Tapas: Fiery Discipline

The third Niyama, Tapas, is the willingness to do what is necessary to reach a goal with perseverance, commitment, consistency and joyful effort.

The word “Tapas” means purification by burning, which is often mistaken as self-mortification.  This observance sometimes leads to fasting, a meager diet, and other forms of asceticism. While the practice of austerities in moderation trains the will and develops body and mind, excessive asceticism and self-mortification has the opposite affect.

Tapas are one of the most powerful concepts in the Yoga Sutras.

The word “Tapas” comes from the Sanskrit verb “tap” which means “to burn.” The traditional interpretation of Tapas is “fiery discipline,” the fiercely focused, constant, intense commitment necessary to burn off the impediments that keep us from being in the true state of yoga (union with the universe).

Practice: determination to pursue daily practices while making sacrifices as necessary, enthusiasm for the spiritual path. Joyfulness with outer discipline will lead to inner discipline. In other words, other discipline lead to inner discipline.

Tapas/turn up the heat

Tapas is a practice of balanced austerity, sacrifice, discipline. Tapas means “heat” or “fire.” Go through the heat, accept it and invite it into your life.  Let discipline be the fire that burns away dysfunctional habits that keep you chained to repetitive circular patterns.

The fire of discipline brings transformation.

If you are not in stillness, you are craving or having aversion.  Discipline of the mind, emotions and body bring balance and equanimity and lasting inner peace. Transformation happens through the fire. As we burn off some layers of karma, we emerge as something new, a Phoenix.

Give yourself fully to your dharma (your life’s mission).

Discipline develops the courage, strength and simplicity necessary to stay in a challenging yoga practice or a long meditation.  On a physiological level, when physical heat is generated it “burns” the ego away by moving thru stuck prana in the body mind and spirit, revealing the true inner spirit.

Daily practices of Tapas:

1. Get up early

2. Discipline your speech

3. Do not entertain negative thought

Advanced practices:

1. Fasting

a.  Balance is the key

2. Bodily discipline

a.  Withdraw from desires

Benefits of Tapas:

1. Attainment of yogic powers:

a. Kaya Siddhi – body becomes healthier and more beautiful

b. Indriya Siddhi –   Five sense organs become more acute and active

c. Vasana  Dshaya – Elimination of desires

Tapas (Discipline vs Difficulty)

Unfortunately, many people mistakenly equate discipline in yoga practice with difficulty. They see another student striving to perfect the most difficult poses and assume she must be more disciplined and therefore more spiritually advanced.

Difficulty does not make a practice transformational.

It is true that good things are sometimes difficult, but not all difficult things are automatically good.

In fact, difficulty can create its own impediments, especially, in a challenging yoga practice.

The ego is drawn to battle with difficulty: The practice mastering a challenging yoga pose, for example, without the discipline to stay humble, can bring pride and an egoistic attachment of or to being an “advanced” yoga student.

A better way to understand tapas is to think of it as a joyful non-attached consistency and determination (without striving) to accomplish your goals. A few very practices of Tapas are to get on the yoga mat every day or to sit on the meditation cushion every day, or to forgive yourself or your loved one for the 10,000th time. If you think of Tapas in this vein, it becomes a more subtle but more constant practice, a practice concerned with the quality of life and relationships rather than focused on whether you can grit your teeth through another few seconds in a difficult asana.

Yogins should be cheerful and uncomplaining.  The root of Santosha means “to be pleased.” The question is how are we to be pleased when life does not always go the way we expect.   The simple answer of yogic wisdom is to accept what “IS” and make the best out of everything, moving from a place of gratitude and love (presence). 

Santosha is the practice of choosing love over fear.

Practice: gratitude and joyfulness; remain calm with success or failure. This state of mind does not depend on any external status.  A nice adage for Santohsa is  “accept that which we cannot change, change what we can, and have the wisdom to know the difference.”

