Although I wrote about many ways to practice svadhyaya beyond just studying sacred texts, I do recommend reading the Bible, Torah or the Quaran, or other religious book if you have not done so already. Read them for yourself and gain your own opinion without the filter of priests or extremists.
In my struggle with understanding God, I opted to read the Bible. I got through the Old Testament and was able to form my own conclusions and opinions. The main thing I realized is that this is not the word of God. This is a collection of stories from people who interpret what they know as God.
The people who wrote the Bible certainly had good ideas about how to live your life in harmony with others. I can pick these ideas out and apply them to my life in positive ways. But what the messages lacked was a way to find peace from within. They used Fear of God to keep people in harmony. I still need to read the New Testament, and I hope to find less Fear...we shall see.
Tuesday, December 30, 2008
Monday, December 29, 2008
Thoughts on Svadhyaya
Self-study. Self-reflection.
Feurerstein paraphrases a quote from the Shata-Patha-Brahmana that sums up svadhyaya very well. "The study and interpretation of the sacred lore are a source of joy. The serious student becomes mentally focused and independent of others...He controls his senses and delights in the One. His insight and inner glory grow, and he acquires the ability to promote the world."
Yoga texts (such as Yoga Sutra 3.44) instruct you to study sacred texts for true self realization. But you can study any books, particularly those that educate and offer ways to help you liberate your Self, as a means of self-study. These can be reference points and provide information that you did not have before. Knowledge has potential power. When you have knowledge in your pocket, you can bring it out and use it to liberate your mind as needed.
How do you weed out books that are worthy of study and those that are not? Read them, and reflect. Write about what you think of the books if you wish. I would not recommend Danielle Steele or Tom Clancy to better yourself. Try reading books by people who have dedicated their lives to a peaceful cause, such as The Dali Lama. Or read about a subject that interests you.
Yoga manuals also recommended that you chant mantras and OM. This was a practice used for past yogis to learn texts and lessons better, to repeat them over and over. Sri Pattabhi Jois recommends learning the Gayatri mantra as a basis for studying ancient verses, or the Mantra Rahasya. But if one is serious enough, they should study and ponder the meaning to be closer to God.
Chanting can provide a source of peace. I love the sound of it when I am in class. I also find it refreshing when I sit by the fire and memorize new chants--it helps still my mind. But chanting and OMing are not the only way I establish svadyhaya. When my son was born, I began memorizing lullabies. By singing these to him at night, I felt a greater connection with him. It was bliss.
Another way to practice svadhyaya is to reflect on your daily actions. You are literally studying you. What did you do when your car got a flat tire--did you freak out and curse in frustration or did you calmly go about solving the problem quickly and keep moving? How did you handle a chance meeting your estranged husband--did you treat him as an enemy, or as a friend?
Are you happy with how you handled the situations? If not, then you recognize things that you can work on to better yourself. Think about what would have been a better way to act so you are prepared for future situations. If you are unsure, refer to the yamas and niyamas and apply them for guidance on how you can act in the future.
Iyengar states, "The person practicing svadhyaya reads his own book of life, at the same time that he writes and revises it." In doing so, he starts realise that "...all creation is divine, that there is divinity within himself and that the energy which moves him is the same that moves the entire universe."
Feurerstein paraphrases a quote from the Shata-Patha-Brahmana that sums up svadhyaya very well. "The study and interpretation of the sacred lore are a source of joy. The serious student becomes mentally focused and independent of others...He controls his senses and delights in the One. His insight and inner glory grow, and he acquires the ability to promote the world."
Yoga texts (such as Yoga Sutra 3.44) instruct you to study sacred texts for true self realization. But you can study any books, particularly those that educate and offer ways to help you liberate your Self, as a means of self-study. These can be reference points and provide information that you did not have before. Knowledge has potential power. When you have knowledge in your pocket, you can bring it out and use it to liberate your mind as needed.
How do you weed out books that are worthy of study and those that are not? Read them, and reflect. Write about what you think of the books if you wish. I would not recommend Danielle Steele or Tom Clancy to better yourself. Try reading books by people who have dedicated their lives to a peaceful cause, such as The Dali Lama. Or read about a subject that interests you.
Yoga manuals also recommended that you chant mantras and OM. This was a practice used for past yogis to learn texts and lessons better, to repeat them over and over. Sri Pattabhi Jois recommends learning the Gayatri mantra as a basis for studying ancient verses, or the Mantra Rahasya. But if one is serious enough, they should study and ponder the meaning to be closer to God.
Chanting can provide a source of peace. I love the sound of it when I am in class. I also find it refreshing when I sit by the fire and memorize new chants--it helps still my mind. But chanting and OMing are not the only way I establish svadyhaya. When my son was born, I began memorizing lullabies. By singing these to him at night, I felt a greater connection with him. It was bliss.
Another way to practice svadhyaya is to reflect on your daily actions. You are literally studying you. What did you do when your car got a flat tire--did you freak out and curse in frustration or did you calmly go about solving the problem quickly and keep moving? How did you handle a chance meeting your estranged husband--did you treat him as an enemy, or as a friend?
Are you happy with how you handled the situations? If not, then you recognize things that you can work on to better yourself. Think about what would have been a better way to act so you are prepared for future situations. If you are unsure, refer to the yamas and niyamas and apply them for guidance on how you can act in the future.
Iyengar states, "The person practicing svadhyaya reads his own book of life, at the same time that he writes and revises it." In doing so, he starts realise that "...all creation is divine, that there is divinity within himself and that the energy which moves him is the same that moves the entire universe."
