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This is a traditional counted Ashtanga Yoga Led Primary Series class. Ideally, students should be familiar with the Ashtanga Yoga Primary Series.

Hillam started practicing Ashtanga Yoga in 1994, and from 2001 travelled regularly to Mysore, India, to practice and study under Sri K. Pattabhi Jois and Sharath Jois. He continues to visit Sharath in Mysore whenever he is able. He has been the director of Jois Yoga since 2010. Hillam is also a long-term student of Sanskrit, yoga, and Vedic philosophy as well as Vedic chanting.

“At the beginning of the pandemic, the idea that I could teach yoga online seemed at best a short-term replacement for Iive classes,” Hillam says. “However, many students were able to practice more regularly, and those who did progressed nicely. Some were able to add the pranayama and meditation that they were unable to incorporate previously due to time constraints. I was also surprised how much I could perceive through the screen as the teacher. The lack of hands-on adjustments by me was replaced by more consistent and diligent effort by my devoted students, resulting in slow and steady progress.”

Sign up now for the next Led Primary Series class, which starts at 6:30 a.m. PT / 9:30 ET.

The post Online Ashtanga Yoga Led Primary Series With Andrew Hillam appeared first on Sonima.

Yoga provides specific practices for this purpose: yamas (social observances) and niyamas (personal observances). Yama and niyama are the first two of ashtanga yoga’s eight limbs. When combined with āsana (the practice of postures) and prāṇāyāma (breathing techniques), they help to bring the mind and senses into a state of stable attention. This allows for progression in the later four limbs of yoga, which focus on attaining higher meditative states. Following yama and niyama is the foundation for a yoga practice that allows us to operate smoothly and easily in the world. It provides us with greater mental clarity, freeing up much of the energy that is otherwise wasted when we are out of sync with our physical, mental, and emotional surroundings.

Many people are familiar with the five yamas and five niyamas outlined in Patanjali’s Yoga Sutras, but other hatha yoga texts such as the Hatha Yoga Pradipika of Svātmarāma and the Yoga Yājñavalka include additional yamas and niyamas. These are also outlined in Krishnamacharya’s Yoga Makaranda, originally published in 1934.

Although the practice of the yamas will positively affect those around us, the main aim is for our internal transformation, which is essential for progression beyond the physical aspects of yoga practice. Additionally, by practicing the other limbs of ashtanga yoga, we will be able to bring greater perfection to each of the yamas, bringing greater clarity, peace, and joy in all our relationships. Below are six additional yamas not listed by Patanjali.

1. Kṣamā can be translated as patience or forgiveness. When we forgive, we relinquish the hold that past experience has on the mind and emotions. We are no longer bound by that experience. Kṣamā allows us to understand our situation from a broader perspective and to live more easily in the present moment.

Related: The Unique Power of Forgiveness on Your Health

2. Dhṛtiḥ means holding, seizing, keeping, supporting, firmness, constancy, resolution, will, or command. It can also have the meaning of satisfaction, contentment, or joy. In order to find success in any path, it is necessary to have a firm and unwavering conviction in what we do. When that steadfastness also has as an essence of satisfaction and contentment in the chosen path, the chances of maintaining our conviction, even in the face of obstacles, increase many times. Although dhṛtiḥ is not included in Patanjali’s list of yamas, he alludes to both its aspects in sūtra 1:14 when he states: “sātu dīrgha kāla nairantarya satkāra ādara āsevito dṛḍabhūmiḥ (practice becomes firmly established when it done for a long time, without interruption and with devotion and respect/enthusiasm).”

3. Dayā is sympathy or compassion. Being truly compassionate requires looking deeply into the hearts of others and trying to feel their experiences first-hand. We should try to see ourselves in others, and others within ourselves. Those great yogis who recognize that we are all an expression of the same consciousness and who experience unity within all beings are a perfect example of dayā. Patanjali’s sūtras on pratipakṣabhāvanam allude to dayā when he explains the importance of taking an opposing viewpoint in order to counteract our negative thoughts (vitarkas) and emotions.

4. Ārjava means straight, honest, sincere, or straightforward. We practice ārjava by aligning thought, speech, and action into one. The more we practice yoga and follow dharma, the more easily this process comes about. Ārjava is also described as meekness or humility. The mantra “idam na mama,” meaning, “This is not mine,” is uttered after making offerings during Vedic ceremonies. We should not gloat and say, ”Look what I have done,” but relinquish our ownership of any good results. Another smṛti text says, ”dharmaḥ kṣarati kīrtanāt,” meaning, “A virtue is spent by being made known through one’s own lips.” The attitude of a yogi should be that what we do is done happily for the good of all, and not for the purpose of recognition.