Instead of striving for happiness, be happy right now.  Regardless of our circumstances, it is always our choice to be content and to choose love over fear.

Santosha is not rooted in externals

By including contentment as an active practice rather than a reaction to events around us, Patanjali points out that peace of mind can never finally rely on external circumstances, which are always changing in ways beyond our control.

Santohsa requires our willingness to enjoy exactly what each day brings and to be happy with whatever we have, whether that is a lot or a little. This second Niyama uncovers the hollowness of achievement and acquisition; while material wealth and success are not evil, they can never, of themselves, provide real contentment.

Santohsa in the midst of the storm: We can easily practice Santohsa on the sunny days, in beautiful moments and joyous experiences of our lives. Patanjali asks us to be equally willing to embrace the on stormy day, in difficult moments and the not so joyous moments of our lives. 

Only when we can be content in the midst of difficulty can we be truly free. Only when we can remain open in the midst of pain do we understand and experience true openness. In our relationships,  to accept those around us as they truly are (flawed and beautiful), not as we want or imagine them to be, is a beautiful practice of  Santohsa.

Saucha: (First Niyama) Purity/Clarity

Purity of body, cleanliness, good health habits, a clear and orderly environment. 

Saucha (purity) means both bodily and moral purification.  Purification is much in evidence in Yogic practice.  The breath controls, postures, hygienic processes, and dietary rules described in Yoga of Breathing all contribute to psychophysical purity, whereby body and mind are prepared for the progressive refinement of consciousness that is the Yoga of Meditation.  Yogins are instructed to change the quality of their body cells by eating sattvic (purity) foods , and sattva is the guna which predominates in pure consciousness.  Internal (ethical) purity is obtained by obeying the abstinences and observances. 

Practice: evenness of mind, thoughts, speech and discrimination.  Keep the environment clean and clear. Orderliness surrounding the self and our thoughts. Orderliness of environment. Clearing of energy.

Saucha/not Judgmental

When studying the Yoga Sutra, this first Niyama (saucha) purity may sound judgmental especially when Patanjali’s teachings are interpreted in very rigid ways. Some foods, thoughts, activities, and people were impure—and our task is simply to avoid them. When the concept of purity is rigid, there is an unspoken implication that the world is a profane place that threatens to contaminate us unless we follow a strict set of moral rules.

This is obviously a very limited and narrow vision of a much big concept. Within a richer, fuller and more complete understanding, Saucha represents commonsense and the practical insight that if we embrace impurity in thought, word, or deed, we will eventually suffer.

A more enlightened view of Saucha does not measure action by outcome, but rather sees the practice of Saucha as a continual reminder to examine the intention at the root of our actions. A pure intention is the seed of pure actions.

Rather than questioning “what should I do, ask what is the seed of my intention, is it based on love or fear,” and then act accordingly with the most love possible. 

Saucha is purity that operates on many levels. We aspire to cleanliness for our bodies by washing ourselves, maintaining clean and orderly homes, eating healthy food and drinking clean water. We aspire to cleanliness in our minds and speech by not polluting our minds or speech with negativity or grasping after emotionally and physically charged obsessions. In other words, we find a balance that gives us a way to feel ourselves as clean and clear. As are the other yamas and niyamas, saucha is a pre-condition for experiencing the fullness of yoga and attaining enlightenment.

In addition to the obvious advantages, there are a number of side benefits to eating unadulterated food, breathing clean air, having the ability to clean ourselves within and without and residing in clean homes and neighborhoods. Cleanliness and order lift our self-esteem, re info rce our knowledge that we are worthy of good experiences, and improve our personalities so we can experience balanced self-awareness. When we feel pure and clean, we can be clear about our intentions, unencumbered by gross and subtle imbalances.