Sunday, December 28, 2008
Thoughts on Santosha
Contentment. Modesty.
It is in our nature to feel happy when good things happen to us. Whether it's a promotion you worked hard to achieve, winning a prize for something you made, or being able to purchase a more elaborate home. But the elation felt when these things happen to us pass, and sometimes come with more problems: more responsibilities at work or more expensive upkeep on your new home.
Often, we work hard for something with the expectation that we will achieve it so the feeling of loss is harder when our expectations are not met. Even winning a prize for something you did fades and if you become attached to winning, you feel dejected when you do not win again. Then you find yourself looking for something else to fill the void of elation.
The concept of santosha is to accept things that happen as they come, but do not attach to them. It means to be content with what you have. When you do deeds or actions, do them without any expectations. Therefore, your indifference protects you (in a sense) from negative reactions. And, anything good that does happen is Divine.
Recently, I ordered a new coat. I have been thinking about getting a warmer coat for a while. So when I saw something on a web site having an amazing sale, I ordered it. After I sent the order, I kept looking at it and kept thinking, "Hm, I really like that coat". I found myself counting the days until it would arrive! On the day it was supposed to arrive, there is an email from the vendor: sorry, it is out of stock. I became angry. How could they do this? I thought. There were four in stock! Why did it take them a week to respond? I wanted to write a letter, telling them how bad their business was.
It took a few hours, but I finally settled down and thought: I was not meant to have that jacket. I'm sure there is a good reason. Maybe it would not fit well. I should be happy with the jackets I do have and that I have saved my money. In the spirit of santosha, I had to work through a process to detach from the coat.
As annoying as I think the song became two decades ago, Bobby McFerrin had a strong message. "Don't Worry, Be Happy." This phrase embodies the meaning of santosha. Instead of complaining or getting emotional, you accept and learn from bad experiences and move on to your next action.
The Yoga Sutra (2.42) states that supreme joy occurs in one where santosha is established. This is obvious, because if you completely detach and act without expectations, everything around you becomes a gift.
It is in our nature to feel happy when good things happen to us. Whether it's a promotion you worked hard to achieve, winning a prize for something you made, or being able to purchase a more elaborate home. But the elation felt when these things happen to us pass, and sometimes come with more problems: more responsibilities at work or more expensive upkeep on your new home.
Often, we work hard for something with the expectation that we will achieve it so the feeling of loss is harder when our expectations are not met. Even winning a prize for something you did fades and if you become attached to winning, you feel dejected when you do not win again. Then you find yourself looking for something else to fill the void of elation.
The concept of santosha is to accept things that happen as they come, but do not attach to them. It means to be content with what you have. When you do deeds or actions, do them without any expectations. Therefore, your indifference protects you (in a sense) from negative reactions. And, anything good that does happen is Divine.
Recently, I ordered a new coat. I have been thinking about getting a warmer coat for a while. So when I saw something on a web site having an amazing sale, I ordered it. After I sent the order, I kept looking at it and kept thinking, "Hm, I really like that coat". I found myself counting the days until it would arrive! On the day it was supposed to arrive, there is an email from the vendor: sorry, it is out of stock. I became angry. How could they do this? I thought. There were four in stock! Why did it take them a week to respond? I wanted to write a letter, telling them how bad their business was.
It took a few hours, but I finally settled down and thought: I was not meant to have that jacket. I'm sure there is a good reason. Maybe it would not fit well. I should be happy with the jackets I do have and that I have saved my money. In the spirit of santosha, I had to work through a process to detach from the coat.
As annoying as I think the song became two decades ago, Bobby McFerrin had a strong message. "Don't Worry, Be Happy." This phrase embodies the meaning of santosha. Instead of complaining or getting emotional, you accept and learn from bad experiences and move on to your next action.
The Yoga Sutra (2.42) states that supreme joy occurs in one where santosha is established. This is obvious, because if you completely detach and act without expectations, everything around you becomes a gift.
Saturday, December 27, 2008
Thoughts on Saucha
Self-purity. Cleanliness.
"Beauty is only skin deep." Saucha, in a nutshell, is the process by which we learn to see the purity within.
Yoga Sutra 2.40 states that when you cultivate purity, you will have an aversion for your own body and desire to avoid contamination of your body with another body. When you have established saucha, you see how dirty your body is--even after a fresh shower. Your body continuously secretes oils and sweat to maintain its natural cleanliness. Your breath and bowels give off gases (which in high quantities are considered toxic!). Within these secretions and gases are toxins which you put in, either through the air or through food and drink. Satchinadananda states that once you realize this, you develop indifference to your body. This does not mean to neglect it, but that you learn to not adore your body. Through saucha, one can discern between external decay that needs to be cleansed regularly, and what within us that is eternally pure.
Saucha has two physical aspects: external and internal. The obvious is keeping your outer body cleansed of the oils, dirt and grime--wash away toxins. Less obvious is keeping your muscles, organs and other bodily functions clean as well, especially the lungs, blood and nerves. In addition to eating and drinking healthy foods in moderation and abstaining from other toxins such as drugs and smoking, practicing asana and pranayama provide a yogi with ways to enable saucha for the inner body.
Saucha also applies to your domain. By reducing clutter, your surroundings are kept pure. By cleaning dishes you keep your space healthy. Your food and drink should also be prepared in a clean place. And to be able to effectively practice yoga asana, pranayama or meditation you must have a space that is clean and free from distractions.
