Yoga Psychology Archives - Integral Yoga® Magazine https://integralyogamagazine.org/category/yoga-psychology/ Serving the Yoga community for fifty years Fri, 07 Mar 2025 07:24:07 +0000 en-US hourly 1 https://wordpress.org/?v=6.7.1 https://integralyogamagazine.org/wp-content/uploads/2017/10/cropped-INtegral-Yoga-Logo-512-1-32x32.png Yoga Psychology Archives - Integral Yoga® Magazine https://integralyogamagazine.org/category/yoga-psychology/ 32 32 147834895 Yoga as a Holistic Approach for Healing from Adverse Childhood Experiences https://integralyogamagazine.org/yoga-as-a-holistic-approach-for-healing-from-adverse-childhood-experiences/ Fri, 07 Mar 2025 07:24:07 +0000 https://integralyogamagazine.org/?p=17157 A majority of U.S. adults experience adverse childhood experiences (ACEs), which are potentially traumatic events taking place before the age of 18. These include forms of abuse, neglect, household dysfunction, community violence, and discrimination. Studies have found a relationship between exposure to ACEs and negative, long-term and detrimental, mental and physical health consequences, such as […]

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A majority of U.S. adults experience adverse childhood experiences (ACEs), which are potentially traumatic events taking place before the age of 18. These include forms of abuse, neglect, household dysfunction, community violence, and discrimination.

Studies have found a relationship between exposure to ACEs and negative, long-term and detrimental, mental and physical health consequences, such as mental health disorders, social challenges, and chronic diseases and premature mortality. Specifically, the more ACEs a person is exposed to, the more health problems they typically have.

As a psychologist, I’m interested in exploring methods of healing. During the development of my own recent study, I became particularly curious about finding a holistic method that targets ACEs, mentally and physically. As a practitioner and teacher of Yoga, I felt that Yoga, a practice that cultivates the union of the mind and body, may be promising, and the research I came across supported this. Yoga has been found to improve the autonomic nervous system, cardiovascular and respiratory diseases, and physical strength and mobility, in addition to treating mental health conditions, including, but not limited to, anxiety, depression, and trauma.

Holistic methods of healing, like Yoga, were understudied in relation to ACEs, so I took on the task and had in-depth interviews with a dozen, culturally diverse adults across the world with what’s known to be a significant number ACEs (4+ ACEs), who were also regular practitioners of Yoga (practiced at least once per week for at least 6 months, with varied types of Yoga practice, including Hatha and Vinyasa). Essentially, I sought to understand the mental and physical impact of Yoga among adults with ACEs. After a process of transcribing and coding the recorded interviews, 4 main themes emerged from the data:

  1. Healing from trauma-related symptoms
  2. Integrating mind and body
  3. Offering corrective experiences
  4. Providing a nonverbal healing process

To clarify, individuals in the study described how components of Yoga, including meditation, or dhyana, acceptance, and physical awareness, repaired their past behavioral patterns of avoidance, and a sense of detachment they had previously felt from their bodies. They described both a physically and psychologically healthy shift from denying their emotional experiences to accepting them with non-judgment. Yoga also restored a connection these individuals had lost with their bodies through trauma, improving their ability to recognize and tend to their bodies’ needs.

Participants also explained that in engaging with their mind and body simultaneously, they integrated “fragmented” pieces of themselves, creating a feeling of “wholeness.” These individuals also described physical relief, and a sense of agency, belonging, self-worth, and compassion from Yoga that counterbalanced their previous poor health, and lack of self-worth and control, anger, shame, self-doubt, and loneliness. Lastly, and profoundly, many of them spoke to the way in which Yoga can uniquely access feelings stored in the body, ones that cannot be articulated through the limitations of language. In sum, Yoga proved to be a promising approach in healing holistically from ACEs.

This research has implications for Yoga practice and therapy. Some individuals who participated in the study emphasized how a trauma-sensitive approach to Yoga was especially healing for them. Trauma-sensitive Yoga, also known as trauma-informed Yoga, shares common elements with traditional Yoga, including physical postures, breathing exercises, and meditation, but is tailored for individuals who have experienced trauma, with a focus on safety and empowerment. These participants described benefitting from being offered with choices, in an invitatory language, in their Yoga class, and practicing in an environment that is welcoming, safe, and predictable. Teachers of Yoga may consider utilizing these approaches to enhance the Yoga experience for students, as we know that many have experienced ACEs.

In therapy, it may be worth exploring the integration of Yoga with traditional talk therapy, not only to address the mental and physical effects of ACEs, but to become in touch with the feelings that exist beyond words. It will be important for the therapist in this situation to consider ethics and obtain Yoga training, and be able to debrief the Yoga experience, integrating it into the therapy process. With a better understanding of the impact of ACEs, and the ways that Yoga can mitigate this, I hope that the holistic and therapeutic effects of Yoga can be further realized.

Recommended resources:
1. Trauma Center for Trauma Sensitive Yoga
2. Center for Trauma and Embodiment at Justice Resource Institute
3. Overcoming Trauma Through Yoga: Reclaiming Your Body by David Emerson and Elizabeth Hopper, PhD
4. The Body Keeps the Score by Bessel van Der Kolk, MD

About the Author:

Ida Taghavi, PhD is a NYC-based licensed clinical psychologist and certified Yoga teacher, providing evidence-based and culturally-sensitive integrative psychotherapy to individuals and couples in New York and California. She earned her Ph.D. in clinical psychology from the University of California, Santa Barbara, and completed her doctoral training at New York University School of Medicine – Bellevue Hospital Center.

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]]> 17157 Balancing Humility and Self-Worth https://integralyogamagazine.org/balancing-humility-and-self-worth/ Fri, 06 Dec 2024 23:26:05 +0000 https://integralyogamagazine.org/?p=17032 In this episode of the Integral Yoga Podcast, Līlā Śakti Mayī and host Avi Gordon (director, Integral Yoga Teachers Association) dive into the profound connection between humility, self-care, and the power of Sanskrit. The discussion focuses on how language can embody intention and emotion, highlighting that every language carries sacredness. Līlā Śakti Mayī teaches the […]

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]]> In this episode of the Integral Yoga Podcast, Līlā Śakti Mayī and host Avi Gordon (director, Integral Yoga Teachers Association) dive into the profound connection between humility, self-care, and the power of Sanskrit. The discussion focuses on how language can embody intention and emotion, highlighting that every language carries sacredness. Līlā Śakti Mayī teaches the Sanskrit language and courses in Sanskrit scripture, but her greatest joy is bridging this ancient wisdom with the modern theory and practice of nonviolent communication.

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]]> 17032 Ishvara Pranidhana: The Psychology of Surrender https://integralyogamagazine.org/ishvara-pranidhana-the-psychology-of-surrender/ Fri, 06 Dec 2024 22:59:13 +0000 https://integralyogamagazine.org/?p=17010 On the journey of self-growth, one of the central concepts in yogic philosophy is Ishvara Pranidhana, or the act of surrendering to a Higher Power. Patanjali, in the Yoga Sutras, describes it as a foundational practice that leads us toward liberation and inner peace. While Ishvara Pranidhana is often understood from a spiritual perspective, it […]

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On the journey of self-growth, one of the central concepts in yogic philosophy is Ishvara Pranidhana, or the act of surrendering to a Higher Power. Patanjali, in the Yoga Sutras, describes it as a foundational practice that leads us toward liberation and inner peace.

