Thoughts on Sadhana:Compiled From November Study Sheets / 2008 – 2009:Yoga Teacher Training Course at ICYER

[Guest guest]

Thoughts on Sadhana

From Fellow Students

Compiled From November Study Sheets / 2008 – 2009

Yoga Teacher Training Course at ICYER

 

BERND

 

Q. What is the value

of Rathacharya, the Chariooter ?

Ans: Rathacharya is a excellent Asana to

Balance our selfs control our 5 senses and also deeper meaning is to GO FORWARD

without troubles, learn to control and live in the present time and we look

forward and never looking back for the past.

 

Q. Describe the

spiritual value of Hatha Yoga ?

Ans: The Body is our Car in Life, our

tool, it helps us to move and all this things. But the body is also a Animal

Body! Hatha Yoga helps us to get Human's Control the Animal Instincts. Also is

Strengthen our Body – our Car, we have to be very careful with our body because

we have only this one in this Reincarnation.

 

3. Aristotle said any virtue in its extreme is a vice.

Discuss this in relation to living a Yogic life. Yoga is an no option Yoga we

know that from Swamiji and so it is, when we see Yoga with half eyes open it

can be a vice! Everything what we don't make with full concentration is (maybe)

more a vice, because we don't become satisfaction from the work – sure it is

not completed – half things works half I think so.

 

 

DENNY

 

Relaxation – Escapism:

Sometimes we think to be relaxed but we're actually not. The

Yoga relaxation isn't just a physical means of relaxation but a mental control

of the nervous and glandular system. But as our modern life gave us so many

addiction as drugs, television and bars for "distraction" purpose we're not

more able to face our problems and act consciously for change the situation.

Infact stress is an exaggerated response to challenges and changes in the

external or internal environmental. So escapism is the animal instinct to fear

first, flee from the danger or fight for survival as the consequence of that

fright. Relaxation is the human conscious choice to uproot the originating

physiological or psychological cause of tension.

 

Yama / Niyama:

Yama and Niyama helps us evolving from our animal instinct

state to a human and divine being. They are guides to makes us live a

happy, harmonious, spiritual life. As

there are spiritual laws in the Cosmos we have not choice but follow these

ethical and moral codes for attain Yoga, Unity with the Cosmos itself. We have

a reptilian segment of the brain which govern the so called animal tendency to

respond at lower instincts, the main of which is clinging to life at any cost.

All the blind passions that arouses from the old segments of the brain, in the

modern civilization have become more subtle and abstract. That's why we have to

observe ourself with detachment developing the ability to recognize those

impulses which arises from the Old Brain. But to develop the New Brian we need

to cultivate consciousness through spiritual practices as in Niyama. Finally we

can say that simply the Old cannot change in better if the New doesn't give

good instructions. Restraining ourself with Yama won't change our nature

without a right discipline as Niyama advocates. The restraints and observances

purify and refine the brain structure and the body, making them a fit

instruments, capable of turning into Cosmic Consciousness.

 

 

INGA

 

Q. What is the

symbolic value of Nataraja asana.

Ans: Nataraja is another name for Shiva.

This asana is a reminder of the multiversal dance, and that nothing is forever.

Things have to be destroyed to give place for new appearances.

 

Q. Discuss the

relationship between Yama / Niyama and transcending the animal aspect of our

brain and body.

Ans: Medullah oblongata, the brainstem,

is the oldest brain. Our reptilian brain. This is the elongated brain running

through our vertebrate, the spinal cord. It rules the automatic nervous system,

digestion and respiration etc. together with the Pons, this evolved nerve cell

is responsible for our flight or fight response. It's millions of years old.

The Yama is a tool for staggering these primitive, automatic, survival actions.

The Niyamas stimulate our youngest part of the brain,

developed in only some thousands of years. Our human brain, the thinking,

civilized and analytic brain. "I think ergo I am".

To be spiritual means to say no to the animal within. To act

with love instead of react with fear.

 

Q. Aristotle said any

virtue in its extreme is a vice. Discuss this in relation to living a Yogic

life.

Ans: In the Scandinavian languages there

is a word that doesn't exist in any other language.

LAGOM (lag = group, om = around (very freely translated))

When in old times, norse people came together in their big

hall to have their form for "satsang", the custom was to drink mead from one

beautifully carved vessel. Meaby they where brutes when they were in Viking,

but they had a natural sense for the community. Every one that sat at the table

had right to their share of the mead, man or woman. For this to happened every

one had to take a LAGOM big sip.

 

As long as one must live in a society and interact with,

let's say less sattwic types of people, the real virtue is to know how to speak

their language. To live a lagom yogic life. to not loose the grounding. One

mustn't forget that one is a representative for the Yogic movement and any

extreme act, virtue or not, will backfire. It's also easier to maintain balance

in body, mind and emotions if one stick to the golden middle way.

 

 

 

LOUISE

 

¨ Five movements which can be done

with the spine are; stretching, forward bending, back bending, twisting and

side bending.

 

¨ Rathacharya, the charioteer,

symbolizes the chariot and having the senses in hand and steering the way… with

a flag.

It is a symbol of our inner

instruments: the ancient Yoga sages use the chariot as a symbol for how to

train your mind and senses. Though most of us do not use horse drawn chariots,

the lesson is as practical today for Yoga as it was thousands of years ago. It

allows us to visualize this image, and becomes a tool in Yoga practices and

daily spiritual life. I discovered this quote and thought I include it:

"How to drive your chariot?

Roads The many roads down which the chariot may travel are the countless

objects of desire in the world and our memory.

Horses The ten horses are the ten senses (indriyas) through which we relate

to the external world by perception and action.

Reins The reins are the mind (manas) through which the senses receive

their instructions to act and perceive.

Charioteer The charioteer is the higher intellect (buddhi),

which is supposed to be the wise giver of instructions to the mind.

Passenger The passenger is the Self, the Atman, the pure center of

consciousness, which is always the neutral witness.

Chariot The Chariot itself is the physical body, the instrument

through which the Self, intellect, mind, and senses operate.