Just as important is mental saucha. Practicing yamas help control the amount of mental impurities that build up in your mind. But since we are not all perfect--and still on our path to finding our True Self--the mind gets tainted by emotions and lasting impressions: chitta vritti. To help keep cleanse your mind, practice pratyahara and meditation. Blocking the bombardment of senses and concentrating on stilling your mind gives your brain time to digest what it has already been fed. Can you imagine what would happen to your stomach if never stopped receiving food?
Although the brain is more complex and able to multitask, it still needs "down time" to process and put away information. If the information is still swirling around as we take in more, it can cause anxiety, depression or other mental problems. Mental imbalance clouds your ability to think and, ultimately, find peace.
"Beauty is only skin deep." Saucha, in a nutshell, is the process by which we learn to see the purity within.
Yoga Sutra 2.40 states that when you cultivate purity, you will have an aversion for your own body and desire to avoid contamination of your body with another body. When you have established saucha, you see how dirty your body is--even after a fresh shower. Your body continuously secretes oils and sweat to maintain its natural cleanliness. Your breath and bowels give off gases (which in high quantities are considered toxic!). Within these secretions and gases are toxins which you put in, either through the air or through food and drink. Satchinadananda states that once you realize this, you develop indifference to your body. This does not mean to neglect it, but that you learn to not adore your body. Through saucha, one can discern between external decay that needs to be cleansed regularly, and what within us that is eternally pure.
Saucha has two physical aspects: external and internal. The obvious is keeping your outer body cleansed of the oils, dirt and grime--wash away toxins. Less obvious is keeping your muscles, organs and other bodily functions clean as well, especially the lungs, blood and nerves. In addition to eating and drinking healthy foods in moderation and abstaining from other toxins such as drugs and smoking, practicing asana and pranayama provide a yogi with ways to enable saucha for the inner body.
Saucha also applies to your domain. By reducing clutter, your surroundings are kept pure. By cleaning dishes you keep your space healthy. Your food and drink should also be prepared in a clean place. And to be able to effectively practice yoga asana, pranayama or meditation you must have a space that is clean and free from distractions.
Just as important is mental saucha. Practicing yamas help control the amount of mental impurities that build up in your mind. But since we are not all perfect--and still on our path to finding our True Self--the mind gets tainted by emotions and lasting impressions: chitta vritti. To help keep cleanse your mind, practice pratyahara and meditation. Blocking the bombardment of senses and concentrating on stilling your mind gives your brain time to digest what it has already been fed. Can you imagine what would happen to your stomach if never stopped receiving food?
Although the brain is more complex and able to multitask, it still needs "down time" to process and put away information. If the information is still swirling around as we take in more, it can cause anxiety, depression or other mental problems. Mental imbalance clouds your ability to think and, ultimately, find peace.
Thursday, December 25, 2008
Merry Christmas
I was raised Catholic, then "agnostic". I do not consider myself religious, but spiritual. The life of Jesus and what I believe he meant for the world, and the Spirit of Christmas, is very much worth celebrating today.
Wednesday, December 24, 2008
Thoughts on Aparigraha
Non-greed, non-hoarding. Simplicity.
I see many definitions of parigraha: to hoard or collect; to take or to seize. So adding "a" (non) means the antithesis of these definitions. Some extremeists see this as the renunciations of all things material. I hope they keep their robes on.
Many may see aparigraha as an aspect of asteya. Certainly, it can be interpreted this way. But it then goes beyond just what you have (static), to how you lead your life (flow). My example of yoga mats in Thoughts on Asteya also apply in aparigraha.
Have fewer things. Take what you need, leave the rest. What you do take, return when you are finished. Live simply. Yoga experts all agree that the fewer things you have, and the less you take, not only leaves more for others who need it, but allows you to live your life easier. By having fewer things to take care of and manage--like credit cards, material goods and possessions--you have more time to enjoy meditation, asana, your family.
I am reminded of a quote "he who dies with the most toys, wins." Really? He probably died young of stress-related afflictions due to the fact he had so many toys. This is how greed can become an illness. Fear seeps in, fear of people taking from your horde. Selfishness seeps in, and people stop being around someone who is always taking but never giving back.
Desikachar reminds us that aparigrapha is also restraining from receiving gifts and exploiting others. If you agree to certain terms and conditions of employment, and then you accept a gift beyond adequate compensation, that is a form of aparigraha. We don't need more. Besides, he adds, accepting unearned rewards can bring future obligations that cause problems.
So, what do you do when offered a bonus at work? Are you struggling to make ends meet? Then that is not aparigraha. But if you have purchased material goods beyond your means, then accepting the bonus to pay off debt is aparigraha.
If you love something, set it free.
If it comes back to you, it is yours
If it does not, it never was.
As with asteya, you can overcome the challenges that greed brings by disassociation and non-attachment of the body and mind and all objects they both enjoy. When you think "I need to purchase this or that." Go a week or two without it first to see how many times you really would have used it, or found another way to accomplish your goals without it. Then you will really understand NEED versus WANT.
I see many definitions of parigraha: to hoard or collect; to take or to seize. So adding "a" (non) means the antithesis of these definitions. Some extremeists see this as the renunciations of all things material. I hope they keep their robes on.
Many may see aparigraha as an aspect of asteya. Certainly, it can be interpreted this way. But it then goes beyond just what you have (static), to how you lead your life (flow). My example of yoga mats in Thoughts on Asteya also apply in aparigraha.
