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Japanese calligraphy (Shodo): Ensō by Zen Master Sengai Gibon (1750–1837).

Understanding Enlightenment and Awakening

For many, the terms enlightenment and awakening evoke the promise of extraordinary experiences. Referring to a concept that has intrigued and captivated truth seekers throughout history, these terms are often associated with exotic Eastern cultures. As such, they are frequently misunderstood.

In this brief article, toward shedding light on the essence of these terms and dispelling misconceptions, we will explore just what is enlightenment. And we will examine the true meaning of awakening.

Even before The Beatles famously made their way to study Transcendental Meditation in Rishikesh, people have been venturing consistently to the East, drawn by the allure and liberation of spiritual enlightenment. Hence, we have come to believe that extraordinary and exotic environments – cultures such as India, Japan, China, Thailand and Tibet – hold the key to awakening. But such beliefs are founded on an innocent misunderstanding. For, in fact, when we seek to answer the question ‘What is enlightenment?’, we find that what we are referring to is not an experience at all.

The Way of Recognition

Enlightenment is what might be termed the ‘way of recognition.’ Recognition meaning ‘to know again something we have always known but overlooked, ignored or forgotten.’ So, what is it we have overlooked as we’ve pursued our awakening? It is our essential Self, the very core of who we are.

The essential nature of anything is the aspect that cannot be removed or separated from it. When everything removable is stripped away, what remains is our essential Self. Our essential Self, who we truly are, then, must be that which has always been, and forever remains when everything else comes and goes. What is it that comes and goes? All of our thoughts, feelings, sensations, perceptions, activities, etc. – the entire ever-changing content of our experience. All the components of the content are temporary appearances within that which forever remains – our essential being, who we truly are.

 Concealing the Knowing of Our Being

For most of us, most of the time, however, the content of experience overshadows our knowing of our essential being. The content becomes the focal point, consuming our attention. Consequently, we forget or overlook the simple fact of being, which lies eternally behind and permeates all experience without exception.

The way of recognition is an approach in which we mentally set aside everything that is not essential to us – thoughts, feelings, activities, etc. Just as we undress before going to bed, discarding layers of clothing, we must mentally shed the ‘clothing of experience’ in order to uncover our essential Self.

Awakening is not a process of becoming something new, it is a return to our permanent, essential being, the presence of awareness in which the entire content of our experience continually appears, lingers and transforms, and ultimately dissolves.

As our essential being becomes divested of the qualities acquired from the content of experience, our thoughts lose their agitation, and our afflictive emotions no longer create a sense of lack.

We come to know the innate peace and joy that pre-exist content. We discover that, rather than dependent on external circumstances, causeless peace and joy are the inherent nature of our being, ‘the peace that passeth understanding.’

 A New Habit of Returning to The Essential Self

We may, through various means, routinely trace our way back to our essential Self. But inevitably, through force of habit, we tend to find simply being once again eclipsed by the captivating content of experience.

This stark reality should strongly encourage us to consider that enlightenment is not something to be pursued as a one-time event. In fact, there is no pursuit at all, because there is no path to enlightenment. Rather, we would do well to create a new habit of intentionally shifting our focus from the content of experience to the essence of being.

We’re likely to find, then, that each time we embark on the way of recognition, the power of our experiences to take us away from ourselves diminishes. Gradually, without no path involved, we establish ourselves in simply being, in our true nature.

Over time, divested of the qualities acquired from our experiences, we feel that our being extends far beyond our personal self, that our being is not really our being as a person.

And we sense that the same reality we are on the inside is shared by all people, animals, and things. This recognition gives birth to love in relation to people and animals and an appreciation of beauty in objects and nature. Our being becomes intimate, yet impersonal and unlimited.

Continual Rediscovery of The True Self

To sum up, enlightenment and awakening are not extraordinary or elusive experiences; they are the recognition of our essential nature. A profound shift from our focus on the content of experience to our underlying being.

The answer, then, to the question, ‘What is enlightenment?’, can be found, not in an activity, but in the here and now. It can be found in the way of recognition – a continual uncovering and rediscovering of our true Self and a peace and joy that transcend all circumstances.

~This article, used with kind permission of Rupert Spira, is based on the transcript from this video on Rupert Spira’s YouTube channel.

