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Executive
Director, Integral Yoga Institute of San Francisco
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Contents
1. How Yoga Enlightens
2. Reflections on 9/11
3. Thanksgiving
4. The Dis-ease of Busyness
5. Awareness Listening
6. Peace as a Touchstone
7. Meditation poem
8. Steady Mind Through Practice
9. Silence
10. Happiness
11. Hatha as a Tool for
Self Discovery
12. Humility
13. Prayer
How Yoga Enlightens
Interest in Hatha Yoga has grown
tremendously in the last few years. Students find powerful benefits ranging
from simply feeling healthier to feeling a deep inner connection with Spirit.
For many practitioners, Hatha Yoga is a purely physical practice and that is
enough. But those who look more deeply, can learn
that it originally evolved as part of an eight-limbed path to experience
enlightenment, or the realization of our true nature. This greater context
for Hatha practice is methodically presented in the Yoga Sutras of Pantanjali, and is called the study of Raja Yoga. Here,
one encounters a step-by- step approach to what may appear to be impossibly
lofty goals, such as selflessness, unconditional love, permanent peace.
Fortunately, the approach elucidated is gradual and comprehensive; even a
little effort begins to help us understand more fully who we truly are and what
will enable us to experience deep peace and lasting happiness.
The first two limbs are Yama and Niyama,
and involve the practice of ethical principles that require us to reflect on
our relationships with others and ourselves. For example, the principle of
Ahimsa, or non-violence, requires that we consider the wellbeing of others
and the harmful repercussions of our actions, speech, and even our thoughts.
By practicing non-violence, we begin to see the subtle ways that we hurt each
other and how such behavior affects us as well. Can I really be at peace with
myself when I speak badly about others else behind their backs or answer them
sharply because I'm annoyed?
Yama and Niyama bring more and more
awareness to all our interactions, helping us to reflect mindfully on them
and restrain ourselves from behaviors that hurt others and ultimately
ourselves as well. This effort helps us quiet our self-centered thinking and
be guided by our conscience, or spiritual consciousness. Thus, we can
gradually learn to refrain from harmful behaviors (which waste a tremendous
amount of energy), and begin to quiet our minds and listen to our hearts.
The third limb is Asana, which is becoming
widely practiced, but is often approached incorrectly. Many practitioners
apply the same "just do it" mentality to asanas that they have used
to be successful in other activities and to get a competitive edge. Asanas
should be performed with acute awareness of the body's capacity in this
moment, challenging us to let go of our normal preoccupation with wanting to
impress others or straining to look good. Then we learn how to develop our
capacity, both physically and mentally, by being present where we are and
moving forward gradually with ease and balance.
The fourth limb is Pranayama, which means
to extend or control the subtle, vital energy that animates everything. We
use breathing practices to influence prana to flow more fully and evenly
which in turn calms and steadies the mind. Whenever the mind is agitated, the
breath also becomes agitated. Conversely, when the breath becomes
smooth, deep and steady, the nervous system is calmed, prana moves more
freely and the mind is influenced to become energized, balanced and
serene.
The fifth limb is Pratyahara, withdrawal of
the senses directing the mind toward something without the senses drawing our
attention away. This ability grows stronger as the mind becomes calmer and
more balanced, an ability that the previous limbs help to develop. Pratyahara
is inherent in our efforts to practice meditation, focusing the mind on one
object, such as a mantra or the breath.
The beginning stage of meditation is called
Dharana, or concentration -- the sixth limb -- which refers to the process of
bringing the mind back again and again to our intended object. As we practice
regularly, we gradually learn to sustain our focus, withdrawing our mental
energy from dwelling on other thoughts, an effort that requires patience and
persistence. As with Pratyahara, all the previous limbs act as a preparation
for Dharana, stabilizing the body and building up the energy that is needed
to begin controlling the subtle, mental level. Sri Swami Satchidananda uses
the analogy of a rocket propelling itself beyond the pull of gravity to
convey how we must restrain ourselves from wasting energy, eliminate physical
toxins and reduce mental tension to build up the strength to free ourselves
from identifying completely with the thoughts. We always have thoughts
and feelings, but they do not have to govern our experience of life.
When a one-pointed focus is sustained, then
we reach the seventh limb, Dhyana, or meditation. Here one really begins to
experience some stillness in the mind and see whatever we meditate on with
real clarity. When the mental level is quieted sufficiently, it can
experience the even more subtle spiritual aspect of our being that is
normally drowned out by all the "busy-ness" in the mind.
Finally, when even that one-pointed
meditation is sustained, Samadhi, the eighth limb, is attained. At this stage,
there is a complete experience of our spiritual consciousness and a sense of
oneness with all of creation. The inner Light or true Self shines forth
unobstructed into the serene mind, illuminating it with wisdom and deep
peace. Even though this final stage may seem distant to us, the first six
limbs can be practiced regularly, by anyone of any background or faith.
Together, they form a firm foundation for spiritual growth and bring benefits
to all aspects of our lives: our health, our mental and emotional stability,
our ability to focus on tasks and to be clear in our relationships with
others. Most importantly, they help us to experience ourselves as more than
just the body/mind and give us access to the deep, peaceful ocean of Spirit
within that can, with regular practice, become a source of tremendous healing
and guidance.
Reflections on 9/11
In the first few weeks following 9/11, I remember how many of us at the Institute
kept up with the news specifically to stay informed on how we could
help. We gathered items needed by relief workers and collected
donations for the families that lost loved ones. It felt like the whole city
rallied together to support the recovery from this tragedy. Now, months
later, the question, “How can we help?” has largely faded from our minds, but
is in reality equally important. While most of us are not in a position
to fight terrorism or negotiate peace in the world, we are all responsible
for our own little corner of this planet and significance of what we can do
every day to give birth to peace is a point that has been hammered home in a
very violent way. Peace in the world is dependent upon nothing more
than our own combined ability to know peace in ourselves and express it in
how we live.