Have fewer things. Take what you need, leave the rest. What you do take, return when you are finished. Live simply. Yoga experts all agree that the fewer things you have, and the less you take, not only leaves more for others who need it, but allows you to live your life easier. By having fewer things to take care of and manage--like credit cards, material goods and possessions--you have more time to enjoy meditation, asana, your family.
I am reminded of a quote "he who dies with the most toys, wins." Really? He probably died young of stress-related afflictions due to the fact he had so many toys. This is how greed can become an illness. Fear seeps in, fear of people taking from your horde. Selfishness seeps in, and people stop being around someone who is always taking but never giving back.
Desikachar reminds us that aparigrapha is also restraining from receiving gifts and exploiting others. If you agree to certain terms and conditions of employment, and then you accept a gift beyond adequate compensation, that is a form of aparigraha. We don't need more. Besides, he adds, accepting unearned rewards can bring future obligations that cause problems.
So, what do you do when offered a bonus at work? Are you struggling to make ends meet? Then that is not aparigraha. But if you have purchased material goods beyond your means, then accepting the bonus to pay off debt is aparigraha.
If you love something, set it free.
If it comes back to you, it is yours
If it does not, it never was.
As with asteya, you can overcome the challenges that greed brings by disassociation and non-attachment of the body and mind and all objects they both enjoy. When you think "I need to purchase this or that." Go a week or two without it first to see how many times you really would have used it, or found another way to accomplish your goals without it. Then you will really understand NEED versus WANT.
Tuesday, December 23, 2008
More thoughts on Brahmacharya
As I blogged in June, I have issue with the way we weigh violence and sex. In writing about ahimsa and brahmacharya, I thought about it again. In most religions and ancient or traditional cultures, sexual deviance is recognized as a sin. However, in the last 30 years or so, modern societies revel in sexual liberation. Killing and stealing are punishable, but promiscuity and lack of regard for your sexual partner is OK.
Ironically, it is the television and movie industry that squelches and dampens sexual activity over violence. It is widely accepted that commercials can show people hitting and using guns...but never can you see a couple in a loving or ecstatic embrace. Movies with violence are rated as "PG" but movies with implications of sex--not even the act of sex--get rated as "R". Sex is the only thing that gets the "X".
I digress.
Ironically, it is the television and movie industry that squelches and dampens sexual activity over violence. It is widely accepted that commercials can show people hitting and using guns...but never can you see a couple in a loving or ecstatic embrace. Movies with violence are rated as "PG" but movies with implications of sex--not even the act of sex--get rated as "R". Sex is the only thing that gets the "X".
I digress.
Thoughts on Brahmacharya
Celibacy. Abstinence. Moderation.
As translated by Feurstein, brahmacharya means "brahmic conduct". Feurstein explains that since brahman (the Supreme Being, all-encompassing spirit of the universe) transcends gender, the spiritual aspirant should emulate a genderless distinction to preserve life-creating fluids to cultivate great power from it.
Desikachar widens the definition. Literally, brahma (essential truth) and char (to move) means a movement toward the essential. He says that more specifically than just "abstinence", bramacharya suggests that we should foster relationships that move us to a higher understanding of truths. The abstinence occurs when we are lured to deviate from our goals.
In yoga, brahmacharya is recognized as a life of celibacy. Yoga Sutra 2.38 states that by establishing continence (or celibacy) one gains vitality. Satchidanada writes that the seminal fluid gives strength to the brain and nerves; Iyengar writes that the loss of semen leads to sickness and death. Ouch! Good thing I am a woman! Iyengar continues that by retaining fluid, the yogi's body develops a sweet smell.
One source (Agni-Purana, 372.9) defines brahmacharya as the renunciation of the eight degrees of sexual activity: fantasizing, glorifying sexual activity, dalliance, eying another with lust, love talk/talking in secret, longing, resolving to break celibacy, and consummating the sexual act.
Although this yama professes a life of celibacy, most yoga commentators agree that if everyone does this, then all life on Earth ends! And, contrary to complete celibacy, family life is precious. Desikachar explains that everything in life has a time. There is a time to procreate and raise a family, and after that time is over, one can devote his or her life to brahamacharya.
Furthermore, without experiencing love, one can not know divine love. Thus, sexual activity should be conducted in moderation (and for those who are bound by marriage, is it done only with one's partner). And the idea of moderation and responsible behavior should be practiced in all aspects of the yogi's life beyond sexual intercourse.
As a happily married woman raising a family, the purely celibate aspect of this yama is of little importance. My happiness with my husband depends on our acts of love whether they are spiritual, mental or physical. But moderation I can certainly apply to everything in my life. Too much sex is distracting; too little causes tension.
Too much of anything can be toxic and addictive: food, drink, and other activities. Thinking, or dwelling, on things too much causes anxiety or greed. Too little of many things in our life may not be enough, also. Not enough food and you starve. Not enough contact with others you become self-absorbed.
As Desikachar writes in his commentary of Yoga Sutra 2.38, "Nothing is wasted by us if we seek to develop moderation in all things."
As translated by Feurstein, brahmacharya means "brahmic conduct". Feurstein explains that since brahman (the Supreme Being, all-encompassing spirit of the universe) transcends gender, the spiritual aspirant should emulate a genderless distinction to preserve life-creating fluids to cultivate great power from it.
