universe be filled with Peace and Joy, Love and Light.

Mantra and Meditation

10/9/11 Sunday Mediation based on Patanjali's Yoga Sutras

Chitra Jessica Sunshine

Starseed Yoga and Wellness of Montclair, NJ

Sponsered by The Yoga Life Society

Hari OM call/response opening chant.

Mantra

Firstly, chanting mantras is not singing.  Rather is it emphatic speaking, or moving the breath with sound.  Anyone can do it.  Mantras are sound syllables representing aspects of the Divine.  Yoga began as an oral tradition so we do not know exactly when it started because the information was passed down from teacher directly to student, usually in the form of a guru/disciple relationship.  Yogis began recording history between 2,000-5,000 years ago, and it has been discussed that thousands of years ago when sages came out of meditation they would write down their experience with the Divine in the form of mantras (sound) and yantras (visual).  Everything is vibrating.  The mantras are sound formulas that uplift the spirit and remove suffering.  They are the subtle vibratory essence of things presented as sounds that can be repeated.  The sound formulas' fundamental benefit derives from their vibration.  Group chanting is called Kirtan and is usually performed in a call/response style with one yogi leading and the group joining in when instructed.  This style of Yoga is called Bhakti Yoga, the Yoga of Devotion.

OM is the most popular and widely used mantra.  It is a primodial sound which represents all of creation.  It is found in many but not all mantras.  Some examples of mantras:  OM, OM Mani Padme Hum, OM Shanti, Hari OM, OM Namah Sivaya.  Pick one and stick to it, then watch how powerful it becomes.  Practice repeating your mantra throughout the day.  Some yogis say their mantra every time they walk through a doorway, or whenever they see an alter.  In a way, it helps us, pause, change the channel to direct our focus to a place that is peaceful, clear, and one-pointed.

Pratipaksha Bhavana - Change the Channel

What do you do when you are listening to the radio and a song comes on that you do not like?  You change the channel!  The mind can be played the same way.  When a thought enters your mind and it upsets your peace, change the channel, change your thoughts.  You have control.  It is a tool that requires skill and the more we use it, the better at it we become.  Immediately take the mind to an elevated place; focus the attention on thoughts that can counter-act the negativity.  Turn hate into love; anger into peace; greed into contentment.  It is not supression, rather, it is uplifting the mind.  Know that it is the mind that gets disturbed and the body that ages; the soul is always blissful.

Patanjali Yoga Sutra 2.33  When disturbed by negative thoughts, opposite (positive) ones should be thought of.  This is pratipaksha bhavana.

In this sutra, Patanjali identifies two invaluable techniques for a maintaining a calm mind:  a remedy and a preventative.  It is a remedy to take when in the midst of the negative episode and a preventative that immuinzes the mind from their recurrence.  Mantra meditation is a great example of pratipaksha bhavana.  Literally, you uplift your spirit when you repeat your mantra. Perhaps, you pause, take a breath and say your mantra.  Try it right now.  Close your eyes for three deep breaths, and on the exhale say OM Shanti.  After using over time, a mantra's healing and uplifting effects grow stronger.  Mantras are intended to be used in a repetitious fashion and it is only natural for their effects to grow with intensity due to regularity.  Find a soothing sound, your favorite peaceful sound, like the ocean waves, a soft melody, or your mantra.  Find a way to make it accessable, and use it as pratipaksha bhavana.

Practice of Deergha Swaasam Pranayama (three part breath) and Nadi Suddhi Pranayama (alternate nostril breathing).  Pranayama is the control or restraint of the life force carried through the breath.  It focuses the mind and calms the nervous system.  Let's get pranified.

Mantra Meditation

ॐ

OM

नमः शिवय गुरवे

Namah Sivaya Gurave

I offer myself to Lord Shiva, the Auspicious One, who is the True Teacher within and without

सचिदनन्द मुतयै

Satchidananda Moortaye

Who assumes the forms of Reality, Consciousness, and Bliss,

निसपपचय शनतय

Nishprapanchaya Shantaya

Who is never absent and is full of peace,

निरलमबय तेजसे

Niralambaya Tejase

Independent in existence, the vital essence of Illumination. 

