Raja Yoga Archives - Integral Yoga® Magazine

How to Control Thoughts and Stop Vasanas?

Editor — Fri, 07 Feb 2025 04:05:45 +0000

In this short video, Swami Ramanacharana Tirtha answers this question. Sri Swamiji is an Acharya of Vedānta sampradāya. His discourses and writings are filled with the power of Atmajñāna and the fragrance of bhakti and one gets an intimation of one’s spiritual essence instantaneously.

Coming in the lineage of Bhagavan Sri Ramana Maharshi, Acharya’s talks and writings on Maharshi’s teachings are a great guiding force for cultivating bhakti and Self-inquiry.

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Ahimsa As a Gift

Swami Ramananda — Thu, 02 Jan 2025 23:41:08 +0000

Photo by Juno Jo via Unsplash.

Ahimsa is a Sanskrit word that translates as “without injury” or “nonviolence” in English. It’s a principle in Hindu, Buddhist, and Jainist philosophy that involves causing the least amount of harm possible to all beings. It’s the first ethical principle given as a practice in the eight-limbed path described in the Yoga Sutras of Patanjali. There are endless ways for us to incorporate this intention into our lives—I’ll share some of my reflections and efforts here.

One of the first ways I began to practice ahimsa was with my diet. I embraced a vegetarian diet as a young person, wanting to avoid causing unnecessary harm to any living creature. More recently, I began to eat a vegan diet after learning in detail how the dairy industry causes so much suffering to cows. But I see that when it is inconvenient for me, I too easily give up that commitment and consume some dairy product—case in point, pie at Thanksgiving. Reflecting on this makes clear how limited my commitment has been, and how easy it is to rationalize disregarding a spiritual principle for a little pleasure. I am determined to remember this principle of non-harming that I value and do better with this.

Another important way that I am trying to practice ahimsa is in communication. I have found the teachings of Non-Violent Communication especially helpful in practicing mindful listening and speech. I really appreciate the idea of listening carefully without interpreting the facts and jumping to conclusions. I also believe an important aspect of this practice is to not take to heart the comments that are spoken when someone is upset. If I can remain neutral and refrain from being triggered, I can better ascertain what timing and response will bring the most benefit to a relationship.

In the last 6 or 7 years, my vision of how ahimsa can be observed has been enlarged. I began to think more about the subtler energies that we all bring into being through even our thoughts, as well as our words and actions. I have been considering how the feelings of compassion or ill-will that I cultivate become my contribution to the collective consciousness of our world. This understanding makes me feel that I am responsible, first of all, for making peace in my heart by regularly practicing Hatha Yoga and meditation. These practices have made it possible for me to calm and clear my mind, and give me at least a chance to carry compassion in my heart as I go about my day.

In meditation, I have been cultivating an awareness of the ego — the me-centered thoughts that seem to identify me as a separate entity with beliefs and desires that pertain only to me. I am attempting to see how these habitual ways of seeing myself as separate pervade the way I interact with others, making it easy to identify them as either allies that support my personal desires, or obstacles to those desires. I am beginning to see how even in very small ways I end up being friendly and loving to those whose behavior is supportive, and indifferent or even unfriendly to those whose behavior is not aligned with my desires. Catching myself and interrupting that tendency is another form of this practice.

I do believe that regular meditation practice and the glimpses of freedom I experience are supporting the subconscious mind in a new way of seeing things, and that new values and beliefs can emerge from experiencing a sense of connection with all.

I hope this evolution in my relationship with my own mind is laying the foundation for practicing ahimsa as a gift, not just a way of feeling good about myself or building a spiritual identity. I envision that my efforts are integrating precepts like ahimsa more and more fully into my awareness in a way that will one day make them a natural response to life, implying a concurrent freedom from needing something from outside myself to feel secure and at peace.

At this point, one of the most difficult places for me to practice ahimsa, and even to recognize when I am not practicing, is with myself. I readily push myself to my limits in my service and always feel compelled to do more. This tendency is so familiar and feels so natural that it’s hard to catch it until I really suffer from it. I have improved from the days when I would go for long stretches sleep deprived and stressed, but I still struggle to remember that I can serve from a much deeper place, be more fully present, when I am rested and clear.

Clearly I have not yet learned to value my state of being, staying grounded in the source of connection and peace within, as much as keeping the to-do list down to some imaginary place that seems manageable. At least becoming aware of this is a start and it helps me to remember that those around me that I wish to serve as a leader and teacher, don’t need to see another example of a stressed-out person trying to do more instead of being fully present.

One last intention is to see the practice of ahimsa as a gift. I see all the yogic teachings as gifts in the form of principles that initiate the process of awakening, that bring ever subtler awareness of my behavior and its effects. In this same way, I see the suffering as a gift, the teachings and teachers as gifts, and even the changes in this body/mind as a gift. My prayer is to make good use of these gifts and offer as little resistance as possible to the process of realizing the truth.

About the Author:

Swami Ramananda is the Executive Director of Integral Yoga Institute in San Francisco, a certified Yoga therapist, and a founding board member of the Yoga Alliance. He leads beginner, intermediate and advanced-level Yoga teacher training programs in San Francisco and teaches throughout the world. Having dedicated his life to teaching Yoga for nearly 50 years, Swami Ramananda is highly-respected senior teacher in the Integral Yoga tradition in Yoga communities worldwide. Swami Ramananda co-developed the Stress Management Teacher Training program with Swami Vidyananda, has trained many teachers to bring Yoga into corporate, hospital and medical settings, and has taught mind/body wellness programs throughout the US and abroad. He is also a co-founder of The Spiritual Action Initiative (SAI) which brings together individuals committed to working for social justice for all beings and for the care and healing of our natural world.

