Om Ganapathaye ! FIFTY TWO YEARS IN THE PROPAGATION OF CLASSICAL RISHICULTURE ASHTANGA YOGA This month’s front cover pays our deep and INTERNATIONAL grateful homage to Yogacharya Dr MV BHOLE, one of the MONTHLY stalwart Yoga researchers and true masters of our modern times. Dr Bhole who served Kaivalyadhama with Vol.52 No. 05, MAY 2021 distinction for many decades had a long and loving association with Swamiji, Ammaji and Dr Ananda. A CONTENTS - 02 dearly valued member of our Yoga family, he visited the - 05 ICYER and Ananda Ashram at Sri Kambaliswamy Madam IS YOGA SECULAR? many times and participated actively in events organized - 08 by Swamiji and Ammaji over the past five decades. Many WHY I WANT TO TEACH YOGA - 10 of our YOGNAT stars will remember him as one of the Jury Members for the 1st Swami Gitananda Best Youth BRAHMAMUHURTA : - 16 Awards competitions in 2000. Over the years he has been a THE BEST TIME FOR MEDITATION - 22 trusted mentor and loving senior who has guided Dr - 24 Ananda in many ways. They worked together on many UNRAVELING SACRED SECRETS - 25 committees in the MDNIY, WHO and Ministry of AYUSH and created a heart-to-heart connection that transcends WHY IS PREVENTION SUCH - 28 lifetimes. He was a stickler for traditional teachings of A DIFFICULT VIEW TO REALISE? - 31 Yoga and his emphasis on \"Anubhava\", the deep experiential aspects of Yoga will be remembered for many TALASANA, THE PALM TREE POSTURE a year to come. We offer our heartfelt Shraddhanjali to him, pray for his Sadgathi and seek his potent blessings CONTEMPLATING THE FOURTH from the Yoga Lokha where he now resides with so many “R” OF GITANANDA YOGA great masters of the Yoga Parampara. THE RAZOR'S EDGE The front inner cover depicts the joy in so many THOUGHTS ABOUT PRANAYAMA IN seekers worldwide who now have Ammaji's Trilogy of THE GITANANDA YOGA TRADITION Yoga History in their loving hands. Why are you still REPORT ON PUDUCHERRY YOGASANA waiting? Get these invaluable treasures at the earliest and SPORTS CHAMPIONSHIP 2021 start your journey of intrepid exploration with Ammaji, the Living Siddha of Pondicherry. The back covers depict the exuberance of youth that manifested in the first ever online Yogasana Sport Championship organized by SPYSA which is detailed in the report on pages 31-32. The official publication of Yoga Jivana Satsangha (International); Vishwa Yoga Samaj (Worldwide Yoga Congress); Sri Kambaliswamy Madam (Samadhi Site); SPARC (The Society for the Preservation of Ancient Rishi Culture); ICYER (International Centre for Yoga Education and Research) at Ananda Ashram, Tamil Nadu. Published from Ananda Ashram City Centre at Yoganjali Natyalayam, 25, II Cross, lyyanar Nagar, Pondicherry-605 013, India. Note: All subscribers will be sent e-copies of Yoga Life every month from January 2021 onwards and hence are requested to register their preferred e-mail at [email protected] to ensure uninterrupted receipt of the journal. Editor and Publisher : Ammaji Yogacharini Meenakshi Devi Bhavanani, Editor: (I/C) Yogacharya Dr. Ananda Balayogi Bhavanani. Phone: +91-0413-2241561. E-mail: [email protected]; Website: www.rishiculture.in Printers : Sarguru Printographs, Villupuram, Tamil Nadu, India. Subscription Rate: Indian Rs. 500/year; International 50 Euros/ year.