Every day we can practice purification in a variety of ways. Different faith traditions and cultures have their own purification techniques, but there are many common themes. In addition to our culturally prescribed bathing, tooth brushing and flossing, here are some other examples: mindfulness walks in nature (yes, even in winter), singing, chanting mantras, ringing of bells, smudging with sweetgrass and incense, blessings with water, rituals with fire, anointment with oil, use of the neti pot (to cleanse the nostrils), tongue cleansing, fasting from sleep or food, mona (refraining from talking for a day), abstaining from television, clearing out clutter and excess from our lives, recycling, surrounding ourselves with a bath of white light and even laughter.

In the yoga tradition, there are several methods that are used to purify energies: mudras, such as the shanti mudra for the blessing of food; pranayama (breathing techniques) and bandhas (such as uddiyana, stomach lift). The practice of tarka (a reflection on our day’s activities and our responses) at the end of the day is another example. Or you can use your own creativity to incorporate new purification techniques into your life to bring more joy.

Physicists say that 99% of matter in the universe is energy and space, invisible to the human eye. Those who practice saucha are more attuned to these subtle energies and often can discern the need for a brief ritual cleansing after experiencing negative energies. Using simple ways to clear our energies each day helps eliminate obstacles we cannot see. Practicing saucha is a way to increase our consciousness and spiritualize our everyday lives.

The reverence we bring to our daily lives and the cleanliness we practice alone and in community re info rces our sense of sacredness. Our individual purification and the freedom it brings is possible by the combination of our independent action with our recognition of interdependence with nature, other beings and the connection to divinity.

It is not a coincidence that Gandhi worked so hard at sanitation efforts in both South Africa and India. For health, well l being, self-esteem and sustainability, cooperative efforts for cleanliness benefit the individual and the community. In our modern times, the struggle against genetically modified food, the united efforts around the planet to provide clean water and the collective action to stop pollution and reclaim the purity and beauty of our planet all contribute to individual experiences of purity.

One billion people in the world do not have access to clean water, and 6,000 children die every day from water-related illnesses. Half the world’s rivers are so polluted from industrial waste or drying up so fast that they cannot sustain life. Deforestation, dam projects, erosion, pesticides, animal waste, privatization of water supplies and oil spills all contribute to this contamination. In the U.S., we are privileged to live where clean water is still available, but these worldwide trends will affect us more and more. Our commitment to our own purification techniques is interconnected to our contributions to a cleaner environment for everyone worldwide. Perhaps every time we take a drink of clean water we can offer thanks for what we have, send a prayer to those without water and examine ways we can contribute to the sustainability of this precious resource.

Without purity in body and mind, clarity eludes us. The immensity and luminosity of our true selves and our connection to spirit and to each other becomes clouded. The transparency we cultivate in saucha enables us to reflect the divine more completely in all our relationships. It is worth the effort to find time each day to practice the observance of saucha and express gratitude for our ability to do so.

Aparigraha: Non-Possessiveness, Greedlessness, Simplicity

Fulfilling needs rather than wants. Non-possessiveness (Aparigraha) rather than the absence of all possessions, Aparigraha is the practice of not clinging to them or craving unnecessary things.  At the same time the Yogin is expected to reduce his possessions to a reasonable simplicity.  This rule counters the Western mania for accumulating wealth and possessions, both seen as marks of prestige and identified with success in life. 

The Yogin has a very different concept of what constitutes the main goals of life.

Practice: Non-attachment to possessions, relationships, circumstances, conditions of life, etc…

When you take away “stuff,” you face yourself. It is not always comfortable, but it is invigorating and makes room for new growth to come.

Abstain from accumulating more than you need, “stuff” only serves to distract you from your source, your true self.  Often, one tries to satisfy spiritual starvation with relationships, sex, food, and material goods.  Remove the distraction, and you can connect more deeply with what is truly happening inside.  It is okay to have “stuff” in your life – just don’t be attached to it.  Remain connected to your source, and let other aspects of your life go the way the universe directs them.

