Here is an interesting site I saw in the net about personal experience of people who have met the great Babaji ...Please read this one !
Source : http://www.babaji.net/community-stories.htm
In 1989 I spent eight months in India. Most of the time with Sai Baba and at Ramana Ashram in Southern India. One day Sai Baba glanced at me and after I recovered from the shaktipa I got the message, "Go to the mountains, the Himalayas." The next day I left my wife and five year old son with Baba and took a bus and plane to Delhi, and another day's bus ride to Rishikesh.
I was just getting over dysentery and stayed there for about two weeks to build my strength. I and a new friend then took a bus to the village of Kedranath, at 6000 feet, with the intention of going to the high temple of Kedra when the path opened in a few days. It was the spring opening.
On that day we, along with dozens of other Shiva devotees, trekked the 5000 feet,13 km to the temple. By the time I reached the last mile I was exhausted. When the temple appeared over the horizon I received a bolt of energy and almost sprinted the last half mile.
We entered the small stone temple. Inside was a large monolithic rock, a Shiva lingum about 10 feet high and 5 feet across. It was worn and black with the oil from centuries of devotees hands. As I placed my hands on the lingum a column of white light came down through my crown into the Earth and I heard the words, "Your enlightenment is assured."
I knew its source. By the time we returned to our rooms that night I was sick again, but decided to move on anyway. India appears to be the place where one surrenders the body and then realizes that perfect health is less important than enlightenment.
On our way to Badrinath, another high temple, my friend and I spent the night at Tungnath. It's a small way-stop open only for a few weeks in the spring and again after the monsoons. There were only about half a dozen people at Tungnath, sellers of fruit and soft drinks to travelers. We decided to spend the night. There were no "real" lodgings and it was suggested that we could stay in a small stone hut with no doors or windows, and straw on the ground. This was great.
The next morning we were eating some of the staples from our backpacks when a young man walked out of the woods. He was about 20, in ragged clothing and no shoes. He went over to the locals and just stood in front of them saying nothing but not begging. They shooed him away and he come over to us and did the same. My first thought was to offer him money and I presented a few rupees. He motioned with his hand that he did not want them. We then realized that he was retarded, or at least suffering from some severe mental disability. We were stuck as to why he was there. He then made some motion, I don't remember exactly what, which indicated that he wanted clothing. I reached into my backpack and pulled out a spare pair of pants and a rather used shirt and handed them to him. He nodded, turned and walked back into the woods.
I had been fascinated by Babaji the Immortal from the "Autobiography" for years. In fact it was in my mind when I left Sai Baba that I would look for him, but the Shiva temple seemed to be the priority. I felt at the time that it may have been that Babaji. In the ensuing years my suspicions have grown stronger, along with my intuition and now I truly believe that it was him. I still ponder over the meaning of our meeting.
We never got to Badranath and later that day climbed another 1000 feet to the Tungnath Temple where we spent a week in similar lodgings, doing yoga in an open field of flowers surrounded at times by hummingbirds the size of bumble bees. This place is far enough North that the temple looks like a blending of India and Tibet. The mountains there are riddled with foot thick veins of quartz crystal and there is an ancient 15 foot wide stone road which apparently connects all of the four Indian high temples and spans over a hundred miles of the Himalayas. We climbed another several hundred feet and stood on a knoll covered with stacks of rocks honoring Shiva which had been left by previous pilgrims. From that place there is a 180 degree panorama of the Himalayas of India and into Tibet.
Returning to Delhi, and eventually to Sai Baba, was returning from a place that really defies complete description.
Robin Irelan
Friday, July 4, 2008
Wednesday, June 18, 2008
Real life story of how Kundalini Yoga helped OCD
The following quote is a personal reflection by a female patient (age 20) that has recently undergone KY (Kundalini Yoga) therapy. Her OCD symptoms began at age 10 and her BDD [body dysmorphic disorder - obsessive concern about physical appearance] and social anxiety started at age 17. Her OCD symptoms included only obsessions - the fear of harming others, she was convinced that if she called a relative or friend on their cell phones, she would cause a car accident, or something horrific. The fear she felt "was paralyzing." Her most prevalent OCD fear came in the form of not saying the correct thing in any situation, something that left her "constantly fearful and in check of her own thoughts and words."
However, her BDD involved rituals - that of looking in a mirror, sometimes for several hours a day. She had the fear that her right eye and right side of her face were distorted. Previously to entering KY therapy, she had undergone insight-oriented psychotherapy with several therapists for approximately one year. And again, after seeing me the first time and not following through with KY treatment she again saw a therapist while away at her university.
Prior to seeing me the second time, she also started using fluoxetine hydrochloride [Prozac] for about 6 weeks, and the side effects became too severe to tolerate and she was switched to paroxetine hydrochloride [Paxil] for 3 weeks. However she found the side effects again too severe to continue. In my experience, her short-term response to KY therapy here is typical.
"I first began my work with David Shannahoff-Khalsa and the Kundalini yoga practice during Spring Break of the year 2001. The break was taken from the university I was currently attending, where I am now still enrolled as an undergraduate student. I consulted David for various reasons; the main (and most difficult) ones being anxiety (in general social situations), stress (in the competitive nature of the academics at college), and body dysmorphic disorder. I had also been previously diagnosed three years before with Obsessive Compulsive Disorder and depression, both of which I was still struggling with.
"The very first session that I had with David altered my experience of anxiety, so much that the rushing of thoughts that seemed so constantly harrowing before had dissipated to a state of calm and relaxation. In addition to this, the body dysmorphic disorder I was experiencing totally disappeared for the remainder of the day. And, finally, the OCD disappeared completely and the results again lasted for the remainder of the day
"Despite the immediate advantages, though, within a week, vacation had ended and I returned to my dorm room at college, complete with roommate, and my practice suffered. I rarely found the opportunity to continue with what David had taught me, and the anxiety became a major problem in my life again. The BDD flourished, consuming nearly 2 hours per day in front of the mirror. This was extremely difficult to manage, particularly in light of the fact that my homework often took a back seat to my obsessions.
"After this period, and another painful year following that (this time with 4 other roommates, and no practice of the yoga), I finally decided in the Summer of 2002 to return to David, this time with the knowledge and certainty that I would dedicate myself to improving my state of mind.