Related: The Power of Selfless Service

5. Mitāhāra means that one should not overeat, instead eating only the amount and types of food necessary to maintain good health and which are supportive of our sādhana (practice). Food should be simple, pure, and nourishing, but it is also very important not to become overly obsessed with diet. Food is sacred, it should be received with an attitude of reverence and thankfulness, and it should not be wasted. Regularity in eating is also very helpful for yoga practice. Consider the following śloka, which is mentioned as being quoted by Śrīdhara Swāmi in the Bhagavata Purana (Gita Press 1971): “dvau bhāgau pūrayedannaistoyenaikaṃ prapūrayet mārutasya pracārārthaṃ caturthamavaśeṣayet” (or “One should fill two-quarters of one’s belly with [articles of] food and one quarter with water. The fourth should be kept empty for the free passage of air”).

6. Śauca is cleanliness. External (bahir) or physical cleanliness refers not only to the body but also the surrounding environment, while internal (antara) cleanliness refers to a state of mental purity. Through external cleanliness, we become aware that the body is in a continual state of decay, resulting in a level of detachment from the physical body. At the same time, internal cleanliness results in an increase in mental clarity, greater control of the senses, and a vision or awareness of one’s own ātman or Self, the source of purity from within. Although there is indifference to the physical body, we will desire to maintain it in as pure state as possible in order to allow the full expression of the ātman.

Patanjali lists śauca as a niyama rather than a yama. He notes that attention to śauca will bring about saumanasya, or a state of gladness or cheerfulness in the mind. Therefore we should be careful not to become obsessive or puritanical in śauca.

The post Yoga Yamas: 6 Additional Yamas to Deepen Your Yoga Practice appeared first on Sonima.

After introducing the yamas and niyamas, Patanjali then states in sūtra 2.33, “vitarkabādhane pratipakṣabhāvanam,” which translates to, “One must cultivate a mental attitude that counteracts the doubts and uncertainties that trouble us.”

Here, Patanjali refers to doubts and uncertainties (vitarkas) that arise when we have begun to integrate the yamas and niyamas into our lives. These vitarkas result in thoughts and actions that contradict the yamas and niyamas. Although the same kinds of vitarkas had previously been present in our lives, now that we are following the path of yoga we must try to overcome them. At these times Patanjali says that we should cultivate an opposite mental attitude (pratipakṣa-bhāvanam) in order to counteract or annul (bhādane) those negative thoughts and tendencies as well as their resulting actions.

The next sūtra, 2.34, explains the kinds of vitarkas that arise and their consequences: “vitarkāḥ himsādayaḥ kṛta kāritā anumoditāḥ lobha krodha mohapūrvakāḥ mṛdu madhya adhimātrāḥ duḥkha ajñāna anantaphalāḥ iti pratipakṣabhāvanam,” or, “Those vitarkas such as violence etc., that we commit, condone, or enjoy vicariously are rooted in greed, anger, and delusion. They can be mild, medium, or excessive. Their consequences are endless suffering and ignorance. So contemplation on their opposites should be done.”

Previously we may have ignored these vitarkas, allowing ourselves to become caught up in the drama that they bring. But as we practice the yamas and niyamas and devote more time to yoga practice, we begin to become more sensitive to the presence of these negative mental influences. Patanjali tells us that the consequence of allowing them to go unchecked will be endless suffering and ajñāna, or spiritual ignorance.

It is not enough to curb the negative actions that result from these vitarkas, but we must also not condone those kinds of actions by others. Even vicarious enjoyment of the pain of others should be recognized and avoided. Yet the vitarkas can be very deeply rooted in the mind. Patanjali’s solution is to perform pratipakṣa-bhāvanam—to contemplate the opposite perspective or to produce a feeling that counters the current one.

Related: The Power of Our Personal Narratives

By taking the view of the opposite side in any situation, we gain a different perspective. For instance, when I am approached by someone in the street asking me for money, I may have a negative reaction. But if I meet the same person when volunteering at a soup kitchen and hear their story, I will most likely gain a very different perspective. In the second scenario, I have allowed myself to experience an opposite viewpoint, or a pratipakṣa-bhāvana, that is helpful in dispelling my vitarkas of prejudice.

In Sharathji’s recent article, he writes about the importance of this kind of seva, or service to others. The above example shows how seva not only benefits those that we serve, but also that it is extremely beneficial in helping us overcome our own mental obstacles.

Following the idea of pratipakṣa-bhāvana further, we can begin to explore another layer of meaning. When contemplating two differing viewpoints of the same situation, we may begin to experience in a tangible way that the relative truth of either side of an argument is simply part of a greater unity of the whole. That is, there is a bigger picture in which these differing perspectives are simply “two wings” of the same bird.

We have examples of realized people who have become established in this mode of being to such an extent that they continually experience this unity within all of life. Some perfect examples would be the Buddha, the Jain saints, or the Indian saint Ramana Maharshi. In sūtra 1.37, Patanjali recommends that we contemplate on such people in order to overcome obstacles in yoga: “vītarāgaviṣayaṃ vā cittam,” or “(Fix) the mind on a person (vītarāgā) that has abandoned attraction.”

The vītarāgas mentioned in this sūtra are highly spiritually-evolved souls who abandoned all attachments and were able to follow the yamas and niyamas perfectly. By focusing our minds on such people, we too are able to gain an insight into this ideal, which is extremely helpful for stabilizing our minds and overcoming our own vitarkas.