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The inspiring affirmation contained in Adi Shankara’s Nirvana Shatakam

The profound Nirvana Shatakam stotra (hymn of praise) was composed by Adi Shankaracharya, the great 8th-century philosopher and sage, who stands as one of the most profound spiritual figures in India’s history. His teachings revitalized the understanding of Advaita Vedanta, the philosophy of nonduality, which proclaims the oneness of the individual soul (jivatman) and the Supreme (paramatman).

Shankara’s life was devoted to dispelling ignorance and reaffirming the timeless truth that beyond all worldly distinctions, the essence of existence is pure, unchanging Consciousness—Brahman.

As a young seeker, he journeyed across India, engaging in deep philosophical debates, composing commentaries on the scriptures, and establishing monastic centers (mathas) that continue to preserve his teachings. Integral Yoga sannyasis (swamis) are part of the monastic order and spiritual tradition (parampara) established by Adi Shankaracharya. Among his many devotional hymns and philosophical compositions, Nirvana Shatakam shines as a jewel of self-inquiry and spiritual realization.

The Inspiration Behind Nirvana Shatakam

According to tradition, young Shankara, wandering as a renunciate, encountered a great sage who became his Guru, Sri Govindapada. When asked, “Who are you?” Shankara did not respond with his name, lineage, or background. Instead, he expressed his realization in six verses, revealing his identity not as the body, mind, or emotions, but as the infinite, blissful Consciousness—Shivoham (I am Shiva). These six verses became known as the Nirvana Shatakam, the “Six Verses on Liberation.”

Each verse peels away false identifications—of body, mind, emotions, and individual identity—to reveal the undivided Self that is beyond all attributes. It is a hymn of direct insight, an echo of the Upanishadic declaration, Tat Tvam Asi—“Thou Art That.”

Painting: Depiction of Sri Shankara meeting his Guru, Sri Govindapada.

Meaning and Essence of Nirvana Shatakam

The six verses systematically negate all limiting identities. Let’s explore the essence of the hymn and you can chant along with Gaiea.

1. manobuddhyahaṅkāra cittāni nāhaṃ
   na ca śrotrajihve na ca ghrāṇanetre
   na ca vyoma bhūmirna tejo na vāyuḥ
   cidānandarūpaḥ śivo’ham śivo’ham ||1||

   Not the Mind, Not the Body
   I am not the mind, the intellect, the ego, or memory. I am not the ears, the tongue, the nose, or the eyes…
   Shankara begins by rejecting all physical and mental faculties as his true Self. We often define ourselves by our thoughts, emotions, or bodily experiences, but these are ever-changing. The unchanging reality is beyond them. At the end of each verse, the repetition of “Shivoham” anchors us in this truth, dissolving worldly identities in the vastness of Divine Consciousness.

2. na ca prāṇasaṃjño na vai pañcavāyuḥ
   na vā saptadhātuḥ na vā pañcakośaḥ
   na vākpāṇipādaṃ na copasthapāyu
   cidānandarūpaḥ śivo’ham śivo’ham ||2||

   Not the Senses, Not the Elements
   I am not space, nor the earth, nor fire, nor wind…
   Even the fundamental elements that compose the universe are not the Self. By negating one’s identity as those, the seeker is led inward, beyond the gross and subtle layers of existence.

3. na me dveṣarāgau na me lobhamohau
   mado naiva me naiva mātsaryabhāvaḥ
   na dharmo na cārtho na kāmo na mokṣaḥ
   cidānandarūpaḥ śivo’ham śivo’ham ||3||

   Beyond Attachments and Desires
   I have no hatred or attachment, no greed or delusion…
   Identifications with emotions, likes and dislikes, and worldly desires also dissolve. The nature of the true Self is freedom, for in fact, we were never bound.

4. na puṇyaṃ na pāpaṃ na saukhyaṃ na duḥkhaṃ
   na mantro na tīrthaṃ na vedā na yajñāḥ
   ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā
   cidānandarūpaḥ śivo’ham śivo’ham ||4||

   Beyond Birth and Death
   I have neither virtue nor vice, neither pleasure nor pain. I have no father, no mother, no birth…
   The Self is beyond all social and biological constructs. Death and rebirth do not belong to the real Self, which is eternal.