"Before seeing David at this time, my life had completely fallen apart. Up at my university, I had decided to consult a psychologist through a program at the university, and she had suggested that I try medication. Following that advice, I later consulted a psychiatrist who prescribed Prozac for me at 20 mg a day. Even under the influence of the drug for many weeks, I was so completely anxious and depressed simultaneously, that I began to harm my self, by self-mutilating my arm. First I started with the ends of cigarettes, and then, with a razor, cutting so deep on two places on my arm that they required stitches. I also had a severely diminished interest in eating to the point that I would actually avoid two meals per day and I started losing weight and my mother began to question whether I was also becoming anorexic. It was at this point that my doctor was suggesting hospitalization to my parents that I went back to see David.
"On the first meeting, everything became manageable again. At this time I also gave up use of the medication. The yoga put me in a state of balance, and gave me peace of mind immediately. I was able to quit cigarettes, and discontinue the self-mutilation as I worked at focusing on my breath and the exercises. I also started to have a normal appetite again. This all happened within a week of meeting with David and continuing the practice. The most beneficial aspect of the experience, however, was the immediate release from anxiety, depression, and OCD, that I received upon the first meeting with him again. The continuation of the practice led to a greater state of peace and general strength that has continued up to this day."
However, her BDD involved rituals - that of looking in a mirror, sometimes for several hours a day. She had the fear that her right eye and right side of her face were distorted. Previously to entering KY therapy, she had undergone insight-oriented psychotherapy with several therapists for approximately one year. And again, after seeing me the first time and not following through with KY treatment she again saw a therapist while away at her university.
Prior to seeing me the second time, she also started using fluoxetine hydrochloride [Prozac] for about 6 weeks, and the side effects became too severe to tolerate and she was switched to paroxetine hydrochloride [Paxil] for 3 weeks. However she found the side effects again too severe to continue. In my experience, her short-term response to KY therapy here is typical.
"I first began my work with David Shannahoff-Khalsa and the Kundalini yoga practice during Spring Break of the year 2001. The break was taken from the university I was currently attending, where I am now still enrolled as an undergraduate student. I consulted David for various reasons; the main (and most difficult) ones being anxiety (in general social situations), stress (in the competitive nature of the academics at college), and body dysmorphic disorder. I had also been previously diagnosed three years before with Obsessive Compulsive Disorder and depression, both of which I was still struggling with.
"The very first session that I had with David altered my experience of anxiety, so much that the rushing of thoughts that seemed so constantly harrowing before had dissipated to a state of calm and relaxation. In addition to this, the body dysmorphic disorder I was experiencing totally disappeared for the remainder of the day. And, finally, the OCD disappeared completely and the results again lasted for the remainder of the day
"Despite the immediate advantages, though, within a week, vacation had ended and I returned to my dorm room at college, complete with roommate, and my practice suffered. I rarely found the opportunity to continue with what David had taught me, and the anxiety became a major problem in my life again. The BDD flourished, consuming nearly 2 hours per day in front of the mirror. This was extremely difficult to manage, particularly in light of the fact that my homework often took a back seat to my obsessions.
"After this period, and another painful year following that (this time with 4 other roommates, and no practice of the yoga), I finally decided in the Summer of 2002 to return to David, this time with the knowledge and certainty that I would dedicate myself to improving my state of mind.
"Before seeing David at this time, my life had completely fallen apart. Up at my university, I had decided to consult a psychologist through a program at the university, and she had suggested that I try medication. Following that advice, I later consulted a psychiatrist who prescribed Prozac for me at 20 mg a day. Even under the influence of the drug for many weeks, I was so completely anxious and depressed simultaneously, that I began to harm my self, by self-mutilating my arm. First I started with the ends of cigarettes, and then, with a razor, cutting so deep on two places on my arm that they required stitches. I also had a severely diminished interest in eating to the point that I would actually avoid two meals per day and I started losing weight and my mother began to question whether I was also becoming anorexic. It was at this point that my doctor was suggesting hospitalization to my parents that I went back to see David.
"On the first meeting, everything became manageable again. At this time I also gave up use of the medication. The yoga put me in a state of balance, and gave me peace of mind immediately. I was able to quit cigarettes, and discontinue the self-mutilation as I worked at focusing on my breath and the exercises. I also started to have a normal appetite again. This all happened within a week of meeting with David and continuing the practice. The most beneficial aspect of the experience, however, was the immediate release from anxiety, depression, and OCD, that I received upon the first meeting with him again. The continuation of the practice led to a greater state of peace and general strength that has continued up to this day."
Work-Life Balance in Yoga
Yoga was a big thing during the 60s. However, it soon began to drop in popularity. People undertaking yoga as an exercise soon lost patience with the activity, due to its slow but steady results, and turned their interest to a faster pace of exercise such as aerobics. However, yoga has turned once again in the popularity ratings and become a very attractive form of exercise for people who are interested in working out rather than working towards a spiritual goal.
You will find that yoga is a great stretch and flexibility program. It is being used increasingly by those who have trouble balancing their work and personal life. The personal lives of modern day executives are affected by a stressful working environment and a frantic schedule, so they turn to yoga to help them bring a little peace to their mind and to adopt a perfect work-life balance.
It is also agreed by many runners, weight trainers, and aerobic dancers that exercise regimes do in actual fact add more stress to their lives rather than reducing it.
Many people use their lunch hour to work out, forcing themselves to keep up their exercise regime, and then return in a rush back to work. Yes, maybe this is good for them, but it is just an added pressure. Well, yoga is much less competitive, less stressful, and it gives you a wonderful sense of being.
The key to its renewed popularity is almost certainly its healing aspect. When people push their fitness levels they are bound to suffer with strained knees, aching backs and neck pains which are generated not only by the physical power that they put into it, but also the stress of making it a competitive world. Yoga is nowadays being recommended to patients by many orthopedic surgeons, chiropractors, and neurologists as part of their treatment plan.
The ancient practice is growing in interest in the mind-body connection and it is also boosted by research that suggests that it can reduce stress and blood pressure, as well as improve work performance and even slow down the effects of aging.
Mainstream hospitals and business are now teaching several techniques. This is being done using books, discussion groups, and even using the Internet.
The Army is even interested. It has requested that the National Academy of Sciences study meditation and other new age techniques that may enhance soldiers' performance.