I was reminded of this sutra recently when I found myself increasingly frustrated and upset by the current political landscapes worldwide that are filled with so much division. At some point I decided to set aside listening to the news and instead to read the Rāmāyana. The protaganists, Rāma and Sīta, are both great souls filled with dharma who always follow the path of righteousness without any arrogance or pride. Both are perfect examples on which to meditate. Reading and contemplating their story was the perfect pratipakṣa-bhāvana, helping me to return my mind to a clear and stable perspective.

The post Pratipaksha-bhāvana: Overcoming Negative Thinking appeared first on Sonima.

I heard him say this on many occasions. He was always a master in his delivery, pausing after each declaration of time, working the crowd of students until finally revealing that yoga practice was not something that could be accomplished, then set aside, but rather it required ultimate dedication until the very end. Reflecting on 25 years of practice, I am coming to realize more and more the fullness of this statement and how it brings into focus the why and how to practice yoga.

While yoga is a vast ocean, it has, at its core, some very simple principles of practice. For most students in the West, the first introduction to yoga is through āsana (posture). In the Aṣṭāṅga method, the practice of a series of āsanas with deep yogic breathing, combined with vinyāsa (see this article on vinyāsa in Aṣṭāṅga yoga) and dṛṣṭi (gazing point), along with yama and niyama, lays the foundation for the deeper experience of yoga. It is important to examine what Patañjali’s Yoga Sutras have to say about the role of āsana in Aṣṭāṅga yoga. Although āsana is covered in only three sutras, these three have profound implications for how you should practice.

The discussion of āsana begins in the second chapter, 2.46, where he states “sthira sukham āsanam,” describing the two qualities that should be embodied during āsana. The first quality, sthira, can be translated as steadiness, stability and un-fluctuating-ness as well as calmness or stillness. In āsana practice, this goes well beyond physical stability and also indicates the capacity to remain grounded, focused, and able to direct the attention to a single place, which is fundamentally important in yoga.

Related: An In-Depth Look at Yamas and Niyamas

Patañjali gives the second quality of āsana as sukha, which is often translated as comfort or ease. The original meaning, however, was “to have a good axle hole” or “running swiftly or easily,” relating to the movement of a chariot wheel. The late yoga master T.K.V. Desikachar developed the concept of sukha further by breaking it into two parts, su, meaning open and kha meaning space. From this, he defined sukha as a feeling of open space in the center of the chest. These examples help us understand that sukha indicates a sense of freedom and ease of movement, not just physically, but at all levels of experience: mentally, emotionally and spiritually. When experiencing sukha, you do not feel any sense of restriction or being stuck, but rather a sense of ease and openness, most profoundly in the heart, which is the seat of consciousness.

Looking beyond the meaning of āsana as physical postures, it can be taken to refer to a state or condition that you experience in which both sthira and sukha are embodied. By cultivating these qualities in practice, this state of āsana, little by little, begins to pervade all our actions throughout each day, bringing those same yogic qualities of stable attention and ease of being into our daily lives. Hence, the attempt to go more deeply into āsana is not necessarily about performing a more intense backbend or perfecting more difficult postures. Rather, depth in āsana is the ability to cultivate these dual qualities in the more and more subtle layers of your system. This is something that can continue to develop by a practice sustained over a whole lifetime, even when the body ages and the ability to perform the physical postures begins to wane. As a teacher, observing students practicing in the Mysore room, the most profound impressions usually come from those students who embody these qualities, regardless of their physical prowess in performing āsanas.

Patañjali’s next sutra, 2.47, describes that these qualities should be combined with appropriate effort and relaxation with deep meditation on the eternal or infinite. Again, these qualities go far beyond the physical realm, extending to the breath, mind and a connection to the eternal nature of our consciousness.

Lastly, in 2.48, Patañjali tells us that the result of becoming established in these qualities in āsana is that you will no longer be disturbed by pairs of opposites, such as pain and pleasure, heat and cold, etc. You will be able to remain steadfast in action and move in the world with ease and grace regardless of the situation.

Paramaguru Sharath Jois regularly reminds us that a daily Mysore Aṣṭāṅga practice is like brushing our teeth. It is something that we must do to maintain a healthy and vital system capable of experiencing yoga. We do not stop brushing our teeth at a certain stage of life as the health of the teeth will gradually decline and, eventually, the whole body will suffer. In the same way, daily yoga practice with a focus on these qualities of āsana, brings your system back into a balanced state day after day. And when practice stops or becomes irregular, this state begins to dwindle.

There is far more that can be written about this topic, but it is only experience through practice with appropriate attention that is the real teacher in yoga.

In his comment, mentioned earlier, Pattabhi Jois was also telling us that practice is not just a lifelong pursuit, but also that it should be taken to a level in which it pervades all of our actions.

The post The Deepening of Practice Over Time appeared first on Sonima.