One important aspect of coping with any
crisis in life is acceptance. While it may be impossible for us to
grasp why events like 9/11 occur, we can learn to accept them. It is
natural for grief or anger to arise in response to tragedy. But to
become wild with rage or lost in bitterness will simply drain our energy and
prevent us from staying present and doing anything truly helpful. When
we accept what comes as a part of a Divine plan or the natural laws governed
by a higher power, our own suffering eases, our hearts can breath and we can
begin healing or being useful to others.
One of the most powerful things we learned
to do in response to 9/11 was to pray. Our spiritual teacher, Sri Swami
Satchidananda, reminded us that very evening that we can send our prayerful
thoughts to those who passed away and to those who lost loved ones. In
doing so, we open our hearts and express our compassion on a spiritual level
where we truly are connected with everyone. We found praying this way
to be a tremendous comfort for ourselves and the efficacy of prayer to
comfort and bring healing to others has recently been documented in numerous
scientific studies. Sri Swamiji suggested that we use whatever form of
prayer comes naturally in our hearts and put our whole being into it. I
have probably led at least a dozen or so gatherings of people in prayer this
way and found it to be without fail a tremendous healing experience for those
praying, and I feel certain, for those being prayed for as well.
Another important aspect of living in a
time of crisis is to maintain practices that
keep us in good shape–that relieve tension and bring stability to body and
mind. Under the stress of trauma or thrown off balance by the
unexpected, we can easily be swept away with fear and abandon habits that
keep us strong and healthy. It can certainly be difficult to discipline
ourselves in such moments, but we can recognize the value of caring for
ourselves properly and spend even small amounts of time doing deep
relaxation, restorative asanas, or deep breathing. Practicing Yoga or
praying with others can be especially helpful, feeling the strength and
support of the group. Restoring our physical and mental balance enables
us to make good decisions and be of service to others. Any practice
that quiets our minds–meditation, Hatha Yoga, or even prayer, helps us to let
go of conflicting thoughts and feelings, and open our hearts and minds to be
guided by the spiritual wisdom that lies always within us.
When we can keep alive even a small
flame of peace and equanimity in ourselves, we will have already contributed
to world peace. Establishing peace in ourselves is the only way we can
expect to have the clarity to then express it in our daily lives, in the
difficult interactions we have, where peace is sorely needed. Our
ability to embody nonviolence and compassion will bring those values more
powerfully into the world than any speech we can make. We have
literally hundreds of opportunities every day to make a choice to be loving,
to listen and understand others, to give without expecting
something. If we can open our hearts to even a few people we
encounter, we begin to live as a light for peace, one step at a time. I
think there is nothing more important for us to do and nothing more
fulfilling. - from Spring 2002
Thanksgiving
As I reflect on how the Institute is
changing and growing, I feel compelled to share how things are going here.
We’ve recently completed our busiest summer by far -- attendance has grown
faster than ever before. Nalini and Nirmala, who oversee our program
planning, have tweaked our schedule over and over to allow for the most
possible classes and workshops in our seven rooms. Dharmini is scheduling
teachers for about 100 open Hatha classes per week, and, in July, we began to
offer programs at a location on 29th Street and more open Hatha classes at
the Interfaith League on First Avenue. Despite those we are turning away more
students than we ever have before because the classes are full.
When I listen to our reception staff, with
real pain in their voices, report on how many students did not get into a
class, we all know we need to do something. Our goal is to turn no one away.
What we are not going to do is put more students in the classes. We have
already heard from students that they feel crowded in class, and we are
working with our teachers to see that students are evenly spaced in the
rooms. It’s clear that we also need to expand our operation if we want to
accommodate everyone. We are continuing to look into ways to do this and
welcome your input, as well as anything you might tell us that would improve
your experience here.
The practices of Hatha Yoga and of Buddhist
meditation seem to be growing in unprecedented ways in this country, and I
can’t help but think that it has something to do with the human experience of
this era. With the boom of this information age, there is more access to more
things than ever before, perhaps creating an even more striking contrast to
those things that we don’t experience...like peace in our hearts, forgiveness
for family and friends (and for ourselves) when we hurt each other, and the
simple but profound joy of being quiet and having enough. Our world has
become so connected externally, yet we feel such separation from each other
and from the truth within ourselves. Perhaps this accounts in part for the
tremendous interest in practices that teach us how to let go of so much doing
and learn how to be, to experience the richness of life, and of each other,
without having to get something from it.
A wonderful antidote to looking for
fulfillment from outside ourselves is thanksgiving. Giving thanks starts with
reflecting on and appreciating all the blessings we’ve been given: this body
and mind, food and shelter, the loved ones in our lives, the spiritual
teachings available to us, even the air we breathe. And the natural
expression of this gratitude is to share what we have, however small it may
seem, with each other, for we truly experience that which we give. We
know love by expressing it-- that is what opens our hearts to feel.
Appreciating what we have and sharing it can have a profound effect on our
lives. We begin to sense that we have been given exactly what we need
to grow and realize our potential. I have felt this in my service here in New
York City. I am challenged in just the right ways to cultivate an ability to
remain at peace in the midst of activity, and to be compassionate to both
those with whom I live with and those I encounter on the street.
I can confidently represent all our staff
and teachers in giving thanks for the precious opportunity we have to offer
the teachings of Yoga, that mean so much to
us. This is how we experience the light of truth that is within all our
hearts, and the deep connection that is there between us all. We thank you,
students, for all your understanding and support, your helpful feedback and
your keen efforts to learn, that constantly inspire us and help create an
uplifting environment where we can all grow together. - from Winter
1999
The Dis-ease of
Busyness
Almost everyone, when you ask how they are
doing, respond with something about how busy they are. It has become the
status quo for our lives to be filled to the maximum and beyond, so that we're
not really aware of how driven we are, how stressed our lives have become,
and how it is affecting us. Even when we are aware of it to some degree, we
feel unable to do much about it. We seem to value "doing" many
things over "being" well and at peace.