Desikachar widens the definition. Literally, brahma (essential truth) and char (to move) means a movement toward the essential. He says that more specifically than just "abstinence", bramacharya suggests that we should foster relationships that move us to a higher understanding of truths. The abstinence occurs when we are lured to deviate from our goals.
In yoga, brahmacharya is recognized as a life of celibacy. Yoga Sutra 2.38 states that by establishing continence (or celibacy) one gains vitality. Satchidanada writes that the seminal fluid gives strength to the brain and nerves; Iyengar writes that the loss of semen leads to sickness and death. Ouch! Good thing I am a woman! Iyengar continues that by retaining fluid, the yogi's body develops a sweet smell.
One source (Agni-Purana, 372.9) defines brahmacharya as the renunciation of the eight degrees of sexual activity: fantasizing, glorifying sexual activity, dalliance, eying another with lust, love talk/talking in secret, longing, resolving to break celibacy, and consummating the sexual act.
Although this yama professes a life of celibacy, most yoga commentators agree that if everyone does this, then all life on Earth ends! And, contrary to complete celibacy, family life is precious. Desikachar explains that everything in life has a time. There is a time to procreate and raise a family, and after that time is over, one can devote his or her life to brahamacharya.
Furthermore, without experiencing love, one can not know divine love. Thus, sexual activity should be conducted in moderation (and for those who are bound by marriage, is it done only with one's partner). And the idea of moderation and responsible behavior should be practiced in all aspects of the yogi's life beyond sexual intercourse.
As a happily married woman raising a family, the purely celibate aspect of this yama is of little importance. My happiness with my husband depends on our acts of love whether they are spiritual, mental or physical. But moderation I can certainly apply to everything in my life. Too much sex is distracting; too little causes tension.
Too much of anything can be toxic and addictive: food, drink, and other activities. Thinking, or dwelling, on things too much causes anxiety or greed. Too little of many things in our life may not be enough, also. Not enough food and you starve. Not enough contact with others you become self-absorbed.
As Desikachar writes in his commentary of Yoga Sutra 2.38, "Nothing is wasted by us if we seek to develop moderation in all things."
Sunday, December 21, 2008
Thoughts on Asteya
Not stealing. Non-covetousness. Trustworthiness.
Easy, right? You may think, "oh, I am not a thief and I would never think about taking someone else's possessions. It is easy to practice asteya." Desire, greed, craving, lust--these are reasons that drive people to covet and steal. But it is not just about shoplifting or robbing a bank. Steya (stealing) has many levels of influence on people. It really boils down to usage and attachment of things.
If you make someone wait for you, isn't that stealing their time? If you plagiarize, that is stealing ideas. If you borrow a hammer from your neighbor, forget to return it, then he can not find it when he needs it you have stolen his opportunity to fix something. Once you begin to look at everything you do in terms of usage, you begin to understand exactly what it means to practice asteya.
I have three yoga mats. And I am coveting a fourth. Do I really need four mats to practice yoga? Absolutely not. One yoga mat is dirty from being used as a magic carpet outside by my son all summer (I suppose I can write that one off as a "toy" now). Another yoga mat I bought because it was cheap--but it smells bad and is too slippery to use even after trying to roughen it up. The third mat I use regularly and there is really nothing wrong with it. But I find myself coveting a yoga mat made from plant resin because it is environmentally friendly. By purchasing all of these mats away from other people that could have used them, the factories have to make more mats. I have created demand from my desire. The factories steal resources from Nature to make mats that I don't even use. So, in essence, I am stealing from Nature.
Satchidananda describes this sort of stealing from Nature in detail in his commentary of the yoga sutras. He says we breathe air from Nature, we eat food from Nature, we wear clothes made from Nature...we USE everything from Nature. We need to give back to Nature. It's not just about replanting. It's also about keeping the air we breathe or the water we drink clean; pumping waste into our resources is stealing from every living thing that needs to survive.
Satchidananda also describes stingy people as stealing money. They lock it away from other people who need it. The money sits there--eventually a thief will come along and free it. Necessity is another reason steal. Look at someone staving for food. He steals food because his body needs it. Is he the thief, or is the one who is hoarding the food the thief? By not sharing wealth, he is taking up usage that another requires to survive.
Yoga Sutra 2.37 states "to one established in non-stealing, all wealth comes." Of course! If you eliminate desires, reduce your needs and stop coveting what you don't have (which also helps establish santosha), then it is easy to be happy with what you have. And anything else that comes to you is wealth beyond your dreams.
Desikachar describes asteya also as trustworthiness. If people know they can trust you not to steal or covet, they put their confidence in you. They will want to share with you, no matter how precious the item.
To practice asteya, respect others, love Nature, and let go of attachment. Shift your attitude to let everything come and go as it will. Things will start to want to be with you--a reverse psychology.
For instance, I would like my son to sit and behave with us at the dinner table. Most evenings he protests. As I forced him to sit and eat, he would cry and throw a tantrum. Once I let go of my attachment to having everyone sit at the dinner table together, things changed. My son wiggled to get down. I said, "OK, but you must let us finish dinner. Go play." He did, but then he came back. He wanted to be with us. He crawled back into his seat, and started to eat. Peace.
Easy, right? You may think, "oh, I am not a thief and I would never think about taking someone else's possessions. It is easy to practice asteya." Desire, greed, craving, lust--these are reasons that drive people to covet and steal. But it is not just about shoplifting or robbing a bank. Steya (stealing) has many levels of influence on people. It really boils down to usage and attachment of things.