Closing Peace Chants

Asaato Maa Sad Gamaya

Tamaso Maa Jyotir Gamaya

Mrityor Maa Amritam Gamaya

Lead us from unreal to Real.

Lead us from darkness to the Light.

Lead us from the fear of death to the knowledge of Immortality.

OM Shanti, Shanti, Shanti

Lokaah Samastaah Sukhino Bhavantu

May the entire universe be filled with Peace and Joy, Love and Light.

Obstacles

10/2/11 Sunday 7-8pm ~ Meditation based on Patanjali's Yoga Sutras

with Saraswati Andrea Lee and Chitra Jessica Sunshine

at Starseed Yoga and Wellness, Montclair, NJ

Sponsered by The Yoga Life Society

Hari OM call/response chant led by Saraswati. 

Introductions. What is ignorance?

Obstacles

Road blocks happen in spiritual life, just like on the road.  What do you do when you are driving and you see a detour?  You take a new way, right?  In doing so, you learn new ways or things about yourself and your limits.  Eventually, we get back on tract.  The same thing happens in spirituality.  The intention of Yoga and meditation is to know the True Self, and obstacles are only distractions, or tests.  We need to be tested in order to prove what we have learned.  The road keeps going and it is up to you which path you choose.  During a 'road block', keep an attitude of gratitude as pain and suffering are an avenue for growth.  Our teacher loves to point out, "If there is no suffering, there is no growth."  The point is to see our limitations and transcend them.  We are always on a path, sometimes the perspective or the path itself changes as we change and grow.  Accpet the lesson and move forward.   

The root of all suffering is ignorance.  Ignorance is the lack of awareness of the True Self, which leads to identifying with the body-mind.  Ignorance is present when we seek and satisfy external cravings, which we perceive will bring us happiness.  The thought, "I can't be happy without my morning coffee," or "I'll never be happy without a husband," these are examples of an attachment.  The truth is, the peace and happiness we seek is within us, as our True Nature.  There is no finding peace, it is just being peace.  The soul is eternal, all knowledge, and blissful.  When we live in the present moment, not craving for something more, we are able to experience true joy, the True Self.

According to Patanjali's Yoga Sutra 2.3  Ignorance, egoism, attachments, aversion, and clinging to bodily life are the five obstacles.  (for attaining Samadhi-Enlightenment) 

These are known as the five klesas and act out in a chain reaction.

1. Ignorance - lack of awareness of the Self

2. Egoism - first result of ignorance, mind becomes restless and keeps grasping, "I" know best 

3. Attachment -  ego looks for happiness in things/circumstances "I am not happy without _____"

4. Aversion - opposite of attachment, avoidance of anything we perceive to bring pain or discomfort

5. Clinging to bodily life - the body is the medium through we the mind experiences pleasure.

I've layed out some of the obstacles for attaining enlightenment, but what is the cure?  Just meditate!  Just do it! To pause, slow down, breathe, analyze what is going on or how you are acting, then decide if it is necessary for your growth.  Meditation in action is being fully aware of your actions and the effects they have on others.  Perfection in action is found in acts that harm none and bring joy to at least one.  Remember the first ethical principle of Yoga is Ahimsa, non-violence.  Do no harm.  Apply this to yourself and others, with words, thoughts and deeds.  When you see a road block on whatever path you choose, first things first, just breathe.  The breath is your connection to the present moment. 

Nine Obstacles for Meditation Practicioners

What I've always found to be true is that the practice of meditation is simple but not always easy. We just took a look at some of the obstacles that we all face as human beings. Now we will discuss the obstacles that are relevant as we practice meditation day in and day out.
Patanjali Yoga Sutra 1.30 Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm groud, slipping from ground gained.  This list presents us with nine obstacles that occur when there is a loss of focus in our practice. Patanjali does not list these roadblocks in order to intimidate us but as a way to enhance our awareness and tune us in to these potential distractions. Being aware of them allows us to combat them with faith, sangha (spiritual community), and disciplined practice.