5. na mṛtyurna śaṅkā na me jātibhedaḥ
   pitā naiva me naiva mātā na janmaḥ
   na bandhurna mitraṃ gururnaiva śiṣyaṃ
   cidānandarūpaḥ śivo’ham śivo’ham ||5||

   The Ever-Free Witness
   I need no offerings, no rituals, no scriptures. I am not bound by sacred words or pilgrimages…
   True liberation is not dependent on external acts. The Self is already free—pure and unchanging Consciousness.

6. ahaṃ nirvikalpo nirākārarūpo
   vibhutvācca sarvatra sarvendriyāṇām
   na cāsaṅgataṃ naiva muktirna meyaḥ
   cidānandarūpaḥ śivo’ham śivo’ham ||6||

   The Supreme Truth: Shivoham
   I am Consciousness, Bliss, and Ever-Present Divinity—Shiva, Shiva, I am That!
   The final verse affirms the supreme realization: Shivoham—I am Shiva, pure, formless, boundless Consciousness.

The Benefits of Chanting Nirvana Shatakam

Chanting or meditating on Nirvana Shatakam has profound effects:

• Freedom from Fear and Suffering – By realizing that we are beyond birth, death, and worldly experiences, we loosen the grip of fear and suffering.
• Inner Stillness and Clarity – As we contemplate these truths, mental noise subsides, and a deep stillness arises.
• Overcoming Ego and Illusions – The hymn leads us beyond the illusion of separateness, dissolving the ego’s grip.
• A Direct Path to Liberation – Rather than complex rituals, Nirvana Shatakam offers a clear, direct path to Self-realization.
• Divine Recognition – Regular chanting of this stotra elevates one’s mind and leads to the recognition of one’s true nature, pure Consciousness, the infinite Reality.

Nirvana Shatakam is more than a chant—it is a call to awaken to our boundless nature. As Adi Shankaracharya reminds us, we are not limited by mind, body, or worldly identifications. We are that which is eternal, ever-free, and full of bliss—Shivoham, Shivoham.

By integrating this profound wisdom into our Yoga practice and daily contemplation, we inch closer to the realization that we were never bound, only dreaming of limitations. May the verses of Nirvana Shatakam guide all seekers toward the recognition of the true, infinite Self.

The post “Nirvana Shatakam” : A Gateway to the Infinite appeared first on Integral Yoga® Magazine.

Photo: Swami Satchidananda, Sri Lanka, 1957.

Every year on his birthday, as we gathered to honor Sri Swami Satchidananda, the tables would turn in the most profound way. Rather than our offerings of gratitude and celebration taking center stage, Gurudev would bless us with a birthday message brimming with wisdom and inspiration. It always felt as though we were receiving far more than we could ever give. His words, imbued with love and vision, carried the power to uplift and transform us, gently guiding us toward the ideals of perfect health, peace, and a life of service. As he so beautifully expressed in one of these cherished talks—this one from 1974:

“My only wish in this life is to see that you all enjoy perfect health and permanent peace, and a life filled with dedication, so that one day we will see a beautiful heaven on this earth. May God bring this wish to be true.”

This year, as we honor his Jayanthi—his 110^th birth anniversary—once more we are reminded of his unshakable faith in humanity’s potential to create a world of harmony and love—a vision that continues to inspire and guide us all. We  offer our deepest gratitude and love to our spiritual master, our Guru We offer our deepest gratitude and love to our spiritual master, our Guru, who dedicated his life to revealing the divine potential within each of us and bringing peace to the world.

Herewith, Sri Swami Satchidananda’s birthday blessing message from December 22, 1957, his 44^th birthday:

We have heard about fruits like the banana, mango, orange, grapes and jackfruit and even tasted them, but only a few have seen the spiritual fruit. This fruit is not the one we easily buy with money. If you want this spiritual fruit you have to grow it on your own. The phrase “spiritual fruit” means the fruit of spirituality. It is much sweeter than the banana, mango, jackfruit, which are supposed to be the three sweetest fruits. But, there is one fruit that would be very much tastier than this fruit mixture; that is the taste of spiritual fruit.

The great saint Sri Ramalinga Swamigal also talked about this spiritual fruit. He said that if we want a mango fruit, we could plant a mango seed, gradually it would become a full-grown mango tree, and then we could get the fruit. One person could plant the mango seed and many could have the fruit. But it is not the same way for getting the spiritual fruit. If you want the spiritual fruit, you have to grow it on your own. No one could grow it for you or no one other than you could enjoy it.

Photo courtesy of RDNE Stock project.than you could enjoy it.

