Inside Tantric Yoga

Volume XXII, No. 3, August 2013

(Continued on Page 3)

Many people ask if they can practice tantric Yoga when they are married. They think it has to do with sex. This is a complete misunderstanding of tantric Yoga, which doesn’t involve any sexual union. The tantric scriptures of old are not referring to physical union, though they sometimes use terms of that nature to express a certain spiritual coming together.

In the Christian tradition you may say a nun is wedded to God or the church, or you can say a pious Jew is wedded to the Tomb. Of course, this doesn’t mean a marriage for any sexual purpose. It’s the same in tantric Yoga. The union is of Siva and Shakti, which are the masculine and feminine vibrations or powers that are within each of us. The power that creates and manifests is Shakti. The static part, which is the cause or the basis, is Siva. In the body itself, the power of Siva is from the naval upward. The power of Shakti resides below.

Anything that pulls you down should be pulled up. So that subtle force—the creative energy—that may draw you into the sensory area should be raised up. In deep meditation the mind becomes still. You build up static energy–a little warmth–which is Shakti. That is slowly raised to the head, Siva, where they unite. By your regular meditation practice you awaken that great energy stored at the base of the spine, often called the kundalini force. It happens when your mind is one–pointed in deep meditation.

That union of Shakti and Siva is figurative. Spiritual teachings are often given in code language. Don’t think everybody can

InsideTantric Yoga by Sri Swami Satchidananda p. 1

Letter from the Editor by Bharata Wingham p. 2

Obstacles in Yoga by Sri Swami Sivananda p. 4

Bhagavad Gita Study by Swami Asokananda p. 6

Forgiveness by Swami Karunananda p. 7

Where Is the Soul? by Swami Krishnananda p. 8

Practicing Freedom by Swami Ramananda p. 11

Yoga for Women Living with Breast Cancer By Rev. Manjula Spears p. 12

The LOTUS and The Promise By Christine Brahmi Romero p. 14

Aparigraha: Taking an Inventory By Madhavan Mark Wolz p. 15

Sharing of the value of the winter discount program By Phyllis Uma Jobes RYT, LPN p. 16

The IYTA News Column by Brahmi Milliman p. 17

Senior Speakers’ Schedules p. 18

Calendar of Upcoming Programs at Yogaville p. 19

Tantric Yoga By Sri Swami Satchidananda

IYTA Newsletter • August 2013 •

The Goal of Integral Yoga

The goal of Integral Yoga, and the birthright of every individual is to realize the spiritual unity behind all the diversities in the entire creation and to live harmoniously as members of one universal family.

This goal is achieved by maintaining our natural condition of a body of optimum health and strength, senses under total control, a mind well-disciplined, clear and calm, an intellect as sharp as a razor, a will as strong and pliable as steel, a heart full of unconditional love and compassion, an ego as pure as a crystal, and a life filled with Supreme Peace and Joy.

Attain this through asanas, pranayama, chanting of Holy Names, self-discipline, selfless action, mantra japa, meditation, study and reflection.

Om Shanti, Shanti, Shanti. Ever yours in Yoga,

Integral Yoga® Teachers Association

The Integral Yoga Teachers Association is a membership association open to all Integral Yoga teachers. Its mission is to provide mutual support and spiritual fellowship, to share information, to provide inspiration, and to conduct ongoing training and guidance.

Director: Gopal WatkinsNewsletter Editor: Bharata WinghamGraphic Design: Anand Shiva HervéPhotos: Madhavan Aubert ArchivesCopy Editors: Lilavati Eberle, Jeff Curry,

Brahmi Milliman, Lakshmi FradianniMembership Coordinator: Brahmi Milliman

Integral Yoga Teachers AssociationSatchidananda Ashram–Yogaville108 Yogaville Way, Buckingham, VA 23921 USATel: 434.969.3121, ext. 177 Fax: 434.969.1303E-mail (Newsletter): [email protected] (Membership): [email protected] (Director): [email protected] Website: www.iyta.org

From The EditorNamaste! Welcome to this issue of the IYTA Newsletter. There is a lot of excitement at the Ashram about our new Sivananda Hall expansion project. It will offer increased seating capacity as the stage area is being expanded and the hall will be partitioned off for meals and other separate activities.

We begin with Sri Swami Satchidananda giving us a correct understanding of Tantric Yoga. In recent years this subject has been a topic of much misunderstanding and misuse, and it is good to have a proper attitude and approach to it.

This quote from His To Know Your Self seems to sum up the entire Tantric goal as well as a caution, “Here the tantric or spiritual union is described as the union of the female aspect with the male aspect or Shakti with Siva. That language can easily be misunderstood as referring to physical union.”

An exciting event took place at Yogaville earlier this year. The article LOTUS and the Promise by Christine Brahmi Romero, describes a special interfaith program and the Interfaith work of LOTUS Center for All Faiths (LCAF). Swami Dayananda hosted a group of esteemed presenters, including Dr. Sayyid Syeed, the National Director and head of the Office of Interfaith & Community Alliances in Washington, DC.

Sri Swami Sivananda discusses a major topic of the search for spiritual enlightenment, Moha.

It, “is one of the greatest obstacles for the spiritual aspirants… and is the root cause for human sufferings.” He offers us

some funny examples and insightful ways to counter-act the attachments in our lives that lead to suffering and hindrances to our spiritual growth.

Swami Asokanada is sharing his insights from years of studying and applying the Bhagavad Gita in his life. He shares the method of removing grief from our life, na anusocitum (there is no cause for grief).

Swami Karunananda writes about Forgiveness. She discusses both sides of the forgiveness equation and the effects of non-forgiveness, and provides us with three exercises to help in healing our grievances.

And in case you have misplaced your Soul somewhere Swami Krishnananda tells you where and how to find it

Madhavan Mark Wolz uses the Hatha Yoga Sun Salutation series of poses to walk us through the Yogic principle of Aparigraha, non-greed.

Phyllis Uma Jobes shares a personal and uplifting experience of organizing a group of her students as a part of the winter discount program available for IYTA members and their students.

We hope you enjoy this issue of the Newsletter.

Om Shanti, Bharata


(Continued from Page 1)

read the Bible and understand it. Ancient scriptures all have that esoteric or inner meaning. Here the tantric or spiritual union is described as the union of the female aspect with the male aspect or Shakti with Siva. That language can easily be misunderstood as referring to physical union.

Some people take advantage of the language in the tantric scriptures, “I’m going to teach you tantric Yoga,” they say. “Come sleep with me.” With a heavy heart I tell you that some so–called gurus do this, and to them I say, “If you want to have sex, be open about it. Do as you like, but don’t bring in the scriptures pretending to be teaching something.” Even devils can quote scriptures. There’s a great deal of misunderstanding about these things. If you come across a tantric Yoga book you may read of the offering of madya which is wine or liquor. Some will say, “You are my goddess; I am the god. Let us offer madya. Drink, then have sex.” This is not the drink that is meant in the teachings. The madya are certain hormones within. Precisely, they are the subtle psychic hormones produced by the pituitary and pineal glands, and the force behind and around them. When that kundalini or creative force rises up, it brings warmth to those glands, and they secrete this hormone which no doctor has ever seen in test tubes. That hormone is called madya, the nectar you taste when Siva and Shakti are joined in union. You become exhilarated. You are spiritually intoxicated by that nectar.

Unfortunately, this has all been misinterpreted on a worldly

level. Some people are “teaching” tantric Yoga. But this very union will happen in your regular meditation. Tantric union will happen during any deep meditation at the point when you have kept your mind still for a considerable amount of time.

It can be proven scientifically. When the body is completely motionless, you will feel warmth. Because there’s no wastage, the energy becomes static, just like the warmth of the current you feel in a condenser. You can feel a battery’s warmth because there is current which isn’t flowing, but is stored. During meditation you store all your prana, your vital energy, in the body. There’s no mental movement, no disturbing thoughts arising in the mind, so even that small amount of energy is saved. This builds the static energy that creates warmth.

When you go deep into meditation for such an experience, your body must also be capable of bearing it. Otherwise it will burst, as when you try to store too much current in a weak condenser. This is why the body must be built up with Yoga practices.

So, build a pure, strong, and flexible body. Then develop this force in you. Let it build up through your deep meditation. Rouse the static power to go through the spine and ascend to the skull. That is the meru, the Himalayas, the height, the heavens. This is the moment you taste the nectar of spiritual union and are intoxicated by that great experience.