Wanting More 

The fifth and final yama in Patanjali’s list is “Aparigraha,” or non-greed. This is a very difficult one to practice because we are surrounded by stimulants to our greed all the time. In some ways, our society’s economic system is based on greed. We are constantly being bombarded with advertisements, which attempt to whip up our desire for more. In fact, greed or “parigraha” is the desire for more. 

Aparigrapha/spiritual materialism

In the yoga world, we can be very greedy as well. What we are greedy after is more subtle; we may hunger after enlightenment, difficult asanas, spiritual powers or perfect bliss. Just because one practices yoga is no guarantee that one will escape the subtleties of greed. While yogis may not covet material goods, we covet more esoteric gains. This type of spiritual materialism has its roots deeply entrenched in the soil of greed.  One way to sidestep the trap of parigraha or greed is to follow the advice of many sages.

A wonderful admonition is to be happy with what you have, whether it is a lot or a little. This spirit of true renunciation will diminish the power of greed.

Another practice of Aparigrapha is non-attachment.  The practice of not clinging and the joyful willingness to let go of anything that binds us to ego opens the space of freedom to be more engaged and presence without agenda.  In other words, we can truly love (be present). 

Brahmacharya: moderation,channeling emotions, self-containment (Continence)

Brahmacharya (Continence) can be translated as an advanced Hindu yoga practice of abstinence from sex as a means of joyfully funneling sexual energy to spiritual ends.  This is never a sacrifice, but rather a joyful choice.  However, on another level, Brahmacharya also refers to a continence that applies in a wider dimension of non-attachment to sensual pleasures – which does not mean trying not to enjoy a walk in a pleasant surroundings or a cool drink on a hot day, but an attitude of not clinging to pleasures and not craving for their repetition. 

Think of a mirror, which receives but does not grasp. 

There is overindulgence of mind, intellect, speech or body; moderation on all levels concerning sex, food, and all aspects of daily life including the environment. 

Practice: not repression, but control of sensual cravings as a means of a deepened spiritual connection.

Yogis neither obsess nor repress, yet makes peace with sensual cravings or any interests that pulls them away from the divine and into the mundane.

Avoid overindulgence of mind, intellect, speech, and body.

Principle of Brahmacharya 

Satisfying desire for pleasures through food, sex, television and other pastimes hides the hollow emptiness inside.  This emptiness is spiritual starvation.  Our soul needs fulfillment.  There are many levels of our being, and we often do not take a holistic approach to fulfillment on all these levels.  We often only see the easiest, surface level needs and attempt to fulfill ourselves on a physical level.

“Brahma” translates as the Creator.  “Charya” is teacher or guide. “Acharya” means to be wedded.

Thus one could say Brahmacharya means being wedded to Brahma or “to remain connected to Source” or to remain continuous with it.

Brahmacharya Mantra

“This day, I am moderate, centered, and complete. I use my energy in ways that lead me closer to my Divinity. I treat myself and others with respect, recognizing the inherent Divinity of all people.”

Developmental Stages:

1.     Self-containment through moderate sexuality and diet

2.     No thoughts of past or future sense pleasures

3.     Freedom from attachment to pleasures

4.     Free from duality and the illusion of incompleteness or separateness

5.     Inner peace

6.     Perpetual inner ecstasy, replacing outward focus of sensual/sexual energies

Be moderate even in moderation, so that it is not a burden. Everything is a joyful offering to God. It is a beautiful practice. It is about moderating the extremes and not wanting too much on any level.

Brahmacharya brings out the FIRE in your spirit. Indeed, as you begin this practice, many fiery energies are bond to come up.  When they arise, allow them to burn – smothering issues just makes them smolder and re-emerge later.  When they re-emerge they’ll be hotter.  When they arise, become the witness, without pushing or pulling, but observing like a spectator of your own existence as you go deeper, unraveling your true motivations without judgment or condemnation.

Brahmacharya: control of sexual energy: a joyful choice 

“Brahmacharya” is one of the most difficult for most Westerners to understand. One classical translation is that this yama means celibacy.  A good definition of the word is based on the translation of the syllables of the word. “Brahma” comes from the name of the deity Brahma; “char” means to walk and “ya” means actively.