IS YOGA SECULAR? Yogacharya Dr. ANANDA BALAYOGI BHAVANANI Ashram Acharya and Chairman ICYER at Ananda Ashram, Pondicherry. Yoga makes us better at whatever we are. It makes us a better version of ourselves, irrespective of the culture to which we belong. If we belong to the Indian culture, we become better. If we belong to a culture such as the Asian or the European we still become a better version of ourselves. Whatever way of life we are living, we become a better version of that through the practice of Real Yoga. This traditional Yoga has sprouted from the fertile soil of Indian culture, a way of life called Sanatana Dharma: the eternal culture,a mindful way of life that is in tune with the Universal. Sanatana Dharma is the fertile soil in which the art, science, philosophy, psychology and spirituality of Yoga have sprouted and flourished for millennia. In modern times, people want to take Yoga out of its cultural context and divorce it from its roots, but yet they still want to call it Yoga, because Yoga is a marketable term these days. The modern approach to Yoga is 'Plasticized Barbie Doll Yoga'. That is as good as going to a gym and having a good workout. So then, why even call it Yoga? Call it exercise and go on! I'll have no issues with it. But when we call it Yoga it has to be living. It has to be alive, and to be alive something has to be connected to the source! You take a fish out of water, put it on concrete, and then you say: “I have a beautiful fish.” Yeah! But it's dead! When the fish is connected to the water, its life source, the fish is alive, and it thrives in its bountiful multi-dimensional existence. So, when Yoga is connected to Sanatana Dharma, a way of life in tune with universality, Yoga will be Yoga. Otherwise, it becomes this mutated, plasticized, mummified version which is not Yoga anymore. People always seem worried that if they learn Yoga it will make them become Hindus and go into Hinduism. They are actually worried about losing control over them. That is all nothing but 'control-freakism', power-mongering control - freakism that exists in all human made structures. Yoga is in tune with all cultures, all religions because it is Universal. If you are a Christian, you become a better Christian. If you are Muslim, you become a better Muslim. If you are a Jew, a Jain, a Hindu -- whatever -- you become a better purer version of yourself. Vol.52 No. 05, May 2021 www.rishiculture.in 02
IS YOGA SECULAR? The problem is that when you become a better version of yourself, you may no longer be 'sheeple'. You may no longer be one of those people who can be controlled by the power-hungry, money-hungry systems that have been created artificially by human beings. Yoga is for sure compatible with all religions at the highest point, but then that highest point comes down in all these different structures that we create in order to maintain control -- control-freakism, power-freakism, and money-freakism. Humans created these structures and the people in charge of those structures – artificial, human-made structures, are scared of Yoga. And yes! They should be scared. Because the moment you really get into Yoga, real Yoga – not Plasticized Barbie Doll, not dead Jada Yoga, you start to connect to the Universal Self. You start to connect to the highest aspect of yourself and you start to evolve, grow, and transform from limited individuality to universality. Sanatana Dharma is a universal, eternal way of life that is open to everyone, every aspect. “That Truth” is One, the wise people call it different names. At the highest level, Yoga makes you a better version of whatever you are. You become that highest manifestation of your potential divinity. But this scares people, who are control- freaks, and this exists in all organized structures – be it political, religious or corporate. This is why, when we talk about Yoga, Yoga is truly secular at the highest level; but then, in modern times, people think to be secular is to be anti- Hindu, especially in India. Actually, the secular is universal at the highest level. I meet people who say: “Oh! We do Yoga, but we don't like India and Sanskrit. Sanskrit is a dead language and India is a dirty country.” My response is, “Then, why call it Yoga?”. The word Yoga is from Sanskrit, mind you. Call it exercise. Call it keep-fit. Then I will not come into your zone at all. You can do whatever nonsense you want, but if you call it Yoga, I will stand up for it. One doesn't have to be a Hindu to practice Yoga, but one has to understand the culture from which Yoga has sprouted, the culture that has nourished it, that continues to nourish it. When we talk about Bharat, it is not just about a geographical location of India. It is a cultural ethos. That cultural ethos is alive and kicking and it sustains and nourishes the true Yoga. So, whenever people get confused about this, anybody can practice Yoga -- no doubt about it -- you will become a better version of yourself, but because you grow out of the box! And please remember anything in a box is usually dead. Anything in Vol.52 No. 05, May 2021 www.rishiculture.in 03
IS YOGA SECULAR? a box is usually dead. Don't put Yoga in a box. If you are going to put Yoga in a box, call it something else - then I have no issues. Yoga is something which is timeless. Yoga is something which is priceless. Yoga is something that is universal. And that is why I always like to say that Yoga is truly universal, to such an extent that Yoga is for all. I'll repeat that. Yoga is for all, but all may not be for Yoga. Yoga has its roots in Sanatana Dharma. Do not divorce it from its roots! When you cut a plant away from its roots you kill it! When you cut a fish away from its source of water you kill it! When you cut Yoga away from Sanatana Dharma you kill it! And then you have mummified plasticized Barbie Doll, Jada Yoga -- dead body Yoga. You have the body, but not the soul. Without the soul it's not Yoga. It's a keep- fit exercise. In conclusion, Yoga helps you to become the best version of whatever you are! You become a better Christian, a better Muslim, a better Jew, a better Jain, a better Buddhist, a better Hindu, a better human being. But the organized structures which want you to be controlled, they will feel it's a threat. Because you are getting out of control now. Because you are now connecting to the source. All the middlemen are getting cut out. And this I must say, even of Yoga organizations, which in modern times, sadly, have also gotten caught up in this control-freakism, power-freakism and money-freakism. Yoga is liberating. Yoga is not binding. It is liberating! We must be true to Yoga. Yoga is our Mother. Let's not sell her for plastic. BE HAPPY “Someday when we die, we will lose all our possessions, our power, our family, everything. Our freedom, peace and joy in the present moment is the most important thing we have. But without an awakened understanding of impermanence, it is not possible to be happy.” - Thich Nhat Hanh Vol.52 No. 05, May 2021 www.rishiculture.in 04