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Practice and Non-Attachment: A Two Pronged Approach to Liberation

Swami Ramananda — Fri, 06 Dec 2024 23:05:10 +0000

Photo: Swami Ramananda tends to the weeds in the San Francisco IYI garden.

If you want to see well through a window, you have to clean both sides. Practice (abhyasa) and non-attachment (vairagya) work much the same way. They are the complimentary practices given in Patanjali’s Yoga Sutras as a means to quiet the movement of thought in the mind so that we can experience our true nature — a source of unchanging peace within.

In order to see clearly, we must remove anything that would cloud or color our vision. Practice implies a steady effort to calm any thoughts, emotions or prejudices that might prevent clear, neutral perception. For example, if you shake a snow globe with imitation snowflakes inside, and then hold it still, the snowflakes will gradually settle, leaving an unobstructed view. We may think primarily of sitting meditation as a means to still the mind, but practice can include anything done with meditative focus or mindfulness, creating a steady flow of attention.

But only learning to calm the disturbances in the mind does not insure our vision stays clear since we are so often disturbed by the difficulties that we encounter in daily life. Non-attachment works perfectly as a compliment to practice by preventing disturbances from arising. While practice may be pursued by pausing from activity to meditate or quietly focus the mind, non-attachment is meant to help us relate in healthy ways to all the activity in which we engage.

Non-attachment guides us to learn that we cannot depend on anything outside of ourselves for our peace of mind. Non-attachment toward our goals means not depending on the results for that peace. We work with less tension and more clarity when we are not anxious about the outcome. Non-attachment toward the things we enjoy simply means that we can remain at peace even when those things are not available to us. In relationships, we can love more freely if we are not afraid of losing someone’s love or approval.

These two approaches to creating and maintaining a clear and focused mind support each other perfectly. Any effort to develop non-attachment becomes much easier if we begin to experience a natural sense of internal contentment as a result of a regular practice. Feeling this innate peace within, we more readily let go of desires and expectations as the source of our happiness. And if we learn to let go of attachment to the results of our meditative practices, we can pursue them steadily without becoming discouraged or disappointed.

We can develop our practice by meditating regularly with sincere effort and by performing any action with one-pointed attention. Non-attachment can be a little trickier to cultivate. If we look deeply into any situation that causes us to suffer, we can usually find that we are wanting something so much (recognition, admiration, or some experience that we enjoy) that we become disturbed by not getting it. We unintentionally make our peace of mind dependent on acquiring or achieving something.

It can be difficult to observe and analyze our struggles with the clarity and neutrality to see the underlying motives that give rise to suffering. Here again, practice compliments the effort to free ourselves from attachment by calming and strengthening the mind sufficiently to look deeply and objectively at our desires. When we are able to see clearly what we are holding onto in an unhealthy way, we then have the choice to let go.

These two elements of spiritual life empower us to free ourselves from the illusion that we can gain happiness by arranging the people and events around us make our lives happy. It is ultimately our choice. We can all gradually build the mental strength to focus our minds in selfless ways that align our behavior with the Cosmic Will and reveal the natural peace that has always been there.

About the Author:

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Experiential Raja Yoga Retreat

Editor — Thu, 05 Sep 2024 03:46:13 +0000

Satchidananda Ashram–Yogaville will host an “Experiential Raja Yoga Retreat” with Swami Karunananda, E-RYT 500 from November 1 – 3, 2024. Daily sessions for meditation, Hatha Yoga and pranayama will energize and relax you. Guided experiential exercises will help you gain insight about your personal journey. You will emerge with a plan to go deeper in your practice and incorporate what you have learned in your daily life. Join us for a weekend of discovery, sharing and support, as we immerse ourselves in the Royal Path of Raja Yoga.

Life is an opportunity to grow in awareness and compassion, to unfold one’s potential, and to find fulfillment and happiness. Raja Yoga provides a clear guidebook for this journey. It is a path to higher consciousness based on self-mastery. It offers teachings and techniques that enable one to maintain equanimity during challenging times and, ultimately, realize the supreme peace and joy that is our true nature.

We will explore The Yoga Sutras of Patanjali, the classical text on Raja Yoga, and learn how to apply these great teachings in our lives..

Topics covered will include:

Yoga Philosophy: “The Mystery and Mastery of the Mind”
Yoga Psychology: “Practice and Non-Attachment”
Overcoming Obstacles: “Making the Teachings Work for You”

More information and registration here.

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VedantaWorks: The Teachings of Swami Vivekananda

Editor — Sat, 03 Aug 2024 04:31:45 +0000

VedantaWorks recently released their third podcast series: The Raja Yoga classes of Swami Vivekananda. VedantaWorks is dedicated to the teachings of Vedanta, the basic philosophy of Hinduism as expressed through Swami Vivekananda. Swami Vivekananda (1863-1902) was an Indian Hindu monk, philosopher, author, religious teacher, and the chief disciple of the Indian mystic Ramakrishna. He was a key figure in the introduction of Vedanta and Yoga to the Western world and is credited with raising interfaith awareness, and bringing Hinduism to the status of a major world religion. Vivekananda became a popular figure after the 1893 Parliament of Religions in Chicago. After great success at the Parliament, in the subsequent years, Vivekananda delivered hundreds of lectures across the United States, England and Europe, disseminating the core tenets of Hindu philosophy.

Over the last two years, VedantaWorks has produced podcasts of Swami Vivekananda’s Jnana Yoga and Bhakti Yoga classes given in New York City in 1895-1896. Their podcasts are available at no cost on all major platforms, including YouTube.

Available as Podcasts: The complete Jnana Yoga and Bhakti Yoga classes of Swami Vivekananda given in New York City in 1895-96, are now available as podcasts in chronological order. Narrated by Varun Narayan. with kind permission by the publisher Advaita Ashrama.

