Tag Archives: Yoga Sutras

My Mental Meditation Pillow

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I’ve been recycling a bit lately because being a good teacher isn’t about finding new things to say all of the time.  Sometimes, it is about restating and reframing.  The path of Yoga isn’t about complicated techniques.  It is about depth; it is not about breadth.  You don’t need to know a million techniques to know the Center of Consciousness.  Whichever path you choose, you have to commit to going to the threshold again and again.

Originally posted August 27, 2014

A few months ago I was being coached by a wonderful teacher, Radhika Shah-Grouven, about how to keep doing “this” when I am so busy.  I know we all feel very busy– and, with regards to scheduling, I am: the family, full-time job, additional clients, commuting, this blog… this list could be endless.  However, I find that I am only as overwhelmed as I believe that I am– of course, this falls within certain physical parameters: I must get sleep (although I get 5.5-6 hours), I must eat well, I must drink water, I must exercise, and I must meditate.

Meditation doesn’t cause me to suddenly have a “stress”-free life.  However, it does cause me to be very aware of my reaction to stress.  It has afforded me enough self-awareness to realize how much I can take on or how much I must put down. I definitely experience times of ambivalence and apathy– times where I would rather sit on the couch and veg-out.  However, I would rather allocate predetermined amounts of “free-time” to meditation.

My lineage recommends four times a day– that may seem daunting to a newcomer.  I would recommend a newcomers dedicate time for one to two sittings.  As I have stated previously, five to seven minutes; but, commit and do it.  In the same way you wouldn’t consider leaving the house without brushing your teeth, commit to going inside.

My teacher, Swami J, says to make it an appointment, like lunch with a friend.  If you are late, you postpone and make it up, as soon as possible– like your lunch date.  Life happens!  But, as Radhika taught me, you have a “mental mat”– it goes with you every where.  She explained that there were times when she just touched the mental mat while riding the train!  The more you return to center, the more it stays with you.  Many times my meditation pillow is in the cockpit of my car and my meditation room is a parking lot.

Keeping Company with the Truth

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I originally posted this about a year ago; but, my feelings have not diminished.  It needed to be restated.  I refreshed it a little, too.

Satsang is a Sanskrit word I love; it has an onomatopoeia-like quality to it… When I say it I feel a warmth, like Picasso said, “the sun in my belly”.

Satsang can be translated as, “keeping company with the truth “. Sat, means “highest truth”. It is one of the attributes of the Center of Consciousness.

The suffix -sang in “Satsang” means community; as in the Buddhist term “Sangha”.

In previous posts, I stressed the necessity of going inside to steep in Center of Consciousness. The distillate of direct experience is the highest truth.  It is not mere conceptual knowledge.

However, since it is Our Collective Center, we can also expand our knowledge of it by spending time with other seekers.  We can help each other to remember Our True Nature–the aforementioned Center of Consciousness–which is eternal and flawless.

It is so to forget, even for the most dedicated aspirant. Self-seeking can be isolating.  But, the spiritual path is not supposed be grim.  Even monks gather in communities!   So, go into the cave; but, emerge and share the Divinity of Our True Nature.

The Spiritual Path is Purification

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Recently, I was very moved by my beloved teachers words, “There is a myth circulating that to experience the truth you must first be completely, 100% purified, and that is simply not true. First seek the direct experience of the top of the spiritual mountain, and then learn to purify the subtler aspects“.

This seems like a paradox–even in contrast to the Yoga Sutras on which Swami Jnaneshvara was commenting.  The penultimate treatise on Yoga begins with the expulsion: prior work must be done before the endeavor of Yoga is to begin. Furthermore, as the Sutras unfold, Patanjali recommends adherents develop a moral base before the endeavor of meditation. The 10 “Suggestions” (not Commandments) of the Sutras are yamas and niyamas.  Among those we find tenets, such as: ahimsa (non-harming), aparigraha (developing greedlessness), and tapas (which means fire and austerities)–it all sounds a lot like purification to me!

To those of us (notice I say us), who grew up in the West, with a guilt-inclined (misinterpreted) Christian background, ate junk food, cursed, and were occasionally inebriated–this sounds daunting.  However, again as one who speaks from experience, it should not make us feel less than worthy.

The simple, not easy, effort to adopt a spiritual lifestyle (and perhaps to embark on a path to Our Highest High) is inherently purifying.  <Sigh> Again, the spiritual path is purification.

Now, I am going to share a very personal experience… But, it is important for readers to understand that everyone’s path is different.  As you proceed, understand that in Sanatana Dharma (the group of traditions from which the Himalayan Tradition emerges) a Guru is not a mere person.  The Guru represents the Highest Consciousness–Superconsciousness.