Our sense of self-esteem has become so strongly associated with being busy
and stacking up accomplishments that we sacrifice really self-worth to create
an impressive image that will make us look good.
So many of the ways that we hurt ourselves seem to be rooted in this need to
win the love of others (and even ourselves) so that we can be happy. Yoga
teaches us that our effort to find happiness by controlling things outside
ourselves, such as the opinion of others, will never bear lasting fruit. Our
endless efforts to prove worthy of love may bring temporary results, but as
we probably all know from current relationships, the affection of others
comes and goes; demanding it or holding it too tightly is generally
counterproductive. Keeping busy may help us feel good about ourselves, but
this feeling will also prove temporary when the pain of pushing so hard
catches up with us. There is true irony in discovering that we are hurting
ourselves in our attempt to feel good, to be happy.
It's well known now that a number of the physical problems we experience in
western society are caused by or complicated by stress, and that many
ailments can be improved significantly by proper rest, diet, exercise and
self-acceptance. Of course these lifestyle changes take time. It is rewarding
to see how popular Hatha Yoga is becoming, but even in these classes, the
engrained belief that "more is better" can dominate the experience,
and straining to get a better pose can be the norm. I know I've hurt myself
more than once from wanting to be or look better than what I am. I remember
really overdoing it with fasting during my younger fanatic days, and
revolting afterwards with equally zealous overeating.
What to do? I can't pretend to have mastered this issue…a few of the staff at
the IYI snickered when they heard I was going to write on this topic,
suggesting I have a lot to learn. I can share how I'm learning and what Sri
Swami Satchidananda (Sri Gurudev) has taught us. We can address the issue by
both reflecting on the root cause in the mind and by undertaking step by step
changes in our daily habits.
We can consciously begin to value our physical and mental health in concrete.
Preparing healthy meals, getting a massage, taking a Hatha class, spending
time in nature or with loved ones, and time alone to be quiet or creative,
are all things that will help maintain a balance of giving out and restoring
energy. In the midst of busy days, with even a few extra minutes (i.e., if
someone is late for an appointment,) we can relax and reflect on how we're
feeling. A few minutes of stretching, deep breathing and consciously relaxing
the abdomen, neck and shoulders, jaw and especially the eyes, can have a
marvelous renewing effect. When we eat, we can make it a habit to stop for a
moment, calm ourselves with a few breaths and bless the food, then chew it
well. When we answer the phone, we can pause for a few seconds to be present
for that call.
An even more powerful change with much deeper benefits, is to reserve one
evening per week as unscheduled time that you can devote to caring for
yourself. The idea is to turn off the TV and the phone, and cook, do
something creative, take a bath, do a deep relaxation, read and/or go to bed
early, whatever would refresh you. Sri Gurudev has often encouraged us to
spend some time each week practicing silence. If you have a family, such an
evening might be important time apart from them, but
it might also be planned as a
evening to have meaningful time together to play, relax and appreciate each
other.
A similar practice that has been so helpful to me is to fast one day per
week, giving a rest to the body and giving me some extra time to rest from
doing. I always sleep better that night and feel rejuvenated the next
morning. In addition, my practice of meditation and Hatha the next morning is
inevitably more alert and focused, their affects often lasting through that
whole day. Some may find it difficult to fast the whole day and could try
eating only fruit for a day or skipping the evening meal, which provide
similar benefits.
When we experience the benefits of any of the above ideas, even a small one,
we will be inspired to continue it and perhaps to take another step toward
the same goal. We may even be inspired enough to try a bigger step, like
attending a weekend retreat dedicated to rest and reflection, communing with
nature, or spiritual practice. Such a retreat can very effectively relieve
built up stress and help establish new habits, like a regular practice of
Hatha yoga and meditation.
These practices, more powerfully than any other suggestions I've made, can
heal the harmful effects of stress and restore balance to the body and mind.
And the other remarkable benefit they offer is teaching us how to prevent a
stressful response to life's difficulties in the first place. By developing
an inner awareness of our physical and mental condition, we learn to notice
tension or anxiety when it first appears. To respond to that situation
mindful of our capacity at that moment, and equipped with the effective tools
for relaxing that those practices bring us.
As a meditative practice bears fruit, we begin to have moments of real
contentment that are not contingent upon completing tasks. A deeper
examination of such moments reveals that this experience is the result of
letting go of our preoccupation with making things happen, with trying to
create happiness. Instead, as the mind begins to quiet down, we approach a
natural completeness that is already there, a feeling that is wonderfully
relieving and healing.
Though these glimpses of our true nature may not last as we move on with our
day, they can help in several ways. One is to inspire us to continue making
time for the practices that have quieted the mind. Secondly, we can create an
affirmation based on that experience that reminds us of what we have found to
be true in ourselves, and use that affirmation regularly to assert that
truth, to counter the old patterns of thought we have held that still arise.
As our practice enables us to repeat this experience of inner peace and that
deepens, our old ways of thinking about achieving happiness begin to erode
and we can create a new relationship to "doing" things. Our doing
can become a joyful expression of the wells of light and love that bubble up
from within.
When we approach life with neediness, clutching for something to make things
right and bring fulfillment, that narrow vision of who we are can only serve
to close the heart. When we nourish ourselves with moments of peace, our
hearts overflow and we can truly serve others, wanting them to be nourished
as well.