 

¨ Hatha yoga is not just physical

exercise, but an integrated science leading towards spiritual evolution. It

involves putting concentration onto a specific body part or body relationship,

while doing an Asana or static posture to achieve one-pointedness. Hatha means

to stick fast, to be devoted and to hold closely or firmly. Yoga means to

unite, to associate, to yoke and to join. It also means zeal, endeavour, fixing

the mind on one point, holding the body in a steady posture, contemplation and

meditation. Vidya means knowledge, art and science. Hatha means willpower,

resoluteness and perseverance; and Hatha yoga is the path that develops these

qualities and leads one, towards emancipation. The word hatha is composed of

two syllables: ha and tha. Ha stands for the seer, the Self, the soul (purusa),

and for the sun (Surya) and the inbreath {prana). Tha represents nature

(prakrti), consciousness {citta), the moon (chandra) and the outbreath (apana).

Yoga, as already noted, means union. Hatha yoga, therefore, means the union of

purusa with prakrti, consciousness with the soul, the sun with the moon, and

prana with apana.

 

Through the practice of hatha yoga,

the body and the mind are refined and purified, and the Sadhaka becomes worthy

of acceptance by the Guru, to be uplifted towards spiritual emancipation.

Balancing the energies of the "Ha" on the right side (musculine, positive solar

energy) and the "Tha" energy on the left (feminine, negative, lunar energy) is

the essence of Hatha Yoga. Bringing these energy flows into the balanced state

of perfect physical, emotional and mental being.

 

¨ The word "Instruction" mainly

consists of "Structure". This idea in relation to the Guru Kula (Womb of the

Guru) experience in the Ashram ensures that the Sadhaka, or student is nurtured

(in a structured way) and made ready for the physical world. The student is nourished spiritually within the

protective ambience of their Guru's presence, until they are strong enough to

stand on their own two feet in the world. Life in the "Guru Kula" in India has

always been disciplined, simple and natural with an austere dignity. The

student was expected to possess many qualities, including discipline, sensual

control, purity of body, mind and emotions willingness to learn, humility,

intelligence and respect for the teachings and the teacher. The Guru Kula was

also the home of the Guru and the teachings were taught in an intimate,

family relationship. In such a setting the Guru could closely observe the

student and understand their weaknesses and their strengths. Instruction by the Guru is carefully

structured necessary to teach the basic principles of Dharma, Karma and Moksha.

It is only when instruction is given in such a structured environment, such as

an Ashram, that a "wholistic" education of Yoga is taught to students so that a

transformation of student's personality occurs. This Ashram environment

provides a small Universe which enables ones problems and feelings to be

elevated before the Guru. This also enables the Guru to provide help and

promote "Oneness". Enable one to evolve through the teachings, the love and

grace of the Guru.

 

¨ The difference between escapism and

relaxation is consciousness. Escapism is avoiding the self and awareness

whereas relaxation requires the mind for the ability to relax and "let

go". Escapism requires little if no

consciousness; it is a way of avoiding one self. It is very often mistaken for

relaxation. For example, watching television or going to the movies, reading a

trashy novel are just some examples of escapism. It is very common today for

people to come home from their occupations and switch on the television, "idiot

box" believing they are relaxing and unwinding from their hectic lifestyle. It

is a chance for them to "zone out" and forget everything. Little do they know

they are filling up their subconscious with more and more trash which pretty

much does the opposite of relaxing. It doesn't free the mind or clear the head,

which is essential for one to relax deeply and successfully. For successful

relaxation to occur control breathing and meditation should be practiced.

 

¨

The second limb of yoga as outlined by Patanjali is Niyama, traditionally interpreted as

the "rules of personal Behavior." We see them as the qualities naturally.

Expressed in an evolutionary personality. How do you live when no one is

looking? What choices do you make when you are the only witness? Niyama evolves from individual practices

necessary to build up the sadhaka's own character.

 

¨ One day observing "Niyama" or "doing

difficult things". One example I tried to observe throughout the day was when

and where negative thoughts arise and if so turning them into positive thoughts

before they became negative thoughts, a little tricky at times but most

beneficial. Realisation: there is always a positive no matter what and this

inturns can change your emotions with an instant and thus the outcome and human

behaviour. It helped identify that space between stimulus and response for me

more clearly, and the capability to react more consciously in certain

situations. Particularly during the monsoon, the practice of Santhosam was

elevated, discovering the ability to make sweet adjustments no matter how

uncomfortable I may have been at the time and adopting the right attitude to

appreciate the situation/s at its utmost pleasant nature. This was a lovely

experience. Which I believe most my fellow students would agree with. Another

example was getting up early and practicing my Sadhana on my free morning. I

have experienced this previously so this just further enhanced my awareness of

the benefits of this and feeling better about oneself, which is carried with

you throughout the whole day.

 

My appreciation of others was also

enhanced when observing Niyama, and disciplining myself to be cheerful

regardless only heightened my sense of well-being.

 

 

 

 

SRI KANT

 

Q. Define Samasthithi as a concept of Sadhana.

Ans: Sama meaning the same, equal and Sthithi,

steadiness, stability. Therefore, we need that equal balanced, steadiness in

our Sadhana in order to progress successfully. We are introduced to this as the

first group that develops the physical strength needed as well as the balance

and flexibility to go perform our Sadhana successfully and skilfully. Acting

upon the physical body, we act also upon the emotional or energy body.

Therefore, what we want to inculcate in our general Sadhana, we can do so

through the more tangible and more easily aspect of our being: the physical

body.

 

Q. Define Loma–Viloma as a concept of Sadhana.

Ans: Loma-Viloma is a concept that could be

translated into the word/concept: polarity. On a physical level, it is the

balancing of two opposites poles, be it the head (torso) and the feet (legs) or

the right side with the left, the face prone with the laying on the back. This

permits to work slowly into more subtle aspects of energy or Prana through a

systematic, logical and structured approach as done in this Group divided into

four series. But this also applies on many other levels, be it in Yoga

practices or in every day living as we are, as well, beings of energy and this

energy is put constantly into play. We could further associate it with the

Spanda / Nishpanda concept of effort and relaxation. One must do what is needed

(work, Sadhana, activity) yet one must balance this with some rest, relaxation,

contemplation if this is to be a truly Yogic, balanced and evolutionary life.

 

Q. What is " Paravritti " ?

Ans: Paravritti is the concept of variation as most

Asanas will have at least 9 variations to them which all have a different

(sometimes quite subtle) effect. It is a logical approach to putting into

practice the three R's (regularity, repetition and rhythm) but not getting

bored or losing our edge in terms of doing our Sadhana consciously. The slight

variations avoids the feeling that we are doing the same thing over and over

again (which can not happen although we can think that we are repeating the

same things). So we respect the regularity and the repetition of our practices

by introducing some variations which spices it up, and the rhythm seems more

alluring.