—Excerpt from To Know Your Self

The year 2014 marks the special occasion of the Centennial of Sri Gurudev’s birth, and we

are planning celebrations from December 22, 2013 - December 22, 2014. Please join Integral

Yoga International in creating a GLOBAL GARLAND of commemorative events to honor Sri

Gurudev. Plans are in the works for special events at all our centers around the world. In the

fall issue of the IYTA Newsletter we’ll share detailed information and ideas about how you can

get involved. In the mean time you can visit GlOBAL GARLAND on Facebook to find out more.


Obstacles in Yoga By Sri Swami Sivananda

Moha–Attachment

Moha is one of the greatest obstacles for the spiritual aspirants. Moha is infatuated love for one’s own body, wife, children, father, mother, brothers, sisters and property. Mind always gets attached to one form or other. When it is taken from one form, it clings to another form. No one is free from some kind of attachment. Aaskti (attachment), kamana (longing), raga (attraction) and preference to certain things are the various methods by which this great power moha binds the jiva to the samsara-chakra. A man is attached to rice. He has a longing for eating rice when he has given up rice on account of his diabetes. This is kamana. If rice and bread are served, a Bengali or a Madrasi will certainly have a preference for rice. This also you should give up if you want to destroy moha. Moha is the greatest weapon of maya. Mysterious is maya. Mysterious is moha. Moha is a kind of powerful liquor that brings intoxication in the twinkling of an eye.

You would have never come into this world, had it not been for the influence of moha. The first attachment starts with this physical body. Then all other attachments crop up. Then comes the relationship of father, mother, brother, sister, wife, son, etc. One may have attachment to a place, person or object. Wherever there is attachment, there is the idea of mamata (mineness). Attachment is a sort of very strong glue that binds the mind with the sensual objects. Why does the mind get attached to objects or persons? Because it finds pleasure in them. Wherever there is pleasure, the mind gets attached there.

Attachment is the root cause for human sufferings. It is the product of avidya. It is a modification of nescience. The husband weeps on the death of his wife, because he is attached to the physical body of his wife. The wife weeps on the death of her husband, not because of pure love for him, but because she can no longer get sexual pleasure and other comforts which she had when he was alive. Infatuated love, delusion and fear are the old-standing associates of attachment. The cause of fear is the attachment to this physical body and property. Attachment and fear are inseparable. They are like fire and heat.

You are not at all affected when one says: “That house is on fire. The horse is dead.” Because there is neither attachment nor identification here. But if one says: “The house of Mr. Ramnarayan is on fire; The horse of Ganga Shankar is dead” at once the hearts of these people are affected since they have identification or attachment with the house or horse. It is this kind of attachment that brings sorrow.

Paramahamsa sannyasins always wander about. They should not stay for more than three days in a place. The main object in this discipline is to cut off attachment. By long stay in one place, raga and dvesha will gradually develop. Real renunciation consists in renouncing the idea:

‘I am the body.’ Real renunciation consists in abandoning the attachment for this body. “Sarva sanga parityaga–Giving up all sorts of attachments” is the key for attaining the bliss of Atman. It does not mean that one should retire into the forest. Sikhidhvaja still had attachment to his body and Kamandalu though he lived in the forest, whereas his wife Queen Chudala was absolutely free from any sort of attachment even though she ruled a dominion.

Thousands of widows from Bengal and Madras are staying in Benares with the idea that they will get mukti if they die in Benares. But their minds are fixed on their grandchildren. They are attached to the huge bundles of cow-dung cakes which they have accumulated in the backyard of their houses for starting a fire. Some people are attached to paltry things such as notebooks, books, walking sticks, pictures and small handkerchiefs. The friendship of several years comes to a termination if Mr. Rajan fails to return a small book which he borrowed from Seshu. Fighting ensues. It begins with a showering of hot words and abuses. They do not talk and see each other from that moment. Ladies fight for little things, as they have a great attachment for meager things also.

In Madras, a boy was accidently drowned in a tank. His mother who was nearby and who had an intense attachment to her only son immediately jumped into the tank and drowned herself. Her husband was very much attached to his wife and child. He also jumped and drowned himself. Instances like these daily occur in various parts of the world. Several people become nervous and get shocks when they lose the things to which they are attached very much. Such is the havoc done by the power of attachment. If a man receives a telegram that his only son is dead, he gets a shock and faints. Some people immediately die when they hear such news.

Look at the moha of monkeys. If the baby monkey dies, the mother-monkey will carry the dead body for one or two months even. Such is the great power of moha. Cows have great moha for their calves.

Moha will not spare even sannyasins who have renounced everything. Moha troubled even Sri Sankara. He had to attend the sick bed and funeral of his mother, though he was a sannyasin. The great saint Pattinathuswami says at the funeral of his mother: “There was at first fire at Tripura: then at Lanka (Ceylon). Now there is fire in my stomach caused by the death of my mother. Let me also apply fire to this corpse of my mother.” Sannyasins get slowly attached to their Ashrams and disciples. This is more difficult for eradication. This attachment is stronger than the attachment of worldly persons. Many are attached to their Kamandalus and sticks and small tumblers. Even at the time of death they entertain thoughts of petty articles. The mind is so framed that it sticks to the old ruts and grooves. It demands drastic


and rigorous discipline and sadhana to get rid of all sorts of’ attachment. One has to struggle hard to destroy Moha.

It is moha that brings us again to this mrityu-loka. The seed of attachment is ingrained in the subconscious mind. The mind tries its level best to get attached to some form or other. It cannot remain without clinging to one form. It leaves one form and immediately clings to another form. This is its svabhava. This is due to the quality of Rajas. If Rajas is eradicated, all attachments will die by themselves. One should always be on the alert to detect the subtle workings of moha. Moha creates delusion and perverted intellect. Through the force of maya, you mistake the unreal, dirty body for the real, pure Atman. You take the unreal world as a solid reality. These are the functions of moha. You never wept when millions died in the Great War. But you weep bitterly when your wife is dead. Why? Because you have moha for her. Moha creates the idea of “mineness.” Therefore you say: “My wife. My son. My horse. My house.” This is bondage. This is death.

You will have to train your mind daily in all dealings and actions. Do not get attached to your wife, children and property. The world is like a public inn. People are united for some time and they are separated in a short time. Turn the mind towards God and do daily japa and meditation. Study books on Vedanta and Bhartrihari Vairagya Satakam. The seeds of moha are ingrained in the subconscious mind. You have to obliterate or fry up all these seeds through right thinking and vichara. You will have to cut all these illusory attachments through the sword of vairagya (non-attachment). Gita says: “Asangasastrena dridhena chittva—Cut this tree of maya with the sword of non-attachment.”

Develop internal vairagya by understanding the illusory nature of this world. Remember the pains of this samsara, birth, death, old age, disease and miseries of this world. Place before the mind the glorious life in Atman and the immense bliss of a spiritual life. Remember the saints, sages and yogins. Get inspiration from them.

Learn to discriminate between the real and the unreal. Have no intimate connection with anybody. Lead a life of non–attachment in this world. The man who has no attachment to this world is the most happy man. He is God Himself. Do not bother a bit when you lose little things. Think always that the perishable objects are worthless. Repeat the formulas mentally several times: “All objects are vishtavat (like dung). All objects are vishavat (like poison).” You can destroy moha if you mentally repeat in all circumstances: “Even this will pass away.”

Moha brings manifold miseries, bondage, discord and rupture. Moha is your dreadful enemy. It is real death. Non–attachment raises you to Godhead, lifts you up to the lofty heights of Brahman. Non–attachment brings unalloyed bliss, eternal life, freedom, independence, perfection, concord and harmony.

Moha is the greatest of all obstacles. All other obstacles in the practice of Yoga emanate from this moha. If you can gradually destroy this, then the whole spiritual sadhana and Self-realization is very, very easy. We can even say that the whole spiritual sadhana is intended for destroying this dreadful enemy.

—Excerpt from Practice of Yoga


Bhagavad Gita StudyCommentary by Swami Asokananda

Chapter 2 Verse 24: The Self cannot be pierced or cut; it cannot be burned, moistened or dried. It is endless, all-pervading, stable, immovable and everlasting

Chapter 2 Verse 25: It is said to be unmanifested, inconceivable and immutable. Knowing all this, there is no cause to grieve.

Sri Gurudev: “We lose sight of our being Atman and think constantly of becoming That.”