These obstacles can and may occur in any order but are likely to follow one another like a narrative. We begin with (1) disease. The word disease in this context is not limited to physical illness but any malady that puts that body, mind or spirit at dis-ease. For the purposes of this example we'll take something like a recurrent lower back ache that rears its ugly head during your practice. You try to sit with the spine erect but you can't seem to find a comfortable position.

You may eventually address this issue with your doctor but for the time being you decide to cut back on your meditation practice, thinking it best that you not subject your body to any discomfort. You were practicing daily but now you practice three mornings a week if you can find the time. When you practice you find that you're less than enthusiastic about it and your meditation sessions are dull -- dullness being the second obstacle (2). You are not seeing the results you expected because you are no longer practicing regularly and when you do practice your focus is always elsewhere. This may lead to doubt, the third obstacle (3). Wasn't meditation supposed to bring you closer to enlightenment? It's true, you are practicing irregularly but you think it might be that you and meditation were just not made for each other. You're not sure if the teachings are actually going to make a difference in your life or if you're "cut out" for this type of practice. Now there's a layer of uncertainty that further distracts you from your practice, however you do commit to practicing twice a week and try to keep at it.

The weeks go by and the enjoyment you once had in sitting for meditation is waning. You find that the time just goes by and you have little idea what is happening in your practice. You become (4) careless and (5) lazy -- the fourth and fifth of Patanjali's obstacles. Perhaps you used to begin your sessions with chants or a few minutes of pranayama. Now you're lucky to sit twice a week and not fall asleep each time. When you sit you find that your mind wanders easily to sensual distractions, whether they be scents, or sounds or just your daydreaming. Sensuality (6) is the the sixth obstacle and one that tends to draw all of our potential energy into external distractions and leaves us completely disconnected with our practice. Finally all of this can lead to what Patanjali calls false perception (7), the seventh obstacle. What you once believed was true about meditation and your spiritual path seems so off base to you. It's deeper than doubt because it mirrors ignorance, one of the kleshas we spoke of earlier. This is the last straw, so to speak, and you let go of the few practices you were still doing.

The final two obstacles are (8) failure to reach firm ground and (9) slipping from the ground gained. There are certain components that make up a firmly grounded practice including regularity, longevity and enthusiasm. Without these factors we are always a few steps short of making our practice truly meaningful and beneficial. If we do happen to have a firmly grounded practice we may, due to any number of factors, slip back into old patterns or habits that we had let go of since beginning our practice. It may feel like we've taken many steps back, but please remember that no morsel of spiritual practice is ever wasted. Any obstacle you face is there as a teacher and any time devoted is remembered in your body, mind and spirit.

A message from Sri Swami Satchidananda that speaks directly to the problems these obstacles create for us. He says,

 "It happens to many people…Remember, Yoga practice is like an obstacle race; many obstructions are purposely put on the way for us to pass through. They are there to make us understand and express our own capacities. We all have that strength, but we don't seem to know it. We seem to need to be challenged and tested in order to understand our own capacities. In fact, that is the natural law. If a river just flows easily, the water in the river does not express its power. But once you put an obstacle to the flow by constructing a dam, then you can see its strength in the form of tremendous electrical power."

We are all endowed with this electrical energy that is waiting to be unleashed. Let us not be discouraged when we reach roadblocks because we have the tools to overcome them especially when we support each other.  And, remember the cure to any obstacle is to just meditate.  Take a minute to focus on your breath, say your mantra, or visualize a calm scene.  Namaste.

Practice of Deergha Swaasam Pranayama (three part breath) and  guided Introspection Meditation - Who am I? Ending with a So-Hum meditation - I am, that, I am.  I am peace.  I am joy. I am love.  I am light.

Ending Peace Chants

Asaato Maa Sad Gamaya

Tamaso Maa Jyotir Gamaya

Mrityor Maa Amritam Gamaya

Lead us from unreal to Real

Lead us from darkness to Light

Lead us from the fear of death, to the knowledge of Immortality.