Many years ago, I was chanting an ancient text of Kashmir Shaivism, the Guru Gita, with my meditation group.  I came across this verse, “Blessed are all the relatives, Blessed are the ancestors, Of one who serves the Sadguru; Such a soul is rare indeed“.  That stanza changed me forever; such a soul is rare indeed.  

What the Guru Gita is revealing is the rarity (not the perceived flawlessness) of an earnest seeker.

Knowing that rarity can spark a fire of passion, which is was one needs to obtain the Highest Realization.

As an earnest seeker pursues the path, they will begin to live more ethically–because they will come to know (not intellectually; but experientially) that they are connected to everyone and everything.  This desire to be non-harming, greedless, and have temperance will come naturally–as opposed to being taught such behaviors dogmatically.

Then, of course, there is grace bestowed on the earnest seeker–but, that will be another post.

It helps to remember, you are who you are seeking.

As We regularly go inside, we steep in Our true nature.  The longer the steep, the stronger the brew.

Scar Tissue

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Scar

Today I planned on writing another meditation-based lesson/insight.  But, sometimes you have to go with your intuition, and recently the universe provided me an opportunity to observe myself and where I am growing from my meditation practice.  As an instructor I want to share what is working (and not working)–hopefully this offers some idea of what you may expect. Additionally, it is important to savor the small victories.  But, don’t accept anything I say–meditate, meditate, meditate and find Truth for yourself.

A “glitch” I have wrestled with is holding grudges.  Who knows where it arose from?  I come from a long line of spicy Panamanian women– perhaps we ate to many chili peppers!  But, it doesn’t matter where it came from; what matters is that it a pattern or samskara, “those deep impressions. It is those deep impressions or seed habit patterns, which are at the root of ALL of our Karmas (actions)” (Swami Jnaneshvara Bharati).

Samskara– it sounds like a scar– a deep etching a groove left in the mind which, like a cd stuck on a track, leads to habituated behavior.

When we sit to meditate we are first taught to let the stream of thoughts come and go without obstruction.  We are taught to let the mind behave naturally and develop the perspective of a detached witness to this stream.  Why?  What purpose does this serve?

Over time this art of gently allowing the mind to unfold and bloom helps the aspirant to “see” that the mind has a limitless capacity for creation.  A meditator learns to have more an impersonal relationship with “their” thoughts; they are just thoughts and not who we are at the core.

Once there is some space between the thinker and the thoughts; the fun starts to really happen… A consistent meditator notices that there are trends and habits of thinking which does not serve them.  In my case, the habit is to become very defensive and angry when I perceived that I have been wronged.  This tendency can lead me to hold a grudge.

Earlier this week, I was relaying to a dear friend some feelings I had about the Yoga community in my home town.  I had a particularly unhappy experience which someone who has a very financially successful studio in-town.  When the antagonist of my drama and I parted company, it left a very sour taste in my mouth. But, this time when I shared the story I finally felt more “neutral”.  I am not going to say it was as if I was a newscaster.  But, it was the first time my blood did not boil.  Furthermore, I was aware of this new sense of “neutrality”.

I have begun to erase this groove.

The yoga sutras speak of four attitudes to cultivate: Maitri: Friendliness, pleasantness, loving-ness; Karuna: Compassion, mercy; Mudita: Gladness, goodwill; Upekshanam: Acceptance, equanimity, indifference, neutrality.  The last of these is to be cultivated specifically towards “those we perceive as wicked or evil”.

In addition to the concept of neutrality– notice that the sutras say “those we perceive”, because the truth is, when our minds are deeply entrenched in thought we don’t really get the truth of what is going on.  We ride off on each thought into the land of fantasy where we are the protagonist and the star of our drama.

As we move further into our path we work towards not creating new etchings by a committment to observing the thoughts. Then they don’t unconsciously affix to us– we are aware of their comings and goings.  When an unsavory thought attempts take hold we label it as “not useful” and let it go.  After all, we aren’t defined by them– they are just thoughts– and we understand that they are the product of our beautiful, boundless, ever creative mind.

Consistency in Meditation Practice

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Cardiovascular fitness

I was listening to an audiobook that is a staple in my library now, “Practicing Mindfulness: An Introduction to Meditation” by Professor Mark W. Muesse Ph.D.  The lecturer eloquently describes our exhibitionist media’s stereotypical image of a meditator: young, scantily dressed woman, on a beach or in a lush garden.  He artfully explains this image makes meditation seem relaxing, easy, and fun.  However, Muesse goes further to explain how polarizing this is–if you can’t sit criss-cross applesauce, if you’re not young and lithe, and if you’re not a sexy woman you may feel excluded from the club.

I’ve got news for you: meditation is not necessarily easy (in fact, at times it may be difficult).  Furthermore, with an untrained body and mind there will be discomfort.  But, like an athlete systematically trains for a marathon by consistently increasing their running on a weekly basis, a consistent practice will unfold in the ability to sit, reasonably comfortably, in meditation.