While Ishvara Pranidhana is often understood from a spiritual perspective, it holds significant relevance in psychology, particularly in addressing ego-driven behavior, reducing stress, and promoting psychological resilience. This article explores the psychology behind surrender, its impact on ego, and how it can foster healthier mental well-being.

The Ego and Psychological Struggles

The ego plays a crucial role in maintaining our sense of self-identity. However, when ego becomes the dominant force in our lives, it can create a cycle of distress, marked by a constant need for validation, control, and power. The ego, when left unchecked, can lead to heightened anxiety, frustration, and even depression. Psychologically, ego-centered behavior narrows one’s worldview, making it difficult to adapt to challenges and setbacks, as every obstacle feels like a threat to one’s sense of self-worth.

Renowned psychologist Carl Jung described the ego as an obstacle to personal growth and transformation when it becomes too inflated. From a psychological perspective, an overly strong ego can block deeper emotional experiences, diminish empathy, and foster isolation. This constant self-protective stance can trap us in a cycle of fear, anger, or defensiveness, ultimately leading to stress and mental fatigue.

Surrendering as an Antidote to the Ego

Ishvara Pranidhana provides a potent remedy for the challenges posed by ego-driven behavior. At its core, surrender means releasing attachment to outcomes and relinquishing the need for control over every aspect of life. This act of letting go is psychologically transformative because it shifts one’s mindset from a position of fear and rigidity to one of openness and acceptance.

Surrender is not about passivity or giving up on life’s efforts; rather, it involves trusting in the process and embracing uncertainty.

This can be especially powerful in overcoming ego-driven behavior, where the desire for control or perfection often leads to frustration. The concept teaches that not everything is within our control, and accepting this truth reduces the ego’s hold on the mind. This shift in perspective allows us to move from a space of stress to a state of peace, accepting challenges as opportunities for growth instead of failures.

Photo by Suzy Hazelwood courtesy of Pexels.

Reducing Stress and Anxiety through Surrender

Much of the stress and anxiety in modern life can be traced back to the ego’s relentless pursuit of control. The more we seek control, the more we fear the unknown or unexpected outcomes. This cycle of control and fear feeds into chronic stress, worry, and anxiety. Ishvara Pranidhana offers a psychological release from this vicious cycle. By practicing surrender, we reduce the mental burden of needing to direct every aspect of life, which in turn eases stress levels.

Research in modern psychology aligns with these ideas. Acceptance-based therapies, such as Acceptance and Commitment Therapy (ACT) and mindfulness-based interventions, center around concepts similar to Ishvara Pranidhana. These therapies encourage individuals to accept life’s uncertainties rather than fight against them, fostering a mindset that helps reduce stress. Studies have shown that those who engage in practices focused on acceptance and letting go experience lower levels of anxiety and are more resilient to stressors.

Mindfulness, for example, teaches individuals to observe their thoughts without judgment and accept them without attachment. This process mirrors the principles of surrender in Yoga, where we let go of the ego’s need for control over situations. The reduction in overthinking and rumination—key components of stress and anxiety—allows the mind to remain calm and composed, even in the face of challenges.

Emotional Regulation and Psychological Resilience

Ishvara Pranidhana not only helps in reducing stress but also plays a crucial role in emotional regulation. When the ego is at the forefront, we tend to become highly reactive to external events, leading to emotional highs and lows. Surrendering, however, encourages the development of emotional detachment—not in the sense of being unfeeling, but rather of cultivating a balanced perspective where emotions do not dictate our actions.

This regulation of emotions is particularly helpful in building psychological resilience. Resilience, or the ability to bounce back from adversity, relies on our capacity to adapt to life’s challenges. By surrendering the need for control, we become more flexible in their responses, seeing setbacks as part of the natural flow of life rather than as personal failures. In this way, Ishvara Pranidhana helps us recover from difficult experiences more quickly, with less emotional damage.

Psychologists have long argued that emotional flexibility is one of the hallmarks of resilient individuals. The ability to shift perspective, accept situations for what they are, and focus on what can be changed—all of which are fostered by the practice of surrender—contributes to greater overall mental health and well-being.

Letting Go of Perfectionism

One of the key psychological benefits of Ishvara Pranidhana is its role in overcoming perfectionism. Perfectionism is a common manifestation of the ego, where we feel an excessive need to meet unrealistic standards of success or approval. This constant striving for perfection can lead to chronic dissatisfaction, stress, and burnout. Perfectionists often believe that their worth is tied to their achievements, making it difficult to feel content or fulfilled.

The principle of surrender directly counters perfectionism by encouraging us to release the idea that we must control every outcome. Instead of aiming for flawlessness, the focus shifts to effort and intention. This psychological shift reduces pressure and allows us to approach life with more grace, understanding that mistakes and imperfections are part of the learning process. Surrendering to this idea liberates us from the constraints of ego-driven perfectionism, fostering a healthier relationship with success and failure.

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Surrender in Psychological Therapies

The concept of Ishvara Pranidhana has practical applications in modern psychological therapies. Cognitive-Behavioral Therapy (CBT), Mindfulness-Based Stress-Reduction (MBSR), and ACT all incorporate principles that mirror surrender in their approach to mental health. These therapies emphasize the importance of accepting rather than resisting reality, which helps us break free from rigid thought patterns and ego-driven behaviors.

In CBT, for example, clients are taught to challenge distorted thinking patterns that stem from the ego’s need for control or validation. By re-framing these thoughts, one learns to surrender their attachment to them and develop healthier mental frameworks. ACT, on the other hand, focuses on embracing thoughts and feelings without judgment, fostering a psychological state where one can acknowledge discomfort without letting it take control.

Mindfulness practices are perhaps the most direct psychological parallel to Ishvara Pranidhana. Mindfulness involves a deep level of acceptance and presence, where we learn to surrender to the present moment rather than allowing the mind to drift toward worries about the past or future. This form of surrender helps us cultivate peace and calm, even when life feels uncertain or out of our control.

Psychological Resilience and Growth through Surrender

The practice of Ishvara Pranidhana leads to profound psychological growth by cultivating resilience. As we learn to surrender, they become more adaptable to life’s changes, setbacks, and challenges. We no longer see ourselves as victims of circumstance but as participants in a larger flow of life, trusting that even in hardship, there is potential for learning and growth.

Psychological resilience is built on the ability to embrace uncertainty and impermanence, something the ego can struggle with due to its need for stability and control. Life is dynamic, constantly changing, and sometimes beyond personal control. Ishvara Pranidhana aims to keep the ego in check by encouraging us to relinquish this need for control and helps us transcend our limited sense of self with a more expansive understanding of who we essentially are. By trusting in a Higher Power and surrendering to this truth, we can navigate life with greater ease, experiencing less emotional turmoil and a deeper sense of inner peac

About the Author:

Toshit Bahadur has a deep passion for exploring the powerful connection between Yoga and Psychology. He has always believed that Yoga is much more than just a physical practice—it’s a path to mental and emotional well-being. This belief inspired him to write a book, Patanjali Yoga Sutra and Psychology, which explores how ancient yogic wisdom aligns with contemporary psychological principles. The book is a reflection of Bahadur’s commitment to bridging these two fields to create a more comprehensive approach to health.