Swami Vivekananda: Jnana Yoga on Google Podcasts

Swami Vivekananda: Jnana Yoga on Amazon Podcasts

Swami Vivekananda: Jnana Yoga on Apple Podcasts

Swami Vivekananda: Jnana Yoga | Podcast on Spotify

Swami Vivekananda: Jnana Yoga on Youtube

Swami Vivekananda: Bhakti Yoga on Google Podcasts

Swami Vivekananda: Bhakti Yoga on Amazon Podcasts

Swami Vivekananda: Bhakti Yoga on Apple Podcasts

Swami Vivekananda: Bhakti Yoga on Spotify

Swami Vivekananda: Bhakti Yoga on YouTube

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The Glory of Santosha – Contentment

Elizabeth Sostre — Sat, 04 May 2024 00:08:29 +0000

Photo by Nida Kurt via Pexels.

“Contentment is golden. A contented mind is a golden mind.” –Swami Satchidananda

It’s funny how children enjoy the simplest of toys and teenagers relish in their relationships with their best friends, while a quiet transition commences during adulthood and suddenly one may lose their sense of self when their attention becomes trapped in what others have — a partner, car, house, designer clothes, and for decades cosmetic surgery.

Many people seem to experience a great discomfort seeing themselves through the stages of maturation and so they invest thousands of dollars to combat the graceful and natural process that continues to emerge with age. It’s amazing how thoughts and narratives sojourns the mind, like chemtrails, dropping a layer of malnourishment to the mind, body, and spirit experience.

Upon awakening each morning, how often do you acknowledge the gift of your life? Do you notice the number of times you chew before swallowing your food? How quickly do you gulp your coffee, juice, or tea? These are simple examples of how we may swap contentment for oblivion in a split second leaving us feeling dissatisfied. Somewhere along the line one has decided that the only way to experience true happiness is by having all the material goods desired. One then may lose the ability to take refuge in their blessings and experience disappointment when their expectations are not met.

No good comes from surrendering your emotional, mental, and spiritual state to something outside of yourself that fills a temporary void. It’s that emptiness within that one gets to look at. It’s getting to the root of that void, rather than placing a band aid over it with material goods. One may succumb to the tensions of their longing and anxieties for what they don’t have, believing they are defined by their possessions rather than practicing gratitude knowing that worrying about the things that are beyond the power of our will is indicative of a lack in trust and faith.

How is it possible to live in a place of wholeness when we don’t see the blessings in our life? What does love for self look and feel like? What does appreciation for our experiences and lessons look and feel like? How has your appreciation for everything in your life brought you empowerment?

When we are in the glory of santosha (contentment) lack is nonexistent. Greed, envy, and resentment have no power over us and while we are clear about our daily blessings – our trust and faith continue to blossom with the same vibrancy of an arboretum. We get to see the real world behind the world — filled with gratitude, humility, compassion, truth, love, and light — the simple basics that brings us the joy of santosha. We no longer look outside of ourselves for validation and fulfillment depleting our energy, but instead take a daily sip of light and experience moments of peace. As we allow divine intervention to continue to teach us and guide our path, we get to grow with liberation and continued wisdom.

About the Author:

Elizabeth 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.

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The Real Yoga

Swami Satchidananda — Fri, 02 Jun 2023 21:03:26 +0000

Photo by Marcus Aurelius on Pexels.

The essential teaching and goal of Yoga is to make the mind calm. “Yoga chitta vritti nirodha,” says the Yoga Sutras of Patanjali. That means that Yoga is the calming of the waves created in the chitta, the mind by keeping the mind balanced under all conditions. In the Bhagavad Gita, we find a similar definition of Yoga: “Samatvam Yoga uchyate,” which means: “Equanimity is Yoga.”

How does Yoga help us to achieve this goal of equanimity? First, by helping us to recognize that, at the outset, it’s hard to handle or control the mind directly. Just imagine that I tell you, “Don’t think of chocolate cake.” What is the first thing your mind will do? Think of chocolate cake! This is the reason why, in Yoga, we take a step-by-step approach. The Yoga Sutras give us an 8-step process. First, we establish an ethical foundation upon which to take each step. Then, we begin going from the grossest level (body) to the most subtle (thoughts).

By stretching and calming the body, we can begin to work with the breath. Have you noticed how the mind is tied to the breath? When the mind is agitated, the breath will become more agitated. When the breath becomes more calm, the mind becomes calmer and it’s easier to regulate the senses, which in turn brings even greater balance to the wandering mind. This is a scientific approach so you don’t have to believe in a particular faith or religion in order to practice Yoga.

With more balance, even if somebody comes and hurts you, insults you, or irritates you, before you immediately react or allow your mind to become disturbed, you will be able to analyze the situation. You might ask yourself, “Do I really have to get irritated?” You will soon find that getting or not getting irritated is completely up to you. In reality, nobody and nothing can irritate you. So, it’s up to us to work with our mind. That is the real Yoga—developing stability of mind, steadiness of mind. In all conditions and under all circumstances you can have a steady mind.

The reason the essential teaching of Yoga is to keep the mind calm is because once the mind is calm and clear it becomes a beautiful mirror that is able to reflect your True Self. If the mirror is not calm and clear you will see a distorted reflection of who you really are. So if you want to see yourself, your original essence, you need to clean up the mirror. If the mental mirror is to cleaned and calmed it becomes a beautiful reflector. Then, you will see yourself in that mirror as you are and that is what is known as Self‑realization.

The Bible also says the same thing in one of the Beatitudes: “Blessed are the pure in heart, for they shall see God.” The Yoga teaching would add a few words to the second part of the beatitude: “They shall see themselves as God.” Because if the heart is pure it becomes a beautiful reflector in which you will see yourself as God. What will you see? You won’t see a limited personality, an ego, a sense of being a separate self. No, you will see yourself as God, Brahman, the Self, the One Being or Consciousness—whatever name you use—which is the essential nature of all.