Basically,

there is a general idea or goal and many variations on one central way of

attaining it. It helps us open up to subtleties and to understanding that idea

by going at it from several points of view. We thus develop a certain

flexibility of body (through Asanas), emotions (understanding different points

of view) and our mind (accepting also that several realities can exist

simultaneously at different levels).

 

Q. Describe the spiritual value of Hatha Yoga.

Ans: Hatha Yoga can be first understood as the

physical aspect of Ashtanga Yoga. It deals with Jattis, Kriyas and Asanas. It

could be reduced to the physical aspect of Yoga. Though in part true, that it

deals directly with the physical body, it can not be limited to that narrow

understanding.

Ha is a sound associated with the solar energy and Tha one associated with the lunar

energy. We could replace with male/female, Shakta/Shakti, active/passive

associations. But we realize that the name associated with, in recent times,

the third limb underlines the balancing of opposites. As we learn to balance

the physical body, we learn to act on the emotions and the mind. This can be

seen clearly within the Loma Viloma group where we tackle energy flows by using

the body. We create a type of dormant, passive or potential energy that can be

used when needed through physical activity associated with the mandatory

element of consciousness.

This last

example was an illustration on how we can become aware of subtle energy flows

through body consciousness. As Swamigi explained, Yoga is four fold awareness,

and the first one is awareness of body which is essential if one wants to

become aware of more subtle aspects of reality (emotions, mind and awareness

itself). Often, through Hatha Yoga, we realise how unaware we are/were and then

open up to more "realities", thus passing the preliminary step of the

realisation of how unaware we are.

 

Q. The word " Instruction " mainly consists of

" Structure " . Expand this idea in relation to the Guru Kula experience

in the Ashram.

Ans: As within a classroom, structure can be said to

be half of the teachings. In spiritual life, a parallel could be made

respectfully if one realises that this is a more subtle, complex and deeper

context.

 

A controlled

environment is created in which the guides can monitor, evaluate, direct and

teach. But in terms of structure, an equally important aspect is that the

student can do all of those for himself/herself. Basically, Swadhyaya becomes

much more easy as the variables are limited and the aim of the group is focused

in the same direction. The variables themselves, at least exterior, are

supervised by the guides that have the experience in knowing when, how and to

whom to introduce certain concepts. The group dynamic finely tuned by the

guides and with the efforts of the students help to create in the best case

scenarios a sort of momentum that can make things easier to do then when doing

a Sadhana by oneself. Observation of exterior factors can reflect, more easily,

interior elements within oneself. This makes us aware of the "ugly truths" and

give us the opportunity to change, and these teachings are the means to do so.

 

Every aspect

of this structure has purpose, a rationale and an aim. Each part can be

justified and explained in how it helps us attain the desire goal of evolution.

Doing everything, or almost, as a group forces us to bend our individual will

to that of the "greater good", it forces us to adapt, to adjust with types of

people we might try to avoid or on the contrary, not have the chance to journey

with. We can not escape from this proximity nor can we pretend to be that which

we are not. We learn regularity and repetition and at least initially, the

rhythm is set for us. Our diet is controlled, our physical activity is

controlled, our environment is controlled, our breathing and even speech are

controlled… It could be enough to make most people go crazy if the whole

structure wasn't made for conscious, structured, spiritual evolution not

negating the animal / reptilian / physical / psychological / emotional nature

of humans. We do have some comforts and we do have the luxury of privacy and

are given a space that we can make our own.

 

The

structure is a holistic one and explanations are generously given in explaining

the links between one activity and its effects from the grosser to the more

subtle aspects. Some lessons we learn now, some later in the six months, some

later in life when we are ready or receptive.

 

Given this

kind of structure, the Guru Kula is truly a unique situation where we can deal

with cleansing, building and stabilizing on all levels, and the structure

permits this as we have only to take care of ourselves. Even the little Karma

Yoga we do that is labelled doing service for others is a means to polish our

own self, to diminish the Ego and to fulfil at a minimum our Dharma to the

Ashram and our fellow students. It basically allows for a growth and for the

guides to see where the student is at the heart of his/her evolution.

 

Q. Rishi Vashistha says: " Twist limb against limb " . How is

this good spiritual advice?

Ans: On a first level, in twisting limb against limb

as many of the twisting postures that are named after the Rishis, we can act

upon our body in a positive manner. This twisting squeezes the internal organs

and helps release toxins. It also gives tonus and acts as a massage. It has the

additional benefit if keeping the spine strong, flexible and in good health

(correct positioning). This is very much needed for the "higher aspects of

Yoga" because sustained Dharana (Dhyana) is not possible with a week back or

spine and this is necessary for the correct flow of energy and the possibility

of Kundalini arousal.

 

Twisting

limb against limb can also indicate that we use our own body, that is we need

nothing else but our self, for our Sadhana. There is no need for exterior

elements in this advice. When doing so, we create through this action tension

and friction. These elements are absolutely necessary for spiritual growth. The

advice therefore is not limited to the physical level but underlines the need

for tension as a means of growth and friction in the sense that, as Christoph

underlined, friction creates sparks, and sparks fire, fire burns and purifies

burning out our impurities. What is left is our Divinity.

A final

point is that we use what we have to transcend it. As a popular expression goes:

"fight fire with fire." We use our body "against" itself, we bind, create

tension, close the energy circuit to transform it. Basically, we use what we

already have (our body), some effort and some discrimination and the end

product is much more noble than the sum of all parts. We transmute the animal

body to make it strong, disciplined and able to stay still since we can only

interiorize our consciousness in that stillness of body and emotions which

later becomes stillness of mind (meditation or Dhyana).

 

Q. Discuss the importance and role of relaxation in a spiritual life.

Ans: There can be no polarity without relaxation. It

has taken me over a decade to start understanding this. Actually, it is through

the body that I have come to know that it is true. Being a little bit of an

extremist (ha!), I have put much value on effort and often have consciously or

not put little in relaxation, thinking it to be a waste of time! I have only

recently understood the wisdom and foresight of the Spandha/Nishpanda Ganapati

you had given me after the end of the six month course 11 years ago. There can

be no balance if in constant tension. There has to be relaxation, physically,

mentally and emotionally. Yoga is the path of moderation and one overtaxes the

nervous system if it doesn't get a rest.