Thus, a good western translation of brahmacharya is “Walk with God.” 

There are always people for whom sexual love holds no great attraction and they are naturally celibate. Others sacrifice this part of their life purposefully to live as a monk or nun and thus to consecrate their sexuality to God.

Brahmacharya does not just mean to give up sex. It is a transmutation of the energy of sex into something else, principally, as joyful offering of devotion to God.

Brahmacharya/householder yogi

As might well be imagined, Brahmacharya has been the source of many discussions throughout the ages in all religions. One question that arises is about the householder yogis? Are they to give up sexual relations? Does this mean that if one lives in a family situation one cannot be a student of yoga? Moreover, what is the beneficial effect of abstaining from sex if one is not a monk or nun? While some yoga practitioners are drawn to the practice of celibacy, not all are. In addition, some come to the practice of yoga after they are already married.

Simply to impose celibacy upon one’s partner whether he/she chooses it is not in the spirit of Brahmacharya. 

Indeed, it is not in the spirit of ahimsa, and may in fact be the symptom of some other difficulty in the relationship. Once one is in a committed sexual relationship, the choice of celibacy by necessity must be a mutual and joyful decision.

Brachmacharya/monogamous relationship

Another interpretation of Brahmacharya seems quite appropriate for the average person who has taken up the study of yoga and that is to remain faithful within a monogamous relationship. Another suggestion is simple: when you are having sex, have sex, when you are not, do not. This particular interpretation underscores the importance of remaining in the present and focusing on what is happening right now without obsession. 

A simple rule is to be present in all actions, including sex

Asteya: Non-Stealing

Non-stealing (asteya) extends beyond physical objects to the psychological sphere—taking undeserved credit for example.

Practice: Use objects the right way. Strive for proper time management. Cultivate sense of completeness, self-sufficiency, and let go of cravings.  If we value material goods too much, there is a temptation to hoard (a type of stealing from self and others or covet what does not belong to us.  Let go of that false value.

If we attain what we want through honest means, we have no fear. If we attain what we want through dishonest means, we live with fear.

The Suffering Called Theft 

The third yama is “Asteya” and is translated as non-stealing. While commonly understood as not taking what is not yours, it can also mean not taking more than you need. The latter is the more interesting definition. When we take more of the world’s resources, we are in a way stealing them from someone else. When we take more that we need we can contribute to the suffering of others, thus we are ignoring Ahimsa, the greatest of all teachings of yoga. We fail to practice Asteya when we take credit that is not ours or take more food than we can eat. 

Patanjali does not just teach us about the effects of stealing in the world around us; he also teaches us about the effect stealing has on us, even if we are not caught. While most of us would never knowingly steal from others, we actually steal from ourselves. Perhaps we steal when we rob ourselves of our own potential by neglecting a talent, or by letting a lack of commitment keep us from practicing yoga and other life enhancing activities.

Being present is a practice of Asteya

In a sense, we steal the present from ourselves whenever we make the choice to become angry or fearful, thus living in the past or the future.

In order to steal, one has to be mired in “avidya,” or ignorance about the nature of reality, a term introduced by Patanjali in his Chapter 2. Being stuck in the state of avidya is the opposite of the state of yoga in which one is in a state of connection with all that is. In order to steal, one has to devalue and dehumanize the person who will suffer from the theft. If you live a life in which you are able to devalue and dehumanize others so that you can steal from them, you will suffer. 

Move beyond Avidya (ignorance) thru Asteya

This suffering occurs because one is stuck in avidya. The entire discipline of yoga is about freeing oneself from the fog of avidya in the movement towards self-realization. By practicing asteya, one begins to eliminate the suffering of others by not stealing from them. In the end, the choice not to steal is also for oneself. 