Your mind is the land for growing the spiritual fruit. All kinds of trash fill the mind. We should remove all that first. How could there be trash in the mind? Desire, anger, cowardice, dishonesty, fraud, lies, pride, are the trash. Once we remove these, then we plant the seed belief in God in the mind. To enable that seed to become a tree and give us its fruit, the mind should be pure. Then it is easy to have the spiritual fruit.

As you know running after things for our happiness—wants, cravings, desires—is the reason for the impurity of the mind. We forget God amid the many desires for temporary materialistic comforts. People think that money, fame, power, and beauty are permanent. But they all go away after some time as they are impermanent.

What about power? It is also not permanent.  How much respect and importance one gets when they are the president of the country? If they had a headache, it would be news on the first page of the newspaper with their photos. So much importance when that person was in power. The moment they are no more the president, they lose all their power, respect and importance.

What about beauty? It is also not permanent! Youth vanishes when we become old. The beauty of the 1954 beauty queen becomes dull in 1955 when another becomes the beauty queen. Thus all worldly things are subject to change form in the world.

People think that impermanent things would remain permanent. Because of this attitude they forget the simple fact that all things are meant for their use and instead they live for the sake of things. Things are meant for the people but people are not meant for things. The moment we become a slave to impermanent things we are influenced by selfishness and jealousy.

The boat floats in the sea. People get into the boat and reach the shore. What if the water from the sea gets in to the boat? The boat, as well as the people, would be destroyed. The life of those who are slaves to impermanent things would also be left in the same way. As long as we are in the world, we should be able to use properly what was given by God.

The next birth depends on what we do in the present birth. If we indulge in selfish activities, become slaves to worldly comforts, and become dull in our knowledge and without wisdom, then the next birth would be a very difficult one. There should be morality, purity, and selflessness in our lives. The ethically mature mind is the mature land in which grows the seed of great faith in the Divine. Those seeds would grow into a big tree. When we pour our sincere efforts, they become as water for the seedling. Then, this tree will give us grace and blessings as the fruit that will be sweeter to us. Those who have tasted that spiritual fruit would be in spiritual bliss. May you enjoy all the spiritual fruits. Om Shanti, Shanti, Shanti.

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Watch here.

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In this episode of the Integral Yoga Podcast, host Avi Gordon (director of the Integral Yoga Teachers Association) discusses with Amma Kidd the significance of collective prayer, the transformative influence of a Guru, surrendering to God’s will, and the interconnectedness of all creation. Amma emphasizes the importance of going within and always rising above. Amma Kidd is a former secretary to and long-time devotee of Swami Satchidananda, and a beloved pillar of love and faith in the Yogaville community.

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In this enlightening episode of the Integral Yoga Podcast, hosted by Avi Gordon (director, Integral Yoga Teachers Association), Michelle Jacobi shares her captivating journey into the world of Yoga. Starting as a professional dancer in New York with a keen interest in philosophy, Michelle stumbled upon Yoga for its profound background rather than its physical aspect. During this conversation she delves into the Integral Yoga System, highlighting its power to bring balance, self-awareness, and healing. 

The post Challenging the Norms: A Journey into Yoga’s Heart appeared first on Integral Yoga® Magazine.

Photo: Spiritual Media Blog Podcast.

Matthew Welsh, JD, PhD, (founder of Spiritual Media Blog and his podcast of the same name) recently invited Carroll Ann (Prashanti) Friedmann to be a podcast guest and talk about her new book (Practicing the Yoga Sutras, from Integral Yoga Publications). The book combines clear explanations of The Yoga Sutras of Patanjali with prompts for personal discovery and reflection. The concise instructions and explanations offered by the Yoga Sutras are still powerful and exceedingly valuable for moving toward peace and knowledge of the Self. Practicing the Yoga Sutras also offers space for personal reflections and self-study notes.

During the podcast, Matthew and Carroll Ann discuss practical ways to apply the teachings in her book and The Yoga Sutras in your daily life. She shares insights about a specific group of sutras including samyama, abhyasa, and vairagya and how they can influence our attitudes and behaviors. She also talks about her background as the owner and Yoga teacher at Ashtanga Yoga Charlottesville and the Ivy Yoga School.