The great 20th century yogi Tirumalai Krishnamacharya from Mysore, India represented the epitome of the art and science of yoga as a healing practice. From gaining initial recognition under the patronage of the Mysore King, Maharaja Sri Krishnaraja Wadiyar, in the 1920s and 30s, Krishnamacharya became famous for successfully treating patients with yoga therapy. Often, these patients were unresponsive to Western allopathic medicine and so several came to him as a last resort.

An innately talented healer, Krishnamacharya had a vast knowledge of yoga, and related disciplines, along with a wealth of practical experience. His approach was always to treat each person as an individual, using whatever aspects he felt the situation required. These could be a combination of āsana, prānāyāma, meditation, chanting and devotional practices, including ritual that could be tailored to the cultural and spiritual nature of the student. In this way, Krishnamacharya attempted to treat all aspects of the student in order to bring the whole being back to balance and good health.

Krishnamacharya was also highly skilled as an Ayurvedic practitioner and used analysis of the pulse for diagnosis along with the prescription of Ayurvedic herbs, oils and dietary treatments. He was instrumental in resurrecting an important text titled the Yoga Rahasya on yoga therapy from the 9th century sage Nathamuni. This was a work that was known about, but thought to have been lost forever. (The circumstances surrounding it’s rediscovery are fascinating and are described in T.K.V. Desikachar’s Nathamuni’s Yoga Rahasya published by Krishnamacharya Yoga Mandiram in Chennai.)

The Yoga Rahasya is one of few ancient works containing specific information about the use of different aspects of yoga therapy for treatment of disease. Along with āsana descriptions, it places great emphasis on the quality of the breathing and the use of prānāyāma as well as devotional practices for the purpose of healing. Both the Yoga Rahasya and Patañjali’s Yoga Sutras were cited by Krishnamacharya as an important source for his successful approach to yoga therapy.

Related: The Yoga Boom in Western Medicine

Although we can treat the symptoms of disease or injury in many different ways, healing is a process that comes from within. It happens as a result of the system’s innate intelligence, but this process can be adversely affected when we are out of balance. The aim of yoga and yoga therapy is to support the natural process of healing by bringing us back into balance on all levels. Where allopathy is required, the use of yoga therapy can support the healing process, and improve the overall outcome. I have known of several cases in which the need for asthma medication has been reduced or eradicated through consistent daily āsana and prāṇāyāma practices. I have also witnessed how daily practice with the focus on yoga as therapy has helped students with health issues, such as diabetes, blood pressure and depression.

Examining the Source of Injury or Illness

If injury has come about as a direct result of yoga practice, it is a sign that it’s time to re-evaluate your approach. From experience, it is futile for a practitioner to continue without change, hoping that things will improve. It may be the case that they are practicing too aggressively, or inattentively, or perhaps over-practicing. In any case, change in approach is needed.

Imbalances in other aspects of life may also reveal themselves in the yoga room as injuries or illness. The effect of life stresses, if left unchecked, as well as mental and emotional traumas are examples of situations that may show up in yoga as injury or generally, as chronic illness. Yoga as therapy attempts to get to the root of these problems by first correcting imbalances in the physical, mental, emotional and spiritual realms so that the individual is able to heal from within. Bringing the mind and heart to a state of attention and clarity through the various aspects of practice, such as breathing, asana and contemplative techniques is an example of this process.

Using Breath to Support Healing

Breath is an invaluable tool, which is extremely simple and available to everyone. The same parameters should be applied to breathing whether recovering from injury or not. However, in the case where injury has occurred as a result of practice, it is essential to re-examine the breathing technique and the qualities of our breathing during practice. It is unlikely that you will strain or overexert yourself when a good, healthy breathing technique is central to the focus of practice. Breath is a constant monitor of whether we are fulfilling the dual qualities of sthira (steadiness) and sukha (ease) within each āsana (posture) and vinyāsa (movement) and helps to keep the mind still and present. Often injury happens when the attention wanders and the breathing is interrupted.

A healthy breathing technique developed through āsana practice also carries over into habitual breathing, which has a positive effect at all times, helping to calm the nervous system, while bringing more energy, clarity and focus. During āsana practice, breathing should be long, deep and smooth without any straining and should be synchronized with each vinyasa. Inhalation and exhalation should be of equal length and the breath should initiate movement, not the other way around. This quality of breathing will bring a practitioner back to the present moment, cultivating more awareness to each movement and allowing the release of tensions that may be held unknowingly. Anatomically, the correct breathing technique also supports good physical alignment—key to preventing and overcoming many alignment based injuries.

Related: The Perfect Way to Breath in Ashtanga Yoga

The way the breath is used has a direct effect on the movement of prāṇa within the system and good breathing habits, along with simple prāṇāyāmas can help to regulate the flow of prāṇā within us. For instance, nādi śodhana prāṇāyāma helps to bring balance between the two hemispheres of the brain, simultaneously, enabling greater clarity and alertness along with calmness. It should be done after practice, but can also be performed during the day, and in the evening, preferably on an empty stomach. Practicing it for 10 minutes each time is a simple way to help bring balance to our system, while supporting the healing process.