Details do differ. However, a common theme is relaxing the body while the mind is kept alert and focused, whether it is on an object, sound, breath or body movement. If the mind wanders, and it generally does, you can gently bring it back down and begin again.
Stress related problems do in actual fact account for 60% to 90% of U.S. doctors visits, whilst mind-body approaches are very often more effective and cost effective, than drugs or surgery. For instance, 70% of insomniacs become regular sleepers, 34% of infertile patients become pregnant within six months, and visits to the doctor are reduced by 36%.
Pranayama Breathing
We all know breath is life. In fact, in yogic philosophy one believes we are allotted a pre-determined number of breaths for our time here on Earth. If breathing is done hurriedly, instead of slowly and relaxed, one’s life is ended prematurely. The breath in yoga is called prana, which means life force or energy. It is stored in the solar plexus and sent through the body to recharge the various parts. Yogic breathing is called pranayama.
"The diaphragm is the major muscle used for respiration. As the lungs fill during inhalation, the diaphragm descends toward the abdominal organs. During exhalation, the lungs deflate and the diaphragm relaxes."
The origins of yoga are thousands of years old. Stone carvings that depict yoga postures have been found by archeologists dating back about 5000 years. The word yoga means “union” or “to unite.” In yoga we unite the mind, body, spirit and breath. It can be practiced by anyone, regardless of age, gender, religion, or fitness level.
There are very few prerequisites to practicing yoga. Bare feet are essential, as well as loose comfortable clothing. Slow, controlled movements make sure that each posture is performed only to the farthest comfortable depth. Eating a few hours before practice, ensures that you do not have a full stomach nor an empty one. It is important to remember that you should never feel pain. Pain is your body’s way of telling you to STOP. Always respect it.
Be mindful of your breath. Your breath should be comfortable and steady while holding postures. During vinyasa (flowing movement) asana (postures), the breath should still be comfortable and steady, but may take on a more forceful quality. If you cannot breathe rhythmically, that is a sign that you are practicing too strenuously. Take a step back and slow down. Do not compete - with yourself or anyone else. This is your practice and your time. Do only what you are comfortable with and hold each posture, or practice each breath, only for as long as you remain in your comfort zone. I’ve heard a saying many times that I particularly identify to yoga. “Do not worry about your destination, enjoy the journey.” Your perfect posture is what you can do today, right now, this minute. Relax...and enjoy your journey.
As we learn to breathe properly it is important to note we are required to use our lungs correctly. Many of us use only 1/5 to 1/3 or our lung capacity, breathing only into the upper portion of our lungs. As we age and acquire more stress and tension in our lives, our breathing becomes less and less integral. Take note of your breathing pattern the next you are anxious, scared, angry or frustrated. Compare it to a time when you are feeling relaxed, joyful or content. You can affect your emotions with the rhythm of your breath. Slow, relaxed breaths promote harmony and tranquillity.
The diaphragm is the major muscle used for respiration. As the lungs fill during inhalation, the diaphragm descends toward the abdominal organs. During exhalation, the lungs deflate and the diaphragm relaxes. Slow deep breathing allows for a good massage of the abdominal organs as well as strengthening and toning the abdominal muscles.
Each of the following breaths can be performed on its own or along with an asana. If combining the breath with asana, hold the asana for as long as comfortable. If you are a complete beginner, start with about 10 seconds. Gradually increase your holding time. If you are practicing the breath on its own, begin with 5 to 10 breaths. Again, increase the number of breaths as you become more comfortable with it.
The first breath we will look at is the COMPLETE BREATH. It is the basis of all other breathing techniques. In it we learn to slow our breath from a usual 15 to 20 breaths per minute to about 6 breaths per minute. Here we begin to understand how to correctly and completely fill our lungs with the much needed life force or prana. The Complete Breath is an excellent way to begin to reduce tension.
Let’s begin by performing a few Abdominal Breaths, just to see what it feels like to use the lower portion of our lungs. Sit comfortably with your shoulders relaxed and your chin level with the floor. Your back should be erect, but not rigid. Inhale through your nose letting your abdomen expand. Allow your ribs and chest to remain soft and relaxed. Exhale, through your nose, contracting the abdomen and relaxing the diaphragm. Practice this a few times. Be aware of how you feel. With your next breath, begin expanding the abdomen then continue to inhale and expand your rib cage and then fill your chest with breath. Begin to exhale by contracting your abdomen, then squeeze your ribs together and lastly, relax your chest. Continue to breathe in this fashion. This is the Complete Breath and along with reducing stress, it improves the quantity and quality of oxygen that enters your body. It helps to combat shortness of breath, calm the nervous system and the mind, and improve digestion. This is the breath to practice when feeling angry, impatient or nervous. It lowers the blood pressure and massages the heart. As you continue to breathe, notice if you can take the breath into not only the front of your body, but into the sides and back of your body as well.
The UJJAYI BREATH (Victorious Breath) is another traditional yoga breath. It too, richly oxygenates and purifies the blood, lowers blood pressure and is beneficial to those who suffer respiratory problems such as asthma. The Ujjayi breath helps to remove phlegm from the throat and improve digestion. It calms the nervous system and helps to draw the mind’s attention inward allowing the practitioner to stay focused.
The Ujjayi Breath takes the Complete Breath one step further becoming a more dynamic breath. This time as you inhale through your nose, the breath passes across the roof of your mouth to the back of your throat with a hissing sound. It sounds like the flow of the ocean tide. As you exhale, the air is pushed out past the back of your throat, then across the roof of your mouth, out your nostrils. The epiglottis is slightly restricted to obtain the hissing sound. This one is a little tricky and may take some time to perfect.
The third breath is called the KAPALABHATI BREATH (Skull Shining Breath). It is not recommended for those who suffer with emphysema, blood pressure problems or women who are pregnant. This is a very strong abdominal breath. Slowly and fully inhale through your nose. Exhale very quickly through your nose, as though you have been punched in the stomach, by contracting the abdominal muscles back toward your spine. Relaxing the abdominal area, begin another breath repeating the same forceful action for the exhalation. The inhalation should take slightly longer than the exhalation. Many of the benefits attributed to the Complete Breath and Ujjayi Breath pertain to the Kapalabhati. The strong pumping action of this breath also stimulates the liver, spleen and pancreas and helps to relieve constipation.