Yours in the light,
Awareness Listening
One of the most fundamental elements of
Eastern spiritual teaching and living is the development of awareness, the
ability to be awake to the present moment. Awareness enables us to witness
both our own minds and the events around us with accuracy, and to respond
skillfully to our thoughts and the situations we encounter. Such a presence
of mind is not easily had but must be cultivated slowly and steadily by some
regular practice such as meditation or Hatha Yoga. Sustaining a regular
practice takes patience, persistence and perseverance, and we can easily
become discouraged if we feel little or no benefit from our practice in our
daily lives.
One place where awareness enriches everyday life is in interpersonal
communication and more specifically in listening. Sri Gurudev (Swami
Satchidananda) has often remarked that it is through “rubbing and scrubbing”
that we are cleaned up, meaning that through difficulty we learn and grow,
through painful situations we awaken to our own unhealthy ways of thinking
and acting.
I’ve recently seen a number of examples of how our relationships bring
adversity. We are tremendously challenged to maintain our own peace of mind
and to act with compassion when “working things out” with those we work with
and live with, even those we love the most. When faced with another person’s
point of view, we are faced with ourselves. Sometimes with our preoccupation
with our own security and happiness, other times with our inability to stand
up for that in which we believe. In the clouded confusion of fear, hurt and
anger, the light of awareness can help us to act sincerely, caring for both
ourselves and for others.
A powerful form of awareness in interpersonal communication is true
listening. During the Stress Management Teacher Training Program at Yogaville this past June, Surya Sierra, (one of our NY
teachers), led a communication exercise. He divided us into pairs and
instructed us to take turns talking about how we were feeling about the
training program. He asked that we not speak while listening, and that we
notice any thoughts that arose as we attempted to do so. It was remarkable to
see how many of us experienced the same things as the listener. We observed
how our minds began to dwell on similar experiences we had to those of our
speaking partner, and how quickly we were moved to speak up and share what we
had learned or suggest what they should do. This tendency made it difficult
to really listen to them, and we had to keep bringing ourselves back to
listening instead of reminiscing, interpreting and preparing our advice.
When we did a similar exercise in our Tuesday evening Raja Yoga study group,
it became even clearer to me how hard it is for us to hear someone express
their feelings without being compelled to help the speaker resolve them. As
if they could fold their feelings neatly, like shirts to be stacked in a
drawer. And it has struck me frequently in observing conversations since then,
how quick we are to bring our own experience or point of view back into the
conversation.
This is not to suggest that expressing our point of view is inappropriate,
but simply that really listening first will enable us to respond to what
another person truly feels. It allows us to be open in the present vs. stuck
in a personal vision for the outcome. And it can serve as a check on our
motivation: “am I sincerely wanting to consider this person or simply to
press my points, get my way.” Communication really happens when each person
takes the time to acknowledge the other’s perspective -- to understand them,
and understanding leads to compassion. Out of compassion we can respond
mindfully, striving to bring the most benefit and the least harm.
In the Raja Yoga study group I mentioned, we had been discussing ahimsa, or
non-violence, and how we might practice it in our lives. We decided to
practice by being more considerate in our conversations, by listening well to
others, and responding thoughtfully. We also talked about listening to
ourselves. Sometimes we are quick to judge ourselves without really looking
deeply at the painful feelings that are an underlying cause for our thoughts
and actions. Listening to understand first may be the best way to support our
own growth, and we may even ask for that listening support from a friend.
Then we can make new efforts that are based on where we are now instead of
how we’d like to be seen.
Bringing this kind of awareness to our relationships is fertile ground for a
lifetime of growth. However the benefit can be felt
immediately -- even listening a little better begins the opening of our
hearts to each other. And that opening is where we feel love. It is with the
heart that we can look at another person and know they are a part of us.
Then, real commune-ication can occur. - from
Fall 1997
Peace as a Touchstone
I have always been strongly attracted by
essential truths, statements that get right to the heart of the big questions
about why we’re here and how to navigate this life. While sifting
through various philosophies and teachings, I would get excited when I found
a clear, simple principle that could be applied to daily life. I found this
kind of clarity and depth in the words of Sri Gurudev Swami Satchidananda. One
of the teachings I have treasured is what Sri
Gurudev calls “keeping the most important, sacred property: your
peace.” This concept has become a powerful way to examine my life and
the choices I make, a great reminder to keep everything in perspective.
This statement implies that peace is something that we don’t need to acquire
because it is already a part of us. While that may be true, most of us don’t
experience that truth so easily. Only when we have focused and calmed
the body and mind through our spiritual practice or become deeply absorbed in
some activity, do we begin to taste that part of our being that is sacred.
When the thick clouds of fear and desire that tend to dominate our minds
begin to dissipate, the light at the heart of our being shines through. The
peace that is always there can be experienced. Even a hint of that peace,
which feels like an inner serenity, can be a godsend in the midst of the
crisis and turmoil of daily life.
Sri Gurudev suggests using this teaching as a touchstone for analyzing what
course of action to take: If an action will cause me to lose my peace, it’s
not a healthy choice. If I see that my inner stability can be maintained,
then I can go ahead. Of course this analysis must be done with sincerity, and
with the understanding that anything I do that hurts someone else, will also
disturb my peace of mind. For example, can I be truly at peace if the “truth”
that I tell is motivated in part by revenge? No. If I rest after working, or
retreat from helping others to rejuvenate, to keep my peace, this can be
called a right action -- if I hurt no one but maintain my ability to serve.
This can be a tricky decision in that choosing not to give more of myself can
be selfish, I could be avoiding that which I am called to do. How can we tell
the difference?
The way we practice Hatha Yoga provides an excellent analogy for reflecting
on this. We see that in performing an asana, we stretch by becoming acutely
aware of our capacity in this moment – and the real benefit comes from a
mindful effort to move beyond our normal limit by consciously releasing
tension and relaxing. But if our stretching is done without regard for where
we are now, (as when we try to look impressive), then there’s a good chance
we’ll injure ourselves. Likewise, most of us benefit from stretching a little
further in our efforts to be loving to one other. This effort, too, should be
mindful and tempered by listening for signs that we’ve reached the limits of
what our bodies and minds are capable of at that time. This means that as we
learn to grow more compassionate with one other, we also practice compassion
for ourselves. For example, at times, eating and resting properly, or taking
time to practice Hatha Yoga or to pray, can be the best way to serve others.