 

In Hatha

Yoga, the relaxation at the end of a session is the main moment these practices

sink into our cells, into the body. And as I have written, it is in this manner

that I have reached this understanding (that which I cannot unknow).

 

Mentally, it

could be described with this simple phrase: "Do our best and leave the rest."

Our best can be simply understood as activity, tension or action and leaving

the rest can be understood as stillness, relaxation or letting go. We let go of

our actions and we release the bond that links us to them. It could also be

understood as surrendering to the His/Her will. Therefore, there is an element

of detachment that has to be there but initial caring or deep interest in what

we do and others.

Finally, if

one is truly interested in Raja Yoga, one cannot forget the following :

 

"There can

be no concentration before relaxation, and no meditation before sustained

concentration." The importance of relaxation in our spiritual development is

thus again underlined.

 

Q. Discuss the difference between escapism and relaxation.

Ans: This is another good question that gives from a

common source of confusion. The word relaxation in the common sense can be

quite the opposite to that same word in the Yogic sense. For many, relaxation

is escapism. It is escaping from the harsh reality, the harsh life one has with

family, work or oneself. It can be a form of running away or forgetting for

some time what we do, who we are. Or, it can be indulgence into what we feel we

like. It can also be substitution. We substitute our every day experiences with

characters on TV or in a book, or simply daydream. Escapism is running away

from the consciousness of the present moment.

 

Relaxation

in the Yogic sense is not turning our backs to reality, it is very much living

in the present. However, from an exterior view point, it can be seen as the

same. Two people can be laying down, one escaping from himself and the other

trying to be in tune with his higher nature and his needs. Relaxation is a

fundamental part of a spiritual life. It is balancing the efforts one must do

to fulfill his/her Dharma in life. But it must be done with consciousness, like

any spiritual practice. There can be no evolution without consciousness. So

relaxation in the physical sense is being in tune with the body and relaxing

the parts that need to be relaxed. This helps get a grip on our emotions

(closely linked to the Pranayama Kosha) and also acts on the mind which is our

goal. This goal can not be reached without first having some degree of control

on the body and the emotions and this justifies the need for relaxing these two

aspects of our nature.

 

Q. Discuss the relationship between Yama / Niyama and transcending the

animal aspect of our brain and body.

Ans: If Yama is saying "no" to our animal nature and

Niyama is saying "yes" to our human nobility (human in the true sense, one who

has consciousness and uses it at every moment rather then being an unconscious

biped), then we can in this framework start to understand the relationship

between both. On a physiological level, our brain is an evolution of the spinal

cord stem (reptilian stem where the autonomic functions of our body is

regulated) into the mammalian complex (the emotions which reptiles don't have)

into the cortex and neo cortex (where lies our capacity for rational thinking

and our consciousness in the Yogic sense, that it a morality that transcends

condition / response). To do so, we have to go against our animal nature, that

which has evolved over billions of years to help us survive and react and adapt

to environment. Then there are the emotions that are so strong and often

uncontrollable. In order to keep all this real part of our nature under some

type of control and not revert back into the lower nature, we need to refine

the simple restraints of non violence, truthfulness, non stealing, control of

the sexual energy and non greed. When that is put into practice, then we can

concentrate to develop our human nature through cleanliness, contentment,

disciplined life, self study and surrendering to God's will.

When

practising these on a moment to moment basis, we give power to noble thoughts,

to righteous action and to truthful speech. The animal aspect of body and mind

slowly gets transformed into a more refined state and what we use to worry

about or what were our values (what we truly care about, what we give time and

energy to) change. We are going at this animal nature from so many ways that

even though it will rebel, it will slowly lose its power because with tapas, we

do what is needed through action, Swadhyaya (self study) gives us the

introspection and consciousness to guide this Tapas (disciplined life) on the

evolutionary path and finally, Iswara Pranidhana (surrendering to God's will) gives

us the ability to relax and to realise that God's will is what we need as

He/She/It knows better what we need for our growth. The concepts of effort and

relaxation guided by a discriminate mind is all there in Kriya Yoga.

 

Q. Aristotle said any virtue in its extreme is a vice. Discuss this in

relation to living a Yogic life.

Ans: I think that he means a virtue done to the

extreme in which other virtues are abandoned. He does not mean the perfect,

actualised virtue… In this sense, if one decides to be truthful as his main way

of perfecting himself/herself, and hurts people in doing so, it becomes a vice

since Ahimsa is not respected. A truly perfect divine being embodying

truthfulness will be able to do so without harming (not to be confused with

hurting ones feelings, sometimes, that is the least harmful way of making them

realise what they need to realise).

In a more

general manner, one must tread the middle path, the razor's edge. One must

learn to balance and this is done by not focusing solely on one aspect. In this

way, we have less of a chance to fall into wrong perception of what is virtuous

and excess or misunderstanding.

Till duality

is transcended, staying at either side of the pole is imbalance, the opposite

of "dynamic flow between the opposite ends of the pole." It is another way, as

we are being given explanations on polarity, to understand or visualise

Aristotle's thought.

 

 

MONIKA

 

Q. Describe the role

of Karma Yoga or Selfless Service in the spiritual life.

Ans: Karma Yoga Stands on Niyama. We are

cleaning our outer and inner place (= Saucha) with feelings of satisfaction (=

Santosham). There have to be discipline to do properly (= Tapas) and do things

which I would like to avoid them. When I find something I do not like to do it

is it is self-cognition (= Swadyaya). I do my best without expectation reward

(= Iswara Pranidhana).

 

Q. The world

"Instruction" mainly consists of "Structure". Expand this idea in relation to

the Guru.

Ans: In this Gurukula there are

instructions which create a structure of our studying, our day's timing and

acting and keep us going front. It helps us go over our vasanas – bad habits,

through the time without light, through the cyclone. This structure slowly plug

out our bad habits and plant new much more useful for our live.

 

Q. Discuss the role of

exertion and effort in the spiritual life.

Ans: In the spiritual life there is a

simple rule – everything what we want to achieve has a value, a price. Because

in this level there is everything so soft and gentle that might only means of

payment there are our exertion and effort to be a good grateful student, and

keep the thanks for everything what is coming.

 

 

LENKA

 

Q. Discuss the

importance and role of relaxation in a spiritual life.