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]]> 17010 The Antidote to Fear https://integralyogamagazine.org/the-antidote-to-fear/ Fri, 04 Oct 2024 02:34:23 +0000 https://integralyogamagazine.org/?p=16911 The only way to deal with fear is to face it. The more you try to run, the more it will haunt you. Face it and ask yourself questions: “Who are you? Where are you coming from?  Why are you coming to me? What am I afraid of?” When you ask these questions, you will […]

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The only way to deal with fear is to face it. The more you try to run, the more it will haunt you. Face it and ask yourself questions: “Who are you? Where are you coming from?  Why are you coming to me? What am I afraid of?” When you ask these questions, you will find that fear is only a thought in the mind. Thoughts come and go. There is nothing permanent in the mind; it endlessly fluctuates and this is the reason we practice Yoga: to steady those fluctuations and to recognize who we are.

You are not the mind, not your thoughts, not your feelings, not an ego, not even a body. Know that you are the true Self. Fears come, fears go because the mind always changes, it gets into moods. Realize you are the Self. The Self is always peaceful and content. Even though the mind gets into different moods and feelings, you—the real you—are not tainted by that. You know these fears, upsets, and changes in mood are the nature of the mind and you can say, “Okay, today my mind is happy. Tomorrow it will be unhappy. Fine.” See? You won’t identify yourself with that. You recognize that you are not the mind while all the time asserting your real nature as the true unchanging Self.

Everything in the mind, in the body, in the nature changes. If you are afraid of losing some money, remember that you never came with a penny in my mouth when you were born. And, you are not going to take a dollar with you in the pocket when you go.  Things come and go, constantly. That’s why coins are made round to just keep rolling.  Name and fame are the same. One day everyone says you are so wonderful and throws a parade to celebrate you. Sometime later, they throw you in the ditch. It doesn’t matter because what comes will eventually go. That is the nature of the world, of the duality: anything that comes will go. Remember: Where there’s a coming, there’s always a going.

What other kinds of fears might you have? Losing something? Losing some friends?  Were you born with them? When you get into the train, you see someone already sitting in your same section. You start to chat and soon become friendly during the trip. When your stop comes, should you say: “Oh you must come with me” or “I’m not leaving as I must stay with you.”? No, you get down from the train at your stop and your new friend goes onto their stop. So, as long as they are with you, next to you, enjoy the friendship.

There’s no losing or gaining in this world because you can’t hold onto anything; everything is impermanent. Even these bodies are impermanent. Will we all live forever? No. The sage, Dharmaputra, the oldest brother of the Pandavas, was asked one day, “What is the most laughable matter in this whole world?” He said, “For me to think that I am not going to die is the most laughable thing.”

No body is permanent and no buddy is permanent. That’s why it’s called buddy.  Somebody, nobody, everybody. Buddy, buddy, buddy. Because it’s a body. It comes, it grows, it becomes old, and it dies. No shirt is permanent. No car is permanent, however careful you are in keeping it. Intelligence is like that. Go to the college, learn something, record it in memory. One day you may forget everything.

Tell me anything that is going to be always with you. When you know this, what is there to be afraid of? Fear of losing what? Fear of losing your life? It happens every day, every minute. In a way, a fearful person dies every minute. A fearless person lives longer until the real death comes. So there’s no need to be dying while alive. Keep on doing it. And if you keep on doing it, that negative thought will wait for a little while and then it will get tired and walk out.

Be strong in thinking positively and if the negative thought is stubborn, question it, “Hey, come on, tell me, what is the problem? Why are you bothering me? What do you want to do with me? Why are you here?” Challenge, question, use your intelligence. Analyze it and it will begin to dissolve. If you question your fears and anxieties that’s the way to face them. You will see fear for what it is, you will understand it as a superficial ripple. Just go a little underneath and there is peaceful, calm lake. Only on the surface you see the waves, and that’s natural. Go deeper within and you will find the peace that is your true nature, the real you.

By Sri Swami Satchidananda

 

 

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]]> 16911 Integral Psychology of Yoga https://integralyogamagazine.org/integral-psychology-of-yoga/ Fri, 06 Sep 2024 22:34:39 +0000 https://integralyogamagazine.org/?p=16638 Introduction The art and science of Yoga, one of the greatest treasures of India’s unique cultural heritage, has much to offer in terms of understanding the human mind. Yoga treats the human being as a multi-layered conscious being, possessing three bodies (sthula, sukshma and kaarana sharira) and being enveloped in a five-layered body (pancha kosha) […]

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Introduction

The art and science of Yoga, one of the greatest treasures of India’s unique cultural heritage, has much to offer in terms of understanding the human mind. Yoga treats the human being as a multi-layered conscious being, possessing three bodies (sthula, sukshma and kaarana sharira) and being enveloped in a five-layered body (pancha kosha) of existence. This ancient science of self-mastery as codified by Maharishi Patanjali more than 2500 years ago, helps us to understand our mental processes as well as the cause and effect relations of a multitude of problems facing modern humanity.

Human beings are the victims of modern-day stress and stress-related disorders that threaten to totally disrupt lives. Yoga offers a way out of this whirlpool of stress and is a holistic solution to stress. Yogic lifestyle, yogic diet, yogic attitudes and various yogic practices help us to strengthen ourselves and develop positive health, thus enabling us to withstand stress better. This yogic health insurance is achieved by normalizing the perception of stress, optimizing the reaction to it and by releasing the pent-up stress effectively through various Yogic practices. Yoga is a holistic and integral science of life, dealing with the physical, mental, emotional and spiritual health of the individual and society.

Yoga may be defined as a process or journey, as well as a state or goal, in many ways. Yoga is the science and art of quieting the subconscious mind, a way of life; skill in action; union of thought, word and deed; integration of our personality at all levels; the science of conscious evolution and the method to attain the state of emotional and mental equanimity. The Yogarudda, or one who has attained to the state of Yoga, is described in the Bhagavad Gita as follows: One is one who is unaffected by the senses, not attached to the fruits of action and has renounced all desires.

Yogic View of the Mind

Yoga views the mind as having four internal processes, or antahkarana. These processes are the chitta (memory bank or the subconscious), the manas (conscious mind), the buddhi (discriminating intellect) and the ahamkara, or ego principle (consisting of the impure ego that feels all is “me” and “mine” as well as the pure ego, which understands that “all is mine as a manifestation of the Divine”). The buddhi is further said to possess three powers: the power of will (Iccha Shakti), the power of action (Kriya Shakti) and the power of wisdom (Jnana Shakti). It is important that all these powers work together in synchrony, otherwise there will be disaster.