Who profits by another example of a stressed out person who doesn’t know when
to call it a day?
Ultimately, when we experience the joy of opening our hearts to give, we find
that giving to others is never in conflict with giving to ourselves. Allowing
love to flow through us (as it is meant to), acting free of our own fears and
worries, is one of the most fulfilling experiences we can have. And if
we pay attention to the moments when we suffer, we are likely to discover
that the flow of love is obstructed by our habit of believing that we can
arrange the world around us to bring about our own happiness. When we
practice quieting the mind and all thoughts and feelings that we are
separate, we begin to discover what all spiritual teachings tell us: that we
are a part of everyone and everything. This is where “keeping your peace”
becomes loving everyone as your self. This kind of
deep understanding doesn’t come overnight, but catchwords and phrases like
this one can help tremendously to guide our way as we learn and grow. -
from Fall 1999
Meditation
Just for a moment
let me loosen these tangled vines of effort
to hold happiness
Remain a moment between relentless waves of longing for more
accept this present gift
that slips between the fingers of that
reaching hand
bathe in this quiet pool
naked white moon awake
why wear those clothes again?
Yours in the Light,
- from Spring 1998
Steady Mind Through Practice
Many people I’ve spoken with have
experienced moments of striking clarity or deep peace while doing spiritual
practices, communing with nature or during periods of creativity such as
painting or playing music. Despite sincere spiritual aspirations, these
experiences tend to be few and far between and take place while in solitude
or on a retreat. The idea of feeling centered while at work or while working
things out in a relationship seems a remote possibility at best. Even the
best intentions and highest philosophies may go out the window in the face of
a crises or confrontation, allowing layers of tension to build up and be
carried into the next interaction. Then, when our buttons get pushed, we may
“lose it” despite our best efforts to control ourselves.
The best way to develop any muscle is to build it up by repeated use.
Developing a steady mind and an inner ease -- strong enough to last in the
midst of activity -- also takes practice. A keen effort to steady the mind
through Hatha Yoga, meditation, chanting or prayer can have a tremendous
impact on the rest of our lives, especially if done regularly, over a long
period of time. Even relatively brief sessions, such as 15 minutes twice a
day, begin a process of transformation, of undoing the conditioned ways of
thinking and reacting we fall into by habit.
During such a meditative practice, we refocus the mind again and again,
patiently directing it, training it to remain steadily engaged. As the body
relaxes and the mind calms down, we begin to taste the simple joy of being
present in the moment. We can start to develop the same ability to focus at
work. And, we certainly will become more aware of the mind’s restless
tendency to flit back and forth between thoughts, remaining half preoccupied
with worries rather than the task at hand. We can learn to recognize this
tendency as the habit of wanting, of scheming to secure our happiness, as an
endless anxiety that things may not go right. When I am struggling so hard to
solve the day’s problems, it can be a tremendous relief to realize that it is
precisely this tense effort that keeps me from being at ease: from being
present with clarity to understand that which needs my attention (not my
tension). I discover over and over that one of the best ways for me to be
effective is to keep my own peace no matter what happens around me.
One of the teachings from Raja Yoga that especially supports that effort is
the idea of responding with friendliness to friendly behavior, and with
compassion to sorrow, with delight to virtuous behavior, and with detachment
to harmful behavior. It has probably happened to all of us that after someone
has acted unreasonable, angry or obnoxious towards us, that we later find out how much pain they were in. We
may not be able to help them but I know I have benefited so much from not
taking such behavior personally, and waiting for a calmer moment if possible,
to interact with them. We can never expect to control the moods of others,
but we can value our own balance, knowing it is the only way we can hope to
respond constructively.
The way we practice Hatha Yoga can be a great analogy for how we can work. In
all our efforts, there should be an element of relaxation that allows us to
stretch further. And I have often seen in my service the importance of
distinguishing between that healthy pain that comes from stretching
carefully, and the strain that comes from forcing too much, causing me to get
sick or to hurt someone else. During stressful situations, we can re-center
ourselves by consciously focusing our minds on the focal point we have used
regularly in our meditative practice. By inwardly repeating a mantra or
prayer, or by calming and watching the breath, we draw on the powerful
association our practice has cultivated, which helps us slow down. Returning
to the present, we call forth our connection to the spiritual consciousness
inside that remains undisturbed. If we can remain even a little connected to
that consciousness, where we can experience our natural completeness, our
self-esteem is not so dependent on being right, and we are more capable of
accepting criticism or standing our ground in the face of adversity. It is a
true sign of inner strength to be able to express ourselves with conviction
and be open-minded to the suggestions of others but not side-tracked by their
personalities.
It can also be helpful to understand that the challenging circumstances we
face may be exactly what’s needed to draw forth new strengths from us, to
teach us where our weak spots are, to bring attention to what in us needs
healing. Fortunately, most of us seem to have ample opportunities to
experiment and learn from this universe-ity. -
from Winter 1998
Silence
"Silence is the source of all that
exists, the unfathomable stillness where vibration began -- the first
oscillation, the first word, from which life emerged. Silence is our deepest
nature, our home, our common ground, our peace. Silence reveals. Silence
heals. Silence is where God dwells. We yearn to be there. We yearn to share
it."- from Sharing Silence by
Gunilla Norris
from Swami Ramananda:
An element of spiritual life found in every religious tradition I can think
of, is observing silence. In the Yogic tradition, this practice is called
Mouna. The practice of silence for spiritual growth includes a withdrawal
from self-expression even by writing or sign language. This relieves us from
the stimulation of outward communication and is conducive to inward communion
with the Divine. Prayer, meditation, worship -- any practice where we attune
our minds to the spiritual consciousness within -- are done in silence. And
many of our daily activities can be done with this indrawn intention to
remain attuned to the Divine in the midst of movement.
