ANANDAKAPILA'S NOTES TO SELECT STUDENTS VOL VI NO 6 Saturday, March 15, 2008

[Guest guest]

" Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. " - BuddhaHARI OM!

 

Finishing my discussion of YAMAS I want to reiterate that the concept has nothing to do with MORALITY. YAMAS are not a version of the Judaea-Christian "Ten Commandments".

The Yamas are individual practices which prepare for Alchemical transmutation so that indeed we move from "who we are" to who we can "become".

Morality stems from an etymological root that means "Custom of the place" i.e. stoning people to death is quite acceptable in some traditions and in other traditions burning people alive through indiscriminate use of "Napalm" is perfectly acceptable. After all -"alls fair in love and war"???

"Thou shalt not kill" is the most broken of commandments within the Semitic triad of religions and indeed we face more challenges in the21st century than at any time in Human history:

Some hope orthodox religion will get us out of the self-engendered mess the world is in and others believe Science will provide the way???

The Yamas return us to the proposition that while we individually may not be able to do much about the World we can do something about ourselves and within the Yoga-Tantric tradition the Yamas are the first rung on a ladder of personal transformation.

Why??

Verse 1.2 Patanjali's Yoga Sutra clearly defines Yoga: "Yogashchitta vritti nirodhah"

"Yoga is the cessation (pure consciousness remains as a crystal clear cool composed pond of water) and modifications of the patterns and fluctuations (recurring mind patterns) of the mindstuffAND THE RESULT?Verse 1.3

"Tadaa Drashtuh Svaroopa Vasthaanam "

"Than the seer dwells firmly in his own essential nature."[i have made an undemanding translation and utilized the most simple transliteration scheme from the Sanskrit. Anandakapila]

 

The object of the Yamas is to enable a "peace surpassing understanding" to ensue and this cannot be done by naïve belief in Sharira law, Religious fundamentalism of any kind, trust in governments masquerading as espousing varied degrees of Democracy when in fact they encourage Corporatism, stealing, engaging in overt or covert violence in word or deed, mindless accumulation of wealth, lying for gain or propaganda, delusional leaders, or the thousand other things that disturb our social and personal fabric.

ENOUGH SAID!

 

OM TAT SAT

Much Love

 

ANANDAKAPILA

 

 

ARTICLE OF THE WEEK

THE GUNAS

I shall approach this subject matter from a transcendental perspective instead of a philosophical one which most would be familiar with. I shall also make reference to some of the relevant verses both in the Yoga Sutras of Patanjali and the Bhagavad Gita to enunciate my brief expose of this most interesting subject. I have purposefully omitted techniques and specifics on how to transcend the gunas as these are best learnt under the auspices of a qualified spiritual preceptor or Acharya.

The gunas, 'qualities' or 'constituents' as they are known, are the principal building blocks of nature. In the Yoga sense they are the triad forces of sattva (principle of lucidity), rajas (the dynamic principle) and tamas (the principle of inertia). On our material plane of existence (physical embodiment and the created universe) which is characterized by duality, the gunas are the material forces behind the veil of maya (to the unenlightened) or Leela (to the aware). All three 'qualities' or 'constituents' are in a constant state of fluctuation but in most cases in a seemingly less temporal state than the pancha mahabhutas and hence why it is easier to designate a 'state' or a 'thing' as being sattvic, rajasic or tamasic. However in a more pronounced state of viveka and varaiga, the gunas as in all forces and manifestations fluctuate, change (and interchange), transmute and transform through acting and being acted upon.

The gunas also provide contrast giving rise to our objective and subjective experiences (and not the Ultimate Reality as we shall see). For example, elation may be construed as a rajasic (very dynamic) state of mind while depression as tamasic (a quite inert state of mind) while contemplation may be perceived as a sattvic state of mind. Moreover, the three forces of nature in manifestation give rise to our existence as physical beings. Sattva gives rise to the mind (and hence our thinking abilities), rajas to the life-force (that animates our being) and tamas form and substance, i.e. our body – our vehicle of expression and enlightenment. All three gunas are therefore in essence necessary both for our physical existence and our awakening into Truth. However, in the way they operate in the world within and without, are only indicators and 'stepping stones' to something more Supreme. In fact the gunas themselves are reflected in the modification of our state of consciousness:

Sattva is guna in the waking state

Rajas in dream state

Tamas in deep sleep state

and Turiya, the Undifferentiated State is the state of Nirguna or the state beyond the gunas.