By Sheri Kauhausen at http://www.rapunzelgifts.com/
"The diaphragm is the major muscle used for respiration. As the lungs fill during inhalation, the diaphragm descends toward the abdominal organs. During exhalation, the lungs deflate and the diaphragm relaxes."
The origins of yoga are thousands of years old. Stone carvings that depict yoga postures have been found by archeologists dating back about 5000 years. The word yoga means “union” or “to unite.” In yoga we unite the mind, body, spirit and breath. It can be practiced by anyone, regardless of age, gender, religion, or fitness level.
There are very few prerequisites to practicing yoga. Bare feet are essential, as well as loose comfortable clothing. Slow, controlled movements make sure that each posture is performed only to the farthest comfortable depth. Eating a few hours before practice, ensures that you do not have a full stomach nor an empty one. It is important to remember that you should never feel pain. Pain is your body’s way of telling you to STOP. Always respect it.
Be mindful of your breath. Your breath should be comfortable and steady while holding postures. During vinyasa (flowing movement) asana (postures), the breath should still be comfortable and steady, but may take on a more forceful quality. If you cannot breathe rhythmically, that is a sign that you are practicing too strenuously. Take a step back and slow down. Do not compete - with yourself or anyone else. This is your practice and your time. Do only what you are comfortable with and hold each posture, or practice each breath, only for as long as you remain in your comfort zone. I’ve heard a saying many times that I particularly identify to yoga. “Do not worry about your destination, enjoy the journey.” Your perfect posture is what you can do today, right now, this minute. Relax...and enjoy your journey.
As we learn to breathe properly it is important to note we are required to use our lungs correctly. Many of us use only 1/5 to 1/3 or our lung capacity, breathing only into the upper portion of our lungs. As we age and acquire more stress and tension in our lives, our breathing becomes less and less integral. Take note of your breathing pattern the next you are anxious, scared, angry or frustrated. Compare it to a time when you are feeling relaxed, joyful or content. You can affect your emotions with the rhythm of your breath. Slow, relaxed breaths promote harmony and tranquillity.
The diaphragm is the major muscle used for respiration. As the lungs fill during inhalation, the diaphragm descends toward the abdominal organs. During exhalation, the lungs deflate and the diaphragm relaxes. Slow deep breathing allows for a good massage of the abdominal organs as well as strengthening and toning the abdominal muscles.
Each of the following breaths can be performed on its own or along with an asana. If combining the breath with asana, hold the asana for as long as comfortable. If you are a complete beginner, start with about 10 seconds. Gradually increase your holding time. If you are practicing the breath on its own, begin with 5 to 10 breaths. Again, increase the number of breaths as you become more comfortable with it.
The first breath we will look at is the COMPLETE BREATH. It is the basis of all other breathing techniques. In it we learn to slow our breath from a usual 15 to 20 breaths per minute to about 6 breaths per minute. Here we begin to understand how to correctly and completely fill our lungs with the much needed life force or prana. The Complete Breath is an excellent way to begin to reduce tension.
Let’s begin by performing a few Abdominal Breaths, just to see what it feels like to use the lower portion of our lungs. Sit comfortably with your shoulders relaxed and your chin level with the floor. Your back should be erect, but not rigid. Inhale through your nose letting your abdomen expand. Allow your ribs and chest to remain soft and relaxed. Exhale, through your nose, contracting the abdomen and relaxing the diaphragm. Practice this a few times. Be aware of how you feel. With your next breath, begin expanding the abdomen then continue to inhale and expand your rib cage and then fill your chest with breath. Begin to exhale by contracting your abdomen, then squeeze your ribs together and lastly, relax your chest. Continue to breathe in this fashion. This is the Complete Breath and along with reducing stress, it improves the quantity and quality of oxygen that enters your body. It helps to combat shortness of breath, calm the nervous system and the mind, and improve digestion. This is the breath to practice when feeling angry, impatient or nervous. It lowers the blood pressure and massages the heart. As you continue to breathe, notice if you can take the breath into not only the front of your body, but into the sides and back of your body as well.
The UJJAYI BREATH (Victorious Breath) is another traditional yoga breath. It too, richly oxygenates and purifies the blood, lowers blood pressure and is beneficial to those who suffer respiratory problems such as asthma. The Ujjayi breath helps to remove phlegm from the throat and improve digestion. It calms the nervous system and helps to draw the mind’s attention inward allowing the practitioner to stay focused.
The Ujjayi Breath takes the Complete Breath one step further becoming a more dynamic breath. This time as you inhale through your nose, the breath passes across the roof of your mouth to the back of your throat with a hissing sound. It sounds like the flow of the ocean tide. As you exhale, the air is pushed out past the back of your throat, then across the roof of your mouth, out your nostrils. The epiglottis is slightly restricted to obtain the hissing sound. This one is a little tricky and may take some time to perfect.
The third breath is called the KAPALABHATI BREATH (Skull Shining Breath). It is not recommended for those who suffer with emphysema, blood pressure problems or women who are pregnant. This is a very strong abdominal breath. Slowly and fully inhale through your nose. Exhale very quickly through your nose, as though you have been punched in the stomach, by contracting the abdominal muscles back toward your spine. Relaxing the abdominal area, begin another breath repeating the same forceful action for the exhalation. The inhalation should take slightly longer than the exhalation. Many of the benefits attributed to the Complete Breath and Ujjayi Breath pertain to the Kapalabhati. The strong pumping action of this breath also stimulates the liver, spleen and pancreas and helps to relieve constipation.
By Sheri Kauhausen at http://www.rapunzelgifts.com/
Thursday, May 29, 2008
Dharana (Yoga of Concentration)
A Zen Master was chased by a tiger. He jumped over a cliff to escape and found himself hanging from a vine. He looked up and saw the tiger waiting patiently. He looked down and saw a second tiger waiting below. Two mice began gnawing through the vine. Just then the Zen Master saw a strawberry growing wild on the cliff. He picked it. How sweet it tastes!
The Sixth limb of Raja Yoga is called Dharana. Dharana is the practice of Concentration. Most minds lack Dharana to a greater or lesser degree and thus are scattered, agitated, distracted, foolish, dull, and/or stupid. Without the ability to concentrate and focus, nothing can be mastered.