Ans: On the beginning of my practicing

Yoga I didn't like relaxation to much, I wasn't able to release tension from my

body, it was one phase, second one was sleeping instead of relaxing, but it was

changed. Today I enjoy relaxation very much, sometimes I also decline to light

sleep, but I consider relaxing like getting fruits after physical effort. To

perceive nice healing, pleasant energetic flows in the body, now it is one of

the most beautiful think which practicing of Yoga giving me. It is necessary to

alternate tension and release. Shpanda, nishpanda. It is in consonance with one

of the main idea in Yoga – balancing.

 

Q. Discuss the

difference between escapism and relaxation.

Ans: Escapism is running away, way how

to forget, how to suppress our senses. Escapisms are pleasant. My favourite

escapism here in ashram was eating of biscuits, but in last few days it

disappears. Sometimes I create imaginations, fantasy in my mind, this is

another escapism for my. Relaxation is different thing. Relaxation is letting

go. It is important part of Yoga Sadhana to be able to relax.

 

Q. Spend one day

consciously practising restraint (Yama).

Ans: When I tried practising restraint

with consciousness, many situations came to test my decision. I was so hungry

with tendency to be greed, many mosquitoes disturb me and I killed some of

them, it was violence. In a few moments I wasn't able to be truthful, normally

I am not to much aware that I commit the lie, because some small lies make

something easier for me, less complicated for me. Or I tell something what I am

not able to do. I saw also unbalance between what I say and what I do.

 

 

HELEN

 

To understand the

concept of Loma-Viloma, a definition of the words is necessary, Loma means "Hair" and Viloma means "against the hair, or against the grain,

current or order of things".

 

Loma-Viloma is the yogic concept of balancing the two equal and opposite flows of

energy in the human body (p30 Yoga: 1 to

10). A harmonizing of opposites, as a concept of Sadhana (spiritual practice) Loma-Viloma

replicates a mental, emotional state of being or attitude through the physical

body (through hatha yoga asanas and pranayamas). This concept of Loma-Viloma,

serves to harmonize the individual in a holistic way, balancing the two

extremes, the positive and negative, in order to follow the middle path. The yogic path. These flows are illustrated

by the concepts of male-female, positive-negative, Shakta-Shakti and Surya-Chandra,

back side-front side, right side-left side, up side-down side, inside-outside,

top-side and bottom-side of the body. The middle way of the Yogi implies an equal temperament in all

situations, equal minded in nature. The advantage of this attitude towards

self, others and the environment is the increased ability to live in the here

and now with conscious awareness, and in so doing, suspend

karma from continuing to build up.

 

A Jatti is a physical movement performed for a certain purpose,

usually a simple movement. The purpose of which, are loosening exercises, to

release tensions, stored toxins in the joints especially from a night sleep.

Three examples include:

a) Shaking the head

(creates a happy relaxed face to present to the world) the effect of which is

to wake up, wake up the mind especially after a night sleep and sitting

meditation when the body is inactive, and before hatha yoga class, the body now

needs to awake up. Shaking the head increases the blood circulation to the most

important organ of the body, the BRAIN. Improving the perfusion of oxygen to

the brain and preventing early atrophy of brain tissue and related diseases

attributed to old age (Alzheimer's disease, Parkinson's disease or dementia).

b) Moving the fingers

consciously and individually, wherever the mind goes, prana goes too, where prana

goes manifestation occurs. So we should be careful what we think. The fingers

are associated with the mind therefore moving the fingers consciously,

stimulates the processes of the mind. Moving all fifteen joints activate the

small charkas in the fingers.

c) Shaking of the hands

through the pranamaya kosha (the

Vital or Pranic Body), again, where

the mind goes prana goes. This jatti of shaking the hands energizes the

pranamaya kosha, creating a strong

field, inner stability and protection especially from others peoples karmas (the sum of a person's actions

in this and previous states of existence, viewed as deciding their fate in

future existences).

 

Instruction and Structure:

The word "instruction"

mainly consists of the word "structure", instruction means detailed

information telling how something should be done, and structure means the

arrangement of and relationship between the parts or elements of something

complex. Structure implies form, shape, composition, anatomy, system,

framework, configuration, pattern.

 

In relation to the Guru Kula (womb of the guru) experience in the ashram is an idea that implies nurture

thereby creating a sturdy foundation to build upon. In the Ashram setting, the guru

taught the three foundation principles of Dharma,

Karma and Moksha.

 

In the Ashram setting, underpinning the

holistic yoga education is the

virtues of yoga, the higher life. A way of life less travelled as it is a

difficult path to follow. The Sadhaka

learns that the ashram (or students

home) is a sacred place where personal transformation may occur. One's experiences

in the Ashram setting replicate the

life in the outer wider world but with a greater intensity, with likeminded

individuals who share a mutual philosophy, and support from the Guru.

The ashram creates the right dynamics for inner reflection and cultivation

of awareness through the interactions with others, enabling the opportunity to

transcend those characteristics not in line with our higher spiritual path.

 

Society everywhere has a

unique way of exploiting the individual, trying to lure us away from our

spiritual goals. It is therefore necessary that for some time the whole

structure, for the aspirant, is conditioned in the presence of the guru. Practical instruction from a guru was always considered to be a

necessary requisite before attempting yogic

practices, because the precise complex details of asanas, pranayamas, jnana kriyas, mudras and bandhas were

not intended to be learned from a book. Especially with cleansing practices

like Shankaprakshalana that involve

complicated techniques and thus require specific instruction and supervision.

The guru facilitation is necessary in

order to create the exact circumstances for understanding, assimilation of

information, and to observe the level of comprehension of the Sadhaka. Also, the presence of the guru is important in determining the

rate of progress, according to the individuals requirements.

 

The structure within the

ashram enables the individual to cultivate tapasya,

the discipline required for spiritual practices and the right attitude needed to

continue the lonely spiritual path in everyday, materialistic, consumerist

life, full of distractions. The time spent in the Ashram creates a strong foundation based on nurture, this is

important in order to channel the individuals' prana constructively into everyday life especially when the speed

of everyday life is rapidly increasing.

 

The structure of the Ashram creates the appropriate

circumstances for instruction from the guru

to Sadhaka. To summarize, the Ashram engenders the right place, the

right teachings or information, to the right individual at the right time.