If you make someone wait for you, isn't that stealing their time? If you plagiarize, that is stealing ideas. If you borrow a hammer from your neighbor, forget to return it, then he can not find it when he needs it you have stolen his opportunity to fix something. Once you begin to look at everything you do in terms of usage, you begin to understand exactly what it means to practice asteya.
I have three yoga mats. And I am coveting a fourth. Do I really need four mats to practice yoga? Absolutely not. One yoga mat is dirty from being used as a magic carpet outside by my son all summer (I suppose I can write that one off as a "toy" now). Another yoga mat I bought because it was cheap--but it smells bad and is too slippery to use even after trying to roughen it up. The third mat I use regularly and there is really nothing wrong with it. But I find myself coveting a yoga mat made from plant resin because it is environmentally friendly. By purchasing all of these mats away from other people that could have used them, the factories have to make more mats. I have created demand from my desire. The factories steal resources from Nature to make mats that I don't even use. So, in essence, I am stealing from Nature.
Satchidananda describes this sort of stealing from Nature in detail in his commentary of the yoga sutras. He says we breathe air from Nature, we eat food from Nature, we wear clothes made from Nature...we USE everything from Nature. We need to give back to Nature. It's not just about replanting. It's also about keeping the air we breathe or the water we drink clean; pumping waste into our resources is stealing from every living thing that needs to survive.
Satchidananda also describes stingy people as stealing money. They lock it away from other people who need it. The money sits there--eventually a thief will come along and free it. Necessity is another reason steal. Look at someone staving for food. He steals food because his body needs it. Is he the thief, or is the one who is hoarding the food the thief? By not sharing wealth, he is taking up usage that another requires to survive.
Yoga Sutra 2.37 states "to one established in non-stealing, all wealth comes." Of course! If you eliminate desires, reduce your needs and stop coveting what you don't have (which also helps establish santosha), then it is easy to be happy with what you have. And anything else that comes to you is wealth beyond your dreams.
Desikachar describes asteya also as trustworthiness. If people know they can trust you not to steal or covet, they put their confidence in you. They will want to share with you, no matter how precious the item.
To practice asteya, respect others, love Nature, and let go of attachment. Shift your attitude to let everything come and go as it will. Things will start to want to be with you--a reverse psychology.
For instance, I would like my son to sit and behave with us at the dinner table. Most evenings he protests. As I forced him to sit and eat, he would cry and throw a tantrum. Once I let go of my attachment to having everyone sit at the dinner table together, things changed. My son wiggled to get down. I said, "OK, but you must let us finish dinner. Go play." He did, but then he came back. He wanted to be with us. He crawled back into his seat, and started to eat. Peace.
Thursday, December 18, 2008
Thoughts on Satya
Truthfulness. Correct.
Many resources refer to "right speech" or "verbal truths." However, like all austerities, satya can be exist in any realm including mental, verbal and physical. If you practice ahimsa, then satya comes easily for you cannot lie without causing harm, inevitably.
Mental satya is truthful or correct thoughts. It means that what you think effects what you say. So be careful of how you remember events. As time passes, the memory fades. Recalling details of what happened yesterday is easier than years ago.
It also means to be careful what you think...for instance about a person. If you stew over an issue with an adversary, you may find yourself thinking of untrue things about that person. If you dwell long enough, you may begin to think those untrue thoughts are correct, and act upon your incorrect thoughts.
This does not mean you can not daydream! Daydreams can be creative thoughts that help you solve problems. Just be aware of the reality of daydreams and keep them true.
Once mental satya is pure, speaking truthfully should come easily. If you always speak the truth, you never have fear that what you said was not true. Even untruths that you think will not hurt anyone, can become larger problems. Think of a "little white lie” as a seed. From it sprouts fear, as the gardener must attend to the lie for fear of being found out.
If you are not sure that your conclusion or bit of advice is correct, seek the truth behind your thoughts. Gather facts and ask questions to ascertain the truth. Do not feel foolish if you say, "I'm not sure, I'll get back to you" rather than give false information to appease someone in the short-term. The long-term consequence may be that you are more foolish trying to explain later and people may not trust your opinion in the future.
Another aspect of satya is correct action. Even if you are doing good deeds, or working toward bettering humanity, if you act untruthfully, the virtue is negated.
Here is an interesting scenario: a couple summers ago, Jay Peak was putting in its new golf course. The resort has made strides in developing the area with respect to water run-off in concurrence with environmental regulations. However, the Summer that they were doing much of the work was a very wet, rainy season. Development of the course was delayed due to the heavy rains. After one very heavy storm, VPIRG sent someone up to test the silt in the brooks around the resort. VPIRG did not alert Jay Peak administration or other state officals and published the results of their tests directly to the media. Although VPIRG's objective is to blow whistles on environmental problems so to better humanity, ask yourself "did they act with satya"?
Yoga Sutra 2.36 states that by being established in truthfulness, the results of your actions will come to you. Some mystically believe that it means once you have become "all-truthful", that all things will come to you without having to seek them. That, of course, is easy for one who has also established themselves firmly in santosha, but I'll get to that later. What this Sutra is telling us is that if we follow an oath on honesty then the truth will follow us. Once the mind becomes true and absent of lies, and right speech and action occur from it, then the True Self is reflected.
A wise person once told me, before you act or speak, ask yourself…
Is it true?
Is it kind (not harmful)?
Is it necessary?
If you answer "no" to any of these questions, you may want to rethink your words or actions.