Once Dharana has been learned, the mind becomes closely attentive and the mental faculties are focussed upon a single point. Such a person has superior mental powers, and knows his desires. The ability to know one's desire, and to marshall all aspects of body and mind in the pursuit of said desire can be dangerous. Such a person cuts through society like a hot knife through butter. There is a tendency to pursue the desired object with out regard to the cost to others, and thus to generate great misery. This power can also serve to inflate the ego and thus lead the student off of the path of Raja Yoga. For this reason, Dharana is attempted only After the senses (and thus desires) have been brought under control through the practice of Pratyahara.
For a person who has mastered Dharana it is not enough to avoid the trap of pursuing Desires, for this still leaves them adrift in life without direction. The seventh limb of Raja Yoga, Dhyana (contemplation), provides that direction. Once Dharana has been mastered and the mind has been focussed to a single point, that point is placed squarely and unwaveringly upon God.
How does one learn the practice of Dharana? There are many, many different techniques for mastering Dharana. In fact, Life can be viewed as nothing more than an ongoing series of opportunities to practice Dharana. Washing dishes can be approached as an act of worship. Through the perfection of the washing of dishes you can experience Zen. Walking is a great opportunity for Dharana. Walk without destination... slowly, reverently, with great attention to walking. Eyes focussed upon nothing, mind focussed upon nothing. Driving a car is a wonderful opportunity to merge with the car, the traffic, the ebb and flow of life. The two most reliable techniques for achieving Dharana is concentration upon the symbol AUM, and upon the breath using the optional silent mantra of So-Han with each breath.
Two things destroy concentration... boredom and fear.
Fear is always a result of your goals being set too high in relation to your abilities. For example, if someone holds a gun to your head and you experience fear, it is a direct result of your goals being set to high. You want to live, and this is no longer within your ability to control, and so you experience fear. If you can let go of the goal to live, and choose a new goal, in keeping with your abilities in the present situation you can again acheive focus. Perhaps your new goal could be to understand the person holding the gun. What is interesting is that once you choose an appropriate goal and regain your powers of concentration, you are able to maneuver more skillfully and outcomes improve.
Boredom is always the result of setting your goals too low with respect to your abilities. Choose goals that challenge with out intimidating and you will live a life with more flow, more concentration and less boredom and fear.
The state of deep concentration - Dharana - is what we all are looking for in our lives. At work, on dates, in our hobbies, we are all trying to avoid boredom and fear, we are all seeking flow or peak performance, or what we call inYoga... Dharana.
The story I opened this lecture with has grown to be one of my favorites. While camping on the Olympic Peninsula in late October I took a hike up into the virgin-rain forest covered mountains. I set off cross country and alone, with a hand drawn map and a heavy coat looking for an adventure. After several hours I found the creek that drained from 'Mink Lake' and set off to follow it up stream to the lake. This plan was soon abandoned as I faced a series of vertical waterfalls that spilled over 20-60 foot sheer walls. Now I started cutting up the side of the valley keeping the stream to my left. I climbed higher and higher and the terrain became more and more impassable. I drove myself relentlessly through the rain.
By three o'clock I decided to cut straight up the side of the mountain, the shortest route to the hike trail. The slopes ranged from 70` to 90` in places and I found myself climbing now. Still no trail. By four o’clock, the very real possibility of spending the night on the mountain encouraged me to abandon my search for the path. I started cutting diagonally down the side of the mountain towards the campsite. At one point I saw a lake far, far beneath me and I redoubled my descent, thinking I had somehow stumbled onto 'Mink Lake', but as I at last drew near, the lake dissolved into clouds and I found myself descending through heavy fog.
Time and again I found myself trapped by cliffs dropping away on three sides, and was forced to backtrack up and over, only to come to the top of another dizzying drop. As daylight faded I was overcome by waves of panic... I did not think I could find a way down the mountain before the dark set in, and my chances of surviving in my present condition through the night did not rate favorably. This resulted in my taking chances over and over again, and I could feel my luck running out.
When I found myself on level ground for the first time in hours, I broke into a run to try and make up for lost time - pushing through heavy, rain-soaked foliage. In a matter of minutes the bushes had done what 7 hours of rain had not. My coat was water logged and I was wet. I knew that I was losing energy due to dropping temperatures, lack of food, water and the most strenuous challenge of my entire life.
It was at this point that I noticed that the bushes were wild blueberry bushes, and that they were covered with ripe berries. I remembered the story of the Zen master and followed his example, eating berries, drinking water from the leaves and laughing at and to myself as the daylight drained from the sky. Renewed, refreshed, and calm, I set off again, more slowly and in the dark, felt with my feet, the faint difference in texture that betrayed a path. Had I been moving quickly, I would have crossed the path with out noticing it, and plunged on into the night. As it was, I found the path and followed it back to my camp site, where I soaked in hot springs while rain fell softly and mist drifted between the trunks of old growth trees.
The Sixth limb of Raja Yoga is called Dharana. Dharana is the practice of Concentration. Most minds lack Dharana to a greater or lesser degree and thus are scattered, agitated, distracted, foolish, dull, and/or stupid. Without the ability to concentrate and focus, nothing can be mastered.
Once Dharana has been learned, the mind becomes closely attentive and the mental faculties are focussed upon a single point. Such a person has superior mental powers, and knows his desires. The ability to know one's desire, and to marshall all aspects of body and mind in the pursuit of said desire can be dangerous. Such a person cuts through society like a hot knife through butter. There is a tendency to pursue the desired object with out regard to the cost to others, and thus to generate great misery. This power can also serve to inflate the ego and thus lead the student off of the path of Raja Yoga. For this reason, Dharana is attempted only After the senses (and thus desires) have been brought under control through the practice of Pratyahara.
For a person who has mastered Dharana it is not enough to avoid the trap of pursuing Desires, for this still leaves them adrift in life without direction. The seventh limb of Raja Yoga, Dhyana (contemplation), provides that direction. Once Dharana has been mastered and the mind has been focussed to a single point, that point is placed squarely and unwaveringly upon God.
How does one learn the practice of Dharana? There are many, many different techniques for mastering Dharana. In fact, Life can be viewed as nothing more than an ongoing series of opportunities to practice Dharana. Washing dishes can be approached as an act of worship. Through the perfection of the washing of dishes you can experience Zen. Walking is a great opportunity for Dharana. Walk without destination... slowly, reverently, with great attention to walking. Eyes focussed upon nothing, mind focussed upon nothing. Driving a car is a wonderful opportunity to merge with the car, the traffic, the ebb and flow of life. The two most reliable techniques for achieving Dharana is concentration upon the symbol AUM, and upon the breath using the optional silent mantra of So-Han with each breath.