By Sri Swami Satchidananda

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Raja Yoga’s Essential Teaching: The Quest for Happiness

Swami Karunananda — Fri, 22 Oct 2021 01:18:18 +0000

In this 3rd installment of this series on “Raja Yoga Now,” Swami Karunananda encourages our readers to explore what they are truly searching for in life. And, to consider how the teachings of Raja Yoga can support one’s inner exploration and spiritual journey.

What do we really want out of life?

If you ask any parent what they want for their children, they invariably reply: “I want them to be happy.” The basic want behind all the other wants seems to be happiness. Our lives are spent seeking that happiness, usually through possessions, positions, relationships, and attainments. Even our addictions are a misguided search for happiness.

What do we find? We get some temporary happiness mixed with problems and pain. Often, there is anxiety that we won’t get what we want. We get angry if something obstructs our efforts; depressed if we fail. After we get it, comes the fear of losing it. Sometimes there’s disappointment, because it doesn’t meet our expectations. So much effort and energy are expended in the process.

We may work hard to save money to purchase a new car. Finally, the long-awaited day arrives. We go to the car dealership to pick up our new vehicle. The moment we drive it off the lot, the value of the car depreciates considerably. Already, it is worth less than we paid for it.

Analysis

A little analysis will show that if we seek permanent happiness in external ways, we are destined for frustration and failure—because everything in the world is subject to change. Winter gives way to spring, day to night. The garden is in bloom and goes to seed. Consider all the changes in your own life in the past ten years. Are you living in the same place or with the same people? Do you have the same car? Are you working at the same job? Has your bank balance fluctuated? Is your body the same—your health, weight, or even your hairstyle? How many friends have you seen come and go? In everyone’s life, the pendulum swings between pleasure and pain, loss and gain, praise and blame, success and failure.

Yet through it all, something propels us onward in this quest for happiness. That is because the source of all happiness is within us as our own true Self. What we seek is who we are. Our innermost Self calls to us to return and discover the peace and joy, beauty and fulfillment, within. We are like the fabled musk deer that roams the universe looking for the source of a beautiful fragrance that is emanating from a spot above his forehead. Or like someone who is looking for their glasses, when all the while they are comfortably perched on top of their head.

Paradox

It seems like a paradox: If that’s who we are, then why don’t we experience it? Swami Satchidananda gave an explanation in the form of an analogy. To see our face, we need a mirror. In like manner, to experience our true Self, we need an inner mirror. We have a mirror within—the mind. If the mirror of the mind is clean and steady, we see an accurate reflection and experience the perfection of our true nature. However, if the mirror is colored, curved, or twisted, we see a distorted reflection.

Even though we are still perfectly fine, we identify with the reflection and think that is who we are. If there’s a sad reflection, for example, we say, “I am depressed.” Then, to remedy the situation, we usually look for external things to make us feel better, which only perpetuates the problem.

First, as was already stated, we can never find lasting happiness that way because everything external is subject to change. And secondly, every time the mind goes outward to experience objects, it takes their form and gets colored by them. Thus, the mental mirror is continually distorting, so we don’t see the true reflection.

Solution

The very act of seeking happiness outside prevents us from experiencing the true happiness within. Instead, if we restrained the mind from going outward and let it rest calmly within, we would experience the happiness we are seeking. That is the essential teaching of Raja Yoga. When we forget our true nature and seek happiness outside ourselves, that is the basic ignorance, and the root of all suffering.

The secret of happiness lies not in getting things, but in gaining mastery over the mind. Raja Yoga is a practical and comprehensive guide for attaining this goal. It is a handbook to enlightenment: to transformation, illumination, and liberation from all suffering.

About the Author:

Swami Karunananda is a senior disciple of Sri Swami Satchidananda. In 1975, she was ordained as a monk into the Holy Order of Sannyas. She has had almost 50 years experience teaching all aspects of Yoga and specializes now in workshops, retreats, and teacher training programs that focus on the science of meditation, the philosophy of Yoga, personal transformation, and Yoga breathing techniques for better health and well-being. She developed, and for 30 years has taught, the Integral Yoga Teacher Training programs in Raja Yoga and in Meditation.

Swami Karunananda served as president of Satchidananda Ashram–Yogaville in Virginia and in California, as well as director of the Integral Yoga Institutes in San Francisco and in Santa Barbara. She currently serves on the Board of Trustees, and as the chairperson of the Spiritual Life Board at Satchidananda Ashram–Yogaville, Virginia. She is a contributing editor for The Breath of Life: Integral Yoga Pranayama, as well as a senior writer for the Integral Yoga Magazine. In her book, Awakening: Aspiration to Realization Through Integral Yoga, she describes the spiritual path and provides guidance for the journey. This article is an excerpt from her forthcoming book: Raja Yoga Now.

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The Ego Trap of Spiritual Arrogance

Editor — Thu, 23 Sep 2021 23:22:49 +0000

Photo by Clement Eastwood from Pexels

When we think about cultivating our inner faith, we do not often consider how closely faith ties into spiritual arrogance. The topic of spiritual arrogance is vast and deep. But when we feel into how this subtle aspect of ego-driven identification has unfolded within ourselves and within those around us, certain patterns can become quite clear.

Spiritual arrogance is when we believe our process of spiritual self-inquiry or unfoldment is better than someone else’s process. When we believe that what someone else is doing should be changed, shifted, or re-imagined through the lens that we insist, sometimes emphatically, to be better.