Sri Ramakrishna: “What is Brahman like? It cannot be defined with words.”

The True Self (Atman) is everlasting, all-pervading, never-changing, never-moving, and timeless. It is unmanifested and inconceivable. Knowing this, there is no cause to grieve.

It is good for us to recognize what is possible for the mind to understand and what is not possible for the mind to understand. Arjuna can get some conceptual grasp that the True Self is a subtle Consciousness that cannot be destroyed. In the second sentence, though, Sri Krishna wants to make it clear that the Atman is not only “unmanifested”—that is,

beyond the perception of the senses—but “inconceivable” (achintya)—that is, beyond the mind’s comprehension.

Anything beyond thought is necessarily beyond words. But Krishna is using a bunch of words to describe That which is indescribable. He is trying to help us get some sense of Something that can only be grasped through one’s own experience. And that experience can only come to us when the “I” has been purified enough to slip out of the clutches of body/mind identification.

As long as our feeling of “I” is associated with our instruments (the body and mind), we are bound to experience fear, anxiety, discomfort as we navigate through our lives as best we can. We will have thoughts like: “I ate too much. I’m stuffed. I’m getting fat.” “So-and-so is really bumming me out. How can he not see that I am right and he’s wrong?” The real “I,” the ultimate Subject, is the Pure Awareness witnessing what’s taking place—maybe with some compassion and amusement.

Through meditating on these two verses, we can get a taste of na anusocitum—that there is no cause for grief.


ForgivenessBy Swami Karunananda

There’s a saying, “To err is human, to forgive is divine.” Mahatma Gandhi was once asked how he could put up with

all the injustice and cruelty in the world. He responded, “I’m such a scoundrel myself, I have compassion for all the other scoundrels in the world.” When we consider our own weaknesses and mistakes, and how hard it is for us to change, shouldn’t we be more compassionate and forgiving to others? Sri Gurudev used to say that when we point a finger of accusation at someone else, there are three fingers pointing back at us, and there’s one, the thumb, standing up— like God—witnessing everything.

Sri Patanjali in the Yoga Sutras speaks of tapas, which means accepting pain as help for purification. All the annoyances and difficulties, injustices and ordeals, make us strong. We are like gold being purified. The problems chip way at the dross in our personalities so that the true gold in us, our divine image, can shine forth. A saintly person once described it this way: “There are two types of people in the world: the saints and the saint-makers.” In other words, there are those who are sent to inspire us, and those who come to purify us. So, the next time you start to get annoyed at someone who pushes all your buttons, thank them instead for showing you your weaknesses and helping you to grow stronger.

The Tirukkural advises: “At all times put up with the excesses of others; to forget them at once is even better.” You may ask, “How is it possible to forget when someone has wronged you?” There’s a story about a spiritual teacher, who, as a boy, had a classmate that treated him very cruelly. Years later, the former classmate came to visit the teacher, where he was received with much kindness. After a while, he asked the teacher, “Don’t you remember how badly I treated you when we were boys?” The teacher gently replied, “I distinctly remember forgetting it!”

Forgiveness is an act of choice. It is not about denying, condoning, or excusing hurtful actions. Rather, it is the letting go of resentment or revenge, even when they seem warranted, and offering instead mercy and love. By so doing, we release the past and let go of negative thoughts and feelings. We become unstuck and can move on in our lives. Energy that was tied up within us becomes available for positive, creative endeavors. Relationships are healed, and we, too, are healed.

Forgiveness and healing are linked. In speaking of forgiveness, the Holy Bible says: “Forgive us our trespasses as we forgive those who trespass against us.” When we forgive others, the spirit of forgiveness flows through us, and we, too, receive the benefit. It’s like using a funnel to transfer honey from one vessel to another: the funnel also gets the sweetness. We transfer the honey of divine forgiveness to another, and we, too, are forgiven.

I once met a woman who, twenty years prior, had been diagnosed with terminal liver cancer. As she was about to undergo aggressive therapy in the hospital, she began to reflect: “Maybe I’m going to die soon, but I don’t want to die like this.” She left the hospital and rented a small cabin. She spent her days visualizing being filled with forgiveness and letting go of anger. That was her entire treatment protocol. Little by little, she felt her strength return. Within a year, she returned to her home and resumed her work. And today, decades later, she is leading a healthy, dynamic life.

Consider the alternative: We hold on to feelings of anger, resentment, and betrayal and make our lives miserable. These negative feelings poison our system and set the stage for serious illnesses. In Chinese medicine, for example, liver problems are associated with anger. If we cling to our pain, to the wrongs we feel we have suffered, we build walls around our hearts. We imprison ourselves and feel the agony of separation, loneliness, and alienation. It’s as if we shut our windows and doors and then cry that we can’t see the Light.

Forgiveness issues can occur on three levels. First, there are the people or events that we need to forgive. Next, there are those from whom we need to seek forgiveness. Lastly, we may need to forgive ourselves for perceived weaknesses or failures. The following exercises offer some suggestions on how to proceed.

Forgiveness Exercise #1

Here is a good exercise to inspire you to forgive others. Begin by purchasing a bag of potatoes. Next, make a list of every person or situation you have not forgiven. For each entry on your list, place one potato in a sack. Carry that sack with you wherever you go for one week. Physically, you will feel the burden, and that pales compared to the subtle energy drain on your system caused by all grievances and unresolved issues you are carrying. After some time, the potatoes may even start to mold and rot. Then, you’ll get a glimpse of how this inner fermentation is preventing you from experiencing the divine fragrance within.


We may also need to ask for forgiveness. Asking for forgiveness, along with sincere repentance, can heal us, as well as our relationships. Sri Gurudev addressed this point when speaking about reversing cancer. He said if you want to heal the body, you need to burn out the karma that caused the problem. Even if you don’t know what you did, there is something you must have done to create the situation. To burn out the karma, do a lot of repentance. If you know whom you hurt, go to that person and ask forgiveness. If you don’t know what you did, or if it’s not possible to contact them anymore, mentally


ask for forgiveness. You could even place a picture of the individual before you and offer your prayers in that way. By such actions, you can purge negative karma and reduce suffering in your life.


Sometimes, it’s easier to forgive others than it is to show the same compassion toward ourselves. We can be our own toughest critic and judge. Many years back, when I was living at Yogaville West in Lake County, California, I was troubled by an interaction that had occurred with a guest several years before. There’s a saying in the Hindu tradition: “Atithi Devo Bhava,” which means, “Treat the guest as God.” God comes to the home in the form of a guest. On one occasion, I had not been very kind or gracious to a visitor, and every time I sat to meditate, remembrance of that event flashed through my mind and disrupted the sitting. One day, burdened and frustrated in this way, I came up with a plan. I couldn’t go to the person to apologize, as I did not know how to contact

them. So, I decided to design a penance for myself to be executed over the course of a month as an act of atonement. It was challenging, but, with some effort, doable. In my heart, I asked God to please accept my penance.

Those were the “pioneer days” of the IYI. We had little in the way of financial resources and lived very frugally; rarely did we have special treats. The room I occupied was in a solitary location, not frequented by others. With some difficulty, I completed the month. On the very last day, when I returned to my room that night, there was a surprise awaiting me. In the center of my altar, wrapped in gold, was a huge piece of chocolate! I took it as a sign that my penance had been accepted.

We are the ones that forge the chains that bind us, and we also hold the keys to set ourselves free. Forgiveness is one of those master keys. Use it, and watch the love and light in your life grow ever brighter.

© 2013 Swami Karunananda

Where Is the Soul? By Swami Krishnananda

Swamiji: (Addressed to Roger, an Italian visitor): Where have you kept the soul? Is it in your bag, or where have you kept it? Many people keep the soul somewhere, and then search for it elsewhere. They lose it elsewhere. By mistake, they keep it somewhere; in the railway station, or bank, or office, or somewhere they keep it. Then afterwards, they cannot know where it has gone. So, they are searching for it in Sivananda Ashram, but they can’t find it so easily like that. There was an old lady who could not see properly. She was almost blind. She was living in a small house without light, in a village with no electricity. She was poor and was living by sewing cloth with a needle. That was her profession. One day she lost that needle. It fell inside somewhere, and because it was dark, she could not see, as the eyes also were not good. She went outside into the bright sun, and started searching for the needle. Some people who came that way asked her what she was searching for. She said that she was searching for the needle that she dropped somewhere. “Where did you drop it?” they asked.