Yoga also describes chitta bhumi, or states of the mind. These consist of the undeveloped, inept mind that is as dull as stone (mudha), the totally distracted state of mind (kshipta), the partially distracted state of mind (vikshipta), the concentrated state of mind (ekagratha) and the controlled mind of the true yogi (niruddha).

The modifications or fluctuations of the mindstuff, as described by Maharishi Patanjali in the Yoga Sutras, are of five types. These are pramana (cognition), viparyaya (misconception), vikalpa (imagination), nidra (sleep) and smrithi (memory). He also states that, when the mind is not controlled, there is identification with these vrittis (vritti sarupyam itarata) and that the whole process of Yoga is aimed at “chitta vritti nirodhah” in order that we are established in our true Self (swarupevastaanam). Patanjali elucidates that the key to success is dedicated and determined practice (abhyasa) and a detached attitude towards everything (vairagya).

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The Worldly Person and the Yogi

There are some important differences in the way the worldly person and the realized yogi view the world and life in general. Worldly people always feel that their problems lie elsewhere and that they are innocent victims of circumstances and fate. Yoga teaches us that most of our problems lie within us and that we have to undergo conscious change in order to solve them. Yogamaharishi Dr. Swami Gitananda Giri used to often tell his students, “You don’t have any problem—you are the problem!”

While the worldly person searches for happiness in the pursuit of external experiences, the yogi realizes that supreme happiness (paramanandam) lies within our inner being and that we only need to realize the folly of looking for happiness outside to be truly happy. True contentment (santhosha), that is one of the pancha niyama (five ethical observances of Ashtanga Yoga), is the key to unexcelled happiness. Pujya Swamiji used to say, “Health and happiness are your birthright—claim them! Don’t barter them away for the plastics of the modern world.”

Whereas the worldly person fears hell and aspires for a heaven to be attained after death, the yogi realizes that heaven and hell are no more than planes of consciousness. Heaven and hell lie within us, and it is for us to determine whether we want our life to be heaven or hell, for ourselves and for those around us.

Yogic Patho-psychology of Disease

Stress and stress-related disorders are the bane of the modern age, and Yoga offers us an interesting insight into their cause and effect. The Nirvana Prakarana, of the Laghu Yoga Vashishta, describes the origin and destruction of mental and bodily diseases. Sage Vashishta teaches Lord Rama that there are two major classifications of disease. Those that are caused by the mind are primary (adhija, the psychosomatic, stress disorders), while those that afflict the body directly are secondary (anadhija, infectious disease, accidents, etc). The primary disease has two subdivisions. These are the samanya (ordinary physical diseases) and the sara (the essential disorder of rebirth). Samanya diseases are the ones that affect us physically and may be destroyed by the correction of the mind-body disharmony. However only Atma jnana (knowledge of the Self) can destroy the sara, or essential disorder of rebirth.

Samanya adhija vyadhi are the modern psychosomatic disorders such as hypertension, diabetes, bronchial asthma, peptic ulcers, irritable bowel syndrome, etc. These psychosomatic disorders (adhi-vyadhi) are caused in the following manner. Disturbances at the level higher (adhi) than the plane of mind (manomaya kosha) cause agitation in the mental body leading to haphazard flow of prana and instability of the nadis in the energy body (pranamaya kosha). This ultimately causes disease (vyadhi) in the physical body (annamaya kosha) through hypo, hyper and disturbed metabolic activities such as secretion, digestion, assimilation and utilization.

Thousands of years ago, Sri Krishna in the Bhagavad Gita (often referred to as the bible of Yoga) taught us about the Yogic patho-psychology of stress and how through our attraction to the worldly sensory objects, we cause our own destruction. These potent ancient teachings hold true even in today’s world. In chapter two (Samkhya Yoga), in verses 62 and 63, the pattern of behavior (stress response) is given that ultimately leads to the destruction of human beings. Verse 62: “Brooding on the objects of the senses, man develops attachment to them; from attachment (sangha or chanuraaga) comes desire (kama) and from unfulfilled desire, anger (krodha) sprouts forth.” Verse 63: “From anger proceeds delusion (moha); from delusion, confused memory (smriti vibramah); from confused memory the ruin of reason and due to the ruin of reason (buddhi naaso) he perishes.” In verse 64 of the second chapter, Sri Krishna also gives us a clue to equanimity of mind (samatvam) and how to become a person settled in that equanimity (stitha prajna), who is not affected by the opposites (dwandwas). He says, “But the disciplined yogi, moving among the sensory objects with all senses under control and free from attraction (raga) and aversion (dvesha), gains in tranquility.”

According to Maharishi Patanjali, most of our problems stem from the five psycho-physiological afflictions (pancha klesha) that are inborn in each and every human being. These pancha klesha are ignorance (avidya), egoism (asmita), and our sense of needing to survive at any cost (abinivesha), as well as the attraction (raga) to external objects and the repulsion (dvesha) to them. Ignorance (avidya) is usually the start of most problems along with the ego (asmita). Then, our sense of needing to survive at any cost (abinivesha) compounds it further. Both attraction (raga) to external objects and the repulsion (dvesha) to them need to be destroyed in order to attain tranquility as well as equanimity of emotions and the mind.

Maharishi Patanjali further states that the practice of Kriya Yoga (Yoga of mental purification), consisting of tapas (disciplined effort), svadhyaya (self-analysis) and Ishvara pranidhana (surrender to the Divine will), is the means to destroy these five mental afflictions and attain to the state of samadhi, or oneness with the supreme Self or the Divine.

How Does Yoga Help Us?

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The yogic concepts of samatvam (mental and emotional equanimity) and stitha prajna (the even minded, balanced human being) give us role models that we may strive to emulate. An understanding of the pancha kleshas (five psycho-physiological afflictions) and their roles in the creation of stress and the stress response help us to know ourselves better and understand the hows and whys of what we do. The concept of the pancha koshas (the five-layered existence of human beings as elucidated in the Taittiriya Upanishad) helps us to understand that we have more than only the physical existence and also gives us an insight into the role of the mind in causation of our physical problems as well as psychosomatic disorders. All of these concepts help us to look at life with a different perspective (Yoga drishti) and strive to evolve consciously towards becoming humane beings.

The concept of vairagya (dispassion or detachment), when understood and cultivated, enables us to be dispassionate to the dwandwas (the pairs of opposites) such as praise-blame, hot-cold and the pleasant-unpleasant situations that are part and parcel of our existence in this life. The regular practice of Yoga as a way of life helps us reduce the levels of physical, mental and emotional stress. This yogic way of life lays emphasis on right thought, right action, right reaction and right attitude. In short, Pujya Swamiji defined Yogic living as “right-use-ness of body, emotions and mind.”

The regular practice of Yoga asanas, kriyas, mudras, bandhas and pranayamas helps to recondition the physical (annamaya kosha) and energy (pranamaya kosha) bodies. The practice of pratyahara, dharana and dhyana techniques helps to recondition the mind-body (manomaya kosha) apparatus. All of these Yogic practices help to foster a greater mind-emotions-body understanding and bring about the union and harmony of body, emotions and mind. This righteous (right-use-ness) union is Yoga in its truest sense.