OM Shanti, Shanti, Shanti

Lokaah Samastaah Sukhino Bhavantu

May the entire universe be filled with Peace and Joy, Love and Light

May the Light of Truth overcome all darkness~

Karma and Karma Yoga

Sunday 9/18/11 Meditation based on Patanjali’s Yoga Sutras

Saraswati Andrea Lee and Chitra Jessica Sunshine

Starseed Yoga and Wellness of Montclair, NJ

Sponsered by The Yoga Life Society

OM Shanti call/response lead by Chitraji. 

“Turn every action into Yoga with the magic wand of right attitude.” - Master Sivananda

Karma

Usually when we think of karma, we think of it as an effect. For example, if you don’t water a plant, its karma is to die. But not watering the plant is also a karma. Karma is a term for both the cause and the effect. It refers to an action and the reaction. Having the plant is a karma. Taking care of the plant is a karma. Watching the plant blossom or die, is a karma. Our lives are filled with karmas that we are living out from past lives and present decisions. Karma exists personally, in our communities, our families and friends, globally and universally. You reap what you sow. Karma is a cosmic law that allows us to learn and understand why we make certain choices. Under this law, we are not trapped but rather freed. We are in power.  Look for the cause and effect in all situations to grow in all ways. Take note of repeated actions, as they only make certain karmas stronger. Certain acts that are repeated over lifetimes, create grooves in the mind, are called samskaras, and take clear focused attention to let go of.  Become conscious of your actions and intentions. The question, “What does it mean?” can be changed to “What is the purpose? What can I learn? How can I help?”

Karma Yoga

The essential principle of Karma Yoga is changing the motives behind our actions, changing the intention from selfish to selfless. This allows us to ask ourselves why we do what we do. A yogi will do everything for the sake of another.  Even your work can be Karma Yoga.  [Ask yourself, "Why do I go to work, why do I want money?"  "Is it because I need to pay for rent, buy food, and support myself and my community?"  "Or is it because I want to buy a fancy car or the biggest house?"  If you can support yourself and community while having a fancy car, know that it is not wrong.  But what does the fancy car mean to you?]  If our attachments to material items are stronger than our desire to help others, we are not being Karma Yogis.   Instead, create the desire to be desire-less and help others.  When we take the selfishness out of our actions, we take the “I” out of the center so that God may come in. Does that make sense? If our lives are centered around “I/me/mine” we do not have time for "you/us/we" or room in our hearts for anyone else. God is in all our heart of hearts, so helping another is like serving God or serving in God’s name. Karma Yoga is preparation for meditation.

“During Karma Yoga you meditate on what you are doing. You watch your feelings and the mind. It is mental training. Through Karma Yoga, your heart, mind, and body will soon be cleaned.”

- H.H. Master Sri Gurudev Swamiji Satchidananda

Karma and Karma Yoga come from the same root word "kri" which in Sanskrit means "to do" and can also be translated as action. In the first example, action is understood as cause and effect. In the second, which we will discuss now, action is understood as service. Simply put, Karma Yoga is the practice of selfless service and the practice of living your daily life in the spirit of non-attachment. You may have heard it referred to as meditation “off the cushion” because it asks that we be clear, peaceful and one-pointed in the work we do for others.

One way to better understand Karma Yoga is to think of a fruit bearing tree, for instance, an apple tree. Why does a tree give off fruit or flowers? Is it because of the praise and thanks that it gets for providing us with food and beauty?  This is unlikely because we rarely give thanks to the tree. Is it because it knows the that more it gives to us the better we will treat it? Probably not considering the state of our environment. So what propels it to give? It is because it is the duty of the tree to do so. And each year at roughly the same time that tree will continue to bear fruit without being asked or rewarded and without demanding gratitude. When we see ourselves as in this manner, we can understand our place in the ecology of selfless service that is Karma Yoga.