The Importance of a Teacher in Yoga Therapy

A teacher who understands the therapeutic nature of yoga, and who is sensitive to each student’s individual situation will be able to make the necessary adjustments and suggestions to practice. As mentioned earlier, a student may need to address other external factors in order for the healing process to begin. How that is addressed will vary with the individual and their relationship with their teacher. It may only require a conversation that brings awareness to the source of the problem, or it may involve introducing other practices such as meditation, dietary shifts, chanting or further inquiry into yoga philosophy.

Śraddha (faith) in the ability of the teacher and the practice is also imperative. In the first chapter of the Yoga Sutras, Patañjali lists nine obstacles to yoga. The first of these is vyādhi (illnesses, disease, injury). At the top of the list, it’s mentioned that it’s necessary to first find balance and wellness in order to move toward a state of yoga. Patañjali places Īśvarapraṇidhāna (devotion to Īśvara) as the primary solution to overcoming obstacles. He states that Īśvara is a special Puruṣa (Soul) who contains the “seed (source) of all knowledge and cannot be excelled” and that “he is the ultimate guru without limitation of time.”

He is, therefore, the source of wisdom required for healing on all levels. It is believed that a teacher who comes from a genuine yoga lineage, such as Sharath Jois, connects us back to that unlimited source of knowledge within ourselves. Thus, the teacher becomes a focal point for śraddha (faith) in the process of healing. Even for those that do not have a belief in a higher power, the teacher represents a conduit for the knowledge of yoga that reaches back thousands of years, and for such a student, it can be that connection to a teacher that is able to inspire that śraddha.

Krishnamacharya’s legacy was to give us many great teachers, including Sri K Pattabhi Jois, TKV Desikachar and BKS Iyengar. Although different, all were therapeutic in their approach to teaching, and much of their success was from seeing yoga as a holistic process that should be integrated into all aspects of life, not just what we do on the mat.

The post The Essence of Yoga as Therapy appeared first on Sonima.

Since the nature of the mind is so subtle, it is extremely hard to bring it under control. Language can be a very useful tool in this regard as it is a vital aspect of the functioning of the mind. Using the power of words and sounds to create strong mental impressions is profoundly impactful, perhaps more so than visual stimuli. Upon hearing a word, the mind is immediately presented with an image associated with that object, along with many other associations and emotions.

In yoga philosophy, vikalpa (a vṛtti or mental function) is imagination defined by Patañjali as “knowledge derived from words when the object is absent.” Hence, language and words can be potent tools in yoga, too. Japa, the practice of mantra repetition using appropriate words (śabdha) or expressions, can help temper our mental activities, such as stress and anxiety. There is a large and well-developed methodology within the realm of yoga therapy that uses japa to correct and heal inappropriate thought patterns and, ultimately, bring the mind into a state that is able to guide us inward for the purpose of yoga. In India, the importance of japa and mantra has been recognized for thousands of years. One of the the most highly regarded meditation techniques being the silent repetition of Oṃ, or praṇava, known as Oṃkāra japa.

Philosophical literature also describes in many works the meaning and use of Oṃ as a sādhana, particularly in the Vedas and Upanishads (see the Māṇḍūkya Upaniṣad). From the yoga perspective, Patañjali defines Oṃ as the śabdha (word or expression) that represents īśvara. He lists devotion (praṇidhāna) to īśvara as the primary solution in yoga that allows the overcoming of obstacles. His use of the word praṇidhāna indicates devotion in the form of profound meditation on—and vehement desire for—īśvara.

He also defines īśvara as “a special puruṣa (soul) who is beyond all karma and its results,” “the seed or source of all knowledge,” and “the guru for all gurus in all time.” His form is said to be represented by the sound Oṃ, and Oṃkāra japa is said to reveal the light of consciousness within as well as being the most effective tool for the removal of internal obstacles. In his work Dhyānamālika, yoga teacher, Ayurvedic healer, and scholar Tirumalai Krishnamacharya defines īśvara further saying that he is the antaryāmi (literally translating as the inner controller; synonymous with Brahman), which is the size of the thumb and dwells within the center of the ātman (soul.)

Related: Embracing and Overcoming Obstacles in Yoga

Krishnamacharya also describes the significance of using a correct object for meditation. Stating that in the science of yoga, the dhyeya (an object fit for meditation) “can only be the paramātma (īśvara)” and that “we should surrender to him.” He also emphasizes that while in a state of dhyānam (meditation), one should praise his greatness and that this bhāvana (feeling) should always be present.

For a large number of practitioners, particularly those of us from outside of the vedic tradition, a more tangible practice may be needed before attempting a technique such as Oṃkāra japa. Depending on the subject’s spiritual orientation and capacity, there are many other options, such as using Rāma, Śiva or Christ as a way to make an initial connection to a form associated with divinity that, ultimately, leads to the same end.

Other mantras, such as those utilized in the TM meditation technique of Maharishi Mahesh Yogi, are said to have no associations with any religious form, but can still be highly effective when the right mantra is prescribed. It is also believed to be imperative to be instructed in japa by one who has mastered the mantra, otherwise, the results will not bear fruit. Furthermore, as with all yoga techniques, the process of learning japa should be overseen by an experienced guru or teacher who can take into account each individual students needs while monitoring the process of learning and practicing of the technique.