The Himalayan Tradition prescribes sitting in meditation four times a day!  Yes, that may be daunting.  Furthermore it may not be your reality.  I have to maintain flexibility in my practice schedule.  But, I sit every day!

The Yoga Sutras explain, if one wants Realization (if that is what you want), this requires committment.  Realization is the greatest undertaking of a Human Life– it is not to be taken lightly.  If you want to lower your blood pressure and zone out, then you should meditate sporadically.

All the Masters prescribe a relationship with The Silence, from Jesus to The Buddha.  So I guess the real question, before we determine why so many people don’t meditate regularly–is, what do you really want?

Classically, in Raja-Yoga (the path described in the Yoga Sutras), one does not start with meditation.  One begins with getting their house in order.

Perhaps you attracted to the idea of meditation, as stated it is recommended by The Best.  But, you don’t know what you want for your life.  Perhaps, you don’t have a goal.  The aforementioned runner does not only hit the road to prepare for a marathon (meditation), they also use weights, they stretch, and they modify their nutrition.  The Himalayan Tradition affords adjunctive practices to prepare and enhance meditation.  One such practice is internal dialogue (atma vichara).

Internal dialogue is just that: having a two-way conversation with the mind.  Don’t let that seem schizy to you– we do it all the time.  Sometimes it is more that a two-way conversation– Muesse describes it as a committee meeting!  Internal dialogue is a practice which allows you get to know your own mind, to befriend it, to learn your true deepest desires, and to have a goal for your life.

If you’re already meditating, but not using atma vichara consider adding it to bolster your practice.  If you’re meditating inconsistently, understand your level of effort will yield fruit accordingly.  If you haven’t begun a meditation practice, and you feel an aversion or hesitation, start with atma vichara (internal dialogue) to learn why.

Then meditate, meditate, meditate.  As my beloved Swami J says, “May your meditation today bring you peace, happiness and bliss…“.  

P.S. USE THE LINKS IN THE ARTICLE TO DEEPEN YOUR UNDERSTANDING!!! LOOK AT THE GUIDED PRACTICES CATEGORY FOR MORE ASSISTANCE.

I am NOT a Yoga Teacher…

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Golden Om

I am not a Yoga Teacher… It sounds so ominous, as if I am rejecting my “career” path of the past 20 years! But, it’s quite the opposite; I am affirming my sadhana (spiritual path)–and that’s what matters.

All speech has an intention underneath it– allowing the propagation of a misnomer, for the sake of simplification, is egregious to a seeker.

I am not a Yoga Teacher–really there is no such thing.  Among many definitions: Yoga is the transcendental state of consciousness; Yoga is the union of the microcosm and the macrocosm– how can one embodied being teach that???

Yes, there are Realized Masters who benevolently impart their wisdom. They have Realized their True Nature and they are guides– but, the aspirant must still walk the path.

In fact, the Yoga Sutras explain that there are three ways to obtain knowledge. Intuition, Experience, and a Qualified Teacher. But, the highest knowledge, truth, is the convergence of all three.

The aforementioned Masters are desireless– but, they share these teachings with the understanding that we are all one and it is the right and privilege of all to Self-Realize.

There is no “Teacher’s Training” that can offer this– because it requires direct experience.  That is the part that seems to be ignored by the conventional.

At this junction I am a Sadhaka, not a Yogi (they have attained Yoga), I hope to Realize this state. But, until then I am a coach, a guide, and an aspirant.

Nonviolent Food Protest

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In one of our last postings there was a beautiful poem, from Chad, which noted the importance of nutrition– as it relates to sadhana.  The way we approach eating, furthermore our perception of food, is integral to our spiritual development.  Naturally, this creates space for a lot of debate; including: morality, the karmic energy of the food we eat, and meeting our nutritional requirements.

In this tradition we subscribe to the idea that we are not merely a body (I use the word “merely” because it is not that the body is unreal– it is simply not who you are at the deepest level). In this tradition, and many other mystical philosophies, the body is the outward, gross, and transient projection of an eternal and perfect source. The body is an instrument in which to experience this world. If one’s goal is enlightenment, like a virtuoso, one must tune, clean, and treat their instrument with respect.

I work in health and wellness as my profession, although I am not a nutritionist, and I have a strong understanding of the purpose of food.  As my teacher says, “food is for the cells“; ironically, a baby knows this– they do not come into the world wanting chocolate or candy.  However, somehow along the way– we lose sight of this and we begin to look to our food to fulfill a longing in ourselves.

In the Yoga Tradition, the desire to eat is considered to be one of the four primitive fountains: sleep, sex, self-preservation, and food– these are the primal urges from which all other desires “spring forth”.  These impulses are inherent to the souls incarnation in a human body.