Welsh shares, “I have had my own personal Yoga practice now for close to 11 years and found her insights about Yoga and the Yoga Sutras to be practical, ways to enhance my own Yoga practice, and deepen my connection to my spiritual Self. One of my favorite parts of the conversation with Carroll Ann is talking about how to deepen your own Yoga practices by focusing on the spiritual aspects of Yoga. She provides clear explanations of how Yoga not only affects us physically, but also on a spiritual and emotional level too.

Watch this podcast here or listen on Apple podcasts or wherever you listen to podcasts. Purchase the book here or any retail book outlet.

The post Spiritual Media Blog Podcast: Practicing the Yoga Sutras in Daily Life appeared first on Integral Yoga® Magazine.

Photo: Sri Swami Sivananda was prolific in writing books on Yoga; 1950s.

The Fourfold Sadhana of Jnana Yoga consists of viveka, vairagya, shadshampat or sixfold virtues and mumukshutva or strong yearning for liberation. Viveka dawns in one who, through the grace of God, has done virtuous actions in their previous births as offerings unto God without expectation of fruits and without egoism. Viveka is the discrimination between the real and the unreal, the permanent and the non-permanent, Atman and Anatma.

You must first develop Viveka or discrimination between the real and the unreal and Vairagya or dispassion for the enjoyment of objects herein and hereafter. Then only you will have success in the practice of sama. Vairagya born of viveka only will be of a lasting nature.

Sama is serenity of mind produced by the constant eradication of vasanas or desires. Whenever desires crop up in your mind do not try to fulfill them. Reject them through discrimination, right inquiry and dispassion. You will get tranquility of mind and mental strength by constant practice. The mind is thinned out. The mind is checked directly from wandering; its out-going tendencies are curbed. The mind is detached from the manifold sense objects by continually observing their defects and is fixed on Brahman. In the practice of sama, the five jnana-indriyas or organs of knowledge, viz., ear, skin, eye, tongue and nose are also controlled.

Dama is the control of the external organs, i.e., the organs of action or the five karma-indriyas, viz., organ of speech, hands, feet, genitals and the anus and the external instruments, the organs are withdrawn and fixed in their respective centres.

The eyes run outside to see a beautiful object. If you at once withdraw the eyes from that object, it is called dama. You should restrain the other Indriyas also by the practice of dama. Some say, practice of dama is not necessary. It is included in sama. The indriyas cannot work independently. They can work only in conjunction with the mind. If the mind is checked, the indriyas will come under control automatically.

The mind will come under control very easily if dama also is practised. It is a double attack on the enemy from within and without. One is crushed or subdued soon. If the front and back doors are closed simultaneously, the enemy is caught quite readily. There is no escape for them on any side.

By practice of dama you do not allow either the indriyas or the mind to come in contact with the objects. You do not allow the mind to come through the external instrument, viz., the eye, to assume the form of the object. In neophytes the mind never remains self-centred despite rigorous practice of sama. It tries to run outside towards external objects. If dama is also practised, it will be of immense help to curb the mind efficiently. If you tie the hands of a mischievous boy, he tries to do mischief with the feet. If his feet, also are tied he keeps quiet. Sama corresponds to the tying of the hands and dama to the tying of the feet. Therefore the practice of dama is also necessary.

Dama is a practice of a student of Jnana Yoga. Pratyahara corresponds to the practice of dama. Pratyahara is the practice of a Raja Yogi. In the former it follows the practice of sama; in the latter it follows the practice of pranayama. In the former the indriyas are withdrawn by calming or restraining the mind; in the latter the indriyas are withdrawn by restraining the prana. The Indriyas can be withdrawn more effectively by the process of double withdrawal, by withdrawing the mind and the prana at the same time. It is the mind that moves the indriyas. It is the prana that vivifies or energises or galvanises the indriyas. Sama and dama are strictly speaking Raja Yogic practices.

Now we come to the practice of uparati. Some define uparati as renunciation of all works and taking up Sannyasa. Uparati follows the practice of sama and dama. Uparati is self-withdrawal. It consists in the mind-function ceasing to act by means of external objects. Uparati is extreme abstention. It is the turning of the mind from the objects of enjoyment.

The mind of the student who is established in uparati will never be agitated even a bit when they see a beautiful object. There will be no attraction. When they look at delicious fruits or palatable dishes, they will not be tempted. They will have no craving for any particular object or dish. They will be satisfied with anything that is placed before them. This is due to the strength of mind he has developed by the practice of viveka, vairagya, sama and dama.