Patanjali advises us to cultivate the following attitudes for right living. These attitudes are friendliness toward those who are happy (maitri-sukha), compassion toward those who are miserable (karuna-dukha), cheerfulness toward the virtuous (mudhita-punya) and indifference toward the wicked (upeksha-apunya).

Yoga helps us to take the right attitude toward our problems and thus tackle them in an effective manner. “To have the will (Iccha Shakti) to change (Kriya Shakti) that which can be changed, the strength to accept that which cannot he changed, and the wisdom (Jnana Shakti) to know the difference” is the attitude that needs to the cultivated. An attitude of letting go of the worries, the problems and a greater understanding of our mental process helps to create a harmony in our body and mind, whose disharmony is the main cause of aadi-vyadhi or psychosomatic disorders.

Conclusion

Through the dedicated practice of Yoga as a way of life, we can become truly balanced human beings (sthitha prajna) with the following qualities as described in the Bhagavad Gita:

  • Beyond passion, fear and anger (II.56)
  • Devoid of possessiveness and egoism (II.71)
  • Firm in understanding and unbewildered (V.20)
  • Engaged in doing good to all beings (V.25)
  • Friendly and compassionate to all (XII.13)
  • Having no expectation/pure and skillful in action (XII.16)

Yogis wish peace and happiness not only for themselves, but also for all beings on all the different planes of existence. They are not individualists seeking salvation for only themselves but, on the contrary, are universalists seeking to live life in the proper evolutionary manner to the best of their abilities and with care and concern for their human brethren, as well as all beings, on all planes of existence.

Yogacharya Dr. Ananda Balayogi Bhavanani was born to the world famous Yoga team of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and Puduvai Kalaimamani, Yogamani, Yogacharini, Smt. Meenakshi Devi Bhavanani and has written 23 books and presented 20 DVDs on Yoga. He has had more than a hundred scientific papers, scientific abstracts and compilations on Yoga research published. Yoga for him is not just the performance of a few Asanas or Pranayamas but is a means for evolution of the human mind in to further states of consciousness and awareness.Dr. Ananda is Chairman of the International Centre for Yoga Education and Research (ICYER) an internationally acclaimed Yoga Institute established as Ananda Ashram in 1968. He is also Chairman of Yoganjali Natyalayam, a world famous Institute of Yoga, Bharat Natyam, and Carnatic Music established in Pondicherry in 1993. He is at present, Deputy Director of the Center for Yoga Therapy, Education and Research (CYTER) at MGMCRI, Sri Balaji Vidyapeeth.

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]]> 16638 Staying Balanced in the Midst of Pain https://integralyogamagazine.org/staying-balanced-in-the-midst-of-pain/ Sat, 03 Aug 2024 03:32:18 +0000 https://integralyogamagazine.org/?p=16652 Someone once asked me the following question: “In the Bhagavad Gita, Lord Krishna says, ‘The yogi who perceives the essential oneness everywhere naturally feels the pleasure or pain of others as their own.’ Is it possible to feel the pain of others without losing one’s peace, even if one is not yet enlightened? For the […]

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Someone once asked me the following question: “In the Bhagavad Gita, Lord Krishna says, ‘The yogi who perceives the essential oneness everywhere naturally feels the pleasure or pain of others as their own.’ Is it possible to feel the pain of others without losing one’s peace, even if one is not yet enlightened? For the still-growing yogi, experiencing the suffering of others can be excruciatingly painful. How can we go through these heart-opening experiences without turning away from that pain, be of the most service to others, and not lose our peace?”

My answer was that it is possible, but only when you learn to experience your own pain peacefully. It begins with you. If you are going to suffer for your pain, then you will certainly suffer for others’ pain also. So, if you want to maintain your peace, then maintain it when there is suffering in you or in others. Learn to lovingly embrace pain when it comes rather than being afraid of it, pushing it away, or avoiding others when they are in pain. This needs a little explanation. Sometimes, you can easily think that, “Oh, by seeing others suffering, if I have to maintain my peace, I shouldn’t do anything and I should stay away.” No, that’s not it. You do what is to be done peacefully. I would say learn to suffer the pain peacefully yourself and then you can encourage others to do the same.

How is that possible? How to experience pain, feel the suffering, and still be peaceful? I would say that you can do so and not only feel peaceful, you can even be happy. You can experience the pain, you can suffer for your pain, and still be happy. Yes. And we have a perfect example in what are called “labor pains,” is it not so? It’s a kind of suffering that expectant mothers go through, no doubt. But behind the pain, behind the suffering, the mother-to-be is even excited, she’s happy, “Hey, I’m going to see my baby!” Right? Likewise, every pain has its own reward.

Why do I say that every pain has its own reward? Because through our pain we purge our karma. You can even say, “I’m delivering my karma. Whatever I conceived I have to deliver.” Don’t think you conceive and deliver only babies. We all conceive ideas and we all deliver actions. That’s why the receptacle of karma is called karmashaya. The chitta, the mind, stores all our  prior actions and reactions. So the mind conceives and the baby grows inside. Every thought is your baby and one day it gets delivered. So, whatever you conceive, you have to deliver.

If you don’t deliver, you get more problems. So, if we can cultivate this understanding, then when the delivery time comes you can be happy and feel, ‘Ahh, I am purging out my karma. I’m getting freed. I’m becoming lighter.’ When we carry a lot of thoughts, a lot of desires, that brings a lot of karma and we start to feel heavier and heavier and more burdened. Every time we purge something out we become lighter.

In a way, that is what is meant by enlightenment. Yes. You feel light. That will only happen when we really understand the purpose of the pain. Nowadays, I see people wearing t-shirts, ‘No pain, no gain.’ True. So if you think of the gain, would you suffer when the pain comes? No. You begin to appreciate the pain. ‘Yes, I have accumulated a lot of things. I have to purge them out. And without pain, I cannot purge.’ We don’t have to seek out pain, but when it comes, we can accept it peacefully and welcome it. And when that happens in your life, then you will see the same in others’ lives also.

When somebody is in pain you can certainly feel compassion for them, offer your support while remembering, ‘Yes, they are purging it out. I am helping support them to purge it out. I’m only doing my midwife work.’ A midwife comes to deliver the baby. Likewise, when you see somebody in pain, you go help the person to deliver the karma so that they’ll be relieved of the pain. And you have to do it peacefully, compassionately. Instead, if you get pained, or you get disturbed, by seeing the others’ pain, you are in no position to help the other person. That would be as if a doctor seeing a patient fainting, faints themselves! What good is that doctor then? They should retain their composure and then go and do whatever is necessary.

Know that everybody is your own very Self. Everybody looks different, in the same way you look different, from others. Yet, the real truth is that there are no “others,” we all expressions of one Self, one Spirit. Until that understanding comes and becomes part and parcel of your life, yes, you may get disturbed. You’re a budding yogi, it doesn’t matter. We all make mistakes. That’s how we grow. When you went to walk for the first time as a baby, you fell down many times. You didn’t give up and kept trying until you were able to walk. Just because you got into the Yoga practice, overnight you don’t become a yogi. But you are on the way. Don’t lose your hope by failing a few times. Even if you fail a hundred times, remember, there is a 101st time. Never give up.