One immediate benefit of silence is that it saves a tremendous amount of
energy. Consider the thought and energy which goes into communicating with
others, thinking about what to say and taking the time to explain the nuances
of your opinions and feelings. It is interesting to notice how much of our
conversation is concerned with presenting ourselves in a desirable way. Think
of how often a unique moment is interrupted by wondering how you’ll explain
it to someone. Silence frees us from this preoccupation and from any need to
externalize or justify what we experience. Silence gives us the opportunity to
simply be with what is, to connect deeply with what we encounter.
This effort to be silently present is an essential element of cultivating
awareness through meditation. Tremendous insight into the nature of the mind
and the processes of thought comes from learning to observe without judgement
or commentary. The ever changing nature of the mind is thus exposed against
the backdrop of this unchanging witness, bringing to light a profound truth
--that we are not the mind and thoughts.With even a
taste of this truth, we begin to experience the possibility of thinking and
acting with love and compassion for all, free from identification with only
this body and mind. However, with the waves of daily life constantly washing
over us, this freedom is not easily maintained. A regular practice over a
long period of time is required.
Last summer, Swami Bhaktananda and I had an
opportunity to speak briefly with Sri Gurudev, Swami Satchidananda. We spoke
about the challenges of living in New York and keeping up with the continual
growth of the Institute. After listening, his one recommendation to us was to
make sure we take regular time each week to be silent, to let go of goals and
lists and rest -- to just be without aiming to accomplish tasks. This has
proven to be a wonderful reminder of how to keep myself rejuvenated. And
fortunately, silence can be incorporated into our lives. In addition to
observing silence when we meditate or practice Hatha Yoga, it can be as
simple as turning down the phone while you clean your room, or eating a meal
quietly and mindfully. If you are around others, it’s helpful to wear a
little sign reading “observing silence”, so they won’t misunderstand your
intention.
It is also a powerful practice to share with a group. This was recently
reaffirmed to me during the one-day Mini-Retreat that I led with Shankar
Fern: I saw how the participants developed a harmonious group energy as the
day progressed. I remembered my own experience on similar retreats, feeling a
connection with others, much deeper than if we had been speaking. We’ve also
been very moved here at the Institute by sharing silence with our students
and staff on what we’ve named Mouna Day, which we plan to continue observing
regularly (this quarter it falls on September 9). On that day, we all
practice silence (the staff speaks as necessary) in an effort to be present
in each moment, with each action. I hope you have the opportunity to join us
or to observe silence in your own way, and experience ever more fully the
profound peace within that is our true nature.
Happiness
Sri Swami Satchidananda (Sri Gurudev), our
spiritual teacher, has often remarked that all people share a common desire
-- to be happy -- but attempt to fulfill that desire in myriad ways. One way
of expressing that goal from a spiritual point of view would be that we want
to be at peace with ourselves and the world around us. Such a profound goal
seems to require great effort. Many of us pursue our spiritual happiness with
the same “just do it” mentality with which we’ve learned to pursue school,
jobs and recreation. We end up struggling with ourselves and trying to force
change, as if we must battle for personal growth by conquering our wrong
thinking and bad habits. Unfortunately, fighting to bring change is not such
a good way to find peace.
Another spiritual teaching suggests that the source of all unhappiness is
selfishness and the way to peace is to renounce our desires. While this is a
deep truth, if we do not learn how to develop renunciation and selflessness
step by step, this teaching can worsen the tendency to fight with the
patterns of behavior we wish to change, rather than help us to grow out of
them mindfully. How many of us, for example, upon suffering the ill affects of eating or drinking too much of the wrong
things, have vowed to ourselves, (in a moment of temporary dispassion), to
never do that again. And then we watch ourselves making the same mistake over
and over. When we are under stress and fatigues, or when our emotional
buttons get pushed, our will power may fade, and self-discipline disappears.
Though we may know that change is needed, we may not know how to overcome
patterns of behavior that are compulsive, and probably deeply rooted. I
remember once thinking that the only bad habit I ever gave up was making vows
I couldn’t keep.
Lasting growth comes from transformation that happens deep within. This
requires bringing compassionate attention to the root causes of our unhealthy
ways. By cultivating the ability to witness our own minds in meditation, we
can become less identified with our thoughts and feelings, and better able to
analyze them without shame or frustration. As we look deeply into compulsive
behaviors, we can begin to understand that, as much as we may not like them,
they are fulfilling some need. We may see how we use food and drink as a
reward or an escape in response to some difficulty we experience, or the pain
we want to block out. Pain is a message to us, a call for healing attention
and if we can learn to bring awareness to our suffering and understand it, it
will begin to transform and we won’t need to escape into some form of
pleasure that brings temporary relief.
Sri Gurudev has taught us to grow out of thoughts and behaviors by replacing
them with more appropriate ones. Taking time after work to exercise and
relax, take a sauna or get a massage, can be excellent replacements for other
way of relieving stress and recovering from a hard day. The most effective
way of letting go of undesirable foods may well be to find healthy ones that
we can enjoy as well and add them in. Spending time in good company, with
like-minded people that are supportive of our efforts, can help break away
from relationships that contribute to or support behaviors we want to change.
The fresh energy of a new hobby, habit or friendship can be so helpful in
interrupting unproductive patterns, and the company of others making the same
kind of efforts is a powerful reinforcement that focuses our energy on a
positive step vs. a negative one.