In a yogic self-inquiry practice we have to be very careful of our spiritual arrogance. This is especially true for those of us who have been practicing for a long time. We have to look at how it sneaks out toward those closest to us. For like so many of the clingiest vines, it is the environment nearest us that our arrogance tends to constrict. Those sneaky tendrils can be born within even the most adept and mature spiritual seekers.

How can this look? Have you ever been in the midst of a painful process, during which you are watching closely an intimate friend or partner dealing with an intense health issue, relationship, or personal worldview, and you keep getting tripped up by your opinions of how you think that should play out, causing real rifts between you and your beloved?

Do you ever experience any version of the following thoughts?

“I cannot be near these people anymore because they are not very conscious.”

“Why isn’t everyone in a process of self-inquiry like I am? Why are they so stuck?”

“If my beloveds’ did what I’m doing, then they would surely suffer less.”

“I’ve seen that the world does not exist as I once believed and I can’t stand being near people who continue to live in the small dramas of their existence.”

Even if your intentions are noble, if you begin to expect those around you to take the courses that you are taking, to investigate the concepts that are consuming your practice, you are stealing from someone else’s process. In Yoga, the practice of not-stealing is called Asteya, and it is one of the great foundations to our inner practice. (Asteya is one of the Yamas, or foundational ethics, of Yoga).

Asteya and the Spiritual Arrogance of Stealing from Others

When seen clearly, Asteya can be a beautiful lens allowing us to view how our ego often creeps in to run the show. It relates to how we steal from those around us. This can occur in time, by always being late or over-exhausting our own boundaries to flake out on showing up when promised. It can occur in agency, by trying to control and manage those around us to conform to anything from our personal dietary restrictions or political beliefs. Stealing from others can show up in spiritual unfoldment, by being totally dedicated to our own path and judging others for being “less conscious,” less spiritual, or less evolved in some meaningful way. Ouch. Who does this notion hurt more: You or the person you are judging?

The Guidance of Faith

Can you see how faith silently sits and watches like a great big open space? If we are unaware, we can continue to delude ourselves by stealing from those around us, judging silently or openly, and enacting our superior ways? Do you have faith that you are the divine? That the universe does not end where your skin begins, leaving you as this great inner island that has to navigate life and either sink or swim? That, because you are the divine, so is everyone and everything “out there,” and that they too are in the same process of returning and remembering their own divine just as you are, though in their own unique way?

Of course your way is going to be different from your beloved’s way. The divine loves nothing more than uncoiling in every possible direction then walking back home to itself through the great dance of remembering in endless possibilities.

Lessons found in Examining our own Spiritual Arrogance

What we learn about our own spiritual arrogance is truly rich material. We begin to see how our own illusion and our blocks persist even after years of dedicated self-investigation. We also can begin to set some healthy boundaries into our world. Perhaps it really is unhealthy for you to engage in relationship with someone else in your immediate world and their process at this time. When you allow someone fully their process and that person really is not interested in turning toward their divine self-remembering just yet, or their path really is causing you great pain, then perhaps it’s time for you to stop digging in so hard to do the work for that person. Perhaps it is time to then walk away compassionately, staying curious, open, and available to shifts in that road.

In this way we can see that developing compassion is not a lesson in passive disengagement with life, taking that California attitude of “It’s all good, man.”

This is a dedicated and curiously alert plunging into our own faith in our heart to return us to our deepest self, and to honor the fact that those around us are doing the same thing even if it looks queasy or horrible to our eyes. Even if someone doesn’t do the same type of meditation or mantra recitation that we do, or eat the same foods that we believe to be better, that person too is the divine slowly remembering herself.

Moving forward with Faith

These are the deeper lessons of faith. These lessons allow us more compassion, more spaciousness in our hearts, a lot less tangled up judgment towards the other, and a much smoother ride into our sense of inner boundaries and limits born of that open heart. Life gives us all of the material we need to move forward, and may we continue to do so toward that inner remembering of the stillness that has always been and will always be and that is recognized through the curious heart.

About the Author:

Cynthia Abulafia has been instrumental in the creation and leadership of Yoga Soup’s 200 Hour Teacher Training, is E-RYT 500, YACEP (she teaches continuing education), IAYT (Yoga Therapy), and Pilates certified, and holds a Masters in Nutrition. She has over 25 years of study with world class teachers in several schools of Yoga, including Yoga Therapy, Ashtanga, Iyengar, Vinyasa Krama with Srivatsa Ramaswami, modern flow blends originating at Yoga Works in Santa Monica, and many beloved meditation, Advaita, non-dual Tantra, kundalini-Shakti, and self-inquiry teachers. For more info: www.cynthiaabulafiayoga.com
(Reprinted from LA Yoga magazine)

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Raja Yoga Now: The Master’s Touch

Swami Karunananda — Thu, 15 Jul 2021 19:55:38 +0000

(Photo: Integral Yoga Retreat)

It was in September 1970 that I first met my spiritual master. It was a time when many great Gurus were being drawn to the West, attracted by the awakening aspiration of the youth. Several hundred of us had gathered at a rustic site in the mountains of California for our first spiritual retreat. Sri Swami Satchidananda was to be our guide for this inner journey of discovery.

Every morning and evening, as the mist touched the mountains, he would come and impart the sacred teachings, just as they had been passed from Guru to disciple since ancient times. In the brisk mountain air, we sat rapt in an atmosphere electric with knowledge and power, permeated with peace and love.

For grace is given not because we have done good works, but in order that we may be able to do them. —St. Augustine

On those five precious days, Sri Gurudev, (as we came to call him), presented the teachings of Raja Yoga and changed my life forever. As he spoke, tears filled my eyes. It was if the deepest part of my soul was being watered after eons of drought, and something that had been lying dormant, almost forgotten, was suddenly quickened and awakened.