By Sri Swami Satchidananda

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]]> 16652 Healing Unhealthy Habits as a Spiritual Practice https://integralyogamagazine.org/healing-unhealthy-habits-as-a-spiritual-practice/ Fri, 05 Apr 2024 00:48:09 +0000 https://integralyogamagazine.org/?p=16351 Healing from addiction or any other unhealthy habit is a spiritual practice. It’s impossible simply to say, “Oh, I don’t want to indulge in this or I have to get rid of that.” We cannot. The more we try to push it away and get rid of it, the more we wind up suppressing it, […]

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Photo by Greg Rakozy via Unsplash.

Healing from addiction or any other unhealthy habit is a spiritual practice. It’s impossible simply to say, “Oh, I don’t want to indulge in this or I have to get rid of that.” We cannot. The more we try to push it away and get rid of it, the more we wind up suppressing it, not releasing it. If you don’t want to release it, to really heal from it, nobody is going to force you. But you will be forced by the problem itself. It will teach you very soon. That’s what the Mother Nature does.

Whenever we develop an addiction or attachment toward anything it very soon teaches us that, ‘You cannot be happy with me always. And even the little happiness I give you is mixed with 99 percent of pain.’ That is the reason why in life we go through a lot of pain in various aspects of our life, including relationships—be it a family relationship, teacher-student relationship, a friend relationship, or a work relationship. Ultimately they have to end up causing pain when we invest our happiness solely in that. That is the nature of the world and how it teaches us to find the happiness that is already in us, as us.

Dukham eva sarvam vivekanaha: “For a discriminating person the entire world is created to give you pain and nothing but pain,” the great sage Patanjali said. Not that he was condemning the world, no. If you have a wrong approach, the world is there to give you pain. If you have the right approach, it won’t cause you pain. A wrong approach has to give pain because it’s usually only through pain that we learn the lesson whereas with pleasure we seldom do. By suffering we seem to learn more. Once we learn the lesson there’s no pain. Nothing is there to pain us purposefully; it is caused by our wrong understanding. If we even see the pain as a blessing, we will seek to undergo it in order to liberated from whatever is binding us.

I always tell the story of the two women who went to the doctor. One women wanted the pain of her stomachache to be cured. She got the remedy and left the doctor’s office relieved that her pain would go away quickly. Another women went to the doctor and said, “Doc, could you induce some pain?” The doctor said, “What? Are you crazy? Why do you want me to induce pain?” She replied, “Well, Doc, don’t you see me? I am expecting a baby. I should have had the labor pains two days ago and without pain how can I deliver? So, please induce the pain.”

This woman knew that without that pain there would be no gain, right? No pain, no gain, we say. If we know the benefit of pain, we will understand it. One of the important Yoga practices is “tapas,” which means “to burn.” We have to undergo a type of burning of all our selfish desires and all our unhealthy habits so they can be cleaned out. Only by burning these up can you clean it up, not by pampering. How does a goldsmith get the highest carat gold? By heating the gold to the greatest heat so all the impurities are removed. The less impurities, the higher the carat.

I like to use a pun to describe how pain purifies and heals us. You know how in the church there is a friar? We are all like fritters. We are all dropped in the hot oil in the wok and God is our friar. We have to be fried of our moisture—the unhealthy attachments, addictions, and selfish desires that bind us. Once the moisture is totally taken away by frying in the hot oil, we don’t make any noise—all the bubbling, hissing that occurs when a fritter is placed in hot oil stops. It just floats around peacefully. We are all going through a sort of frying process. Life is like that hot oil and whether we like it or not we are constantly being purified. But if we know the benefit of pain for purification we won’t suffer more. The fact that we deny the pain, run away from the pain, causes more pain, which leads to suffering. However, when we know the benefit of the pain we will accept it and then it’s no longer experienced as pain.

There are so many examples I could give. How does milk become butter? It is churned and then it floats. Unlike milk, if you put the butter into water, it will float. We have to be good floaters and not let the world affect us negatively. Once we undergo the churning we need in order to be balanced, peaceful and joyful in life, we will just float through life. Before becoming butter, the milk is afraid of getting lost if it is placed in water. But when it becomes butter it will be floating on any water we place it on. And at that point, no water can enter into that butter. We can become much better when we become like the butter!

Just like the many women who endure labor pains because it means that the precious baby they have been waiting for will come soon, so let us learn that this is nature’s formula, nature’s way. Mother Nature is there to purify us. If we voluntarily offer ourselves to get purified it will be much easier. Otherwise, like some children who don’t want to go into the bathtub, the mommy has to hold them tight and apply soap all over. It gets into the eyes and ears and then it irritates and burns. She won’t let us get out of the tub until we are clean. So let us be conscious of this truth.

By Sri Swami Satchidananda

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]]> 16351 Understanding the Ego https://integralyogamagazine.org/understanding-the-ego/ Fri, 02 Feb 2024 22:57:01 +0000 https://integralyogamagazine.org/?p=16287 God or Infinite Consciousness is That through which our own egos move. Unfortunately, the ego tends to overlook the fact that its capacity to function is from that Source, and instead it comes up with the notion that I am doing everything by myself. But it would be a sad mistake if anyone thought we […]

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Photo via iStock.

God or Infinite Consciousness is That through which our own egos move. Unfortunately, the ego tends to overlook the fact that its capacity to function is from that Source, and instead it comes up with the notion that I am doing everything by myself.

But it would be a sad mistake if anyone thought we had to destroy the ego. Nothing—good or bad—is possible without the ego, but it should learn to accept its place. Eastern sages have compared the ego to a puppet with someone backstage pulling the strings. The puppet appears to be dancing by itself—that is the ignorance of the ego. This delusion can be overcome when the ego can truly realize its part as an instrument. As egoistic people we should turn toward that real Self and say, “God, or Divine Consciousness, without Your help I can do nothing. It is because of Your presence that I am able to do anything at all, so let me turn over all the benefits to You.”

Suppose I am speaking into a microphone. If it is disconnected from its power source, I won’t be heard. In the same way as electricity, the Unseen Force runs through every action, and this “divine electricity” is God. The ego moves because of the presence of that Power. When the ego really comes to terms with that, that is what is meant by spiritual surrender. To bow before the altar is to say that we know our limitations, to acknowledge that it is by the Divine Will that all is done. Having realized this we can pray: “I am Thine. All is Thine. Thy Will be done.”

As long as the ego realizes that it is an instrument of God, then it is a healthy ego; it will never bind us because we take everything as God’s Will. You accept what God gives, you accept what God takes.

Because we are in the world, moving through different relationships with different people, we find it convenient to talk in terms of “This is mine, that is mine.” Really it is like a game of chess where you pick up a piece of wood and say, “The Queen is moving.” If you give a name to it and play with it, and allow it to have its own limited movements so that the play can go well. But just behind that action is the awareness that it is all just temporary. It is the same way for “my” and “mine.”