With that in mind Karma Yoga can be broken down into two parts: Action and Intention. The Action is whatever you are doing with peaceful, clear and one-pointed attention. The Intention is your inspiration for that action and non-attachment to the results of that action. But, rest assured that Karma Yoga does not mean you need to be Bill Gates. Any act that you do in the spirit of Yoga is Karma Yoga, as long as you remain unattached to the fruits of your labor. This includes the work you do as citizens of your community, as parents, as volunteers, and even the work you do for pay. Remember, the positive intention of your work paired with your lack of attachment to the results of that work, are what make Karma Yoga. Working for pay is one way that you might support yourself in order continue giving to others. It’s like the mother and child on a plane in distress. The mother must first provide oxygen for herself to sustain her so that she can in turn save her child. We need to nourish ourselves and keep ourselves in good health in order to serve completely and to the best of our abilities. Like much of yoga, we must maintain a balance between nurturing ourselves and being of service to others.

Sacrifice

Karma Yoga is enough to save your soul.  Look to nature for inspiration.  At the core of every human, every animal, every thing, is the soul.  The soul is eternal, all knowledge, and blissful.  It is the exact same in each one of us, each a version of the Divine.  Everything in nature is God and lives its life for others.  Think of the apple tree again.  Each year is produces apples for us to eat but does it ever eat one apple?  No.  It just gives and gives, without looking for praise or thanks.  Its job it to produce a fruit, but it never once says "hey, can I have a taste?"  Think about what that means for your own job.  If you do a good job, you know you did a good job.  That is enough.

From the Bhagavad Gita (The Song of God), the ancient text recounting the journey of Arjuna the warrior, one of the most highly studied and quoted sacred scriptures from India, in Book Two: The Yoga of Wisdom, it states...

"2:47  As for you, do the work that comes to you - but don't look for the results.  Don't be motivated by the fruits of your actions, nor become attached to inaction.

"2:48  Equanimity of mind is Yoga.  Do everything, Arjuna, centered in that equanimity.  Renouncing all attachments, you'll enjoy an undisturbed mind in success or failure.

"2:49  Work done for the sake of some results is much lower than that done in mental equilibrium, Arjuna.  Wretched are those motivated by the fruits of their actions.

"2:50  The one who has trained the mind to stay centered in equanimity, in this life, has cast aside both good and evil karma.  Therefore, by all means practice Yoga; perfection in action is Yoga."

What is perfection in action?  A perfect act is one that hurts none and brings harmony to at least one. 

In the Book Three of the Bhagavad Gita, Lord Krishna informs Arjuna that in acting out his duty without attachment, one “gains the Supreme.” And that’s the paradox. In giving of ourselves to others and in being unattached to the result of our gift, we do gain something. That something is peace.

I’d like to share one of my favorite stories about the butcher and the yogi...

"Once there was the yogi who sought enlightenment.  His actions included daily silent meditation and seeking out food in the village.  His intention was to gain magical powers.  One day he was meditating under a tree when bird-droppings landed on his shoulder. Angered he looked up at the bird with such hate that he burned the bird to ash.  I guess he had a little ego left to tame, because he thought this was a great indication of the progress he had made in his spiritual life.  Later that day, while out asking for food, he knocked on the door of a humble housewife.

Her voice replied, "I’m a little busy, please wait."

So he had to wait. He waited but felt a little angry thinking, "Why is this lady making me wait? Is she not aware of my powers?"

Inside the house, the lady was busy serving her sick husband.

After some time, the lady came out. Upon seeing the yogi angry, she said, "Here there are no birds to burn."

The yogi was taken aback. How did she came to know of this incident?

She replied, "I am serving my sick husband all the time. This act of service must have brought some powers with it, thus I have a clear mind and your actions were reflected in it."

If you want to know more, go and ask the village butcher.

"But why?" thought the yogi. “His duty is to prepare and sell meat. What could he possibly have to teach me?”

Curious, he went anyway.

When he arrived the butcher acknowledged the yogi and told him that after he closed the shop and went home to care for his sick parents, he would then be able to speak with the yogi.

The yogi was surprised again that he was asked to wait, but nevertheless he did.