Further the mind is experiencing a wonderful calmness and transcendental spiritual bliss by the above practices. It does not want these little, illusory pleasures. You can wean the mind from the object to which it is attached by training it to taste a superior kind of bliss. If you give cotton-seed extract to a bull or a cow, it will not run towards dry grass or hay. Mind is like the bull.

Those who practise brahmacharya must be fully conversant with the technique of sama, dama and uparati. Then only they will be established in the practice of celibacy.

Photo: Sri Swami Sivananda meditating on the banks of the Ganges.

Titiksha is the power of endurance. A titikshu is able to bear pain, insult, heat and cold. They do not care to redress them. They are free from anxiety.

Sraddha is unshakable faith in the existence of Brahman, in the teachings of Guru and scriptures, and faith in one’s own Self. If anyone possesses these qualifications they will get samadhana or one-pointedness of mind and burning desire for liberation. The mind will move naturally towards the inner Self always. The student should now approach a Brahma-Srotri, Brahmanishtha Guru, hear the Srutis, reflect and meditate on the significance of the Tat Tvam Asi Mahavakya constantly. They will attain Self-realisation or Atma-Sakshatkara.

If you have viveka, vairagya will come by itself. If you possess viveka and vairagya, sama will dawn by itself. If you are endowed with viveka, vairagya and sama, dama will come by itself. If you have sama and dama, uparati will come by itself. If you have all these qualifications, titiksha, sraddha and samadhana or one-pointedness will come by themselves. If you possess viveka, vairagya, sama, dama, uparati, sraddha and samadhana, mumukshutva or burning desire for liberation will manifest by itself.

Even in a Jivanmukta or a liberated sage the eyes will move towards the objects through the force of habit. But they can withdraw them completely and make them mere empty sockets if they will. They see the whole world within themselves. There are no evil thoughts in their mind. This is the difference between the vision of a Jnani and a worldly person.

Some students ask: “Shall we practise viveka, vairagya, etc., in order, one by one, after mastering each anga or shall we practise all the angas simultaneously? If we practise one by one, perhaps we will not be able to get mastery over one or two angas in this life. We may require several births for perfect mastery over all angas. Life is very short. What shall we do?” It depends upon the temperament, taste and capacity of the students. Some like to get perfect mastery over each stage and then proceed to the next step. Some like to practise all the limbs at the same time. For six months concentrate your mind in cultivating viveka, vairagya and sama. For the next six months try to acquire sraddha, samadhana and mumukshutva. Devote more time in developing that virtue which you are seriously lacking. If you are earnest and sincere in your attempt, you can develop the four means and attain Self-realisation in this very birth.

Another Vedantic student says, “Swamiji, there is no necessity for acquiring these four means of salvation, viveka, vairagya, etc. It is a long, tedious process. I will not be able to acquire them even in several births. The shortest way is to think of Brahman always. I will acquire all the virtues automatically. Then I will be able to practise deep meditation.” He is right. A first class type of student can adopt this method because he had cultivated the four means in his previous births. A mediocre student will not be able to think of Brahman at the very outset. How can one think of Brahman when the mind is filled with impurities, when the mind is turbulent and the indriyas are jumping and revolting? Absolutely impossible. He may sit for thinking on the Self. He will be building castles in the air and will be thinking of other objects. He will foolishly imagine that he entered into Nirvikalpa Samadhi. He will mistake deep sleep for Samadhi. Many are deluded in this manner. They do not have any spiritual progress. They can have no idea of Brahman. It is only the mind that is rendered pure by the practice of viveka, vairagya, sama, dama, etc., that can have definite conception of Brahman. Ideas of Brahman cannot be lodged in a restless, impure mind.

May you all live drowned in the ocean of Brahmic Bliss in an illumined state through the practice of viveka, vairagya, sama, dama, uparati, titiksha, sraddha and samadhana!

~Excerpted from Fourfold Sadhana by Sri Swami Sivananda

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Photo by Karolina Grabowska via Pexels.

“God knows your breaking point. You simply don’t know your own strength.”
–Swami Satchidananda

How many times have you been a safe container for those you care about?  What did it look like? What did it feel like? Challenging oneself to be disciplined or to attain a continual disciplinary practice is arduous yet revealing of ones’ efforts. As we would willingly be a safe container for people we care about, we too, get to create and hold space for ourselves.