“I dropped it inside,” she said.

“But why are you searching for it outside, in the sun?” “Because inside there is no light. Outside there is light, so I am searching for it here,” she answered. This is the story of the soul. It is lost somewhere, but the searching is elsewhere. Where do we search? We look for it in enjoyments of life–in living a comfortable existence; in trying to lengthen our physical life; in making more and more money; in increasing name, fame, authority, and power; in becoming king, minister, dictator, Duce (Mussolini), and all that. This is the way we try to find the soul, but we have lost it somewhere else. It is not sitting in the Duce, and all that. A Duce has no soul; he is like anybody else. You know what is Duce? But people want to become a Duce because they think the soul is there.

This whole world of perception is the light of the sun, and we are searching for the soul by moving from place to place, here and there, like the old lady who searched for the needle in the light of the sun; but the needle is inside, in the dark corner of one’s own heart. This is the story of the soul. What do you say?

But, we are not finding it in the dark corner. It is dark; there is no light inside. In the heart, there is no light. The light is outside in the sense world. We have got electric light, sunlight, moonlight and starlight. So, why not enjoy the light that is already there, and search for the soul outside? Thus, you go everywhere, travel the whole world twenty times, and try to find the soul, like the lady searching for the needle outside, but it is in the dark corner of the heart. You can meditate on the soul.

THE ABSOLUTE

Swamiji: What will you sacrifice?

Visitor: All, if I can.

Swamiji: No. The Absolute wants you. It does not want anything else from you, it wants you only. You cannot give anything to the Absolute, because nothing actually belongs to you. You are alone in the world. There is no such thing as property; it is an illusion. Nobody can own anything. Each thing is independent, so you cannot give anything to God; you can give only yourself. That is the final thing, the sacrifice.

Visitor: Is meditation the only way, or are there other ways to reach It?

Swamiji: There are other ways also, but they all finally lead to meditation only. The final thing is meditation.


Visitor: What kind of initial way can we take to have good meditation?

Swamiji: Where is the Absolute at present?

Visitor: I feel that It is everywhere.

Swamiji: If so, is there anything outside the Absolute, or does only the Absolute exist? What about all these people sitting here? Are they inside the Absolute?

Visitor: Yes, surely, they are all inside the Absolute.

Swamiji: Then what is your attitude towards all things in the world? When you see a thing, what do you feel at that time?

Visitor: I respect everyone.

Swamiji: There is no “everyone.” You said, “there is only one Absolute, so why do you say “everyone?” Everyone has gone into the Absolute.

Visitor: Yes, I see the Absolute in everyone and everything.

Swamiji: If this thought can continue always, that is the highest meditation on the Absolute. But, sometimes if you start feeling that there are many things other than the Absolute, then the meditation will not be complete. The eyes which see things always say that there are many things outside the Absolute, so you cannot trust the perception. If you can convince your deep feeling that whatever you see is inside that Supreme (including yourself and everybody), that is the meditation. Then you can reach the Absolute.

Visitor: Is the Absolute like the infinite—that is, the more you approach the Absolute, the more It seems to go away?

Swamiji: No. You will go more and more near to It. It is not the infinite of arithmetic. It is the Infinite that is yourself, Itself. It is not like the horizon which, the more you go near it, the further it recedes. Here, the Infinite does not mean an endless thing, but an inclusive thing. It is not mathematical, it is spiritual. The Absolute is Pure Being.

Visitor: There are many doctrines. How can they put a limit on the Infinite, saying that It is only one way?

Swamiji: You cannot put a limitation on the Absolute. It includes all the doctrines. All the doctrines go inside It. Every doctrine can be accommodated into It. It cannot be limited to any particular doctrine. It is not an empirical concept. Pure Being is impossible to think in the mind, because It cannot be thought. You are thinking that you are outside the Absolute. If you are inside the Absolute, how will you raise a question?

Visitor: Is it true that only one truth exists, or several truths exist?

Swamiji: Only one truth is there, not several truths. There are several degrees of truth, but finally it is one only. It is now daytime. It is a truth, but it is not daytime everywhere in

the world. So one truth can be here, and in another place it is not truth. It is true that you are a human being, but that is one degree of truth. Actually, you are a little pressure point in the cosmic sea; that is a higher truth. That is an example of degrees of truth. Finally, there is only one truth.

Visitor: We are always trying to find truth.

Swamiji: You have no other duty except to find truth. That is the highest duty.

Visitor: Some people don’t believe that truth is here in our universe; it’s in heaven.

Swamiji: Are they saying that this world is not true?

Visitor: We all have our own truth; it will lead to sects, or different religions which don’t agree with each other.

Swamiji: That is a mistake of the human being. It is not the mistake of the world. The world has no religion. It is only human beings who have religions.

Visitor: Is it possible not to try to find truth, but only to live here, and only try to integrate oneself with the cosmos–to just feel a point in the cosmos?

Swamiji: That is a very great thing. If you can do that, there is no need to do anything else. That is the highest. Then there is no problem afterwards.

Visitor: How can we reach truth while we are involved in the materialistic society?

Swamiji: When your mind is saying that you must transcend this social involvement, you have already taken one step above


society by the very idea that you have to go above it. And by deeper meditations, the consciousness will withdraw itself from social involvements, and you will go to the meditation state. Even in this world, you can do this meditation. In spite of human society and modern materialism, you must find at least one hour every day to keep yourself alone and think like this. An hour’s correct thinking will set right all the other troubles of the other hours of the day.

Visitor: While trying to find truth, I feel that there is only one thing to do, which is to love.

Swamiji: Love whom?

Visitor: All of creation.

Swamiji: That is the same as truth. Loving the whole creation is loving God Himself.

Visitor: Is it true that all actions in the world originate from the will of God?

Swamiji: It is true and not true, both, because as long as you feel that it is not true, it is not true. Even if it is true, you are not going to be benefited by that because your heart is not accepting it. If God does everything, you would not speak to me at all. You would keep quiet. Everything would be fine.

Visitor: I kept quiet for two days, sir, and today I am leaving.

Swamiji: The third day it has become false. You tell God, “For two days I waited for You, and the third day I don’t agree with You.” Everything is done by the will of God in a perfect manner. The whole cosmos is the Body of God. Just as this body is a manifestation of your soul, the entire universe is a manifestation of the Almighty Absolute Consciousness; therefore, nothing can move without the central will operating. You cannot lift your finger, a hair cannot grow on your body, you cannot say anything, your breathing will stop, your heart cannot function, unless that will is there.

But (and the but is the important thing), no individual in the world may feel that this is so. You are saying that you have come from Delhi: you didn’t say that God has come. The consciousness of your being a human being immediately creates other associations like being a man or woman, this action, that action, etc. How can these ideas arise in the mind of a person when no such action is really taking place, and the universe is acting simultaneously? It is incomplete knowledge of the total comprehension of the cosmos that makes us feel that “we” are doing the action. If your mind is able to switch itself on to the cosmic setup, you will have no problem anymore.

Visitor: If every action is the will of God directly or indirectly and, therefore, manifests itself, then that doesn’t leave any room for free will of man.

Swamiji: Ultimately, what you call free will is nothing but the will of God operating.

Visitor: So, how can you blame someone for his past samskaras?

Swamiji: He feels that he has done it. If you ask him, he will say that it is his cow, land, property. Is there anybody who will say that this building belongs to God? We are bound and we are free in accordance with the feeling that we have in our hearts. If you say that you have done it, then you bear the consequences. But who will say that he has not done it? Every person who has body consciousness will feel that he has done it.

Your actions and your very existence are included in the cosmic action. So, whatever you do is part of that. But don’t make the mistake of bringing your consciousness separately, as if you are doing it.

Visitor: But it affects me.

Swamiji: It affects you because your practical life is different from what you are saying or thinking in your mind.

Visitor: I can’t help it.

Swamiji: Then there is no use of discussion. You should not talk on this subject, because practically it doesn’t affect you. God cannot help you unless you believe in God entirely.

You have to go slowly, step by step, by detachment, unselfishness, charitableness, non-interference, by goodness of feeling in your heart and an ideal behavior. That is the beginning of good conduct and the first step towards God. Then, afterwards, you do a little prayer, contemplation on these things that we have been discussing. Later on, actual meditation will start. God will take care of you.

Visitor: If the aim of man is to realize himself and finally be liberated, how does he explain this whole exercise, the cycle of predestination of man?