Many resources refer to "right speech" or "verbal truths." However, like all austerities, satya can be exist in any realm including mental, verbal and physical. If you practice ahimsa, then satya comes easily for you cannot lie without causing harm, inevitably.
Mental satya is truthful or correct thoughts. It means that what you think effects what you say. So be careful of how you remember events. As time passes, the memory fades. Recalling details of what happened yesterday is easier than years ago.
It also means to be careful what you think...for instance about a person. If you stew over an issue with an adversary, you may find yourself thinking of untrue things about that person. If you dwell long enough, you may begin to think those untrue thoughts are correct, and act upon your incorrect thoughts.
This does not mean you can not daydream! Daydreams can be creative thoughts that help you solve problems. Just be aware of the reality of daydreams and keep them true.
Once mental satya is pure, speaking truthfully should come easily. If you always speak the truth, you never have fear that what you said was not true. Even untruths that you think will not hurt anyone, can become larger problems. Think of a "little white lie” as a seed. From it sprouts fear, as the gardener must attend to the lie for fear of being found out.
If you are not sure that your conclusion or bit of advice is correct, seek the truth behind your thoughts. Gather facts and ask questions to ascertain the truth. Do not feel foolish if you say, "I'm not sure, I'll get back to you" rather than give false information to appease someone in the short-term. The long-term consequence may be that you are more foolish trying to explain later and people may not trust your opinion in the future.
Another aspect of satya is correct action. Even if you are doing good deeds, or working toward bettering humanity, if you act untruthfully, the virtue is negated.
Here is an interesting scenario: a couple summers ago, Jay Peak was putting in its new golf course. The resort has made strides in developing the area with respect to water run-off in concurrence with environmental regulations. However, the Summer that they were doing much of the work was a very wet, rainy season. Development of the course was delayed due to the heavy rains. After one very heavy storm, VPIRG sent someone up to test the silt in the brooks around the resort. VPIRG did not alert Jay Peak administration or other state officals and published the results of their tests directly to the media. Although VPIRG's objective is to blow whistles on environmental problems so to better humanity, ask yourself "did they act with satya"?
Yoga Sutra 2.36 states that by being established in truthfulness, the results of your actions will come to you. Some mystically believe that it means once you have become "all-truthful", that all things will come to you without having to seek them. That, of course, is easy for one who has also established themselves firmly in santosha, but I'll get to that later. What this Sutra is telling us is that if we follow an oath on honesty then the truth will follow us. Once the mind becomes true and absent of lies, and right speech and action occur from it, then the True Self is reflected.
A wise person once told me, before you act or speak, ask yourself…
Is it true?
Is it kind (not harmful)?
Is it necessary?
If you answer "no" to any of these questions, you may want to rethink your words or actions.
Wednesday, December 17, 2008
Thoughts on Ahimsa
Non-harming, not causing pain. Kindness. Thoughtful consideration of others.
Ahimsa is sometimes referred to as non-violence or not killing, but the meaning is deeper and more fundamental than just an act of violence or to end someone’s life. To understand ahimsa (a- “not”, himsa = “harming”) one should first understand himsa.
Ahimsa is sometimes referred to as non-violence or not killing, but the meaning is deeper and more fundamental than just an act of violence or to end someone’s life. To understand ahimsa (a- “not”, himsa = “harming”) one should first understand himsa.
Just as we know there are many types of love, there are many types of himsa. Himsa can be inflicted physically, mentally or verbally and can be direct, indirect or even “approved”. An example of approved himsa could be a political leader ordering an assassination, or a mob encouraging a fight with cheers. There are degrees of himsa from mild to moderate to severe. Sources of himsa can stem from anger, greed, delusion, or misunderstanding.
No matter the source, infliction or severity, the general principle to defining himsa is understanding that the intention to harm another being is wrong and harmful, not just to the intended being, but to the one causing or intending harm. Violence breeds violence. Just as a parent abuses, so the child will abuse. A great analogy of this is the ongoing conflict between Palestinians and Israelis. They have fought so long that the generation of young people growing up today only know violence.
This leads to the yoga ideal of ahimsa. By not encouraging or participating in acts of harm, it lessens the amount of harm done in the world. The Yoga Sutra (2.35) states that in the presence of one established in ahimsa, all hostilities cease. Meaning that when a hostile person encounters someone who is firmly rooted in the practice of non-harming, the intention to harm falls away.
Stories of Buddha say that in Buddha’s presence, animals ceased to kill one another. However, as is pointed out by Satchidananda in his translation of the yoga sutras, even a life consumed by the doctrine of ahimsa cannot cure all himsa. Mahtma Ghandi, Jesus Christ, Martin Luther King, Jr--these are some of the most well known, and this Earth’s strongest examples of, peaceful leaders. Even as they encouraged and preached a discipline of non-violence, each was felled by a harmful and violent act.
While we strive to learn and control the complexities of himsa, it must also be understood that it is difficult for people to disengage from himsa. Himsa is a constant, difficult human struggle. Ahimsa thus is an ideal for which to strive for a better life. Desikachar points out that ahimsa is kindness and friendliness. Ahimsa is the thoughtful consideration and attention to other people and things.
It is our karmic duty to lead our lives in a quest for ahimsa. Be aware of your actions and how they inflict harm on others. Be mindful of your thoughts and how they weave a thread of unpleasant ideas in your mind. Choose your words carefully and with the intention of love always, no matter if you encounter a friend or an enemy.
