Doing or Being Yoga?

Your duty is to Be, and not to be this or that.

- Ramana Maharshi



People often ask “How often do you do yoga?” It’s a question, though, which is hard to answer because it is based on a misconception. We might attend a yoga class three times a week, practice asana, pranayama and some meditation method for an hour or so daily. This, however, is just a preliminary glimpse of what yoga means. For one who is dedicated to the path of yoga, each breath is practice, each thought an opportunity to be aware. For one who has realized, yoga is a state of being; a continuous flow of consciousness.

Swami Niranjan says, “Yoga is about becoming aware. Yoga is about managing the negative aspects of our character and developing the positive qualities which uplift our nature, and with that uplifting others as well. When we are expressing these qualities then other people are uplifted, and that is yoga!” It is important to understand that there are a variety of forms of yoga; hatha, raja, bhakti, gyan, karma, laya, kriya, etc. Karma yoga is an important basis for our ongoing practice of awareness. Karma yoga can be defined as awareness in action.

Ordinarily when we practice some form of yoga we dedicate a limited period of time, but with karma yoga we continue that awareness into daily life. We are present in each moment whether at work or at home cleaning up the kitchen. The Bhagavad Gita defines it as action, i.e. work, for its own sake without regard to its fruits. In other words, it means being present and aware in the moment without being distracted by imagined future outcomes. It is service which is not motivated by self-centered desire; meditation in action.

When we are truly embodying yoga, there is no anxiety about the future, nor is there dwelling on the past. Even while involved in worldly activities there is an underlying awareness of nonduality. There is a deep awareness that all separation is an illusion. For the yogi this is not just an intellectual stance; not just a matter of saying the right words. It is a matter of transcendent awareness.

There is a story of a student who tried to impress his master with a description of the illusory nature of phenomena. The master listened patiently then hit him with a stick! When the student became angry it was apparent that he had no real understanding. When we react with fear or anger, when we become worried, anxious, resentful or demoralized it is a reminder that our yoga is incomplete and superficial. We have been smacked with the master’s stick to help us awaken.

Sometimes people refer to yoga practice as “being on the mat.” Real yoga though has nothing to do with a mat. Even after you’ve rolled it up and put it away you have to face the vicissitudes of life. Yoga means developing and maintaining a calm mind and a unified consciousness. We have to practice constantly until we realize that we are it.

The Science of Life

Disease-free condition is the best source of virtue, wealth, gratification
and emancipation, while the diseases are destroyers of this (source),
welfare and life itself
Charaka Samhita 4: 15-16

Ayurveda is the traditional medical system of India with roots going back to ancient times. It is a form of naturopathy which focuses on maintaining optimal health and longevity. However it also has a curative aspect as well which relies on herbs and diet as well as behavioral and psychological interventions. It is closely allied with Yoga and is the basis of Yoga therapy. It is a holistic science which takes into account body, mind and spirit.

The term Ayurveda comes from two words: ayus, meaning life and veda, meaning science. As Swami Vibhooti Saraswati writes,

“The science of Ayurveda began thousands of years ago in the Himalayan regions. The great seers who founded it did not differentiate between our inner and outer world, seeing both as one. They treated spiritual suffering along with the body and mind. In fact, the fundamental philosophy of Ayurveda is that any kind of suffering can be termed disease ('dis-ease'), while inner contentment is equated with good health. True health, according to Ayurvedic science, means a sound body, a sound mind, sound emotions and a sound soul, which also equates with another great science -yoga. Ayurveda used plants and herbs, diet, aromatics, and even cosmetics, for restoring and maintaining mental equilibrium. Ayurveda also used the breathing and meditation techniques that form the basis of yoga, its sister science.” http://www.yogamag.net/archives/2005/lnovdec05/ayurcom.shtml

To understand Ayurveda and Yoga, for that matter, we need to appreciate their particular viewpoint and value system. Health and happiness are not seen as based on external circumstances but on inner peace, contentment and joy. It is a matter of balance within body, mind and spirit and well as within nature. Our modern society, unfortunately, is out of balance on all levels as we fall prey to diseases like cancer and depression while living in and continuing to create a toxic environment for ourselves. However, these traditional approaches can help us get back on the right track.