A daily chanting practice of mantras and devotional songs (in addition to japa), especially in a group setting, is also an excellent way to create the bhavana of which Krishnamacharya speaks in Dhyānamālika. It is very helpful in changing the focus from an orientation of material achievement in yoga toward a practice more devotional in nature. This is something that can easily enter into other aspects of life. It is an invaluable tool for relinquishing the ego as well as directing focus and a sense of love to those positive qualities that are represented in the divine. Bringing both joy and surrender which in turn, can produce a sense of being supported in life, promoting acceptance and an appreciation for “what is.”

The post The Yoga of Chanting appeared first on Sonima.

Chanting this mantra before practice (see below), with awareness of the meaning, brings understanding to the purpose of practice as well as developing great śraddha, or faith, that is based on this understanding. This article offers some of my own thoughts about the power of this mantra.

वन्दे गुरूणां चरणारविन्दे
संदर्शितस्वात्मसुखावबोधे ।
निःश्रेयसे जाङ्गलिकायमाने
संसारहालाहलमोहशान्त्यै ॥

vande gurūṇāṃ caranāravinde
saṃdarśitasvātmasukhāvabodhe
niḥśreyase jāṅgalikāyamāne
saṃsārahālāhalamohaśantyai

I bow to the lotus like feet of the Guru,
which have shown us the bliss of our own Ātman
most excellent, acting like the forest doctor
removing the most deadly poison that produces
the delusion of saṃsāra (the cycle of birth and death).

The first line of the mantra lays the foundation for the relationship between Guru and student, stating “I bow (vande) to the lotus feet (caraṇa-aravinde) of the Guru.” (Gurūṇāṃ – plural is used as a respectful form.) For many years, I touched the feet of my Guru with only a limited understanding of its real significance. I focused my attention on my Guru as an individual with all his own qualities, along with a certain amount of attachment to him as a person. There is a lot of merit, of course, in the respect that we have for our teachers as people, but familiarity can easily get in the way of the teachings that we hope to receive.

When we state that we are bowing to the Guru’s lotus feet, rather than to the personality, we are really bowing to the spiritual knowledge that is held in the Guru’s heart, which we hope will transfer to us. The Guru’s lotus feet are synonymous with the Ātman, or soul, which is sat cit ānānda, the highest truth and the source of permanent joy within us. It is this spiritual knowledge that reveals (saṃdarśita.) and awakens (avabodha) us spiritually to the bliss (sukha) of our own Ātman (sva-ātma). In this way, the Guru’s role is well beyond the personal, guiding us toward a direct experience of something within us; something that does not rely on external relationship.

Related: Connecting to the Seed of Spiritual Knowledge through Yoga

The Bhagavad Gītā describes the Ātman as “indestructible, eternal and immeasurable as well as un-manifest, indescribable and unchangeable” (chapter 2). Without beginning or end, its nature is said to be permanent in all senses, transcending all conditions of time and place. In opposition to this, the corporeal or material world, including our own bodies and minds, are constantly changing, impermanent and subject to death and decay. This is referred to as saṃsāra and clinging to anything in this realm may bring short-term satisfaction, but, ultimately, results in suffering.

The true Guru, having directly experienced and understood the nature of the Ātman, attempts to bring the realization of that same knowledge within the student. This process has been described in some traditions as the Guru placing their lotus feet within the heart of the student. It is said that by touching the Guru’s feet, we are taking the dust from the path that he or she has traveled, leading to their own spiritual awakening. Placing the dust on our eyes symbolically opens them for our own illumination.

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There is a poignant verse from the Mahānārāyaṇa Upaniṣad describing this divine presence within us:

dahraṃ vipāpaṃ parameśmabhūtaṃ
yat puṇḍarīkaṃ puramadhyasaṃsthaṃ |
tatrāpi dahraṃ gaganaṃ viśoka-
stasmin yadanta-stad upāsitavyam ||

In the center of the city of the body, resides a small and sinless lotus of the heart, which is the residence of the Supreme. (And) in the interior of this space, there is a sorrow-less ether upon which one should meditate continuously.

Although the sanskrit word śraddha is often translated simply as faith, this is not an accurate reflection of it’s meaning. Breaking the word śraddhā down into its components śrat (satya – truth) and dhā (to hold or possess) helps us to understand it more accurately as holding satya within us. Śraddha is not at all blind and does not come from simply believing in something that we haven’t connected to, but instead comes as a result of a direct spiritual experience. It is this kind of experience that can lead to a firm conviction and determination that we are on the right path—the real meaning of śraddha in the context of spiritual practice.

The role of the Guru in developing śraddha is to give the student a glimpse of the divine within themselves, and to begin the process of opening the lotus of their own heart, inspiring them to move forward on the path of spiritual practice.

Chanting the opening mantra each morning with remembrance of its meaning has a profound effect on the quality of our practice, helping to subdue the unhelpful tendencies of the ego, and bring the focus back toward spiritual heart. Vande Gurūṇāṃ carṇāravinde!