Another beautiful example of compassionate efforts to grow is illustrated in
the practice of Hatha Yoga. When we encounter the limit of our capacity in a
specific pose, we combine our effort to move further with an effort to soften
around the resistance, we attempt to let go in tiny increments. If we push
through the tightness in the body because we want to be further than we are,
the body revolts by contracting and resisting further to protect itself.
Likewise the psyche may revolt when our efforts to change disregard where we
are now. When we accept and understand where we stand now, we can set
realistic goals for ourselves and step mindfully forward without strain. We
can develop our willpower a little bit at a time and build confidence, rather
than failing in an attempt to reach goals that are too big a stretch. In this
way, our growth is born of a compassion for our bodies and minds that is in
harmony with our natural tendency to be loving, and with our ultimate goal to be at peace.
Hatha as a Tool for Self Discovery
We tend to identify with the body/mind
because it is concrete, easily experienced and appears to be permanent, thus
dependable, giving us a sense of security and control. Yoga teaches us that
we are much more and that to center our lives around body/mind will be
ultimately unfulfilling, often painful, leave us feeling incomplete and
unhappy, missing love and peace.
Hatha works with the body/mind to lead us beyond this identification to
experience the Self, by attuning ourselves step by step to the more subtle
aspects of our being.
Deepak Chopra describes the body’s impermanence by reminding us that “We
replace 98% of our atoms in one year.” Like a river, we appear to be -- but
never are -- the same. Otherwise, how would neck pain, ulcers or allergies remain?
In exploration of that mystery, ancient yogis discovered the underlying force
that animates and structures the body. That force is called prana. The flow
of prana gives life to every atom and the patterns of this flow determine
physical form – if the flow of prana remains unchanged, so does the form it
creates. Those yogis then traced this pattern of prana to its source – the
mind. The thoughts and feelings that predominate in the mental level
determine the flow of prana that structures the body.
Present day examples of that pattern are easy to find. Medical studies show
that people who express a lot of hostility and anger outwardly,
have a higher rate of heart disease. People who tend to chronically repress
anger have a higher rate of cancer. Dean Ornish’s newest book, “Survival and
Healing” documents the connection between loving relationships and healing.
Our understanding of how the mind works, while more scientifically
accountable, supports those ancient yogic theories. It is estimated that 95%
of our thoughts are the same as what we’ve had before. Thus, set ways of
perceiving ourselves, the world, and reacting to each other, lead to
characteristics which develop into habits then into a lifestyle that
determines our destiny. What remains truly profound, and even crucial in our
quick-paced world, are the ways in which yoga teaches us to use that
information. The rich tradition of yoga provides specific tools to observe,
utilize, and overcome those patterns to assure “an easeful body, a peaceful mind,
and a useful life”.
In Hatha practice, we attempt to move and think about our movements in ways
outside of our patterned thinking and moving. We practice being and acting
free of our conditioning by moving with complete, non-judgmental awareness
and in loving response to the capacity of the body in this moment only.
A mind that is focused, quiet and open can truly listen to the body as it is
without interjecting what it should be. It is this accepting awareness that
liberates us from egoism and allows the mind to begin to be guided by the
deepest part of our being, the Self or Spiritual Consciousness. Thus we use the body/mind to become less identified with
it, and ultimately free of it’s patterning or
conditioning.
Then our mental level can begin to be influenced by the wisdom and compassion
of our Spiritual Nature. As our thoughts become healthier, the pranic level also will change, flow more fully, and
manifest as healing for the harm caused by unhealthy habits of the past. In
this way, our Hatha practice becomes a means to contact the Spiritual level
and allow it’s light and energy to express through all the grosser levels of
our being, recreating this body/mind in the image of our Divinity.
With a conditioned body/mind, it is difficult to rise above our patterned
behaviors and thinking, our long time identity, our
ways of defining ourselves. Our Hatha Yoga practice very consciously trains
us to look and listen deeply within ourselves and to begin to align the
body/mind with that consciousness. This process comes over time, with steady
effort, patience and non-attachment. With even a little effort to practice
hatha yoga regularly, you will begin to
experience your natural compassion and wisdom. That little effort will be
felt in big ways when these qualities spill over into your daily life. - from
Winter 2000
Humility
While humility is the hallmark of a sincere
spiritual aspirant, it doesn’t get much press. In an age where
self-empowerment is synonymous with personal growth, the idea of humbling
oneself is decidedly unpopular. It can easily be dismissed as a sign of
weakness or allowing oneself to be pushed around. Understood and practiced
correctly, humility is an essential part of spiritual growth. It is letting
go of the need to be right, to defend ourselves, and making space for the
truth, whether or not the truth is in agreement with what we want. For
example, no real communication can happen without accepting the possible
validity of another person’s point of view. Then even when we disagree, we have
communed – we have allowed ourselves to be touched by another person’s
perspective.
We humans, like all animals, make an instinctual effort to achieve some
mastery over our lives in order to survive. Things like securing a home and a
livelihood depend upon asserting ourselves enough to achieve success. A
healthy self esteem serves us in accomplishing
these basic goals, but will lead us astray if we then identify our success in
life completely with this ability to control the world around us. It is just
as important to realize that there are ways in which we cannot master the
world around us, that we cannot control the outcomes of our efforts, and that
our happiness does not have to depend on events conforming with our plans. We
can put tremendous effort into building our dream house or getting the
perfect job, only to have a hurricane or a stormy boss take it away in a
matter of minutes.
Real mastery requires not only the courage to try, it requires the courage to
accept being unsuccessful in that effort without going off the deep end,
without losing the ability to learn and adjust. This is where humility comes
in – it is exactly the virtue that allows us to accept what comes or to see
that we are making a mistake. And instead of being lost in disappointment
over that mistake, to move onward with a new lesson to guide future efforts.
We’ve probably all had experiences where our efforts seemed to fail, but if
we had the awareness and the humility to see it, we find that the undesired
outcome is actually better or more important than the original goal.