At least on certain occasions, in times of need, we are made to remember this truth. In calamities we forget our petty differences, our enmity, and we come together. My spiritual master, Swami Sivanandaji used to say, “Oh pain, what a great blessing you are to me. You are my good friend because it is you who makes me remember God.” While enjoying ordinary happiness and worldly things we don’t call on that Higher Force, but when we suffer something, we immediately blame God. “God, how could you let this happen to me!” At least we think of God then!

By Sri Swami Satchidananda

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]]> 16287 “Bear Insult, Bear Injury, Highest Sadhana” https://integralyogamagazine.org/bear-insult-bear-injury-highest-sadhana/ Fri, 01 Sep 2023 21:41:24 +0000 https://integralyogamagazine.org/?p=16077 On September 8, 2023, we celebrate the 136th Jayanthi (Birth Anniversary) of Sri Swami Sivananda, the Guru of Sri Swami Satchidananda. In honor of this occasion, we offer this video during which Swami Satchidananda is asked to explain this well-known teaching of his Guru: “Bear insult, bear injury, highest sadhana (spiritual practice).”

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On September 8, 2023, we celebrate the 136th Jayanthi (Birth Anniversary) of Sri Swami Sivananda, the Guru of Sri Swami Satchidananda. In honor of this occasion, we offer this video during which Swami Satchidananda is asked to explain this well-known teaching of his Guru: “Bear insult, bear injury, highest sadhana (spiritual practice).”

The post “Bear Insult, Bear Injury, Highest Sadhana” appeared first on Integral Yoga® Magazine.

]]> 16077 Forgiveness: Freeing the Heart from the Past https://integralyogamagazine.org/forgiveness-freeing-the-heart-from-the-past/ Thu, 31 Aug 2023 23:58:19 +0000 https://integralyogamagazine.org/?p=16074 The month of September contains two of the most important holy days in the Jewish tradition, Rosh Hashanah and Yom Kippur. Rosh Hashanah begins a 10 day period of introspection and repentance that culminates in Yom Kippur, known as the Day of Atonement. These holy days remind us that seeking forgiveness from and offering forgiveness […]

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Photo by Alex Shute on Unsplash

The month of September contains two of the most important holy days in the Jewish tradition, Rosh Hashanah and Yom Kippur. Rosh Hashanah begins a 10 day period of introspection and repentance that culminates in Yom Kippur, known as the Day of Atonement. These holy days remind us that seeking forgiveness from and offering forgiveness to those that have offended us, are two of the most important ways to free our hearts from the past and the psychic knots that can restrict our ability to give and receive love. With this in mind, forgiveness is the teaching of the month for September.

I am going to write here about the process of forgiving others, which can be very difficult, but can also be very healing. If we have been deeply hurt, we may have no interest in forgiving someone or it may seem impossible. But an inability to forgive usually means carrying inside a toxic energy of anger and ill-will that darkens the heart and keeps us connected to the very person from whom we may wish to be free.

Correctly understood, forgiveness is a conscious process of releasing resentful feelings. It frees us from being emotional victims of others, allows our hearts to breathe, and moves us one step closer to experiencing the natural flow of compassion that arises when blockages are removed.

Yoga teaches us to love everyone simply because we share our essence-nature with all beings. However, we don’t have to like everyone and forgiveness does not mean condoning someone’s behavior. We don’t have to allow anyone to be irresponsible or abusive, or let them back into our lives. Because it’s primarily an inner process, we can practice forgiveness and still take appropriate action to correct someone, set boundaries, and do whatever is necessary to protect ourselves.

A significant obstacle to forgiveness is the presence of anger, rage, grief, or fear that may prevent us from acting skillfully. We may be more comfortable directing our fury toward someone rather than facing those painful feelings within ourselves. Inflicting suffering on others may feel good or justifiable temporarily, but it won’t heal our wounds or offer real peace to our hearts.

Resolving painful emotions requires that we acknowledge them without shame or self-judgment. Emotions are meant to move through us. In order to feel safe enough to experience them, we may need support, particularly if our own mindfulness is not strong enough to be fully present to our pain without getting lost in it. As we untie these emotional knots, we recover our perspective and clarity, and often see the hard lessons that our suffering has taught us.

This effort to reflect on and release painful feelings lays a foundation for the process of forgiveness. As we learn to face our own impulses and reactions, it becomes easier to understand the actions of others. Forgiveness then becomes a practice of looking beneath the surface of a person’s behavior to acknowledge the deeper spiritual essence that is worthy of our respect.

Looking deeply, we may recognize that many of our interactions with each other are unconsciously based on protecting our self-image, trying to control the ever-changing world around us, or win the acceptance of others. We can practice having compassion for the ways that we all suffer from our attempts to arrange for happiness, reminding ourselves of the innate goodness within, like the light beneath a lampshade. We can also acknowledge the ways we may have hurt others when we’ve been preoccupied with our own safety and desires, and in this spirit of compassion, forgive ourselves for these mistakes.

Forgiving ourselves is a significant step toward understanding the actions of others that have hurt us. We can practice looking with eyes of compassion and releasing bitterness from our hearts, seeing both someone’s behavior and their true nature. It may help to envision such a person as a child, full of hopes and dreams, yet shaped by the various traumas of human life.

Forgiveness might become easier when we understand that those who hurt us are no doubt suffering themselves. And we may need to practice breathing numerous times into our hearts, letting go of our anger, and trusting that their own suffering will bring them the lessons they need to heal and be whole.

As we make this effort to forgive, we move from responding to another person’s ego-identity to acknowledging their true nature. We begin to erode the confines of our own ego and release the armor around our hearts, accepting ourselves and others as we are.  We begin to experience a deeper source of happiness—one that comes from knowing our oneness and connection with all of life—and to feel the natural impulse to love and give that engenders a profound peace.

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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]]> 16074 Be the Centerpoint https://integralyogamagazine.org/be-the-centerpoint/ Fri, 04 Nov 2022 04:21:54 +0000 https://integralyogamagazine.org/?p=15628 We all look for excitement, thinking that it is a plus. But what is a plus? A minus crossed. A pendulum won’t swing to the plus side and remain there. When it swings to one side, it automatically has to come back to the other. When you want excitement, and swing to that side, you […]

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Photo by Teddy Yang

We all look for excitement, thinking that it is a plus. But what is a plus? A minus crossed. A pendulum won’t swing to the plus side and remain there. When it swings to one side, it automatically has to come back to the other. When you want excitement, and swing to that side, you naturally have to swing back to the other and you just keep on swinging. Then what do you call yourself? A swinger!

Nature’s law is, the more you swing to one side, the more you swing back to the other. The world has seen enough of that kind of excitement. Not that I say you should not swing. Go ahead, swing, but at least look up and see the other end of the pendulum. The upper end of the pendulum doesn’t swing. It is fixed in one central place and remains there, well-pivoted; that’s why you are able to swing.

You can enjoy the swinging. We never say, “No, don’t have any excitement; don’t go to Miami or Las Vegas.” Go ahead. Enjoy. But can you enjoy without disturbing your peace? If so, okay. It’s a yogic act because it is done without losing the center. If you don’t lose the central point, you can swing along and really enjoy yourself.

Many of our lives are scattered instead of centered. We are on the circumference of a spinning wheel. The further away from the center you are, the harder it is to balance. If you want to remain on the wheel and enjoy peace, where must you go? To the very center.