I had recently graduated from college where I had studied science and philosophy, and found myself with more questions than answers. By the end of the retreat, all those questions had been resolved, and my mind knew peace. His words resonated deep within my heart. It was like hearing that which I had always known to be true, but with a clarity and authority that put all doubts to rest.

The following year, Sri Gurudev returned for a second retreat. He spoke at length about yama and niyama, the first two limbs of Sri Patanjali’s eight-limbed system of Raja Yoga. Yama refers to the Great Vows, five abstinences that all are asked to follow: non-violence, truthfulness, non-stealing, continence or moderation, and non-greed. Niyama refers to five observances for spiritual life: purity, contentment, accepting pain as help for purification, spiritual study, and surrender to the Divine. It was clear from his emphasis that these were the foundation of spiritual life.

His presentation of the teachings fanned the flame of my flickering aspiration, and along with numerous other participants, I requested mantra initiation. Much to my surprise and dismay, he refused my request. I was stunned, confused and didn’t know what to do. Then one day, he recounted the story of Ekalavya, a young hunter boy who wanted to learn archery from Drona, the teacher to the children of the royal family. Drona refused, explaining that certain techniques were given only to the princes, because they were the ones charged with defending the country. They were not to be imparted to an ordinary hunter, who armed with that knowledge, might one day challenge the royal family. Unmoved by Ekalavya’s pleas and promises, Drona remained firm in his refusal to teach him.

(Photo: Ekalavya requesting Drona to be his Guru.)

At first, Ekalavya was very disappointed. But then, he had an idea: “Drona may not want to teach me, but I will learn from him.” In his heart, he took Drona as his Guru. Out of clay, he fashioned a crude image of Drona, placed it on a pedestal, and started meditating on it. He was one-pointed in his devotion and determination. And as he sat there and meditated, all that Drona was imparting to the princes in the forest was revealed to him as well.

The proof came one day when Drona was teaching Arjuna the “multiple warhead” secret. Arjuna was told to take one arrow, repeat certain mantras, aim and shoot. The arrow would then multiply itself into ten arrows and pierce the target in ten places. Simultaneously, Ekalavya received the secret teaching as he was meditating in front of the clay image. As fate would have it, both Arjuna and Ekalvya chose the same wild pig as their target. When they tracked down the pig, it was pierced by twenty arrows. Even though Drona had refused to teach him, Ekalavya had received all the knowledge because of his faith and focus.

Emboldened by the story, I decided to take a similar approach. I summoned my courage and declared to the invisible presence of my teacher, “You may not have accepted me as your student, but I have chosen you as my Guru.” Then, as an offering to my Guru, I resolved to spend the next year working on the precepts of yama and niyama. I would focus on one a month, and just as Gurudev had recommended, if I slipped in my resolve on any given day, I would observe a certain consequence. He indicated that the consequence could be any beneficial practice, like more pranayama, meditation, or selfless service. That way, you would be continually asserting your mastery over the mind.

I was a typical beginner—eager, but clueless as to my capacity. The first precept was non-violence, so I decided to be non-violent in thought, word and deed. Being a beginner, I also chose what seemed to be the most challenging consequence I could imagine: If I failed in my resolve, I would fast for the rest of the day. I sent Sri Gurudev a note telling him of my commitment and began the practice immediately. Needless to say, the part of my mind that did not want to be disciplined was equal to the challenge I had set before it. In the morning, shortly after awakening, my mind would produce a thought that was not in keeping with my resolve, so I would have to fast for the rest of the day. Daily, I struggled with my mind’s resistance and attempts to sabotage my efforts. Determined, I persisted with the practice.

(Photo: Swami Karunananda receives her Guru’s blessing.)

On the last day of the retreat, Sri Gurudev unexpectedly called me to see him. As I approached, it felt like everything that had come before in my life converged to this one moment in time and then came to a standstill. Space and time fell away; all that existed was this extraordinary presence I felt before me. His eyes looked totally black, yet filled with light. They seemed like a portal, through which one could see into the center of the universe. He said nothing, but extended his hand and placed it firmly on my head. I was filled with a power and blessing beyond anything I could conceive. Then, he softly said he would accept me as his disciple. Casually, he indicated that the meeting was over and I returned to the retreat. I believe that one moment of grace shaped and has sustained all my efforts on the spiritual path ever since.

After leaving the retreat, I continued the practice, working on one precept per month for the balance of the year. I learned so much that I decided to have a second go-around. It was time to practice non-violence again, but by now, I was a more seasoned aspirant. I retained the same consequence, but re-evaluated my goal for the month. Whereas before, it was to be totally non-violent on every level, now I wished to set a goal that seemed so easy I wouldn’t have to fast. So, I eliminated trying to control my thoughts; that would definitely be too hard. Next, I eliminated trying to control speech. Even being vigilant with respect to all actions seemed too taxing. So, I kept narrowing the field till, at last, I came to one thing: doors. In the name of non-violence, I wouldn’t slam doors.

This was a moment of stark personal reckoning. I thought I could be totally non-violent in thought, word and deed, only to discover I couldn’t even be trusted to close a door gently. But that month spent trying not to slam doors turned out to be one of the most important steps on my spiritual path. It laid the foundation for all the inner work that has followed. It was meaningful on two counts:

First, it was a good match for my capacity. Previously, I had been trying to fly, when I could barely crawl. No real growth can happen that way. Trying to reach too far too fast is a trick of the mind that can sabotage our efforts. Goals have to be challenging, but doable. If we make the effort, we will succeed. That way we feel a forward momentum; our progress becomes tangible and our confidence grows.

Secondly, spiritual practice was no longer confined to a couple of hours at the beginning and end of the day. I began to see doors everywhere. A sliding window was a door, a lid for a box became a door, even a zipper was a door. Life, itself, became the field for practice and the comprehensive system of Raja Yoga became my roadmap.