Tapas (self-discipline) is one of the five niyamas—Yoga’s ethical practices. Tapas is a Sanskrit term meaning “heat” or to “burn.” On the spiritual path, it refers to the purification process that removes impurities, toxicities, and obstacles. It also refers to the welcoming attitude we can cultivate toward pain, as part of self-discipline, rather than the usual reaction of resistance. We don’t need to look for pain, but when it comes, we accept its purificatory qualities. Incorporating this understanding of tapas as part of our Yoga practice requires patience since daily living may at times be met with both foreseen and unforeseen challenges. It invites one to take notice of how one approaches their life and see the areas that can be worked on, areas to burn that which may plague the mind and body. One gets to become mindful and learn to shift a negative perspective to a positive one.

When I was diagnosed with stage 3 non-Hodgkin’s lymphoma, I was graced by God’s healing hands. After I received chemo and radiation therapy my meditation was one with the Divine Healer and in my meditation those Divine hands were placed over the 7-inch tumor that invaded my temple nestling into the cavity of my abdomen. I completely surrendered to what I had no control over and remained committed to my unwavering faith knowing that it was the Divine’s will for my life, not my will.

When on the battlefield it is easy to retreat to place of fear and doubt but instead, I chose to meditate, write about my experience and spent time in communion with God. Having done this, I was able to access the practice of self-discipline, thus holding myself in a safe container where God poured love into my body, burning the tumor in half and draining the insidious traces of death. This cathartic experience showed me how to tap into a discipline that nourished my mind, body and spirit. It was the precursor to fully understanding the yamas and niyamas, Yoga’s ethical disciplines.

To experience the result of a sacred practice such as tapas, would be like being left on an island alone—one would get to learn to work through their fears and purge all that has been an obstruction of their mind  and body, like a silent meditation pushing the mind against its own limits in exchange for peace, health, joy and humility.

When practicing tapas, there’s a sense or feeling of Divine intervention where one is being shown what’s not working or what may be lacking—sending a sign or message for one to become introspective and see how they show up in their life, how they react to others and life matters, revealing ways in which one may take things for granted. Through this awareness, one gets to cultivate tapas in a way that results in divesting oneself of impurities.

When this practice becomes a committed practice the road to freedom, peace and harmony is seen through a set of lucid lenses making one’s path clear. One then can manifest and bring to fruition their dreams as their life walk is fluidly flowing.

Someone may ask where or how to begin the practice of tapas. Well, you may commence with small steps. If you are seeking to break a pattern of behavior for example, you can begin by repeating an affirmation such as, “With change comes the potential for better opportunities and experiences.” Or, “Today I surrender to the things I am powerless over and embrace the opportunity to experience empowerment through change.”

Another step would be acknowledging that self-discipline is a commitment, that it may take working through mental and/or physical challenges and past trauma to rebuild your confidence. Since this ethical practice takes time to learn, it is important to practice self-compassion. We are spiritual beings living in world that is ever-changing and capricious. We get to forgive ourselves for our imperfections and with our eyes and ears open, learn our lessons with genuine receptivity. Tapas may lead to transformation, again opening and/or changing the trajectory of one’s journey.

Most importantly, when you have a “welcoming” attitude rather than a “have to” attitude toward the challenges and difficulties in life, there is a sense of gratitude for the things you couldn’t see before. And, again, what you may have taken for granted such as good health, a job, relationships, lifestyle, or finances becomes more deeply appreciated. By shifting your perspective you can cultivate an uplifting and positive outlook on life. As a result, you become empowered, steady and grounded in your commitment to living a yogic life. You get to reframe how you approach your journey so that you can cultivate an attitude of gratitude for whatever life brings your way.

I hope that you feel encouraged as you read this to know that the practice of tapas can help you move—as it did for me—from a place of fear to learning to choose joy, authenticity and self-love.

About the Author:

Elizabeth Saranya Sostre returned to her love for Yoga and writing during the time she took ill with Stage 3 Non-Hodgkin’s Lymphoma, in 2009. Upon learning she could not return to her career as an educator for the Department of Education, she took time to rediscover herself. As she continued her new journey, she developed interest in several healing modalities, which led her to becoming a Reiki master, Yoga teacher, life and holistic health coach, and a transformational trainer. She  joined the Integral Yoga Institute family in New York as a karma yogi before the commencement of her employment at the front desk and as the Wellness Sanctuary Manager. She attended IYI’s 200hr. Teacher Training and is both excited and passionate about teaching a Hatha Yoga Level I class. Liz is currently writing a book, Deconstructing Your Past To Live In The Present.