Swamiji: The whole thing that you have mentioned is included in the cosmic scheme, as all the waves and all the bubbles and ripples in the ocean are included in the ocean. You will find everything, at once, in that, and you will not raise a question thereafter.

Krishnananda Saraswati (April 25, 1922 – November 23, 2001) was a disciple of Master Sivananda Saraswati and served as the General Secretary of the Divine Life Society in Rishikesh, India from 1958 until 2001. Author of more than 200 texts, and lecturing extensively, on yoga, religion, and metaphysics, Krishnananda was a prolific theologian and philosopher.

Krishnananda was President of the Sivananda Literature Research Institute and the Sivananda Literature Dissemination Committee. He served as editor of the Divine Life Society’s monthly paper, Divine Life, for 20 years.


Practicing Freedom By Swami Ramananda

There is a significant benefit to understanding our Yoga practice in the context of its original intention—stilling the thought forms in the mind to experience the Spiritual Consciousness that is our essential nature. Otherwise, our approach to practicing Hatha Yoga, in particular, is determined by our unconscious beliefs and habitual thought patterns, which are strongly influenced by the prevailing messages of our culture.

Though we know better, we may find ourselves unconsciously trying to be or look good, comparing ourselves to others or to some image we have, or judging our practice as good or bad by some unintentional standard. Along the same lines, we may think about our practice as something we do just for ourselves, limiting the way it can reveal and inspire our connection to the consciousness we all share. It can become simply another way we try to acquire or achieve happiness.

Instead, we can intentionally cultivate and teach approaches to practice that free us from past conditioning. We can experiment with seeing our practice as a means to care for the body and mind so we can serve well, as an honoring of the Spirit within, as a moving prayer, or simply as a way to still the mind.

To really practice being free is a challenging goal and one that is best pursued in a comprehensive way, addressing all the levels of being, the way the Integral Yoga class is designed. We can guide our attention in various ways to cultivate a neutral, non-reactive awareness, an open heart and a sense that this effort is in the service of the Divine.

When we repeat such a practice and experience moments free of habitual thought patterns, we begin to see ourselves and our relationship to the world in a fresh way. We begin to feel our connection to each other and all of nature. Over time, a regular practice of this kind will gradually restructure even the subconscious mind so that we are no longer compelled by old beliefs and fears, and approach life with a sense of deep belonging, inner contentment and wonder.

Here are some instructions I have offered to students when I teach, attempting to create this effect. I might use one or two of these as a theme that I weave into the whole class.

• Have acute awareness of the physical level as it is, listening for what the body needs to be balanced and easeful, instead of imposing on it some idea of how it should be.

• Cultivate a subtler energetic awareness by visualizing the breath moving throughout the body and/or visualizing lines of energy that support movement without the use of muscular effort. Keep the breath smooth and steady and see what feels free and soft even as effort is made.

• Feel a sense of utter contentment with the body and the present just as it is, free of any need to prove anything to anyone.

• Practice as a worship of the Divine by allowing all movements to be guided by that Inner Intelligence and by the qualities you associate with the Spiritual Self. Feel yourself moved by compassion, peace, joy or by a sense of oneness with the world around you.

• Pause to witness the thoughts that arise in the mind as you practice—measuring, judging, comparing, and/or commenting—then separate yourself from all of that activity and be that simple state of awareness.

• Affirm to yourself that you have done all that you need to do in this lifetime--even that you are ahead of schedule. Now you can let go of needing to accomplish anything at all and just enjoy doing what feels good.

• Make your practice an offering, dedicating it to someone you care about or someone needing healing. Feel that the energy you generate by your practice is being sent out to and received by them.

• Generate Peace in your heart and send it out to those around you or out into the world.

• Think of all those who love you, wish the best for you and pray for you to be free—receive that support into your heart.

• Think of all the Yoga masters and saints that dedicated their lives to bring you spiritual teachings and receive with gratitude the Grace of those beings that is flowing to you.

Any one or a combination of these ideas can be used during a practice to disengage from the normal goal oriented attitudes that are so common in our culture and unconsciously impel our actions. I encourage students to see what speaks to them most effectively and make a conscious choice to cultivate it in class and in their home practice. Feel free to modify and or use any of these ideas yourself.

Swami Ramananda is the Executive Director of the San Francisco Integral Yoga® Institute and has been teaching Yoga for more than thirty-five years. He conducts Teacher Training Programs for Beginning, Intermediate and Advanced Hatha Yoga, and Stress Management. Swami Ramananda teaches and lectures internationally and at

Yoga Journal and Omega Institute national conferences.

Join Swami Ramananda at Yogaville for an upcoming program on June 27–July 6, 2014: Adapting Yoga for any Setting: Stress Management Teacher Training. See more at: http://www.yogaville.org/products/adapting-yoga-for-any-setting-stress-management-teacher-training-2014/


Yoga for Women Living with Breast CancerBy Rev. Manjula Spears

We use dynamic standing poses that coordinate awareness, breath and movement to help stimulate learning and repair in the brain. This also helps to recreate balance after and during chemotherapy treatments (Dynamic Palm Tree).

The shoulder series moves the shoulder joints through full range of motion and stretches the front and back of the shoulder girdle. These movements increase functional mobility and circulation of lymph post-breast surgery. They are also an aid when expanders are in place pre-reconstruction and as stress busters for those who carry stress in the neck and shoulders.

The use of dynamic mild inversions adding arm movements increase mobility of arms and shoulders and increase lymph flow supporting the immune system. (Dynamic Bridge adding arms)

We practice modified backward bends that expand the entire front of the body (Camel pose supported with the hands on the low back). We avoid prone positions due to surgical sites, ports, expanders, metastatic disease, etc.

The benefits of Yoga for those living with cancer can help to aid in softening the experience of treatment and aftercare. I would like to share a little of my 18 years of experience working with this population. I have discovered the three elements needed to create a significant expression of healing are stress reduction, community, and addressing anatomical concerns.

I teach a class for breast cancer patients at the Loran Smith Center for Cancer Support at Athens Regional Medical Center in Athens, Georgia. This hospital-based facility serves 6,400 people a year with 65 percent of this population being breast cancer patients. We offer support groups, counseling, physical rehabilitation programs, and complementary therapies. Examples of those are therapeutic Yoga for breast cancer survivors, healing touch, Yoga for prostate cancer patients, reiki, tai chi, painting workshops, healing writing, a program to help patients quit smoking and “look-good-feel-better” where we provide wigs and hats for chemotherapy patients.

The entire facility is free to the public and is entirely funded by philanthropy.

I offer a weekly class for patients involved in all levels of diagnosis, prognosis, and treatment.

The experience of cancer diagnosis and treatment is extremely stressful. According to the U.S. Department of Health and Human Services, 70% to 80% of all visits to the doctor are from stress related illnesses. The cost of job stress alone in the U.S. is estimated at 300 billion dollars annually.

So we begin and end the class each week with a relaxation exercise. The relaxation achieved through the Yoga practices promote the release of muscle tension and develop a more subtle control of the body/mind. Yoga reinforces the experience of maintaining a basic “resting state” while moving through daily activities. I teach an adapted Integral Yoga mind/body practice that uses awareness, breath, movement, and relaxation to create rejuvenation and repair in order to bring all systems of the body into balance.

After our initial relaxation, we continue with a period of check-in and sharing, giving ample time for the members to connect with each other, report joys or sorrows and introduce themselves to anyone new. This creation of connection, community and relationship is the real “heart” of our time together and is very important in the overall healing process.

Below is the basic practice (See graphic for an illustrated example of the Shoulder Series).

We then warm up the spine by massaging the discs with gentle spinal flexion and extension and moving the joints and muscles of the spine through ROM (Cat/Cow).


Then we use forward bends to stimulate the parasympathetic response in the nervous system. (Support for knee joints and lumbar spine is recommended due to joint pain, a side effect of some chemo drugs and to create more accessibility in general.)

Followed by a spinal twist that expands the chest and stimulates health in the internal organs.

The deep breathing that is encouraged throughout the practice improves oxygenation and improves the way the heart and lungs work together.

Ending with a final progressive relaxation exercise, followed by pranayama, (Deerga Swasam and Nadi Suddhi) and meditation. Creative visualization is an aid here as well.