Ayurveda employs a number of common herbs which are often used in preparing meals as a way of promoting and maintaining health. Traditional Indian cooking is based in the principals of Ayurveda. Common condiments such as garlic, ginger, coriander, black pepper, cumin, fenugreek, cardamom, tamarind, cinnamon, turmeric, and nutmeg can be used based on knowledge of their properties. Rosemary is another common herb with wonderful properties which will be presented in a workshop at The Spiritual Treatment Center in Redlands, CA by Mina Jain and Mina Lerma on November 4, 2011 at 6:30 PM. (For more information visit: http://www.meetup.com/The-Spiritual-Treatment-Center-of-Redland/events/36989772/)

You can learn more about the relationship between Yoga and Ayurveda from this short video with Dr. David Frawley: http://www.youtube.com/watch?v=T0TJkqhsKLQ

Or for a more in depth presentation on Ayurveda, here is another video you can enjoy by Dr. Shudha of UCSF: http://www.youtube.com/watch?v=iTOJ8c__rk8

For Ayurvedic supplements for a variety of needs visit India Herbs at:
http://www.india-herbs.com/aff/Turiyaom/main

http://www.india-herbs.com/aff/Turiyaom/main_es (Español)

(These are an affiliate links so commissions on any orders will help support this blog : )

Navigating the Mind-Ocean

Just look, watch. What is your mind?
What is meant by the word mind? What exactly it consists of?
All your experiences...knowledge...past...accumulated ? that is your mind. You may have a materialist mind, you may have a spiritualist mind, it doesn´t matter a bit; mind is mind. The spiritual mind is as much mind as the materialist mind. And we have to go beyond mind.
- Osho



All our experience is conditioned by mind. Who we are, what we perceive, believe; what we take to be real is a product of mind. We live our lives submerged in an ocean of mind. The very concepts of a world “out there” and a me “in here” are mental constructs. "There is no difference,” writes Deepak Chopra, MD (stating a truth which is grounded in the ancient philosophy of Vedanta but which is also consistent with modern physics,) “between what is happening in your inner world & what is happening in your outer world. The outer world is just a reflection of your inner world. The world is a mirror of your mind & your mind is a mirror of the world. But you are neither your mind nor the world; you are the creator of both. Even that idea is only a partial truth because there are no inner & outer worlds. There is only the self-interaction of the one Being, infinite consciousness."

Why then are we so caught up in, so immersed in this reality-construct? Yoga psychology tells us that it is because we have developed these powerful patterns of mind over innumerable lifetimes. Or as Albert Einstein once remarked, “Reality is an illusion, albeit a stubborn one.” We maintain our reality as it is by constantly thinking about it. It is reinforced by the cyclic interactions of thought, feeling, action and reaction that comprise our daily lives. At night when we sleep they dissolve. In deep dreamless sleep the world ceases to exist but we never notice. As soon as we awaken the process starts up again.

We tend to think in terms of “my mind” and “your mind”, but these are just sub-programs of Mind-at-large; the great field of energy and information in which we are imbedded. You could call this the Universal Mind Matrix, the Akashic Field, or just “Mind.” In terms of Yogic cosmology it is referred to as Mahat. Out of this field intellect, or Buddhi, is generated, as well as the sensory and subconscious mind, Manas, and the individual ego identity, or Ahamkara. This is the Yogic conception of mind. The Self, Atman, is beyond the mind. It is the eternal witnessing awareness.

Yoga is a process of waking up to our true identity. The various methodologies are ways of detaching from and deconstructing our ego-trance. The roots of our false sense of self lie in the subconscious and unconscious layers of mind. Our ordinary waking consciousness is like the tip of an iceberg with 90% hidden. When we are functioning in the world we are rarely aware of what is happening below the surface. Just as we might learn to ride a bicycle as a child and do not have to remember the details as we get older, most of our habits, proclivities, sense of self and world are products of prior conditioning. We are conditioned by our parents, schools, religious institutions, cultures, as well as by the unique learning experiences we have had.

In yoga terminology this conditioning is the result of “samskaras,” latent impressions within the subconscious and unconscious mind. Samskaras often function below the level of conscious awareness but also arise as memories. All memory is an aspect of samskaras but we are not able to recall all of our samskaras – that would be overwhelming! Karma is the “outer” aspect of samskaras. Things, events, relationships, etc. come our way in life as a result of the influence of samskaras. Whether we are aware of it or not a samskara gives rise to a mind-pattern, known as vritti, which results in both an inner and outer experience.