Ahimsa is also acting in kindness to ourselves. We have a responsibility to our Self to eat. Do we abstain from food because our food comes from plants and animals of which we had to kill to consume? We have a responsibility to our Self and our loved ones to protect ourselves. Do we not defend our home if we are in danger? Each situation should have thoughtful consideration.
Practicing ahimsa may not be obvious or acknowledged by those around you, but it will have a quiet, yet profound, impact on your world. If you cultivate a harmful attitude, people will always be ready for a fight and antagonistic when they approach you. But, if people know that you are easy to get along with and will not harm them, they will come to you in friendliness and harmlessness. On this level, the translation of Patanjali's sutra is apparent.
By practicing ahimsa, you offer a non-harmful environment for those around you to enter. It may also help put at ease those who are constantly ready for a fight. If you do not react to their himsa stance, they will become more at ease and thus, hostilities cease.
Tuesday, December 16, 2008
Yoga Mala
I am finally reading Yoga Mala by Sri K. Pattabhi Jois. It gives a brief history of Jois, and an overview of the eight limbs of Ashtanga yoga. While reading them, I realized that I have finally memorized the Yamas and NiYamas! So much that I am dreaming about them. :) I've already gone into my thoughts on tapas. I'm going to blog my thoughts about the other sub-limbs over the next few weeks.Ahimsa, Satya, Asteya, Bramacharya, Aparigraha, Saucha, Santosha, Tapas, Svadhyaya, Isvara pranidhana.
Saturday, December 13, 2008
Barking at the moon
I heard a song on my kid's radio station the other day. I instantly loved it. "Barking at the Moon" by Jenny Lewis on the BOLT soundtrack. It made me want to go see the movie. Today, I took the kids and the song is featured a couple times and it is prominent in the "montage" when the dog's transcendence occurs. It made me cry, not in a sad way, but a good-feeling way. I love the singer's voice, I love the tune. I love the lyrics. It has a powerful message of pure being and happiness.
Barking at the Moon - Jenny Lewis
I have got so much to give, I swear I do.
I may not have nine lives, this one feels brand new.
Yes I've lived a good one. I have tried to be true.
There are some things I never realized, till I met you.
How the wind feels on my cheeks, when I'm barking at the moon.
[Chorus]
There is no home like the one you've got, 'cause that home belongs to you.
Woo Woo! Here I come. Woo Woo! Back to you.
There is no home like the one you've got, 'cause that home belongs to you.
Well I was in trouble, bad. I was so confused.
I may not see in color babe, but I sure can feel blue.
I have been a lot of things, they may not all be true.
My experience was so mysterious, till I met you.
Now the sun may rise in the east, but I'm barking at the moon.
[Chorus]
Barking at the Moon - Jenny Lewis
I have got so much to give, I swear I do.
I may not have nine lives, this one feels brand new.
Yes I've lived a good one. I have tried to be true.
There are some things I never realized, till I met you.
How the wind feels on my cheeks, when I'm barking at the moon.
[Chorus]
There is no home like the one you've got, 'cause that home belongs to you.
Woo Woo! Here I come. Woo Woo! Back to you.
There is no home like the one you've got, 'cause that home belongs to you.
Well I was in trouble, bad. I was so confused.
I may not see in color babe, but I sure can feel blue.
I have been a lot of things, they may not all be true.
My experience was so mysterious, till I met you.
Now the sun may rise in the east, but I'm barking at the moon.
[Chorus]
Wednesday, December 10, 2008
Impatience
With the holidays coming, and the bad weather, I feel like everyone is being very impatient. Driving around, people are in a hurry--should not be with the bad weather. Trying to get in and out of shops with two kids, people have no patience for us. I feel like I have more patience than everyone else today.
Sometimes, with my kids, I am most impatient. Esp trying to get them up in time for school, or get all of their winter gear on. They are the ones with whom I should have the most patience. But I seem to give everyone else the benefit of the doubt, instead of them. I need to have MORE patience with everyone.
Sometimes, with my kids, I am most impatient. Esp trying to get them up in time for school, or get all of their winter gear on. They are the ones with whom I should have the most patience. But I seem to give everyone else the benefit of the doubt, instead of them. I need to have MORE patience with everyone.
Tuesday, December 9, 2008
Passing of Elmo
My son received a TMX Elmo a couple years ago. My younger son is afraid of it. No matter how we try, he fears Elmo to the point that Elmo was put away for ever. My husband said to sell it.
Last week, I saw a man and woman with their toddler son at Wal-Mart. They were showing their toddler an Elmo doll and talking about getting it, but it was too costly. I overheard, and went over. "We have one if you want it," I said. They looked at me funny, then I explained the situation. I repeated, "It is used, but if you want it, you can have it." I gave her my card.
The next day, an email from her. Yes, they would love to have it. We arranged it, and today I passed the giddy, rolling, annoying Elmo off to family that could give him a wonderful home.
Only after did I realize that was fulfilling an "assignment" from Kathy, to donate something.
Last week, I saw a man and woman with their toddler son at Wal-Mart. They were showing their toddler an Elmo doll and talking about getting it, but it was too costly. I overheard, and went over. "We have one if you want it," I said. They looked at me funny, then I explained the situation. I repeated, "It is used, but if you want it, you can have it." I gave her my card.
The next day, an email from her. Yes, they would love to have it. We arranged it, and today I passed the giddy, rolling, annoying Elmo off to family that could give him a wonderful home.
Only after did I realize that was fulfilling an "assignment" from Kathy, to donate something.
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