The post Learning to Work Through Challenges: Tapas (Self-Discipline) appeared first on Integral Yoga® Magazine.

Illustration: Fixed point at top of pendulum during swinging motion.

When you watch the thoughts passing through your mind by being the witness rather than getting caught up in them, is this the same as what is meant by the expression, “Offering it up to God?” Yes, you can look at it in this way. One approach is what we can call the “Jnana Yoga approach” in which you recognize your Self as the witness of all the coming and going. The other approach is the “Bhakti Yoga approach” in which you offer whatever comes and goes to God. Ultimately, they both lead to the same goal of enabling you to remain unaffected by all that changes, all that comes and goes. When we identify with the ever-changing or look for happiness in these things we suffer.

So, in Jnana Yoga, you identify yourself to be a witness and you watch what comes and goes. The other approach is that you offer everything to God rather than taking it as your own. You don’t make it yours. That’s why we hear the prayer, “I am Thine, all is Thine, Thy Will be done.” Then, whether Jnana or Bhakti you are no longer the “doer.” You are the Be-er. That’s why I always say, “Leave it to Be-er.”  When things come, you can feel, “I am offering it.” You pass it on, you become a conveyor belt, and that way you remain always balanced

Think of it like the silver screen, a movie screen, on which various images of the movie appear.  The images may be those of a war story, a wedding story, or a crime story. Whatever the story is the screen doesn’t get affected, it simply is there, watching the movie. Shadows are cast on the movie screen and then they go away. Life is like this—so many shadows, images, dramas come and go but what remains the same? The witness—the one who is always aware of the coming and going. That is what you call the pure you or the true Self.

You simply know things and even your own thoughts and feelings. You even say, “My thoughts come and go.” How do you know that? “Well, I was all happy yesterday. Today I am a little down and I know I will be all right tomorrow.” See?  Because you seem to know the thoughts and feelings are coming and going that means you are the knower, you are not the thoughts. You knew you were happy yesterday and you know that you are unhappy now and you know you will be happy again tomorrow.  What is common here? Your knowing. You know you were happy. You know you are unhappy. You know you will feel alright again.  So the knowing never became happy and unhappy and the knowing is always the common thing. You are the knower, a pure silver screen. The unhappy thoughts and the happy thoughts of the mind simply cast a shadow on the screen, then roll on. Nothing ever stays there on the screen and just like the movie screen, when you recognize this, you won’t get affected by whatever comes and goes.

And that recognition of who you essentially are as the unchanging Self is the secret to lasting peace and happiness. The real you is never unhappy, sad, anxious, elated, and so on. All those feelings come and go. Who are you, then? You are the true witness, the real knower. That’s why you always say, “I know this, I know that.

When the mind does some mischief, it suffers. But you should not suffer, the real you. As a witness you can say to your mind and body, “I saw you gobbling up everything whether you were hungry or not yesterday. Now you complain, ‘Oh, I have a little stomachache.’ You can say, “Sorry, I am simply watching. I am sure you will be alright tomorrow once your stomach gets settled.” You can be sympathetic and feel compassion for the mind and body and, in this way, you don’t get affected by whatever arises.

This understanding and recognition of your True Nature can also be cultivated during meditation. When you sit to meditate, just watch the mind. Often, the mind doesn’t stay focused but just runs here and there. That’s the best opportunity to watch the show! Watch how thoughts arise, feelings arise, and then they go. You can observe the nature of the mind which is to be constantly moving here and there. As you become more aware of this and focus your mind on your mantra or breath, gradually the thoughts will begin to settle.

You will also be learning to not involve yourself in the thoughts or feelings that arise and that will also help them to quiet down from lack of attention. As you do this more and more in meditation, you can begin to do the same throughout your day so that the thoughts and feelings that once were experienced as disturbing the mind lose their ability to do that. Instead, you will remember more and more that you are the unchanging one. It’s something similar to how a pendulum functions: You remain like the fixed part connected at the top and then you can enjoy the movement of the pendulum as it swings right and left. Life is for enjoyment and the best enjoyment comes to the one who knows how to remain balanced in the midst of the ever-changing.

By Sri Swami Satchidananda

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