 

 

Virtue verse Vice:

Virtue (Latin virtus; Greek á¼€Ïετή) is moral excellence. Personal virtues are those characteristics

valued as promoting individual and collective well-being, and thus good by

definition. The opposite of virtue is vice. Any virtue in extreme

becomes a vice, the truth of virtue lies in the motivation. Everything in

moderation is a good thing. Too much of a good thing is detrimental. A vice (or

crutch) is a distraction from the purity, truthful spiritual path. One can

become extreme in undertaking hatha yoga sadhana, forgetting the other seven

limbs of Ashtanga Yoga. To be virtuous we need to know our very deep

motivations to gain control over them, and develop self-awareness. Virtues

easily become vices in the unconscious mind because the underlying motivations

for actions, words or deeds are not in accordance to the spiritual

path of Yoga. Example, practicing asanas for a tight

butt a superficial desire for external rather than inner beauty.

 

In its widest sense, virtue refers to excellence, just as

vice, its contrary, denotes its absence. The four cardinal virtues include

Justice, Courage, Wisdom, and Moderation. The three virtues of Faith, Hope and

Charity are central aspects of the Judaic, Christian and Muslim traditions. The

opposite of a virtue is a vice. One way of organizing the vices is as the

corruption of the virtues. Therefore, the cardinal vices would be folly,

venality, cowardice and lust. The Christian theological vices would be

blasphemy, despair, and hatred.

 

According to Aristotle virtues can have several opposites.

Virtues can be considered the mean between two extremes, as the Latin maxim

dictates in medio stat virtus - in

the centre lies virtue. Tolerance, can be considered the mean between the two

extremes of narrow-mindedness on the one hand and soft-headedness on the other.

Vices can therefore be identified as the opposites of virtues, but with the

proviso that each virtue could have many different opposites, all distinct from

each other.

 

The seven capital vices or seven deadly sins are pride,

envy, avarice, anger, lust, gluttony, and sloth. The opposite of these vices

are the following virtues: meekness, humility, generosity, tolerance, chastity,

moderation, and zeal. These capital vices and virtues are considered the

foundations that rule human behaviour. Both are acquired and reinforced by

practice and the exercise of one induces or facilitates the others.

 

In the Yoga Sutras

of Patanjali, sutra 33 is translated

as "Or by Cultivating virtues". In

relation to happiness, misery, virtue and vice, one must cultivate an attitude

of friendliness to the happy, compassion to the unhappy, gladness about the

virtuous and indifference to those who are full of vice, only then the mind can

become peaceful and free from disturbing influences. The first two steps of Ashtanga Yoga include moral and ethical

restraints and observances. In basic terms, they are the virtuous of Yoga or the do's and don'ts of Yoga.

Restrain from doing the things that are immoral even if they are

pleasant, and do the things that are ethical or right even if unpleasant.

Discipline (tapas) is required to control the senses or vices and promote the

virtues of the self or humanity.

 

 

 

CHRISTOPH

 

 

Samasthithi is the concept underlying the Samisthiti group of

Asanas and it is also an important aspect of Yoga Sadhana. The Samasthithi

Asanas are Asanas where weight is equally balanced on both feet. They emphasize

equal balance of the body and stability. Samasthithi Asana could maybe even be

seen as the seed of human Asanas : isn't the human being the one being that

stands erect, between the sky and the earth, linking both ??

 

In Sadhana, the idea of Samasthithi evokes the need and the skill to

stay grounded. Although Samisthithi Asana is not called the tree posture, it

reminds us of a tree. The more we grow up into the skies, the more we must grow

our roots into the ground. Otherwise we will fall over. Samasthiti thus reminds

us of the balance between up and down, but also between right and left, Shiva

and Shakti, front and back, our past and our future. It should remind us that

stability is a major condition for any Sadhana … and its supreme goal. It is

said in the Christian tradition that one of the highest levels a human can

reach is when he meats the 24 old men, the Lords of destiny (in the third

sephira from the top of the Tree of Life, Binah). They are note very much

concerned about your different virtues and achievements. They only want to hear

one sentence from you (I translate from French from memory) : "I am stable, son

of stable, created and rooted in stability." If you can pronounce this without

shaking, stably, you can move on, because in order to be able to make this

statement of stability, you must have perfected all other virtues and

qualities. As Swami Kanakananda said (if I remember it rightly) : Sat is hard

and cold as a diamond.

 

 

Karma Yoga can be understood in at least two ways : in a more

restricted or in a more general way. In a more restricted way it refers to

selfless service that one carries out as part of one's spiritual path : doing

some social work, supporting one's Guru and Sathsangha etc. In a more general

sense, Karma Yoga can be understood as one particular approach to Yoga among

others like Jnana Yoga, Bhakti Yoga etc. It is a Yoga taught to Arjuna by Krishna in the Bhagavad Gita and can be summed up by the

saying "Do your best, leave the rest". It is closely related to Ishwara

Pranidhana, as the underlying attitude of Karma Yoga is to surrender to the

"divine will" or to "things as they are". Both of these understandings are

closely linked together. In order to understand the importance of Karma Yoga in

the spiritual life, let us explore both together by focusing on the two

underlying key elements of Karma Yoga: non-attachment to the fruits of one's

actions which is related to Aparigraha, non-greed, and surrender to the "divine

will", the "higher Self", or "things as they are" which is related to Ishwara

Pranidhana. Before starting we should also remember that Karma Yoga can be seen

as either the path or the goal. Karma Yoga may be the method to walk towards

Samadhi. It can also be "skill in action", Karma, action happening out of a

state of Yoga.

 

Why is non-attachment to the results of one's actions and surrender to

the higher Self so important in the spiritual life – or, why is it the

diacritical sign of the actions of a realized being ?? In order to answer these questions we must

first get a clear idea of what a "spiritual life" is. Swamiji pointed out that

Yoga, understood as the method of Yoga, enhances what you are : it may turn you

into a better Hindu, Christian, Muslim, pianist, doctor, robber or dictator …

Amma and Ananda also underlined several times that the champions of Tapasya

were actually the Rakshasas, the demons and not the Rishis. But whereas the

Rishis exerted themselves for the well-being of all, the demons only performed

their tapas for the satisfaction of egoistic desires which boil down to gaining

power. So it is not the austerities, the practices, the discipline that make a

chosen path "spiritual", even if the path produces very powerful results. It is

something else.

 

Sometimes we encounter "spiritual people" who are actually very

"materialistic" or "materialistic people" who turn out to be very spiritual.