About the Author:

The post Raja Yoga Now: The Master’s Touch appeared first on Integral Yoga® Magazine.

Three Important Things in Life

Swami Satchidananda — Thu, 20 May 2021 04:57:27 +0000

It is not what you do that is so important. What is more important, is why you are doing anything. We must ask ourselves, What is there to gain by doing something? Remember, you are God’s image. So, you must have all the qualities of God, such as purity, love, and happiness, because you are divine. So, in you—as you—is nothing less than all those qualities. But some sort of ignorance has created a veil and made us feel that we are limited, little, or finite. We have forgotten our true nature. Many of us will ask, “How am I to know that I am God, that I am divine? Seeing is believing. I must see to believe.”

Well, there is a way to see yourself as God. It is similar to how you see your face. You need a mirror to see your own face and you need a mirror to see yourself as God. The mirror that can show you as God is your own mind. Your mind is the mirror. But, to reflect your face, the mirror should be clean. A dirty mirror, or a distorted mirror, will not reflect your face clearly. In the same way, a restless mind or a disturbed mind can never show you to be the image of God. To see yourself as God, you must have a peaceful, clean mind.

That is the essence of all the Yoga teachings: keep your mind calm and clean, then you will know yourself as God. Then you will realize, or recognize, your essence-nature. That means all your spiritual practices should have this goal: to keep the mind calm and clean and to not to allow it to become disturbed or cloudy. It is for this reason that we selflessly serve and devote our lives for the benefit of others. That is Yoga. It doesn’t matter which practices you do. All the practices should be done as a meditation. Whatever you do, ultimately your mind should be clean; it should not be affected by anything.

So in simple language, do not do anything that would disturb your mind. That’s all. Then you are in Yoga. In that calm mind, you can see yourself as God. I often quote what the Bible has to say on this very idea: “Blessed are the pure in heart for they shall see God.” If you keep your heart pure, you see God. That means you see yourself as God. In the Yoga Sutras, the same idea is stated as: Yoga chitta vritti nirodhah, which means that the mind kept calm is Yoga.

This is the message behind all spiritual paths and wisdom traditions. Labels vary, approaches may vary, and languages may vary, but the essential teaching is the same. That is the reason why, in the name of Yoga, you come across all different types of people who use the practices to calm their minds—regardless of their religion, creed, country, or language. All are coming together because the message of Yoga is universal. You can apply the yogic teachings any way you want and under any label you want. Whether you are Christian, Buddhist, Muslim, or Jew, you can also be a yogi, because the messages of all the religions are the same as the messages of Yoga.

There are three important things in each and everybody’s life. The first one is a human body. But the body alone is not enough. How many people in the human body are inhumane? Don’t think that the body alone will make someone human. The second important thing is the urge or longing to know the Truth. And the third one is to have somebody or some teaching to show you the way. When you have all of these you are most fortunate.

May each and every one of you who has this good fortune make use of this well. It may be a little selfish to find your peace and joy first, but that doesn’t matter. Be that selfish in the sense that you are seeking it to be of benefit to yourself and to others. First, find your own peace and joy because then, wherever you go, that peace and joy comes with you.

By Sri Swami Satchidananda

The post Three Important Things in Life appeared first on Integral Yoga® Magazine.

When Hatha Meets Raja

Editor — Fri, 30 Oct 2020 00:57:52 +0000

Michael Rhadeya Plasha (Yoga, Ayurvedic and meditation educator and an addiction, trauma and chronic disease specialist) has spent two decades refining his practice and teaching of Hatha Yoga while integrating Raja Yoga into the class. In this article he shares what inspired this approach and then gives an example of how we can take our Hatha practice to even deeper levels.

Hatha Yoga is a great practice for reducing the stress we store in our bodies. It might not, however, root out the cause of stress which is the mind. Raja Yoga roots out the cause of stress. If we don’t include a Raja Yoga foundation in our Hatha, then doing Hatha is like taking a “Yoga pill.” For example, you go to Yoga class, and after the class your body feels good. You get in your car to drive home and you get behind a slow driver and road rage comes out. We have to ask: What is our Yoga really doing for us? What can we bring into our awareness that helps us to be free from the root cause of stress? Can I become free of impatience on the mat—like getting restless in a forward bend—so I can become more patient off the mat?

Swami Satchidananda (Sri Gurudev) used to say, “Hatha Yoga is the calling card for Raja Yoga.” That’s what triggered it for me. A Hatha Yoga class, particularly in the Integral Yoga style, has a lot of covert Raja Yoga elements. I kept contemplating Gurudev’s words and asked myself, “How do I go deeper with this and how can I bring the yamas, niyamas, pratipaksha bhavana, and other aspects of Raja Yoga to my practice and teaching of Hatha Yoga?” This is how my teaching style evolved.

The sample class I will share with you is for the experienced practitioner. With new students, I’m mainly focusing on safety, alignment, and then I’ll briefly mention one yama or niyama per week. When I teach more experienced students, what I’m observing in the class will stimulate a connection with one or more of the sutras in Raja Yoga. I might ask the class to make a group intention such as dedicating our practice to svadhyaya: What can I learn about myself during this class? Or, we might select one of the yamas or niyamas to focus on throughout the class or a general virtue like acceptance, detachment or patience.

After the opening of the class, we begin the Sun Salutation:

“Let’s begin. Bring the palms together in anjali mudra as we take a moment to offer the fruit of our practice to something greater than ourselves. Remember that Hatha Yoga is not just about me, it’s about purifying my mind and body so that I can love and serve others better. This is the spirit of Bhakti and Karma Yoga. Today, to whom would you like to offer your practice?”

(I try to find a balance between talking to the class and having enough silence so that the students can go deeply into the practice).