Feature photography by Agathe Padovani

The post The Love for the Guru’s Lotus Feet appeared first on Sonima.

Patañjali’s Yoga Sutras open with three important statements defining the state of yoga. The first is that “yoga is controlling the activities of the mind.” Second, if that is achieved, we will then, “become established in our true nature,” which results in our liberation from suffering. However, if we are unable to control the mind, “we will instead mistakenly identify with the mind’s activities.” The uncontrolled mind is constantly drawn toward the external world, identifying with and seeking fulfillment from transient objects, which cannot bring lasting happiness. Only by controlling the mind and turning it inward will we discover our true nature or identity, which is a source of joy.

The kind of controlled mind mentioned in the first sutra is very rare and considered to be the outcome of many lifetimes of practice. In the second chapter of Yoga Sutras, Patañjali gives us the systematic practice of Aṣṭāṅga yoga as a method for obtaining that yogic state of consciousness. Aṣṭāṅga yoga practice requires sustained effort over a long period of time, but for one who is able to practice diligently and overcome any obstacles that inevitably arise, the result will be a controlled and steady mind that allows one to become established in their true nature.

Patañjali’s Obstacles

In chapter one of the Yoga Sutras, after presenting an outline of the nature of a controlled and balanced mind, Patañjali lists nine obstacles that are able to scatter the controlled mind and prevent its inward movement. The sutra (1:30) says, “Vyādhi styāna saṃśaya pramāda ālasya avirati bhrāntidarśana alabdhabhūmikatva anavasthitatvāni citta vikṣepāḥ te antarāyāḥ.” This translates to “Disease, mental torpor, doubt, inattentiveness, idleness, indulgence, illusory thinking, failure to proceed and unsteadiness are the obstacles causing scattering of the balanced mind and prevent its inward movement.”

These obstacles cause citta vikśepa, or a scattering of the mind, so that we are unable to focus it in a single direction. He also chooses the sanskrit term antarāya for “obstacles” inferring that they prevent the mind from moving inwards, the real goal of yoga. Hence, one can practice yoga for many years, but without overcoming these hurdles, there is no real yoga and the practice remains on the physical level only.

The nine obstacles are presented in an order that may commonly be encountered in practice over the long-term, from the very beginner student to one who is very experienced. The first obstacle is vyādhi, meaning disease and can refer to disease at any level. When we are sick, or unhealthy physically, it is not possible to focus the mind effectively on the path of yoga. To begin progressing in yoga, we must first overcome the most basic obstacle of our health. It is, therefore, essential to first develop a strong, healthy and vital system for the purpose of going deeper. Pattabhi Jois stressed again and again that without it, attaining any kind of meditative state of attention was impossible. I had even heard him advise one student of the need to practice āsana for a long time before being able to even contemplate the practice of yama and niyama. Otherwise, he said, these beginning limbs of Aṣṭāṅga would be too difficult to attempt.

The next obstacle is styāna, which is a mental state of languor or heaviness. Beginner students, in particular, may find it hard to overcome styāna in order to establish a consistent practice. Many days, they may chose to stay in bed and sleep rather than rise early and practice. If we are able to practice even a few times a week, we will start to realize that doing only a few Sūryanamaskāras each time is enough to refresh and infuse the body and mind with renewed energy. The result being that we feel much more mental clarity throughout the day, which, hopefully, inspires a change in attitude toward establishing a longer routine.

The third obstacle, saṃśaya, or doubt, is one that comes further along the path for many practitioners. After practicing for some time and experiencing the initial excitement of a new routine, it is common for some uncertainty to arise. This is a normal, natural tendency for most. However, it must be surmounted, otherwise, it can affect our ability to focus intention and energy in one direction. It can also be very debilitating and pervasive through other areas of life and can manifest in the physical body as a lingering pain or discomfort.

Related: 8 Years in a Yoga Rut Deepened My Practice

Like the other obstacles in yoga, doubt comes from being disconnected from our true Self. There is ambiguity how to move forward in life, being unsure of our personal dharma or how to manifest it. There may be a tendency to drift, start and stop practice, or to switch back and forth between teachers. The difficulties then tend to compound as you receive different advice about how to progress, which is often conflicting and may inhibit you from progressing in any direction. Conversely, one who maintains a consistency in practice with one teacher will tend to make steady progress over time.

One of the solutions that Patañjali provides for conquering these challenges in yoga is particularly apt here. He says, “Tat pratiṣedha arthaṃ ekatattva abhyāsaḥ,” which translates to “in order to prevent those earlier obstacles, repetition of a single principle.” This infers that by staying with a single teacher, practicing a single kind of yoga, and concentrating the mind in only one direction, those kinds of difficulties are less likely to arise and can be more easily overcome if they do.

There are several more obstacles mentioned by Patañjali that commonly present themselves on the path of yoga, and as one continues to practice, they are bound to appear at some stage or another. An insightful teacher has experienced the yoga path themselves and is able to work with a student consistently and over a long period of time will, hopefully, guide the student move beyond them.