*Note: some contraindications are–putting too much weight on the arms too soon can increase the chances of lymph edema; prone positions can be uncomfortable for post-surgery patients, those in treatment with ports, those with expanders in place and patients with metastatic disease. Modifications can be made for all the above movements to suit each individual.

The peripheral practices change depending on the needs of the student. Recently the side-effects of the newer aromatase inhibiters created more joint pain and so we often use some form of structural Yoga therapy joint freeing series to maintain strength and range of motion in the synovial joints. There are ladies who started with very little mobility and have lost even more during treatment so they practice seated in a chair or some form of modification including a chair and the floor. To meet every person’s needs is a challenge that keeps it fresh and creative for me.

When people are released from close medical observation after months, sometimes years of treatment there is a sense of loss of control as though no one is watching out for their health. Meeting weekly at a hospital with other women to do a practice that improves the way they feel and function gives a sense of self-efficacy. Not only does the body get stronger but there is a feeling of empowerment through doing something proactive for themselves and their health. This historically leads to the addition of other overall healthful changes. Most commonly reported are a daily practice often with the addition of meditation and dietary changes, and the recognition of stress and anxiety when it first arises which makes prevention possible through the use of breath awareness and movement. There are countless others including increased mobility, decreased pain, improved digestions and elimination, better sleep, decreased medication such as antidepressants, and a sense of overall well-being and connectedness.

The use of the Integral Yoga practice along with focus on stress reduction and the support of community together create an environment that over time becomes a significant expression of healing.

Some of the students are quoted as saying:

“My initial expectations were purely physical - to increase my range of motion after surgery and get some mild exercise during chemo. What I received was very valuable information on how to manage cancer treatments and the myriad of challenges that come with them. Information that only those who have experienced breast cancer or worked closely with those who have, can know. I felt emotionally supported, had a wealth of resources available to me at every class while doing something healthy and healing for myself. It was a great combination, as I was not inclined to attend a talking support group.”

“I received the tools necessary to create a home practice. Doing yoga between the Monday classes helped increase the range of motion I was losing due to the normal aging process and the accelerated aging from the various cancer medications. So I started to recognize the overall health benefits, not just those related to the acute cancer treatments when I started.”

“It became a spiritual practice, giving me a time and place to turn inward. Doing that silently with other women who all share the same cancer experience is powerful. Female voices raised together in chant – so uncomfortable and weird at first —now feed my spirit.”

“I became much more in touch with my body. I can sense stress and anxiety when they first start to build and can focus on that part of my body through breathing and muscle relaxation.”

In conclusion, I can say teaching this class has been for me an experience of continued growth, both personal and professional.

The women in this class are an inspiration in more ways than I can name here. They show me the strength of the human spirit. They remind me to appreciate each moment as a precious moment. They are a source of powerful community support for one another and for me.

Rev. Manjula Spears, E-RYT 500 has been a principal trainer for Integral Yoga’s Teacher Training Programs for many years. She has a deep interest and extensive training in Yoga therapeutics. Rev. Manjula is a long-time student of Ayurveda. She studies and teaches

sound as healing and is a gifted kirtanist. She is an accomplished instructor in the field of Yoga therapy and is the founder of the Therapeutic Yoga program at Athens Regional Medical Center Mind/Body Institute, specializing in restoration of functional mobility, reduction of musculoskeletal pain and joint health. You can order her DVD, A Yoga Plan for Breast Cancer Survivors, from Integral Yoga Book Distribution: 800-262-1008, or on the web at: [email protected]


The LOTUS and The PromiseBy Christine Brahmi Romero

“Truth is One, Paths are Many.” The words on the gate to the LOTUS shrine leapt out at me on my first visit to Satchidananda Ashram in 2002. I was seeking to transition from my fulfilling yet hectic life in the creative arts as a filmmaker, to a life in the healing arts as a Yoga teacher. The spiritual and inclusive teachings of Swami Satchidananda were an inspiration.

Years later, that saying became the muse for Besa: The Promise, a documentary on the rescue of Jews in Albania during WWII. The majority Muslim population, together with Orthodox and Catholic Albanians, gave their sacred promise—their besa—to protect their Jewish guests. The film premiered at the San Francisco Jewish Film Festival in 2012. Its second screening was at the Islamic Society of North America Film Festival. It was through ISNA that I came to know Dr. Sayyid Syeed, the National Director and head of the Office of Interfaith & Community Alliances in Washington, DC.

So it was that my two worlds of filmmaking and Yoga came together when Swami Dayananda, the Ashram’s Director of the LCAF, called and asked me to serve at a special interfaith program at Satchidananda Ashram. The esteemed presenters included Dr. Syeed, the National Director of Islamic Society of North America; Ramesh Rao of the Hindu American Foundation; Heena Reiter, a rabbinic pastor student; Rev. Mother Carolyn Craft, PhD, an Episcopal priest; Rabbi Rami Shapiro and Swami Gurucharanananda (Mataji). Swami Murugananda hosted events in Vidya Bhavan, the beautifully renovated Ashram Library.

As an Integral Yoga teacher, it was a great honor to be asked to serve. LCAF staff from the Yogaville community, led by Amaleshwari Forga, made everything so welcoming for the Syeeds and other honored guests. Jackie Burns, an Integral Yoga teacher and Jane Materna both served as Karma Yogis for the program. My job was to host Dr. and Mrs. Syeed, along with their two grandchildren, and convey them to the various weekend events. I also located space for the Syeed family to practice Salat, their obligatory prayer times, and to perform the ritual washing, wudhu.

The observance of Salat is the second of the five pillars of Islam: belief, worship, charitable giving, fasting during Ramadan, and pilgrimage to Mecca. Practiced five times a day by millions of Muslims around the world, their observance meshed with the rhythm of the Ashram environment and the practice of thrice daily meditation. Like the practice of Yoga, Salat involves uniting body, mind and spirit in a set of movements coordinated with prayer. Everyday concerns are put aside so the right frame of mind is present before beginning, just as in Yoga we center before beginning our practice.

The LCAF program began with a Friday evening talk on Islam by Dr. Syeed, who brilliantly consolidated 400 years of Islam in America into an hour. Yes, 400 years – the first Africans

brought to the New World as slaves in 1620 were Muslim. The talk was presented on June 7th, a day that in Islam commemorates the migration of Muslims from Mecca, where Muslims were being persecuted, to Medina, where they could practice full freedom of the faith alongside Christians, Jews and people of other religions. During the talk, Dr. Syeed endeared himself to the Yogaville community with his good humor and kindness. After Dr. Syeed’s talk, an Integral Yoga Interfaith Prayers service was held with the Muslim prayers led by Dr. Syeed’s nine-year-old granddaughter, Zahara.

The next morning, an Interfaith Panel “Contributing to Interfaith Understanding” was held in Vidya Bhavan, moderated by Swami Sarvaananda. Each of the guest presenters spoke eloquently on what spirituality means in their tradition, and how this connects us all.

During noon meditation, the Syeed family visited the LOTUS and were immediately drawn to the collection of items representing Islam. They walked with their grandchildren to each of the cabinets holding items from the various traditions.

An afternoon tea at the home of Swami Dayananda’s mother, Yaeko, brought the presenters, guests, Swamis and community members together in an informal setting for conversation. Dr. Syeed’s granddaughter, Zahara, brought her drawing book and had much to share with Yaeko, an accomplished artist. Zahara also led the group in an Arabic song, leading to a round of singing in different languages and traditions by the guests.

The program events continued to build on the theme of Understanding. At the Saturday evening Satsang in Sivananda Hall, the Syeeds were very pleased during the opening Kirtan to hear the verse “Allaah Allaah Allaahu Akbar, Allaah Allaah Allaahu Almighty,” on behalf of Islam which is one of the many traditions represented during the Interfaith Chanting.

After a video clip of Swami Satchidananda speaking on Interfaith Understanding, Dr. Syeed gave the dharma talk on “Core Teachings of Islam & Their Relevance in a Pluralist Democratic Environment.” Dr. Syeed began by telling the Yogaville community that he and Mrs. Syeed had twin sons, whom they named Moses and Jesus. Again, his wisdom and humor shone in his informative talk about the harmony, beauty and Islamic principles of compassion in a faith that is little understood in today’s America. At the end of the program, Dr. Syeed gave each person at the Satsang a copy of the book My Mercy Encompasses All: The Koran’s Teachings on Compassion, Peace and Love.