What is the criterium to distinguish these categories ?? What makes the

difference between a Rishi and a Rakshas, between a Master of Light and a

Master of Darkness, between "the dark side and the light side of the Force" as

it is beautifully depicted in the Star

Wars Saga ??

 

A Tibetan Buddhist Master, Chögyam Trungpa, who was one of the pioneers

of its introduction to the West, spent the first years of his stay in the West

laying down the foundation for any further spiritual work : he raised the

awareness of his students to a phenomenon, or an attitude, that he termed

"spiritual materialism". As long as our path is based on the idea of gaining

something, of improving ourselves, of getting more efficient, more happy, more

powerful, more sexually fulfilled etc. we are not on a spiritual journey but on

an ego-trip. Even if our goal is Samadhi, enlightenment, nirvana – which may

seem very "spiritual" – we nevertheless are caught up in spiritual materialism

as the basic motivation is gratification and enlargement of our lower self, of

our ego. But spiritual growth is about outgrowing the ego. Of course the latter

has its reasons to be, but it is just a stepping stone of our evolution and

should not become its prison. It may be said that true spirituality starts when

a healthy and strong ego has been built and when the moment has come to

transcend it. Indeed, before having a strong ego we are not really able to do

anything. We lack power. We cannot make choices and cannot put them into

action. But the problem is that once we do have a strong ego, we get fascinated

by all the possibilities it gives us – by the almost infinite promise of power

it contains. Through our will and determination we can achieve anything. This

is an almost perfectly true truth and explains how the Rakshasas could attain

to such great powers through their tapasya. But it is only almost true. Indeed

the ego cannot achieve one thing : to transcend itself, to go beyond itself.

Its development may awaken many Siddhis, or powers, it may turn us into "Gods"

– but the basic flaw is that we did not open up, we did not surrender to Sat,

to Reality, to things as they are, but only pushed to one extreme our personal

version of it. It should be noted that this "personal vision" of Reality must

not be "ugly" or "bad" per se. From a Buddhist perspective it is not only the

Rakshasas who are caught up in spiritual materialism. Even the Gods are. They

are so absorbed in "higher states of consciousness" that they experience great

bliss, omniscience, omnipotence – but they do not transcend the idea that THEY

experience this states. So there is also a very slight suffering to know that

this state of bliss is not going to last forever. Indeed, as Ananda sings on

his CD "The Yoga of sound", "The Self is never born, nor can it die". But every

self, however subtle its manifestation, has been born and thus must die.

 

Karma Yoga is one very efficient tool helping us to sacrifice our egos,

our lower selves. In the preparatory stages it may also be a very good tool to

actually build up our egos, as the fulfillment of any work demands the

development of skills. But how does it help to feed the flame of spirituality

?? It does so by blowing on it from two sides. By focusing on the action but

being detached from the fruits we learn to restrain from clinging to what we

do, which ultimately boils down to restrain from clinging to what we think we

are – this is Aparigraha. This Yama invites the complementary Niyama of Ishvara

Pranidhana : the less we cling to our lower self, the more our higher Self can

manifest. The more we cut down on our personal version of reality, the more

Sat, "things as they are" can manifest.

 

Karma Yoga is thus a practice that works on the root of our ignorance,

of Avidya : each action (including thoughts, feelings etc.) carried out in the

spirit of Karma Yoga erode our lower self, our ego more and more. It is also a

very important antidote against the temptation of Siddhis, or an addiction to

"higher states of consciousness" or to "spirituality". At certain moments on

our path, we may start to feel "special", more "spiritual" than others. We may

start to discriminate between what is spiritual and what is not. Again if this

attitude may be needed at a certain point, it must also be transcended.

Ultimately, Reality is what it is and is not concerned about the distinctions

and divisions we superimpose on it. Reality is One and Yoga is the realization

of this oneness. As Karma Yoga, understood in the more restricted sense, often

involves working with others, we have to keep on dealing with "day to day

realities" and cannot escape into spiritual phantasies. This makes us humble. Union implies that if we are really spiritual there

cannot be any aspect of our lives or of Life in general that is not, so we

become humble in front of life, of others, of our surroundings.

 

Finally there is another aspect in the idea of selfless action. As

mentioned above, the difference between the Rakshasas and the Rishis is that the

former work only for themselves whereas the latter work for all. So Karma Yoga,

or spiritual being, is not only – as long as we still speak from a

"non-relaized point of view" – about doing one's best and leaving the rest : it

is also cultivating the feeling of gratitude to be able to perform any action

that we perform and to dedicate it to the wellbeing of all. The spiritual path

really starts when, as Tsem Tulku Rinpoche, a Tibetan Buddhist Master I like a

lot said, we start to act not because of others (in a stimulus – response

fashion, or in a fashion where gratification of our ego is the primary goal)

but FOR others. If along the way, Samadhi happens that's OK, but it is not

really the problem anymore. It is like Amma's

existential teenager question : should one kiss at the first date ?? By

cultivating an attitude of Karma Yoga in its most general sense, little by

little the whole question of "spiritual path" and of the "attainment of

Samadhi" may dissolve ... and we may actually start to be …

 

 

In order to explore the idea of instruction

as being linked to "structure" and to relate it to the Guru Kula experience in the Ashram, it may be useful to start to

make a little detour and wonder about what life is. Indeed is Yoga not about

learning to live, and an Ashram a place to learn Yoga ??

 

Life cannot be taught it can only be experienced. In one of the morning

"meditations" or "sittings" before Hatha Yoga Class, I tried to deepen, to

explore, what is life. Usually, I rather explore things like space, form,

awareness, sound etc. But this morning, life was on the programme. To start

with it was not so easy : what do you focus on, when you want to focus on life

?? You do have an idea of space, of consciousness, of sound etc. So you have

something to start with. Even if you want to concentrate on Sat, on Reality,

although not having any real clue of what it is, you know where to start from,

as you can try to move to more and more subtle manifestations and always keep

your awareness on what may be the next level of subtlety. By constantly keeping

aware of what is just behind what we already experience, we may not experience

"Sat" but our awareness grows and we at least get some glimpses. But how to

focus on life ?? It encompasses everything. And if Sat may be the screen on

which we are projected, life is the movie that's being played. And we are in

its midst. Little by little it dawned on me that everything is life. When we

say things like "an impulse is manifested through us", "life manifests through

us" or "a particular shape, form, sound, rhythm manifests different aspects of

life" in fact we establish a duality that is not there. As Amma pointed out

concerning our body : we do not have two arms, two legs, a front, back, up,

down, left and right side of the body. We are just one, and these divisions are

only conceptualizations that help us to deal with our environment. If we take

this idea further, there is nothing like a single human being – we are all part

of the Human Being, the organism comprised of all human beings, which again

only makes sense taking into consideration all our species has been in order to

become what it is (starting from the first cells onwards) and what it will

become in the future. This in turn only makes sense if we understand that we are

also "children of the earth". Or rather, we are the earth. We can extend this

idea further to our whole solar system, our whole universe, the whole cosmos.