Two things destroy concentration... boredom and fear.
Fear is always a result of your goals being set too high in relation to your abilities. For example, if someone holds a gun to your head and you experience fear, it is a direct result of your goals being set to high. You want to live, and this is no longer within your ability to control, and so you experience fear. If you can let go of the goal to live, and choose a new goal, in keeping with your abilities in the present situation you can again acheive focus. Perhaps your new goal could be to understand the person holding the gun. What is interesting is that once you choose an appropriate goal and regain your powers of concentration, you are able to maneuver more skillfully and outcomes improve.
Boredom is always the result of setting your goals too low with respect to your abilities. Choose goals that challenge with out intimidating and you will live a life with more flow, more concentration and less boredom and fear.
The state of deep concentration - Dharana - is what we all are looking for in our lives. At work, on dates, in our hobbies, we are all trying to avoid boredom and fear, we are all seeking flow or peak performance, or what we call inYoga... Dharana.
The story I opened this lecture with has grown to be one of my favorites. While camping on the Olympic Peninsula in late October I took a hike up into the virgin-rain forest covered mountains. I set off cross country and alone, with a hand drawn map and a heavy coat looking for an adventure. After several hours I found the creek that drained from 'Mink Lake' and set off to follow it up stream to the lake. This plan was soon abandoned as I faced a series of vertical waterfalls that spilled over 20-60 foot sheer walls. Now I started cutting up the side of the valley keeping the stream to my left. I climbed higher and higher and the terrain became more and more impassable. I drove myself relentlessly through the rain.
By three o'clock I decided to cut straight up the side of the mountain, the shortest route to the hike trail. The slopes ranged from 70` to 90` in places and I found myself climbing now. Still no trail. By four o’clock, the very real possibility of spending the night on the mountain encouraged me to abandon my search for the path. I started cutting diagonally down the side of the mountain towards the campsite. At one point I saw a lake far, far beneath me and I redoubled my descent, thinking I had somehow stumbled onto 'Mink Lake', but as I at last drew near, the lake dissolved into clouds and I found myself descending through heavy fog.
Time and again I found myself trapped by cliffs dropping away on three sides, and was forced to backtrack up and over, only to come to the top of another dizzying drop. As daylight faded I was overcome by waves of panic... I did not think I could find a way down the mountain before the dark set in, and my chances of surviving in my present condition through the night did not rate favorably. This resulted in my taking chances over and over again, and I could feel my luck running out.
When I found myself on level ground for the first time in hours, I broke into a run to try and make up for lost time - pushing through heavy, rain-soaked foliage. In a matter of minutes the bushes had done what 7 hours of rain had not. My coat was water logged and I was wet. I knew that I was losing energy due to dropping temperatures, lack of food, water and the most strenuous challenge of my entire life.
It was at this point that I noticed that the bushes were wild blueberry bushes, and that they were covered with ripe berries. I remembered the story of the Zen master and followed his example, eating berries, drinking water from the leaves and laughing at and to myself as the daylight drained from the sky. Renewed, refreshed, and calm, I set off again, more slowly and in the dark, felt with my feet, the faint difference in texture that betrayed a path. Had I been moving quickly, I would have crossed the path with out noticing it, and plunged on into the night. As it was, I found the path and followed it back to my camp site, where I soaked in hot springs while rain fell softly and mist drifted between the trunks of old growth trees.
Friday, May 23, 2008
Mahavatar Babaji - The Deathless Master
The northern Himalayan crags near Badrinarayan are still blessed by the living presence of Babaji, guru of Lahiri Mahasaya. The secluded master has retained his physical form for centuries, perhaps for millenniums. The deathless Babaji is an avatara. This Sanskrit word means "descent"; its roots are ava, "down," and tri, "to pass." In the Hindu scriptures, avatara signifies the descent of Divinity into flesh.
Krishna, Rama, Buddha, and Patanjali were among the ancient Indian avatars. A considerable poetic literature in Tamil has grown up around Agastya, a South Indian avatar. He worked many miracles during the centuries preceding and following the Christian era, and is credited with retaining his physical form even to this day.
Babaji's mission in India has been to assist prophets in carrying out their special dispensations. He thus qualifies for the scriptural classification of Mahavatar (Great Avatar). He has stated that he gave yoga initiation to Shankara, ancient founder of the Swami Order, and to Kabir, famous medieval saint. His chief nineteenth-century disciple was, as we know, Lahiri Mahasaya, revivalist of the lost Kriya art.
The Mahavatar is in constant communion with Christ; together they send out vibrations of redemption, and have planned the spiritual technique of salvation for this age. The work of these two fully-illumined masters—one with the body, and one without it—is to inspire the nations to forsake suicidal wars, race hatreds, religious sectarianism, and the boomerang-evils of materialism. Babaji is well aware of the trend of modern times, especially of the influence and complexities of Western civilization, and realizes the necessity of spreading the self-liberations of yoga equally in the West and in the East.
That there is no historical reference to Babaji need not surprise us. The great guru has never openly appeared in any century; the misinterpreting glare of publicity has no place in his millennial plans. Like the Creator, the sole but silent Power, Babaji works in a humble obscurity.
The deathless guru bears no marks of age on his body; he appears to be no more than a youth of twenty-five. Fair-skinned, of medium build and height, Babaji's beautiful, strong body radiates a perceptible glow. His eyes are dark, calm, and tender; his long, lustrous hair is copper-colored. A very strange fact is that Babaji bears an extraordinarily exact resemblance to his disciple Lahiri Mahasaya. The similarity is so striking that, in his later years, Lahiri Mahasaya might have passed as the father of the youthful-looking Babaji.
Swami Kebalananda, my saintly Sanskrit tutor, spent some time with Babaji in the Himalayas.
"The peerless master moves with his group from place to place in the mountains," Kebalananda told me. "His small band contains two highly advanced American disciples. After Babaji has been in one locality for some time, he says: 'Dera danda uthao.' ('Let us lift our camp and staff.') He carries a symbolic danda (bamboo staff). His words are the signal for moving with his group instantaneously to another place. He does not always employ this method of astral travel; sometimes he goes on foot from peak to peak.