The Syeed’s visit ended with a trip to Kailash to take in a view of the LOTUS temple. I held up four-year old Ali for a better look as Swami Dayananda explained the Nataraj shrine, and how Lord Siva dances atop a demon. “That’s the ego,” Ali said, channeling the wisdom of his grandfather.


Dr. Syeed wrote me recently, “We are still celebrating the unique Yogaville experience and our grandchildren have many anecdotes and memorabilia from last week’s visit. We hope we will have more opportunities to exchange visits and continue to follow up what we began in Yogaville.”

Serving the Ashram on this weekend was a joy. Not only was it an opportunity to visit the Ashram for a peaceful and uplifting weekend away from everyday life in DC, but I got to know Swamis and members of the Yogaville community in a much more informal way than in the previous ten years of attending trainings and programs. Throughout my service, the reward was great for being part of such a well thought out program. I highly recommend to fellow IY teachers serving the LOTUS Center for All Faiths. For information on opportunities to serve with the LCAF, contact Swami Dayananda at [email protected].

Call unto the way of the Lord with wisdom and beautiful exhortation, and hold discourse with them [the People of The Book, Christians and Jews] in the finest manner.

—The Holy Koran 16:125

Aparigraha: Taking an InventoryBy Madhavan Mark Wolz

Standing in tadasana, we have only ourselves. All our stuff is at a remove. This creates an excellent opportunity for each of us to review what we own, how much or how little, and assess what it means to us.

Aparigraha is the fifth of the five yama, or restraints. It is translated as non-greed. Aparigraha invites us to observe where there is excess in what we have or what we want to have.

Stand in tadasana, adjust your posture and bring your awareness to your breath, letting it flow easily and naturally. Allow yourself to stand here just as you are. Bring your palms together in front of your chest. Think of the adornments and jewelry you wear close to your skin: on your fingers, around your wrists, around your neck, on your ears. Do you have an excess of any of these things? Reach your arms forward, bring them up toward the ceiling, arch back easily in the upper spine. Bring to mind the clothes that go over your arms, around your back, across your chest. Think of sweaters and shirts you have in closets and drawers. Do you have duplicates?

Fold forward into uttanasana as you think of everything you wear on your head, around your waist, over your ankles. Do you have any of these things in excess? How about food — is there a type of food you just can’t get enough of? Check on your breath and let it be easy.

Palms on the floor, step your left foot far back and bring your left knee to the floor as your right leg stays forward in a lunge. Review clothing you wear over your legs or wrap around your hips. Do you have more than you need? A lot more? Do you want more? Step your right leg back and lift your hips into adho muka svanasana. Think of the things you carry on your back or over your shoulder. Relax your neck. Think of the clothing you wear to work. How do you feel about having these items? Do they make you more who you are or less somehow?

Lower your knees, chest and chin to the floor, keeping your pelvis slightly raised. Think of all the things you lift with your muscles and move from one place to another during your day. Think of all the things you keep in bins and boxes and chests. Are there any you could easily lose?

Lower the pelvis, slide the chin forward and come into an easy cobra pose. Take note of the makeup you wear, the perfume, any tattoos or piercings you have. How do you handle your time: Are you stingy or generous with your time? Do you want someone else’s time and attention? As you reach the chest forward and lift it up, let all your nerves lengthen and relax. Do you spend more or less than you wish on your appearance? Are you extravagant with treats for your mind — books, films, performances? Conversely, do you feel deprived?

Come to downward dog again. Take a mental inventory of your jackets, vests and coats. Reflect on your social activities — any indulgences? Any things you believe you need more of? Slowly lower your knees to the floor and come into child pose.

As you perform this mental inventory you might remember habits from an earlier time. Some tendencies might come from your family. You may notice mere tendencies; you may identify mild or even strong compulsions. If you’ve noted nothing that’s large in your life, then allow yourself to imagine having or doing something to excess. If you find imagining such things to be difficult, think of a character in a story or a movie who suffers from having too much or is greedy or jealous and simply review that story.

Lift yourself up to downward dog again. Think of all the things you own that are heavier than your bones. Draw your hips away from your wrists as you lengthen along the backs of your legs and stretch the heels toward the floor. Review your interest in sports, hobbies and entertainment. Do you detect any excess, or perhaps dissatisfaction with what you do have?.


Step your left foot forward into a lunge. Bring to mind all of your shoes and weigh their importance to you. Step your right foot forward to meet the left foot, straighten your legs and let your arms hang toward the floor in uttanasana. Consider all your possessions that are too big for you to lift and carry—car, boat, furniture, house … Are you satisfied?

Sweep your arms to the side as you raise yourself all the way up, reaching the arms toward the sky and arching back slightly. Think of your aspirations, your desires, your wishes, and ask yourself if they bear a touch of extravagance or jealousy or possessiveness. Do you compare yourself to others? Bring your palms together in front of your chest and stand quietly for a moment.

Come to child pose. Take five slow, full breaths as you allow yourself to review the objects and activities and desires that came to your mind during this sun salutation. Choose one element of your life that you tend to have or want to have in excess. Picture yourself wearing or holding or doing the thing you’ve chosen. Can you remember when you began feeling the need for this thing?

Walk your hands to the left. Can you sense any deeper need underlying this felt need that you have chosen to examine? Ask yourself who it is that wants this thing so strongly.

Return to center; walk the hands to the right. Take a moment to be with the sense of not having enough, of being without. Can you identify a deeper need or an insecurity underlying this feeling?

Walk your hands back to center. Who are you if your felt need for the thing you’ve chosen is not fulfilled? Can you find a way to connect with your sense of self in the absence of this thing?

Lift your torso to sit on your heels or with legs crossed. Close your eyes and envision yourself letting go of the element in your life that you are examining. Start by deciding on an optimal situation. How many or how much will you keep? Decide on what you’re releasing and what you’re keeping. Reach your arms to the left as you visualize yourself releasing something. Reach your arms to the right as you visualize what you’re keeping.

In this simple exercise we are combining the familiar movements and positions of the sun salutation with the mental task of reviewing elements of our daily life that are at once familiar and forgotten. Physical and mental are working together to heighten awareness of the self.

Most of us are aware of the larger moments when we’ve felt ourselves in the grip of greed or jealousy, and we recognize the weight of such compulsions. Here we approach aparigraha as a study of ever more subtle experiences of excess, often at the level of light habit or simple tendency in our daily life.

Madhavan Mark Wolz, RYT 500 teaches Hatha Yoga and meditation in New York City and is also a Yoga therapist and a Thai Yoga massage therapist. He encourages students and clients to integrate body, mind and spirit in their practice of Yoga and in their daily life. Mark holds a B.S. in

psychology and an M.A. in anthropology and Southeast Asian studies and is a certified astrologer.

Join Madhavan for a workshop, Applying Yoga to Daily Life: The Five Yama, November 1 – 3, 2013 in Yogaville. Contact Ashram Reservations Center: 800-858-9642, or go to: http://www.yogaville.org/products/applying-yoga-to-daily-life-the-five-yama/# for registration.

Last fall I had the opportunity to spend a month in the LYT program at Yogaville. While there I was reminded of the winter discount program available for IYTA members and their students. Since my teacher training in 2000, I’ve been talking to my students about what a wonderful experience my month-long stay at Yogaville had been and how the teachings of Swami Satchidananda have influenced my life, my classes and even those around me. I realized this would be the perfect opportunity to invite my students to see just what it is that I feel is so special about the Ashram and my spiritual community.

When I first sent out the announcement that I would be organizing a March weekend retreat I was hoping for six participants so that we would be eligible for the 15% discount. The response was surprising and almost a little overwhelming. Twenty-three people said, “Yes, please reserve my space.” making us eligible for the 40% discount and a room for me in Lotus Guest Houses. At first I was concerned that this number

was beyond my organizational skills, but after a few emails with Michael Smith and Chitra in Group Services, I could see that they would help me coordinate every little detail of our retreat.

Our group was met by ashram staff as they arrived in separate cars at different times during Friday afternoon. Registration and settling into their rooms went smoothly. After dinner we received what we all felt was special attention in an Ashram tour with detailed information from Michael about Kailash, LOTUS and Swami Satchidananda. The assistance from Michael and Group Services was so efficient the rest of the weekend that I was able to relax and enjoy time with my students/friends in hatha classes, meditation and long walks.

The group was very pleased with all aspects of the retreat and have been asking when we’ll do this again. Some are planning trips there on their own for workshops. We’re all looking forward to our next visit.