Upon returning, the butcher sat with the yogi as he asked him questions about his spiritual life. How could a butcher and a simple housewife have gained such power?

The answer the butcher thought was simple. He said, “I do my butcher’s work and take care of my parents. I realize that it is my duty and part of my life’s plan. I’m not doing for my own sake but for the people. Thus my mind is calm, clear and peaceful.”

By practicing selfless service we perform meditation in action and further train the mind to be clear and peaceful. We wish that you will all find passion and joy in your duties and share that wealth with one and all.

Practice of Brahmari Pranayama and Visualization Meditation.

Closing Peace Chants

Asaato Maa Sad Gamaya

Tamaso Maa Jyotir Gamaya

Mrityor Maa Amritam Gamaya

Lead us from unreal to Real

Lead us from darkness to the Light

Lead us from the fear of death to the knowledge of Immortality.

OM Shanti, Shanti, Shanti

Lokaah Samastaah Sukhino Bhavantu

May the entire universe be filled with Peace and Joy, Love and Light

Namaste

Obstacles, Tapas and Acceptance

Sunday 9/11/11 ~ Meditation based on Patanjali's Yoga Sutras

Saraswati Andrea Lee and Chitra Jessica Sunshine Klein

Starseed Yoga and Wellness of Montclair, NJ

Sponsered by The Yoga Life Society

HariOM call/response chant to open.

This evening’s class began with a message from our Guru, Sri Reverend Jaganath Carerra. Entitled Seeing the Beauty in Life, it speaks to how we manage to appreciate the blessings in our lives in the midst of suffering. I believe that this is fitting as we sit here ten years after the events of September 11th -- as a nation and as a global community we have experienced both light and darkness and both have significance to us. How do we navigate the darker times without diminishing the light? His message reads,

 “How can we see the beauty in life when we know that many are suffering? We need to view what seems to be negative as an integral part of the entire tapestry of the flow of life. The darkest shadows only come in the brightest light. Everything that happens, in some way or other, brings about a purging of ignorance and movement towards the Light. It takes patience and faith to perceive this, but if the mind is perfectly clear and focused, and heart open, you certainly will. Everything really does work together for the good.”

We are not asked to ignore suffering or numb ourselves to its effects. Instead it is suggested that we begin to change the way we understand suffering and how it fits into the fabric of our lives. This reminds me of one of the niyamas, a set of five ethical observances of people on a spiritual path. They are purity, contentment, discipline, self-study and surrender. The one that I would like to discuss is the third niyama which is called tapas in Sanskrit and can be translated, among other things, as discipline and zeal of practice. It includes the practice of accepting pain as a means of personal and spiritual growth. This is a critical concept yet one that is certainly by no means easy to practice. Instead of running away from suffering, burying it, or trying to combat it with more violence, we are asked to see suffering as a teacher who is trying to guide us in the right direction. If we understand pain and suffering as a part of a web that encourages our learning and growth, we can start to make sense out of events that appear to be utterly senseless.

Again, this does not mean we should condone certain acts or to ignore them, but when suffering does enter our lives we can ask ourselves “What can I learn from this situation?” or “How can I help prevent this as well as lessen the suffering of others?” or “How can I be even more grateful for the aspects of my life that reveal my inner peace?” I believe this is a message that is important for us as individuals and especially so as members of familial, national and global communities. Stilling the mind through meditation makes it easier to find these answers and to keep our equilibrium during the toughest moments.

It is said that the closer we get to our goals the more difficult the journey may seem. If you are walking towards a mountain does it appear larger or smaller the closer you get to it? And if you are on a path to the sunlight of peace and freedom it will most likely get hotter the nearer you are. Pain and suffering may come as signs that we are closer and closer to our own liberation and that we need to continue on with discipline and faith and make use of our communities to strengthen our journey.

Four Locks and Keys

Patanjali Yoga Sutra 1.33  By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and equanimity towards the non-virtuous, the mind-stuff retains its undisturbed calmness. 