This idea of samskaras is confirmed by recent brain research. We know that experiences create neural pathways in the brain which are then self-reinforcing. These pathways are the physical counterpart to the samskaras. They can be very powerful habits which are hard to overcome. Of course, like in bike-riding, they can also be beneficial. Positive thoughts and emotions create and maintain positive samskaras, while negative thoughts and emotions create and maintain negative samskaras. Often times we experience an inner battle between positive and negative samskaric impulses. This results in confusion, inner turmoil and distress.

Through deep meditation the Yoga practitioner can become aware of the latent impressions within. When the surface mind patterns, or vrittis become still the yogi dives deep into the unconscious layers of the mind and gain control over the deep samskaras. The fire of Samadhi burns away these impressions. The liberated soul, Jivanmukta, is one who has depleted the store of samskaras. He or she is truly free.

In order to overcome the samaskaras it is important to practice meditation regularly with an attitude of non-attachment. This means that no matter what appears in the mind, we just observe it without reaction. Eventually we learn to rest in the Self, in stillness, inner peace, bliss and love.

Meditation and the Problem of Evil

There is no such thing as moral phenomena, but only a moral interpretation of phenomena.
- Friedrich Nietzsche

We experience good and evil because we perceive a presence of duality rather than unity.
- Ernest Holmes



The concept of good and evil is ancient and mythological. We find it throughout the chronicles of wars both ancient and modern. It makes its way into our current culture through films such as Star Wars and the novels of J. R. R. Tolkien. We also find it in crime dramas and hear it played out in the complaints following romantic breakups. But really, what is good and what is evil? Ask most people about evil and they will point to the poster child of evil, Adolph Hitler to make their point. Mother Theresa, of course, exemplifies the opposite end of the spectrum. And it is a spectrum. As human beings we all fall somewhere in the middle.

In order to determine the nature of evil we must try to understand what our highest value is. The good is that which unfolds within us as our highest potential as spiritual beings. It is our Buddha nature; our capacity for joy, love, compassion, communion, wisdom and creativity. This goodness is innate within all beings as it flows from our source. We can connect with it through meditation and prayer; through art, music, dance, etc. We find it in communion with nature, intimate relationships, solitude and sacred love-making. Unfortunately there are also numerous ways through which we can disconnect. It is when we disconnect from and forget our true nature as Being-Consciousness-Bliss that we become mired in a false reality; in dualistic consciousness.

Our fragmented consciousness is based in ignorance, ego-identification, desire, hatred and fear. Once we are disconnected from our source we fall into ignorance. We identify with our limited body-mind egos and we strive to find happiness outside of ourselves by chasing after what we like and running from or attacking what we dislike. We cling to our familiar beliefs, to our ego-selves, out of fear. Imagine the young man who stabs his girlfriend to death out of jealousy. He might even say he was motivated out of “love.” In truth he is under the spell of profound ignorance, not realizing that in killing her he is murdering part of his own soul. All of us are ignorant to some degree when we assert our own needs and desires over those of others; even worse, at their expense.

We disconnect from Unity when we become attached to material things and money, mindless media-consumption, gambling, thrill-seeking, over-eating, sex, drugs and alcohol. We disconnect through our very insistence on the dichotomy of good and evil. I have often used the Irrational Beliefs Inventory developed by Albert Ellis, Ph.D. with clients and trainees in psychotherapy. One irrational belief is the idea that some people are wicked or evil and deserve punishment. It has been surprising how strongly people will defend the supposed rationality of this belief. Even fellow therapists! Our irrational hatred and fear of what we define as “evil” is an “evil” in itself.

The really hard part to come to terms with is that any time we label someone or something as evil, we are projecting an aspect of ourselves. Our world is a mirror of our shared consciousness. We hang on to this idea that “it’s not me,” but we all carry the seeds of ignorance, of “me-first,” attachment, and aversion. Think of how easy it is to get people to murder each other by defining the enemy as evil. In their haste they forget that war itself is a great, and perhaps greater, evil. The peoples and nations that we call evil consider us to be the evil ones. The reality is that we are all human beings trying to learn to live together as a global society. The deeper reality is that we are all one being.