Chapter I, verse 16 Samadhi-Pada and chapter IV, verse 32 Kaivalya-Pada Yoga Sutras of Patanjali point this out:

I.16 tat-param purusa-khyater-guna-vaitrsnyam

'that freedom from the gunas due to an individual's [self]-realization is Supreme'

 

The average individual has no control over the forces that shape his or her nature – continually fluctuating between activity, inertia and attempting to maintain balance. The aware individual and the Saddhak committed to his/her Sadhana cleanse their subconscious tendencies with the emerging awareness of the Self bringing a natural detachment putting things into perspective leading to increasing equanimity.

IV.32 tatah krta-arthanam parinama-krama-samaptir-gunanam

'then the gunas terminate their sequence of transformation because they have fulfilled their purpose'

An aspirant that reaches such a state is called a Guna-Atita, a person free from the gunas.

 

Chapter XIV, verses 22-25 of the Bhagavad Gita provides a description of such a person:

22. Illumination, activity, as well as delusion, O Pandava –

he is not adverse to these when they are operant

nor does he desire them when they have ceased.

23. He who sits in neutrality is not moved by the gunas;

he observes merely that 'they operate with one

another' and does not respond.

24. Alike to pain and pleasure, Self-dwelling,

beholding a lump of clay, stone, and nugget of gold as the same,

holding the pleasant and unpleasant as equal, endowed with wisdom, alike to praise or censure,

25. Alike in honor and dishonor,

equal to the friendly or hostile sides, renouncing all endeavor, he is said to have transcended the gunas.

 

 

Only after having transcended (i.e. consciously gone through and beyond) all three gunas, through purification of the mind, expanded awareness and developing the witness consciousness by Swadhyaya, Tapas and reaching the meditative state as well as one-pointed devotion to Truth can one come to realize Brahman – the One Without A Second, the Timeless, Nameless and Formless – the True Reality behind all names and forms, including the gunas.

Yogacharya Devidasan Giri

http://www.geocities.com/anandakapila/

Devidasan

 

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Yoga Eases Menopause Symptoms in Breast Cancer Survivors

SATURDAY, March 8 (HealthDay News) — Yoga helps ease hot flashes and other menopausal symptoms in breast cancer survivors, a U.S. study says.

Some of the 37 women who'd had early stage breast cancer took part in an eight-week " Yoga of Awareness " program, while others were assigned to a control group. All the women self-reported their menopausal symptoms before, immediately after, and three months after the program.

The yoga program used in this study is specifically designed to address menopausal symptoms through gentle stretching postures, breathing exercises, meditation techniques, group discussions and study of yoga principles.

" This program is not what you'd find at your local fitness center, " study co-author Laura Porter, an assistant professor of psychiatry and behavioral sciences at Duke University Medical Center, said in a prepared statement. " 'Yoga of Awareness' is based on traditional yoga techniques that go beyond the teaching of specific postures to incorporate practices aimed at reducing stress and creating a heightened sense of awareness and acceptance about one's physical and mental state. "

Women who took part in the yoga program showed significant reductions in the frequency and severity of their hot flashes, along with decrease in fatigue, joint pain, sleep disturbance, and symptom-related distress. They also reported increased vigor.

These improvements were still evident three months after the end of the yoga program.

The study was to be presented Saturday at the International Association of Yoga Therapists Symposium for Yoga Therapy and Research, in Los Angeles.

The researchers noted that breast cancer survivors often have more severe menopausal symptoms than other women but have limited treatment options. For example, they can't have hormone replacement therapy that may increase their risk of cancer recurrence. In addition, drugs used to prevent cancer recurrence tend to induce or exacerbate menopausal symptoms.

" While this is a specific pilot program, women seeking similar results could consult with an experienced yoga instructor to learn some of the same techniques, " Porter said. " In addition to the traditional yoga postures, a well-trained yoga instructor or other mind-body practitioner may be able to provide instruction in breathing and meditation techniques to help manage stress and alleviate bothersome menopausal symptoms. "

—Robert Preidt

SOURCE; Duke University, news release, March 8, 2008