Real bliss is maintaining equanimity of mind at all times, at all places, under all circumstances, not only in church or synagogue, but in Times Square or on the battlefield. Closing your eyes and sitting in meditation isn’t useful if you become useless as soon as you open your eyes. Real Yoga is applied equanimity, applied psychology, applied spirituality. Don’t get excited over profit or depressed over loss. In this life, we constantly face ups and downs, pleasure and pain, friendship and enmity. Some people praise you, some people curse you. We are constantly pulled and tossed between dualities.

You see God in a baby’s face because the baby’s mind is calm, pure, and tranquil. A baby will as easily give a smile to a deadly enemy as to a close relative. They will play with a newspaper or a dollar bill, a piece of clay or a piece of gold. They look at clay and gold, friend and enemy, rich and poor, profit and loss, as the same.

The world is a mixer. Wherever you see a right, there is a left. Wherever you see positive, there is negative. You can’t just draw a line and say, “This is all good and that is all bad.” If you don’t want a left wing, you should not have a right wing either. As long as you have a right wing, you are sure to have a left wing. So that is why we say neither go to the left nor to the right but come to the middle. It is on the middle path we find peace. And yet, there’s nothing wrong with the left or the right if we sit in the middle and use them properly. It’s something like the two oars of a boat: both are necessary. If you always use one, you will just go round and round and round.

Just be where you are. Enjoy the golden present. Do what is at hand. You are not going anywhere; you are not coming back from anywhere. We are where we are already, never going or coming. Everything is an experience, so experience it. When you eat, experience what you are eating. When you work, experience what you are working at. And, ultimately, experience the experience itself. See the seer, hear the hearer, know the knower.

People with millions of thoughts in their minds sometimes can’t even live happily for one minute on this earth. They want to go here, do this, do that, as if they have done everything that is to be done where they are. You are here now. Make this a heaven. You are in this town; make it heavenly. Begin where you are. You don’t need to look far away. Do that later, after you have improved your own place and surroundings.

You are all sparks of the divinity, you are nothing less than God. You have that divinity, that goodness, that inner peace and joy. That is your true nature, so why should you run after anything? Realize your True Nature and make sure not to disturb it by unbalanced thinking or actions. With this awareness, you will spread peace and joy wherever you are.

By Sri Swami Satchidananda

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]]> 15628 Yoga for Your Mood: Practices to Shift Depression and Anxiety https://integralyogamagazine.org/yoga-for-your-mood-practices-to-shift-depression-and-anxiety/ Sat, 03 Sep 2022 01:34:48 +0000 https://integralyogamagazine.org/?p=15556 Join Amy Weintraub, the leader in Yoga therapy for depression, for this online workshop hosted by Satchidananda Ashram–Yogaville from October 1 – 2, 2022. Don’t stay stuck in a bad mood or thinking that limits you. Not only will these practices shift your mood, but they may change your life as they did for Amy […]

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Join Amy Weintraub, the leader in Yoga therapy for depression, for this online workshop hosted by Satchidananda Ashram–Yogaville from October 1 – 2, 2022. Don’t stay stuck in a bad mood or thinking that limits you. Not only will these practices shift your mood, but they may change your life as they did for Amy and the thousands of students she has trained. Learn accessible Yoga practices that support you and those you serve to achieve and sustain emotional wellbeing. More details and registration here.

Amy experienced firsthand the relief that Yoga can provide and has spent her career helping others who suffer from mood disorders like depression and anxiety. Now, she offers accessible practices to everyone, no Yoga experience required.

You’ll practice:

  • Pranayama and kriya (breathing techniques) that regulate the emotions
  • Meditations that lift the mood
  • Sankalpa (affirmations)
  • Bhavana (guided visualizations)
  • Mantras (tones) that manage the emotions
  • Mudras (hand gestures) that affect different areas of the chakra system and the body
  • Yoga asanas suitable for all levels

This program is accessible for all levels, including beginners. Health professionals and Yoga teachers will learn techniques not regularly taught in Yoga classes to help their clients focus, relax, and have greater access to their feelings.

Fulfills the prerequisite for the LifeForce Yoga Practitioner Training.

Live sessions with Amy on:

  • Saturday Oct. 1, from 10:30 am–12:30 pm and 2–4 pm
  • Sunday Oct. 2, from 10:30 am–12:30 pm
  • Bonus Sunday Q&A* Oct. 16, from 2–3 pm

*Sunday Q&A session is open to everyone. Program participants will be first in the queue.

In addition, you will have access to two 1.5-hour recorded Yoga classes with Amy—one for depressed mood and one for anxious mood—as well as Integral Yoga Hatha videos, recorded Ashram meditations, and inspiring talks with Sri Swami Satchidananda. You will also have access to an online social community to connect and communicate with other participants about this course.

You will have access to the video recordings for 8 weeks after the program ends, until November 27.

Continuing Education (CE) Opportunities

  • Yoga Alliance (YA): Approximately 9 contact hours + 1 contact hour with Sun. Q&A.
    You can input your contact hours using your YA login information.
  • Integral Yoga Teachers Association (IYTA) can provide you a CE certificate with your program’s total contact hours for a $10 fee (free for IYTA members.) For more information, email ce@iyta.org.
  • International Association of Yoga Therapists (IAYT): Approved Professional Development (APD) course eligible for IAYT continuing education credits. (It is the students’ responsibility to request a certificate of completion and submit all required documents, hours, syllabus, etc. on the IAYT website.)

Fulfills the prerequisite for the LifeForce Yoga Practitioner Training.

Amy Weintraub’s Recommended Media

To learn more about Amy, please visit amyweintraub.com.

Testimonials

Amy Weintraub is a leading teacher in the field of Yoga for depression, anxiety and related issues and I was happy to finally be able to take a workshop with her. Her knowledge and kindness emoted through the whole weekend. I am grateful to have gained more wisdom and being able to apply the techniques for my students and clients. — P. Jones

Whether you are a Yoga teacher, therapist, practitioner or someone who is seeking direction—there is something for you in Amy Weintraub’s Lifeforce Yoga to Manage Your Mood course. Amy’s empathy, understanding and training are one of a kind and so welcome to guide us through the shape of time we are experiencing now. — Susan Proper

Amy Weintraub is an inspiration and a spiritual asset to the yoga community! Anyone who takes her workshop will not regret taking it. It was professionally done and I gained tons of knowledge! — Bonnie Siegel

Presenter

Amy Weintraub, E-RYT 500, C-IAYT, MFA, YACEP is the founder of the LifeForce Yoga Healing Institute and has been a pioneer in the field of Yoga and mental health for over twenty-five years. She is the author of Yoga for Depression, Yoga Skills for Therapists: Effective Practices for Mood Management, the award-winning novel Temple Dancer, the new card deck Yoga for Your Mood: 52 Ways to Shift Depression and Anxiety, and numerous articles and book chapters.  She offers professional trainings and workshops for mental health and Yoga professionals and speaks at international Yoga and psychology conferences. Amy’s evidence based LifeForce Yoga protocol is in use in…

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