Satya: Truthfulness.  This second yama, Satya, deals with truthfulness of speech, thoughts, intentions and actions. Truthfulness (Satya) has a deeper meaning than just not telling lies. 

It means that our attitude to others is marked with sincerity, integrity and authenticity, to use a term loved by existentialists. There is a also the deeper dimension expressed in the saying: “Truth is God, God is Truth.”Practice: 

Honesty, owning feelings, loving communication, assertiveness, giving constructive feedback, forgiveness, non-judging, and letting go of masks.

Brutal honesty as a weapon is not SatyaHonesty can be used as a weapon, so be careful to be COMPASSIONATE. It is not about being “right.” Love is higher than truth. “Brutal Honesty” is not truth.

 If LOVE directs how you use truth then you are practicing Satya. Ahimsa (non-violence) must be practiced with Satya.

Concepts and notions keep us from the truth, keep it murky. Learn to be accepting like a newborn baby. Don’t let Ego get in the way of Heart.T

elling the Truth: Satya Few things feel more like betrayal than a lie. Like Ahimsa, this second yama, Satya, has many layers. A lie feels just as much as a betrayal as all other forms of violence. Pantajali guides us toward Satya in various ways. The first and most obvious is to tell the truth as best we can. This may not be as easy as it sounds.

Truth on a material level is always relative truthResearchers have found that eyewitnesses to an event are notoriously unreliable. Amazingly, the more adamant the witnesses are, the more inaccurate they tend to be. Even this simple example shows that truth can be relative; we cannot really prove what happened five minutes ago. To speak the truth is to speak from a point of view.Even trained scientists, whose job requires them to be completely objective and who study the most straightforward of events in nature, disagree on what they see and the interpretation of their results.So what does telling the truth, practicing the first level of satya,mean? 

It means that when given a choice (life is about choices) speak with the intention of being truthful. 

From this perspective, “truth” is filtered through our experience and beliefs about the world, but when we speak with the intention of speaking from truth, we have a better chance of not harming others.

Satya with Ahimsa: A wise teacher once stated that nothing could be true if it was harmful to others. In other words, unless we speak first from ahimsa we are not practicing Satya. 

Satya, Pantajali’s, second yama (yogic discipline) of Truthfulness. There are many ways to practice this yama, the most obvious, of course, is to simply not lie.  In other words to express our highest expression of truth at each given moment with the information and knowledge available, until proven otherwise. 

 Most yogis practice this basic outward expression of Satya as a guiding principle.  However, in alignment with “Tapas” (fiery discipline) we can take this practice a step deeper as we practice an inner level of truth – no agendas!  

Being mindful that our thoughts, speech, actions are not rooted in an ulterior motive to attain something in the future, but rather is a seed of purity that generously offers the absoluteness of presence to each breath as it occurs with no grasping or pushing towards anything.  Goodness for the sake of goodness is truth.

 Love is the highest expression of truth. 

Love has no agenda.  Love is not rooted in the past or future.  Love is always rooted in stillness, the dynamic alertness, of the ever present now.  Love is born in each breath, fresh, new and vibrantly alive.  There is no falsity in love, no hidden agenda, no movement toward gain or fear of loss.  Love begets love.  Or another way to express this is to say that the truth is love, and love is more and more presence. 

 Truth is not possible if there is no love.  Without love, any expression of truth is a lie. 

 As we practice Satya this week, the invitation is to move from a place of more and more presence, more and more love.  Lets find it first on our mat -TAPAS!

Love is all that matters…

From my heart to yours

All my love

Namaste

Chrystal Rae

Ishvara-Pranidhana : Surrender to God/Light/Energy of the Universe

Practice:  A willful and active surrender to God – the reality of your life exactly as it IS.

Ishvara-Pranidhana, the fifth and final Niyama, relates to our relationship to the divine energy of the universe, God. This relationship is one of active presence and total surrender.  These seemingly opposing forces work in unity to create an equilibrium that brings peace and balance to our lives.