Sharing of the value of the winter discount program (available for IYTA members and their students)

By Phyllis Uma Jobes RYT, LPN


Enjoy fresh air and a serene country setting.

Transforming Lives

Summer/Fall 2013 Programs

1-800-858-9642 [email protected] www.yogaville.org

Awakening to Kindness Nawang KhechogSept. 6–8

Ashtanga Yoga—Inside and Out: Immersion Into the Practice & Flow of Ashtanga Yoga David SwensonSept. 13–15

Yoga for the Pelvic Floor: Demystifying “Down There”Leslie HowardSept. 20-22

Yoga and Ohashi MethodOhashiOct. 11-13

Let Your Yoga Dance® Weekend: Healing Through Joy MeghaOct. 18-20

Yoga for Women Who Do Too Much Dawn SummersOct. 18-20David Swenson

Nawang Khechog

Ohashi

IYTA News Column By Brahmi Milliman

This quarter I have been working on adding new benefits for IYTA members. Both the San Francisco and New York Integral Yoga Institutes have agreed to offer a 10% discount on programs and a 5% discount on teacher trainings taken at their locations. These are the same discounts we currently offer members for trainings and workshops at Yogaville.

As you may know, we currently partner with Swadeshi Yoga to offer you a 25% discount on their clothing and other products. And now I am excited to announce that we are partnering with Jala Clothing at www.jalaclothing.com to offer you a 20% discount on their clothing and products. I am also looking into other companies and will announce new benefits as they become available.

Now available on the website at www.iyta.org, under the Members Only, Newsletter Archive area, I have added back issues of the IYTA Newsletter from 1993-1999. There will also be a Table of Contents for all issues; so that you can easily browse for the articles you want to read.

Also new this quarter, I am posting selected IYTA Newsletter articles to the Yogaville blog at www.Yogaville.org. These enhanced articles include color images, and serve as an adjunct to, rather than as a replacement for the full newsletter. I will announce these on our Facebook page as they are published.

dear little egoBy Swami Ramananda

are you not tired of this treasure hunt,

no gold at the end of the rainbow

and no end

your story is a dark cloud

it blocks the light but has no substance

and goes as the wind blows

you think you’re in charge--

you don’t even decide when to breathe,

that effort makes you weak

a personal gravity holding you down

though your mirror is broken

your vision blurred,

when you surrender and your little sun sets

a sky of stars appears inside and around you

you have heard this song,

a full moon of white sound that makes you weep--

make that your prayer

you felt a rose open

where a world of flowers raise their heads—

that is your true purpose

Integral Yoga Senior Speakers’ SchedulesPlease contact local representatives for times, costs, pre-enrollment requirements, schedule changes, etc.


Swami Asokananda ContactAug.11–Sept. 1 Advanced Teacher Training [email protected] at Yogaville 800-858-9642

Sep. 6–8 Programs Padmi Habib in Boulder, CO [email protected]

Sep. 22–30 Programs Parvati Faini in Italy [email protected]

Oct. 1–3 Programs Jackie Kleefield in Stockholm [email protected]

Oct. 4–6 Programs Anna McColl in London [email protected]

Swami RamanandaAug 8–13 Satsang and various programs Mirabai Samra: [email protected] Integral Yoga Center, Buenos Aires, Argentina [email protected] or

Aug 15–18 Satsang and various programs Atman Vieira Centro de Yoga Integral, Lavras, Brazil [email protected]

Aug 19–29 Satsang and various programs Contact in SF IYI: [email protected] In Brazil 415-821-111

Aug 29–Sept 8 Raja Yoga Teacher Training Part I [email protected] Centro de Yoga Integral—Jai Vida, Belo Horizonte, Brazil

Sept 23–Nov 13 Meditation Teacher Training [email protected] Integral Yoga Institute, San Francisco 415-821-111

Swami KarunanandaAug. 9–18 Silent Retreat [email protected] at Yogaville 800-858-9642

Sep. 7 Master Sivananda Jayanthi Satsang at Yogaville

Oct. 9–21 Meditation Teacher Training [email protected] at the San Francisco IYI 415-821-1117

Oct. 10 & 17 Workshops at the San Francisco IYI

Oct. 12–13 Meditation intensive at the San Francisco IYI

Oct. 23–º28 Programs Swami Karunananda in Santa Barbara, CA [email protected]

Satya GreenstoneOct. 20–Nov. 17 Basic Hatha Yoga Teacher Training [email protected] at Yogaville 800-858-9642

Nov. 29–Dec. 1 Restorative Yoga Workshop [email protected] at Yogaville 800-858-9642

Upcoming August–October 2013 Programs at Yogaville


August

2–4 Mindfulness Meditation and Yoga for Healing the Body and Mind with Rev. M. Mala Cunningham, Ph.D.

2–4 Yoga Chikitsa: Yoga Therapy—Alignment as Enlightenment with Gabriel Halpern

4–8 Yoga for Arthritis Teachers Intensive with Steffany Moonaz, Ph.D.

7–10 Yoga for Arthritis Teachers’ Refresher Course with Steffany Moonaz, Ph.D.

9–18 Integral Yoga Ten–Day Silent Retreat: Embark on the Inner Journey — Uncover Your Greatest Potential with Rev. Lakshmi Barsel, Ph.D., Retreat Director

11–Sept. 1 Advanced Hatha Yoga Teacher Training with Swami Asokananda, e-RYT 500 and Dijon Carew, e-RYT 500

17 Mahasamadhi Memorial

23 Sept. 1 Yoga of the Heart®—Cardiac and Cancer Certification Course with Nischala Joy Devi & Bhaskar Deva

23–25 Laugha Yoga® Leader Certification Program with Bharata Wingham

23–25 Yoga Couples Retreat: Create Healthy Relationships by Engaging Life, Connectedness and Love with Revs. Bhagavan and Bhavani Metro

30–Sept. 2 Joy of Health Through Yoga Retreat with Amrita Sandra McLanahan, M.D. & Sumati Steinberg, R.N.

30–Sept. 2 Recapturing the Treasures Of Your Life: Labor Day Taoist Retreat with Paul Olko

September

6–8 Yoga Asanas for the Core: Understanding Core Stability with Letícia Padmasri, M.A., RYT 500

6–8 Awakening to Kindness with Nawang Khechog

7 Master Sivananda Jayanthi

8–15 Yoga Vacation at the Outer Banks with Narayani Laine, RYT 200, Chitra McDevitt, RYT 500 and Rev. Vidya Vonne, e-RYT 500

10–13 Special Interest Retreat: Healthy Lifestyle Retreat

13–15 Ashtanga Yoga—Inside and Out: Immersion Into the Practice and Flow of Ashtanga Yoga with David Swenson

15–29 Split Basic Hatha Yoga Teacher Training—Part 1 with Swami Dayananda & Ram Wiener, RYT 500

20–22 Yoga for the Pelvic Floor: Demystifying “Down There” with Leslie Howard

20–22 Basic Meditation with Swami Gurucharanananda (Mataji)

20–27 Yoga for the Special Child®, L.L.C., with Sivakami Sonia Sumar

26–29 Kirtan College: A Weekend Intensive with David Newman (Durga Das) & Mira

27–29 Life Coaching and Yoga—Upgrade Your Story with Kamala Waltman

29–Oct. 6 The Yoga of Recovery Certificate Course for Counselors & Teachers with Durga Leela, RYT 500

October

1–4 Special Interest Retreat: Restorative Retreat for Seniors

3–6 Fall Silent Retreat: Discover the Joy Within with Rev. Prakasha Shakti Capen, Retreat Director

11–13 Yoga and the Ohashi Method™ with Ohashi

11–13 Creating the Work You Love with Rick Jarow, Ph.D.

18–20 Let Your Yoga Dance® Weekend: Healing Through Joy with Megha

18–20 Yoga for Women Who Do Too Much Retreat with Dawn Summers

20–Nov. 17 Basic Hatha Yoga Teacher Training with Satya Greenstone, e-RYT 500

25-27 Transforming Stress into Awakened Living with Julie Lusk, M.Ed., e-RYT 500

25-27 Introduction to Zero Balancing with Tahira Haroon

Integral Yoga® Teachers Association108 Yogaville WayBuckingham, VA 23921

RETURN SERVICE REQUESTED

U.S. Postage PAID

Permit No. 3Nonprofit

OrganizationDillwyn, VA

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Inside Tantric Yoga

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