When I moved to the San Francisco Institute in 1988, I was eager to be well
thought of, to be a sannyasi (monk) that people would admire. The first Hatha
class I taught was attended by one of the Institute’s instructors and I felt
that familiar anxiousness of wanting to make a good impression. When I
realized I had left out an important part of the instruction for deep
relaxation, I was really embarrassed. Finishing the class probably
helped me calm down and collect myself; at the end I mentioned to the
students that they should not skip that part of the deep relaxation when they
practice at home. The teacher later commented that she was so impressed with
my honesty in admitting the mistake and felt she learned an important lesson
from that example. Though I went through a roller coaster ride of emotions,
from pride to anxiousness to shame, and failed in my own eyes, accepting the
mistake was more important than not making one.
The serenity prayer of St. Francis beautifully expresses this need for a
balance of courage and humility: “God grant me the serenity to accept the
things I cannot change, the courage to change the things I can, and the
wisdom to know the difference.” This serenity is born from humility – the
ability to know that we (our bodies and minds) have limitations, and that we
are powerless over some things. A posture of humility then opens the door for
wisdom, that truth that is available when our hearts and minds become quiet enough to listen, to allow themselves to be guided
by spiritual principles that reside in the depths of our being.
We can develop humility in a number of ways. With
Hatha yoga , we can practice with the clear
intention to listen and accept the body’s capacity in each asana, without
wanting it to be better or more impressive (even when our neighbor in class
looks like a contortionist). When we meditate, we consciously affirm an
effort to quiet the mind, so that deeper wisdom can express itself. Thus, we
acknowledge the limitations of the mind and the need to keep it in its place.
During daily life, we can cultivate the belief that each challenge that
befalls us is an opportunity to learn. Even when we feel hurt by someone
else, we can learn to reflect on our own part in the problem. Sri Gurudev
often says that when we point a finger to blame someone else, there are three
fingers pointing back at us. It can be a powerful experience to apologize and
see how the other person’s heart also softens and caring communication can
take place. Some people will not respond to our efforts, but we can be at
peace in our own hearts knowing we did all we could.
Of course we will struggle with this practice and get lost in our pride
numerous times. But even a small success with opening to the truth will come
as great relief from the pain and tension of trying to live up to a false
image and closing our hearts in defense of that image. When we begin to live
with even a little more humility, everything we experience becomes an
opportunity to learn, to discover something. Like in the well-known Buddhist
story, we become an empty cup that is ready to receive. All the saints and
sages tell us that there is much more to receive than we can imagine. - from
Winter 2001
Prayer
Many of us have lost any feel for the
meaning and purpose of prayer. Though most of us, at one point, have probably
tried to pray in a desperate plea to get something we cannot otherwise
obtain. I know I rejected the whole concept of prayer when I was
young and searching to really experience something, versus simply believe
what I had been told. The idea that some being out there would hear and
respond to my thoughts was just too abstract for me. Now, through the
teachings and practices of Yoga, I have come to a much different understanding
and experience of it.
Prayer begins with acknowledging that our minds have a limited capacity to
see who we are, to make sense out of our lives, to know how to wake up and
realize the truth, or to even know what to pray for. In a very basic
way, prayer is an effort to look beyond the mind, to open our hearts to a
wisdom that we cannot find with our thinking. In effect, the mind is
quieted by turning our attention beyond it. We have an opportunity to receive
the message of our essential spiritual consciousness, to connect with the
place within ourselves that is unaffected by the fears and doubts in the
mind. Even if we have no concepts, nor words to explain it, we can
choose to listen deep within, where we can begin to experience the very ground
of our being, where we are connected to all of life.
It is not easy to look beyond the mental level, since we are used to
identifying ourselves so completely with the mind and our thoughts.
It’s hard to envision that there’s anything better to do than to think harder
or ask someone else (which amounts to trying another mind). That’s why we may
be more inspired to pray by directing it to a saint or holy person, or any
symbol that represents a higher power, a source of wisdom beyond a normal mind.
Seeing that light of truth in someone else, or believing in the presence of a
higher power and opening ourselves to it, again has the effect of quieting
our limited thinking.
When even a little of this inner light is shed on our darkness or confusion,
a deeper clarity begins to shine into our awareness. This may be a
process that occurs over time or as a flash of insight, but whenever we
sincerely open ourselves to the truths behind our pain, we create space for
our spiritual nature to emerge. No matter how angry we may be at
a foolish person, when we ask for guidance and begin to open our hearts, we
can feel a natural compassion arise from within. We may begin to see that our
anger is only hurting ourselves and we may see clearly how to correct someone
else with love, not revenge, as the impetus behind our words.
I have found it immensely helpful to create my own prayer, which I say
regularly as a way of reminding myself of the truth about what I am learning
in this life. And when I find myself struggling and groping for
answers, I bow my head and open myself with whatever words express my turmoil
at that moment. Below is an example of one way to pray that might help
prime your pump. Ultimately, the best prayer for you is one that is born from
the suffering you experience and your own way of expressing a longing for
peace and light.
Dear________,
Please help me remember that the only thing that can really make me happy is
to feel that peace, that complete love that is my true nature, so I can be
free from clinging to anything outside that brings me only temporary
pleasure, and binds me to an endless cycle of desire and disappointment.
Let me remember that I can enjoy everything
I do by dwelling in the natural joy of a quiet mind and an open heart, and by
taking good care of this body and mind with proper diet, exercise and
rest. Let me stay connected to that Presence within, and serve as an
instrument of that unconditional Love.
Yours in the Light,
Swami Ramananda
more writings by Swami Ramananda
Awareness
In Action
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page published by Creations in Consciousness November 20,
2002 | updated July 10, 2004; August 5, 2023 | webmaster | site map
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