One way to practice Isvara Pranidhana is to willingly and joyfully offer the fruit of self, work, and devotion to the Divinity at the core of all existence. Keep self-actualization as your goal in your life, adjusting all thoughts, intentions and actions to serve as a movement of the soul, while surrendering to life situations with an open heart.

Another practice of Isvara Pranidhana is to completely surrender to the reality of your life exactly as it “IS” with an active presence.  Leave no small detail out.  Embrace the entirety of your life with gratefulness as you surrender willingly to every movement of life that brought you to this moment.

Fall in love with your life. 

Just as the benevolent Sun finds its way to the darkest corners of the Earth without hesitation or judgment, embrace the light and the dark of self and others. Notice the shifting shapes and shadows on the wall of your existence, without judgment or categorizing them as good or bad. Instead with an open heart of genuine goodness and acceptance embrace all that “IS” with kindness, compassion and the unwavering strength of unconditional love. 

As we ponder what it means to surrender to God, one way to think of it is to surrender to the truth of your spiritual truth.  Spirituality manifests in many ways and in many things. Your individual expression of spirituality may be to read poetry, listen to music, paint, dance, meditate, pray, do yoga, walk your dog or simply sit at the edge of the ocean and contemplate the meaning of existence.

What is important is not the form of your spiritual expression, but rather the continual, purposeful dedication to the practice of that spiritual expression.  Find your authentic spiritual expression and surrender to the Spirit and celebration of the devotional energy.

This 5^th Niyama (observance) Isvara Pranidhana can be taken as the simple advice to simply let go and to stop clinging to the ego (source of frustration, dissatisfaction, and tension) and to trust in the Self that is at the centre of the wholeness of all beingness.

Isvara Pranidhana (Surrender to God)

Patanjali defines “Isvara” as “Lord,” and the word “Pranidhana” conveys the sense of “throwing down” or “giving up.” Thus, Isvara Pranidhana can be literally translated as “giving up or surrendering the fruits of all our actions to God.”

In the practice of Isvara Pranidhana all actions are surrendered.

The essence of Isvara Pranidhana is acting with as much kindness, compassion and love, and then relinquishing and surrendering all attachment to the outcome of our actions.  Trusting that the highest good will always manifest, regardless of our ability to comprehend appearances.  Only by releasing our fears and our hopes for the future can we really be in union with the present moment.

Paradoxically, the surrender pointed to by Isvara Pranidhana requires tremendous strength.

To surrender the fruits of our actions to God requires that we give up our illusion that we know best, and instead accept and trust that the way life unfolds may be part of a pattern too complex and beautiful to understand. Isvara Pranidhana requires a conscious choice to choose love regardless of the gravity or ease of apparent circumstances.

This surrender, however, is anything but a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to what “IS” while simultaneously acting with the power and abundance of goodness and love.  

The practice of Isvara Pranidhana is simple. Let all movements of body, mind and spirited be powerfully rooted in the unconditional love of an open heart full of kindness and compassion and actively surrender to reality of life, God, Existence.  As we surrender to what “IS”, while earnestly moving towards the highest expression of our spiritual self in each moment with no attachment to any attainment, a great freedom and peace arises within and is a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the universe and of all existence within and beyond our finite understanding and existence.

“Whatever the question, Love is the answer…” ~ Chrystal Rae

Svadhyaya (Study of Self)

The yogic path is a divulging path of truth and wisdom via the body, breath, mind, emotions and spirit. Patanjali’s yamas (disciplines) and niyamas (observations) are roadmaps toward truth.  Svadhyaya, the 4th Niyama, can be translated as the study of sacred scripture and/or the study of Self.  Beyond the life enhancing study of sacred scripture, the study of Self, when practiced earnestly is a transformational path of Self-realization. 