"Babaji can be seen or recognized by others only when he so desires. He is known to have appeared in many slightly different forms to various devotees—sometimes without beard and moustache, and sometimes with them. As his undecaying body requires no food, the master seldom eats. As a social courtesy to visiting disciples, he occasionally accepts fruits, or rice cooked in milk and clarified butter.
"Two amazing incidents of Babaji's life are known to me," Kebalananda went on. "His disciples were sitting one night around a huge fire which was blazing for a sacred Vedic ceremony. The master suddenly seized a burning log and lightly struck the bare shoulder of a chela who was close to the fire.
"'Sir, how cruel!' Lahiri Mahasaya, who was present, made this remonstrance.
"'Would you rather have seen him burned to ashes before your eyes, according to the decree of his past karma?'
"With these words Babaji placed his healing hand on the chela's disfigured shoulder. 'I have freed you tonight from painful death. The karmic law has been satisfied through your slight suffering by fire.'
"On another occasion Babaji's sacred circle was disturbed by the arrival of a stranger. He had climbed with astonishing skill to the nearly inaccessible ledge near the camp of the master.
"'Sir, you must be the great Babaji.' The man's face was lit with inexpressible reverence. 'For months I have pursued a ceaseless search for you among these forbidding crags. I implore you to accept me as a disciple.'
"When the great guru made no response, the man pointed to the rocky chasm at his feet.
"'If you refuse me, I will jump from this mountain. Life has no further value if I cannot win your guidance to the Divine.'
"'Jump then,' Babaji said unemotionally. 'I cannot accept you in your present state of development.'
"The man immediately hurled himself over the cliff. Babaji instructed the shocked disciples to fetch the stranger's body. When they returned with the mangled form, the master placed his divine hand on the dead man. Lo! he opened his eyes and prostrated himself humbly before the omnipotent one.
"'You are now ready for discipleship.' Babaji beamed lovingly on his resurrected chela. 'You have courageously passed a difficult test. Death shall not touch you again; now you are one of our immortal flock.' Then he spoke his usual words of departure, 'Dera danda uthao'; the whole group vanished from the mountain."
*Note : Text is taken from the book "Autobiography of a Yogi" By Paramahansa Yogananda.
"Babaji's spiritual state is beyond human comprehension," Sri Yukteswar explained to me. "The dwarfed vision of men cannot pierce to his transcendental star. One attempts in vain even to picture the avatar's attainment. It is inconceivable."
The Upanishads have minutely classified every stage of spiritual advancement. A siddha ("perfected being") has progressed from the state of a jivanmukta ("freed while living") to that of a paramukta ("supremely free"—full power over death); the latter has completely escaped from the mayic thralldom and its reincarnational round. The paramukta therefore seldom returns to a physical body; if he does, he is an avatar, a divinely appointed medium of supernal blessings on the world.
An avatar is unsubject to the universal economy; his pure body, visible as a light image, is free from any debt to nature. The casual gaze may see nothing extraordinary in an avatar's form but it casts no shadow nor makes any footprint on the ground. These are outward symbolic proofs of an inward lack of darkness and material bondage. Such a God-man alone knows the Truth behind the relativities of life and death. Omar Khayyam, so grossly misunderstood, sang of this liberated man in his immortal scripture, the Rubaiyat:
"Ah, Moon of my Delight who know'st no wane,
The Moon of Heav'n is rising once again;
How oft hereafter rising shall she look
Through this same Garden after me—in vain!"
The "Moon of Delight" is God, eternal Polaris, anachronous never. The "Moon of Heav'n" is the outward cosmos, fettered to the law of periodic recurrence. Its chains had been dissolved forever by the Persian seer through his self-realization. "How oft hereafter rising shall she look . . . after me—in vain!" What frustration of search by a frantic universe for an absolute omission!
Krishna, Rama, Buddha, and Patanjali were among the ancient Indian avatars. A considerable poetic literature in Tamil has grown up around Agastya, a South Indian avatar. He worked many miracles during the centuries preceding and following the Christian era, and is credited with retaining his physical form even to this day.
Babaji's mission in India has been to assist prophets in carrying out their special dispensations. He thus qualifies for the scriptural classification of Mahavatar (Great Avatar). He has stated that he gave yoga initiation to Shankara, ancient founder of the Swami Order, and to Kabir, famous medieval saint. His chief nineteenth-century disciple was, as we know, Lahiri Mahasaya, revivalist of the lost Kriya art.
The Mahavatar is in constant communion with Christ; together they send out vibrations of redemption, and have planned the spiritual technique of salvation for this age. The work of these two fully-illumined masters—one with the body, and one without it—is to inspire the nations to forsake suicidal wars, race hatreds, religious sectarianism, and the boomerang-evils of materialism. Babaji is well aware of the trend of modern times, especially of the influence and complexities of Western civilization, and realizes the necessity of spreading the self-liberations of yoga equally in the West and in the East.
That there is no historical reference to Babaji need not surprise us. The great guru has never openly appeared in any century; the misinterpreting glare of publicity has no place in his millennial plans. Like the Creator, the sole but silent Power, Babaji works in a humble obscurity.
The deathless guru bears no marks of age on his body; he appears to be no more than a youth of twenty-five. Fair-skinned, of medium build and height, Babaji's beautiful, strong body radiates a perceptible glow. His eyes are dark, calm, and tender; his long, lustrous hair is copper-colored. A very strange fact is that Babaji bears an extraordinarily exact resemblance to his disciple Lahiri Mahasaya. The similarity is so striking that, in his later years, Lahiri Mahasaya might have passed as the father of the youthful-looking Babaji.
Swami Kebalananda, my saintly Sanskrit tutor, spent some time with Babaji in the Himalayas.
"The peerless master moves with his group from place to place in the mountains," Kebalananda told me. "His small band contains two highly advanced American disciples. After Babaji has been in one locality for some time, he says: 'Dera danda uthao.' ('Let us lift our camp and staff.') He carries a symbolic danda (bamboo staff). His words are the signal for moving with his group instantaneously to another place. He does not always employ this method of astral travel; sometimes he goes on foot from peak to peak.
"Babaji can be seen or recognized by others only when he so desires. He is known to have appeared in many slightly different forms to various devotees—sometimes without beard and moustache, and sometimes with them. As his undecaying body requires no food, the master seldom eats. As a social courtesy to visiting disciples, he occasionally accepts fruits, or rice cooked in milk and clarified butter.