“Come into virabadrasana (warrior pose). Feet are wide apart, turn right foot out parallel to mat, left foot rotates in 25 degrees. This is a strong pose. Feel your strength—inhale courage, exhale fear. Can a proud warrior practice ahimsa? Can we stand for what we believe in without harming others? Did Martin Luther King, Mahatma Gandhi, the Dalai Lama, Sri Gurudev do this? Can we do this? How do I practice ahimsa for myself on and off mat? Can I practice without strain? Can I not compromise the breath for the posture? Can I perhaps let go of the inner critic and not pay attention to any negative judgments about my practice. What can I let go of in order to be fearless?

“Let’s come into the trikonasana, the triangle pose. Notice: “Am I straining? Am I putting too much energy into the pose, can I relax a little? Or, do I need to accelerate the energy I’m putting through my arms, my spine?” Brahmacharya, one of the yamas, is about learning how to manage our energy wisely. One translation is celibacy; another is, moving toward a reconnection with the divine within. How we manage our energy might determine how we’ll experience that connection.

“Let’s rest in savasana before we move into the backward bending poses. As you relax in savasana, bring to mind the intention you made at the start of the class and reflect upon how you are experiencing it now. Please roll over onto the abdomen in advasana for the backward bending postures. Let’s explore aparigraha (non-greed). Can I reduce wants to needs? Am I free of desires? Do I desire my body to be something other than what it is on the Yoga mat? Do I ever feel I am taking more from my body than its willing to give me? Let’s be mindful of our tendency to strain, especially in back bends, which is also a form of greediness.

“All the backward bending postures are sacred and they open the heart space. Can I follow my heart in cobra pose? One way to practice satya, ahimsa, and aparigraha is to ignore me at any time during the class. I mean this from the bottom of my heart. The only thing you have to do in my class is to breathe—everything else is optional. If you come in and are tired or fatigued, feel free to do legs-up-on-the-wall pose or let me know and I‘ll put you in a restorative pose. Just because I’m directing you, you can listen to the wisdom of your body and honor that. There’s more Yoga in under-doing than overdoing sometimes so, please do what rings true to you.

“After resting in savasana, we move into the forward bending series of postures. Here is another opportunity to practice brahmacharya. Bring awareness to your energy and balancing the energy. In janushirshasana, can I increase the energy to feel more of a stretch here? Or, can I decrease the energy if I am straining? How do I do that in my daily life? Each moment on and off the mat, we have an opportunity to choose how we direct our energy. We know we are directing toward our connection to the divine, if it leads to eternal joy rather than temporary pleasure. If the mind wanders, can I direct it back to the breath—breathing in and out of sensation where I feel it the most—and be the witness of the mind, breath and body?

“Santosha in the full forward bend is feeling contentment with where you are in the pose. Some Yoga masters feel that contentment is the highest practice: accepting reality as it is rather than what we want it to be. If I look at someone else in the class and their chest is on their shins and I am vertical, do I judge myself? A beautiful Raja Yoga balance is tapas—the effort to do the pose, balanced with santosha, accepting where you are in the process. Tapas is what got you out of bed, got you to work, got you here, God bless you! You made it! Now relax into paschimotanasana.

“Let’s come into sarvangasana or shoulder stand. This and headstand are good poses to practice Ishvara pranidhana, surrender to the divine. How does it feel to be upside down? Can I be comfortable in the unknown? Can I be comfortable when I feel like my life has turned upside down? Can I surrender to what the universe is bringing me right now? Do I ever feel the weight of my world is on my shoulders from too much tapas? Before I come out of shoulder stand, can I let go of what I’m holding in my shoulders and perhaps give some over to the divine helper?

“Matsyasana, the fish pose is next and it’s the perfect posture to practice saucha. In this pose, we can purify our hearts and minds with the chest open and with deep breathing. Can I let go of anything I’m holding in my heart area that prevents me from having a pure heart and pure intentions? Do I need to modify or adjust this posture so it feels more pure to me?

The next posture is the spinal twist. In this pose we can utilize svadhyaya to ask ourselves: What am I learning about myself right now? We can be sensitive to how much energy we are putting into this pose. Can I go down to go up and find the balance between descending and ascending energy? Can I find the balance between receiving support and making an effort? Can I be comfortable when I feel like life is twisting me into a place of stress and tension? Can I practice satya and be clear with my intention and speak my truth so I can avoid being involved in twisted communications and relationships? Who am I?

“Now as we come into Yoga Mudra, we can continue to practice saucha. Ideally Hatha Yoga purifies the mind and body and prepares it for meditation. Do I feel a little more purified by my practice? Now, bring to mind the intention you made at start of class, and notice how you experience it now.

Yoga Nidra (deep relaxation) would follow as usual. “Next is our pranayama practice. This is a great practice to support the Raja Yoga practice of saucha, purifying the mind and body. Deerga swasam calms, kapalabhati clears, and nadhi suddhi purifies and focuses the mind for meditation. Patanjali says the ultimate pranayama destroys the veil that covers the spiritual light within. This could be the ultimate practice of saucha. A pure diet is good, lentil soup is good, but I want something to destroy the veil!

We end the class with meditation, OM, and universal peace chants. “Please bring palms together in front of the heart as we take a moment to bow to our hearts, and to our worthiness, completeness, and greatness, and to the light within and within each other. Namaste.”

About the Author:

Michael Rhadeya Plasha, E-RYT 500, RPYT, has been studying classical Yoga since 1971 years and has taught over 12,000 classes. He is a senior Integral Yoga teacher, certified in Integral Yoga Levels 1 and 2, Prenatal Yoga, and Yoga of the Heart. He leads workshops for teacher trainings and the general public, presents for teachers at conferences and is director of the Plasha Yoga School. For more information please visit: www.plashayoga.com.

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