Yogis throughout the ages have practiced Svadhyaya by asking the simple question, “who am I.”  Sri Ramana Maharishi (an enlightened Indian sage whose teachings were said to flow from his direct experience of consciousness) advised that self-inquiry is the fastest path to moksha (liberation from samskara, the cycle of death and rebirth (reincarnation) and all of the suffering and limitation of worldly existence).

Maharishi pointed his disciples in the direction of Self-realization via the simple question “who am I,” which is unveiled as we discover who we are not. 

I am not my body

I am not my family

I am not my history

I am not my profession

I am not my possessions

I am not my story

I am not my religion

I am not my condition

I am not my circumstanc

Etc. etc…

As layer after layer of falsity fall away, Truth is revealed. In this courageous unveiling of who we are not, we then discover the essence of who we are…

Svadhyaya is purposefully preceded by Tapas (fiery discipline) as it takes an enormous amount of discipline to move beyond the material world that defines, binds and shrouds us in Maya (ignorance).  In the practice of Svadhyaya, prayers, mantras, japa, meditation, purposeful intent and other Bhakti (devotional) practices and other ancient yogic tool are utilized to strip the ego away and unveil truth. In the study of Self, one becomes the witness of one’s thoughts, emotions, actions and life.  In this witnessing process the distance between the real and unreal is unveiled.  The chattering mind, restless emotions and physical conditions of the body are no longer seen as Self, but rather as an experience of Self.  In this recognition process of truth, through the practice of Svadhyaya there is resounding peace. 

Svadhyaya: Self-Education, Study

Svadhyaya (Study) includes reading the Upanishads, the Bhagavad Gita, and other highly-regarded literature of Yoga with deep reflection. It also includes self-study, the stripping away of the “not-I” self. 

Svadhyaya: actively meditating on or studying the nature of Self

This is the literal translation of Svadhyaya whose meaning is derived from:

“sva,” or Self (soul, atman, or higher self)

“dhy,” related to the word “dhyana” which means meditation

“ya,” a suffix that invokes an active quality.

Taken as a whole, svadhyaya means “actively meditating on or studying the nature of the Self.”

Svadhyaya: is a deep acknowledgment and remembering of the oneness with all that IS.

Many like to think of this Niyama as “remembering to be aware of the true nature of the Self.” Svadhyaya is a deep acknowledgment of the oneness of the Self with all that is. When we practice svadhyaya the illusory separation we often feel from our deeper self, from those around us, and from our world is lifted.

Practice: reflection, meditation, contemplation, wanting to know the Truth, self inquiry, japa.

Consider the meaning of spiritual concepts – understanding the underlying wisdom, NOT accepting without question.  Expand knowledge through reading and then pondering to understand the scriptures for observation of the Self in relation to all life.

In yogic practice, svadhyaya has most traditionally been concerned with the study of yoga scriptures. In truth, any practice that reminds us of our interconnection is Svadhyaya. Svadhyaya could be studying Patanjali’s Sutra, reading this paper, practicing asanas, or singing from your heart.

Svadhyay - a Self observation (exploration)

Svadhyaya is also the practice of Self-observation. It gives us a pause between stimulus and response.

Items you are pondering may come clear to you in an almost organic manner – or it may take time for truth to emerge. Be open and have the spirit of exploration within you.

In the Study of Svadhyaya, as in all of our sadhanas, there is a natural and organic movement towards more and more presence (love).  Along with this movement, there is a falling away of fear.  Peace sets in with the knowledge that love (presence) permeates all that IS.  Through the realization of our innate goodness and divinity, we realize that everything occurs for the good of the individual and the good whole. There are no random events.  In fact, from your very first breath you were meant to read these words, they were meant for you, so that you will that you are loved far more than you could possible imagine. 

Svadhyaya (Study of Self)

Darkness and light

Shimmering illusions

Shadows on the wall

Dancing memories

Yesterday’s song

Hopeful clingings

Tomorrow’s verse

A collage of breath

the silent pause

In-between

The absoluteness

Of love

Where all IS

Possible

This is where

I find myself…

~Chrystal Rae