The problem is that we are so deluded, so entrenched in our body identification that we let these urges, which help to keep the body functioning, run amok.  We say things like, “I want sweets, I want alcohol, and I want to lie on the couch”.  Truthfully, the urges are imbalance and unchecked– “I” never wants for anything because “I” is a manifestation of the ego.  “We” are perfect and whole; the body needs sustenance to function optimally.  But, we are looking outside and finding disastisfaction.  Then we indulge these cravings and we are sad and disappointed– they do not bring us true joy.

If we are seekers, then we begin to revere the body as a great gift and we want it to assist us in pursuing our spiritual endeavors.  In order for the body to facilitate the pursuit of transcendence, we must consider the significance of the foods we ingest.  Ann Wigmore aptly said, “The food you eat can be either the safest and most powerful form of medicine or the slowest form of poison.”

Yet, it’s more than the nutritional content of the food that must be considered.  Most of us are intelligent enough to know if our food promotes health or harm.  However, it is also the sensory experience we are trying to derive from our fuel.  We want food to be exotic and fascinating.  Since we are all one, we must consider the impact, environmentally, on the quest to have a mango in December.  Consider eating in a monastary, food is simple and often taken in silence.  When we eat slowly, mindfully, and with gratitude we may discover untapped joy in taking in the energy of God to reconnect us with that which we are.

 

The Pinnacle of the Three Streams

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The Three Streams

Sometimes you learn a technique, teaching, or explanation that cannot be trumped.  I was on Facebook reading a fellow teachers notes and they reminded me of Swami Jnaneshvara’s succinct cumulative definition of Yoga.  Since it is not something that can be intellectualized, this definition is comprised of a few ways to gain a mote of “comprehension” of something that is purely experiential.  I have added links to every one of the Sanskrit terms.  Learning these relationships is a great asset in the development of a Yoga Meditation practice.  Thank you, Swami J, for your compilation.  (The full text from which this definition is drawn can be found here)

Traditionally, Yoga (Sanskrit: union) has referred to the realization through direct experience of the preexisting union between the microcosm of individuality and the macrocosm of universality, Atman and Brahman, Jivatman and Paramatman, and Shiva and Shakti, or the realization of Purusha standing alone as separate from Prakriti.

Yoga is the union of the

– Microcosm of individuality and the

– Macrocosm of universality

Yoga is the union of

– Prana vayu (the upward flowing prana) and

– Apana vayu (the downward flowing prana)

Yoga is the union of

– Atman (Center of consciousness, Self; Vedanta) and

– Brahman (Absolute reality; Vedanta)

Yoga is the union of

– Jivatman (Soul as consciousness plus traits; Vedanta) and

– Paramatman: (Self/soul as only consciousness; Vedanta)

Yoga is the union of

– Shiva (Static, latent, unchanging, masculine; Tantra) and

– Shakti (Active, manifesting, changing, feminine; Tantra)

Yoga is the dis-union of

– Purusha (Untainted consciousness; Sankyha-Yoga) and

– Prakriti (Primordial, unmanifest matter; Sankyha-Yoga)

 

My Mental Meditation Pillow

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A few months ago I was being coached by a wonderful teacher, Radhika Shah-Grouven, about how to keep doing “this” when I am so busy.  I know we all feel very busy– and, with regards to scheduling, I am: the family, full-time job, additional clients, commuting, this blog… this list could be endless.  However, I find that I am only as overwhelmed as I believe that I am– of course, this falls within certain physical parameters: I must get sleep (although I get 5.5-6 hours), I must eat well, I must drink water, I must exercise, and I must meditate.  Meditation doesn’t cause me to suddenly have a “stress”-free life.  However, it does cause me to be very aware of my reaction to stress.  It has afforded me enough self-awareness to realize how much I can take on or how much I must put down. I definitely experience times of ambivalence and apathy– times where I would rather sit on the couch and veg-out.  However, I would rather allocate predetermined amounts of “free-time” to meditation.  My lineage recommends four times a day– that may seem daunting to a newcomer.  I would recommend a newcomer dedicates time for one to two sittings.  As I have stated previously, five to seven minutes; but, commit and do it.  In the same way you wouldn’t consider leaving the house without brushing your teeth, commit to going inside.  My teacher, Swami J, says to make it an appointment, like lunch with a friend.  Furthermore, if you are late, you postpone and make it up, as soon as possible– like your lunch date.  Life happens, I understand; but, as Radhika taught me, you have a “mental mat”– it goes with you every where.  She explained that there were times when she just touched the mat while riding the train!  The more you return to center, the more it stays with you.  Many times my meditation pillow is in the cockpit of my car and my meditation room is a parking lot.