Patañjali’s most important solution to overcoming obstacles to yoga is Īśvarapraṇidhāna. This means the depositing of Īśvara (or God) in one’s heart. Patañjali describes Īśvara as a special soul, who is untouched by any karma, contains the seed of all knowledge and who cannot be excelled. A non-sectarian explanation would be that we become aware of a higher power that is the source of all understanding, which we are able to surrender to and feel the presence of within our spiritual heart.

The early efforts that we apply in yoga practice often reveal glimpses of this kind of higher knowledge. We may not fully understand them at first, but they are what impel us to go deeper in practice. It is also the kind of experience that generates faith in our chosen path, liberating sustained focus and energy to proceed. Finally, when we have Īśvarapraṇidhāna, then “the goal is very near” since it is the wisdom that is gained by Īśvarapraṇidhāna, beyond intellectual knowledge, that provides a sharper focus and greater understanding of why we are truly practicing yoga.

The post Embracing and Overcoming Obstacles in Yoga appeared first on Sonima.

There are five yamas and each one can be considered a specific sādhana, a practice leading directly to a goal. All are essential for the practice of yoga. These five include ahimsā (non violence), satya (truthfulness), asteya (non-stealing), brahmacaryā (maintaining appropriate sexual and physical boundaries with others) and aparigrahā (non-grasping).

Each of the yamas are observances that regulate behavior in relationship to others. Although they are externally oriented and correct our attitude to the world around us in a positive way, it is their effect on the individual observing the vows that is more important for yoga. The practice of the yamas is powerfully transformative internally, bringing greater clarity and stability to the mind, gradually cleaning it so that it may be harnessed and directed toward the Self.

Each of the yamas builds upon the previous one, culminating in aparigrahā, which literally means non-grasping or non-possessiveness, not accumulating, or accepting objects that are unnecessary in daily life. Pattabhi Jois wrote in Yoga Mala that “Only taking as much food as we need to maintain our bodies, and not desiring things of enjoyment, which are superfluous to the physical body, is aparigrahā.” Hence, it is not just eliminating the unnecessary and lessening what we consume, but also working toward a state where we do not desire that which is superfluous. This should be extended to include the perceived possession of intellectual ideas and relationships with others and the world.

As a practice, it is easier to first focus on aparigrahā in relation to material objects, identifying what you can live without and, hopefully, successfully relinquishing it. Subsequently, you may begin to notice you have a similar sense of grasping and possessiveness in regard to intellectual ideas and relationships with others. These are more subtle examples of the grasping mind, but must also be given up. The aim of yoga practice is to bring the mind to a state where we can see clearly without any distortion of the truth, and it is often beliefs about ourselves or others that prevent us from seeing clearly and acting with integrity. We will find clearer perception in all situations when we maintain strict observance of all the yamas, particularly aparigrahā, which is considered as the most difficult.

Related: Connecting to the Seed of Spiritual Knowledge through Yoga

Patanjali writes in the Yoga Sutras that the result of being “firmly established in aparigrahā” is that you gain “a complete knowledge and understanding of your birth.” Through the perfection of the practice of aparigrahā, the mind becomes liberated from an enormous amount of unneeded activity. It would also help us understand the process of desire and the underlying samskāras (mental impressions that come from past experiences) that have caused the mind to grasp toward different kinds of objects.

The identification of our own saṃskāras is akin to understanding our birth since it illuminates the forces, many of which we are born with, that profoundly influence how we interact with the world and how we develop psychologically. Using the same reasoning, many commentators on the Yoga Sutrās, including Swami Vivekananda, interpret this sutra to mean that establishment in aparigrahā leads to a knowledge of our previous birth. Others, such as Swami Satyananda Saraswati, include knowledge of future births as well.

We can also read “a knowledge and understanding of our birth” to mean that we gain knowledge of our own personal dharma (those duties, responsibilities, and talents that are specific to each individual). This allows each one of us to contribute far more effectively to our families, society, and the world around us, and, hence, fulfill the potential that we have for this life.

In practicing aparigrahā, it is important not to become obsessive, but rather to continue to live in a way that is contributive to society. We cannot simply give up everything and live in a cave. For one on the path of yoga who must remain in the world, Krishna addresses this age old problem beautifully as one of his main teachings in the Bhagavad Gita. In discussing karma yoga, he states that we should perform action for action’s sake, but not be attached to the fruits of our actions. In other words, we should do what is right without seeking special merit or recognition for our actions.

This is far easier when we are able to identify our personal dharma and channel our energy in that direction, knowing that there is a higher purpose to life.

Following this philosophy, work and duty become worship, and while aspiring to yoga, we can take part in the world and enjoy it, maintaining a feeling that “This is not me, this is not mine.” For a spiritual seeker, the attitude of aparigrahā is central to these teachings and once the sense of ownership over physical and intellectual possessions is relinquished, the mind becomes liberated for a deeper internal inquiry into the Self, the goal of yoga.

The post The Art of Non-Attachment in Yoga appeared first on Sonima.