Considering where we are in live, how we live, who we live with, there are bound to times when our mind becomes disturbed while engaged in interactions with others.  Let us understand that everyone has a right to be who they are and say what they want, but it doesn't have to affect us.  The four locks and keys", as named by Sri Swami Satchidananda, are the locks to the puzzles we face daily and the keys are the solutions.  Let us look a little closer at possible scenerios...

                1) Happiness to the friendly ~ It is possible to meet someone who gets on your nerves.  Perhaps when this occurs the person is super friendly and you find it annoying.  Do not disturb their peace, instead be happy for them.  Just smile and keep your unshakable peace. 

                2) Compassion for the unfriendly ~ We can all say that we have interacted with a grumpy person.  By keeping your heart open in this situation and being empathetic (we've all had bad days) towards another, you can increase your peace.  Again, just smile and keep your unshakable peace.

                3) Delight in the virtuous ~ When you recognize  a positive quality in another, rejoice in it.  By acknowledging virtues in others, we can manifest them in ourselves.  When you see kindness and patience in your neighbor or friend, appreciate it.  Share the joy of peace with others.

                4) Equanimity for the unvirtuous ~ In the state of yoga, there is complete union with everyone.  Yoga is union, we just have to wake up to this fact.  Equanimity means to see each other as equals, that we are all allowed to make our own mistakes.

"Acceptance is the key to Peace.  It means to recognize that every situation, every challenge holds priceless lessons for our growth." - Sri Guruji Reverend Jaganath Carrera

There is no fear when we feel oneness, only joy, love and peace.  We are a reflection of our mind.  When joy, love and peace are reflected in the mind, it is a true reflection of the Self ~ who is the same in all ~ Divine consciousness.  We are not told what to do, but how to be, how to ensure that we are in the best condition to make the proper assessments and choices.

                                                            Suffering Can Be Avoided
In Sutra 2.16 of the Yoga Sutras, Patanjali gives us some good news about the future of our pain and suffering. He states that “Pain which has yet to come is avoidable.” I think most of us would say that we know this to be true and that we understand it on an intellectual level, yet we often do not live as though we know it. When pain occurs we have hundreds of options for treatment but Patanjali informs us that directing our energies into prevention allows us to avoid the suffering altogether. We see the preference for treatment over prevention often in western medicine. Thousands of dollars are spent in the advertisement of medications for heartburn and acid reflux treatment, all methods that can be used to quell pain and discomfort once it starts, but less is said urging us to eat less acid producing foods -- preventing the discomfort and pain from even coming into contact with the body. Patanjali would say that this is our attachment to temporary pleasures that allows us to ignore preventing suffering. It is the ignorance of who we really are that keeps us grasping for pleasure outside of ourselves and that keeps us believing that it is worth the potential pain.


In the beginning of book two Patanjali lays out for us the obstacles that come in the way of obtaining freedom from suffering. The first, and the mother of them all, is the underlying ignorance of who and what we are. From this grows egoism, or our identification with the feelings we experience, the activities we do and the objects we possess. From this egoism grows attachment to these things because we think that they make up who we are. Because of our attachments we become averse to anything that we believe will come in the way of or interfere with what we hold so near and dear. Our greatest aversion is to death and therefore we cling to the idea of life in this bodily form because we think the end of life in our bodies is the final.

Using the practices of the four locks and keys allows us to begin to prevent the suffering which is not inevitable and to ride the waves of our current troubles with grace and equanimity.

Four Pains we cannot Escape in the Human Body
1. Birth  2. Death  3. Old age  4. Disease

Deergha Swaasam Pranayama (three part breath) and Breath Meditation Practice

Closing Peace Chants
Asaato Maa Sad Gamaya
Tamaso Maa Jyotir Gamay
Mrityor Maa Amritam Gamaya
Lead us from unreal to Real
Lead us from darkness to the Light
Lead us from the fear of death, to the knowledge of Immortality
OM Shanti, Shanti, Shanti
Lokaah Samastaah Sukhino Bhavantu
May the entire universe be filled with Peace and Joy, Love and Light.
Namaste.