All these realities can only exist together. In Western terms we realize that

we are "Adam Kadmon", Cosmic or primordial Man.

 

This realisation also entails that it is not really appropriate to say

that we "manifest life" or that we "manifest consciousness" through our bodies,

or emotions or minds etc. All we can experience IS Life and IS Sat. So every

move we make is in fact "alive". Every emotion, every sight, every thought is

life. To make it more easy to talk about we could say that every experience has

a life on its own, which is but one diffraction of Life, like all the colours

of the rainbow are ultimately nothing but white diffracted light. At the same

time we could say, if we take this more dualistic perspective, that every form,

shape, sound, space, feeling, perfume, thought, movement is a habitat for Life,

a certain "life form". As human beings we are a collection of numerous life

forms. To make it simple, we could speak of our body, emotions, mind etc … but

even they could be divided up again in many different ways. The point is that

in a certain way we are an ecosystem where different life forms coexist.

Sometimes we have a harmonious ecosystem where symbiosis between the different

life forms exist and life can unfold more fully – sometimes our ecosystem is

more messy, tearing us apart. One aim of Yoga is to become aware of the life

forms that "make us up" and to harmonize them. The more we move on, the more

things start to get integrated in the process, and at the same time the more

the ecosystem expands : from self-centred we become Self-centered, personal

consciousness gives way to more cosmic consciousness and oneness of all these

different "diffractions" or "manifestations" of Life comes to be.

 

A famous French sociologist, Edgar Morin, in his writings about

complexity in La méthode, talks about

the "noosphere", the place where our ideas exist and he proposes a whole

"ecology" for thought. Indeed, an idea cannot happen, unfold, bear fruit

anywhere. It is always linked to a given surrounding, or ecosystem. What are

the conditions for certain ideas to be born, to unfold and to die ?? We can extend

the insight that ideas are living entities who need an environment to unfold

and who need food to live on to our other manifestations (our bodies, our

emotions, our sensations).

 

Basically, everything that exists can only exist by eating something else.

The whole universe in some way appears as a big food chain, a big ecosystem

that does nothing else than constantly eating itself up and thus transforming

itself. In the process, it creates all these things that we can experience and

enjoy or that bind us depending on our way of approaching them.

 

Amma uses to repeat in the morning Hatha Yoga classes "Where the mind

goes, prana goes, where prana goes manifestation occurs. So be careful where

you put the mind." On a parallel line, it is taught in Ayurveda that we become

what we eat … and that we should therefore be very careful about our diet. If

we relate these two statements, we will find that we have to be careful how we

nourish ourselves, not only on the physical, but also on the emotional, mental

and spiritual levels. What do we take in ?? What do we see ?? What do we hear

?? What do we sense ?? And then how do we take these things in ??How do we

digest them ?? What does this kind of nourishment produce in us : "high" or

"low" feelings, thoughts, aspirations, actions ?? Are we nourishing our lower

self or the higher Self ?? And in the process, what kind of nourishment do we

become ?? Do we become appetizing, inspiring, refreshing fruits or do we become

poison ?? And which beings are we going to attract in our "restaurant", evolved

beings who like to enjoy sattvic tastes … or beings who prefer rajasic or

tamasic experiences ?? And what will the effect of the guests we invite be on

us and on others ?? How will "the company we keep" reflect on ourselves and on

the lives we live ??

 

In the light of the above, an Ashram appears as a structure where

"learning to live" can happen, where the environment feeds us with elevating

stimuli in order to help us to develop our awareness of what we are and to open

up horizons that we may not have suspected. It is an environment that proposes

a variety of "sattvic" dishes to nourish our "spiritual seeds" and maybe to

plant some new ones. Hatha Yoga, Pranayama, Dharana, Sanskrit, Singing, Bharata

Natyam, Mantra and Sathsangha, all these practices are like gardening practices

in a garden where nice trees and flowers are cultivated, bad herbs taken out,

trees being cut back. The Ashram structure is thus an organism incarnating a

certain way of spiritual life, that can nourish those who need it. At the same

time, it is an organism, an ecosystem that feeds on the students and on the

teachings happening. It feeds on their good aspirations … but also on all their

dirt that has to be turned into fertile compost, which can happen if the

students are ready to let go of it, if they are ready to sacrifice their lower

tendencies in order to aliment the flame of conscious living.

 

The Ashram is also a living organism and as such has to stand the test

of reality. One cannot live on good thoughts alone … Karma Yoga has to be done.

Assignments have to be carried out. Ways of living together with others must be

negotiated. In that sense, the Ashram also appears as a "microcosm" of the

"outer world", confronting the students to similar challenges but orienting

them towards an increase of awareness and Self-knowledge.

 

The structure of the Ashram is the shape of its life form. It is

animated by the spirit of the Guru, of the Paramparai and of the Sathsangha.

In-struction occurs through first entering the structure. Little by little the

structure enters the student. By living the Ashram life, by "feeding on it", by

becoming part of its ecosystem, the student little by little absorbs part of

it, digests part of it, becomes part of it. Hopefully, he thus gradually

awakens to his higher Self while learning how to deal with his lower aspects

and with the lifeforms that go with it. Eventually, this more "artificial

structure" will put him in touch with the fundamental idea of structure, with

the insight that all of Life is structured, that we live in a Cosmos and not a

Chaos … and that ultimately all boils down to the perspective we take on our

lives and on Life : Do we feed the Self to the self ?? Do we feed the self to

the Self ?? Do we allow both to feed each other in the cosmic lila ??

 

Om. Purnamadha Purnamidam

Purnat Purnam Udachyate

Purnasya Purnam Adaya

Purnam Eva Purnam Avasishyate Om.

 

("The absolute pure consciousness is perfect. This manifested universe

also is perfect. After manifesting this perfect universe that perfect Absolute

verily remains perfect.")