"Two amazing incidents of Babaji's life are known to me," Kebalananda went on. "His disciples were sitting one night around a huge fire which was blazing for a sacred Vedic ceremony. The master suddenly seized a burning log and lightly struck the bare shoulder of a chela who was close to the fire.
"'Sir, how cruel!' Lahiri Mahasaya, who was present, made this remonstrance.
"'Would you rather have seen him burned to ashes before your eyes, according to the decree of his past karma?'
"With these words Babaji placed his healing hand on the chela's disfigured shoulder. 'I have freed you tonight from painful death. The karmic law has been satisfied through your slight suffering by fire.'
"On another occasion Babaji's sacred circle was disturbed by the arrival of a stranger. He had climbed with astonishing skill to the nearly inaccessible ledge near the camp of the master.
"'Sir, you must be the great Babaji.' The man's face was lit with inexpressible reverence. 'For months I have pursued a ceaseless search for you among these forbidding crags. I implore you to accept me as a disciple.'
"When the great guru made no response, the man pointed to the rocky chasm at his feet.
"'If you refuse me, I will jump from this mountain. Life has no further value if I cannot win your guidance to the Divine.'
"'Jump then,' Babaji said unemotionally. 'I cannot accept you in your present state of development.'
"The man immediately hurled himself over the cliff. Babaji instructed the shocked disciples to fetch the stranger's body. When they returned with the mangled form, the master placed his divine hand on the dead man. Lo! he opened his eyes and prostrated himself humbly before the omnipotent one.
"'You are now ready for discipleship.' Babaji beamed lovingly on his resurrected chela. 'You have courageously passed a difficult test. Death shall not touch you again; now you are one of our immortal flock.' Then he spoke his usual words of departure, 'Dera danda uthao'; the whole group vanished from the mountain."
*Note : Text is taken from the book "Autobiography of a Yogi" By Paramahansa Yogananda.
Thursday, May 22, 2008
Yoga for Anger Management
Almost all of us experience anger at some point or the other. Rather than get into a monologue of why anger occurs, I will try to touch upon why we should overcome it and how it can be done.
Why should anger be overcome?
Anger destroys the peace of mind: One constantly undergoes mental turmoil, uneasiness and frustration when anger is experienced. This disturbed mind is akin to a rudderless boat in a stormy ocean, being tossed around from place to place without it being able to focus on the task or destination ahead.
Anger is terrible for health: Besides symptoms of high blood pressure, ulceration etc., anger is invariably accompanied by stress, which is often referred to as the silent killer. The medical community is also coming around to the view that stress forms the basis of about 90% of all health disorders.
Anger causes hurt: Besides hurting the person whom it is targeted at (emotionally or physically), anger can boomerang causing an even deeper and longer lasting self-hurt in the form of repentance and remorse. Moreover, acts of anger invariably result in resentment and portray you as a highly egoistic person.
There may be many more 'incentives' to overcome anger but the above are enough to make you give a serious shot at tackling the problem.
Conventional remedies
Commonly preached remedies focus on the following ways of 'curing' anger
Suppression: Quick-fix ways like "take a deep breath unto the count of 10" etc. come under this category. These, only provide a temporary respite (if at all). Honestly, these methods actually undermine our intelligence. As if to say, our mind is going to be taken in by some kind of breath control gimmick!
Expression: I was told that, in Japan, there is a concept of 'stress bars' where you can take out your anger, frustration and stress by throwing objects and redeeming your frustration through these physical acts. These 'pseudo' expressive techniques can seldom be successful, as they do not take into account the complexity of the mind.
Diversion: Involving yourself in an activity that keeps you away from the source of anger is often suggested as a way out. However, more likely than not, the 'ignored' anger will return with a greater vengeance in due course.
In fact, suppression and diversion can be compared to the indiscriminate filling of your grocery bag (the mind) with objects. Up to a point, it is fine; however, there will come a point, where the bag can hold no more and will 'snap' destroying the bag completely as well as everything around. Similarly, these are dangerous techniques that can result in irreparable damage to your brain.
The way out
Various spiritual leaders and faiths such as Buddhism, show us a way out. Significantly, yoga teachings provide similar solutions and also show the way to make these solutions a part of our personality.
The first step at anger management is - do not resist and do not ignore the cause of anger. Experience it fully.
What do we mean? It implies that one should develop an attitude of an observer or a witness. Learn to change your role from being the subject to becoming a bystander. See how the anger is operating. See what it is doing to your mind and how. When faced by an anger causing action, immediately get into the mode of exploring and rationalizing:
* Why am I getting irritated?
* What kind of thought pattern is forming in my mind as a consequence of this action?
* Why is it that I am feeling like this?
Continue to go deeper and deeper with the "whys" and "more whys".
When you start doing this, two things start happening:
You start seeing the deeper 'subconscious' elements that form the foundation of your conscious mind. It is these elements that shape your personality without you even realizing it. Just like you can see the bottom of the pond in all its beauty only when the waters are still, similarly, you start seeing the deeper elements in your mind and understanding them better.
Once you reach these elements, you resolve the deepest of neuroses and complexities of the mind. These automatically remove the cause of anger. You will be pleasantly surprised to see how you are no longer provoked by the automatic triggers of the past.
Without fighting your anger, you start training your mind to develop a witness-like attitude. This observer attitude results in the anger dissipating.
You start seeing some wonderful perspectives. You start appreciating that it is not necessarily the desire of the person to hurt you - getting angry is YOUR response. You realize that a person is seeing the situation from his point of view to the best of his intellectual and emotional capability - he may not be quite 'capable enough' to appreciate your point of view. This is only natural - because individuals are built in different ways. After all, aren't you showing similar traits when you are getting angry!
Developing this observer attitude is NOT difficult. Yoga also has some very powerful tools in the form of "antar mouna" meditation techniques that help you cultivate this attitude. Moreover, as you start reaping the wonderful fruits of such an attitude, such a behavioral pattern only gets reinforced.
Over time, with such an attitude, you will see that not only do you get angry less often, but also each brush with an unpleasant situation provides a remarkable opportunity to know your subconscious mind in a better way. Every such insight brings you one step closer to the supreme goal - that is, Enlightenment (perpetual Bliss).
Source : HealthandYoga.com
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