WHY I WANT TO TEACH YOGA CHAMPA BHUDIA, Student of Yogacharini KALAVATHI, Om Studio, UK At the beginning of the course, I wanted to teach Yoga as it offers so much to the modern man. I really like the wholistic concept of health and wellbeing that it offers. Personally, it has given me balance within and a different perspective to life. Throughout the course I gained more insight into Yoga and really enjoyed learning about it. I learnt that there is so much more to Yoga than I thought. Some of the moral conducts and way of life are the same as in the Hindu religion. Although technically, Hinduism is a way of life, it means a lot more to me now than I initially thought. When I have been teaching it, it feels right, and I get a sense of satisfaction. It's a different kind of job satisfaction compared to all the other jobs I have had. You really have to live the Yoga life to even get on the path of even understanding what Yoga really is. You have to do the practical practice, change your lifestyle and habits to really live it. I learnt more about myself than I expected. Through Sadhana I was able to work things out and found that I have the key to my future. I have the answers within me. The question is, am I willing to take the steps?!! You really have to live the Yoga life. No-one can do it for you. It has to be lived with regularity, rhythm, and repetition. Then comes responsibility. I feel I have a deeper understanding of myself now. I know when I am at my best. I know when I am not. I know when my energies are taking me into a certain direction. If I am to teach it, I really have to live it. This is the difference between teaching Yoga compared to teaching anything else. I learnt this and saw how important it is. Yoga does not stop once you come off the mat. You live it every day. You become aware of your body, mind and energies. The Yoga I have been taught, is really as Swamiji says, 'No Option Yoga'! You can really see the difference with our classes compared to the other classes that I have done/observed. They are more impactful, wholesome and traditional in nature. I feel that I have the responsibility to carry this forward to my students. I wouldn't want to disappoint Kalavathi who has certainly set the bar high. Vol.52 No. 05, May 2021 www.rishiculture.in 05
WHY I WANT TO TEACH YOGA Initially I was interested in teaching the physical aspects of it and was aware of some of the benefits. I benefited from practising yoga physically and mentally myself. I felt more balanced, flexible and strong. I could see that my health improved overall. I looked forward to my classes and felt wonderful after. I wanted others to feel the same way. Now I am aware of a lot more. I feel I can offer a lot more. I have a deeper understanding of what I am teaching. For example, when we do Vriksha Asana, initially I thought it was a balancing posture that also strengthens the legs/core. Now I understand the psycho-somatic relationship. By balancing the body in a steady position, we can give steadiness to the mind. I had a few students ask me, 'How do I still my mind?' I can now confidently say that Yoga can help with regularity, repetition and rhythm. I understand that the body, mind and energies work together to create harmony and balance. I learnt that I can only offer so much. The students have to come to class and keep coming to see the full benefits. Whilst teaching my group of 10 students I realised that it is up to them to attend these classes. I can only do so much. I learnt that, just because I find it interesting and love doing it, doesn't mean they will all feel the same way. Everyone is at different stages. I think I was a bit ambitious thinking I can really help everyone. I initially thought people will come and see it the way I see it. Kalavathi wrote on one of my assignments that 'people don't often know what they need'. This is so true. I learnt this in teaching my students. I understand that it is ok if students don't like certain parts, like the relaxation. I still need to carry on to fulfill my duty as a teacher and teach it. You can only do what you can and leave the rest! Overall, the biggest lesson I have learnt is that teaching Yoga is not just learning a few asanas and teaching them. It's about living them, understanding them and embracing them in my own journey. I need to be aware of my thoughts, words, actions, habits and values. As a teacher I must be aware of how I stand, how I sit and how I teach. It starts with me. Yoga is a live process and every time you do it, it leads you to a better/higher state. It may be that the breathing helps one to relax and be present. It may be that the asanas bring balance to one's mind. It may be that the relaxation rejuvenates the body, mind and energies. Whatever it may be, it is ultimately leading one to a higher/better state. If asana is a comfortable seat to help you reach a state of stillness, then Yoga is a live process to one's evolution to a higher state. It is not just an exercise or tool to Vol.52 No. 05, May 2021 www.rishiculture.in 06
WHY I WANT TO TEACH YOGA find balance in the body and mind. It's a possibility for one's liberation. I understand that people will often find balance and physical benefits, but the profound possibility of liberation is possible through Yoga. I may be in a room teaching 10 students the same postures, but they will all experience them differently. This is the beauty of Yoga. We as individuals are at different stages, but we can come together in union to experience the journey, to this wonderful possibility together. You cannot do this by learning Yoga from a video. Going to a class and being present with a teacher who uses her energies to teach this live possibility is irreplaceable. EXPERIENCE LIFE FULLY BY SRI K S RAM, THE TIMES OF INDIA Senses, the creation of God, are, in fact, a portal to a full life. They are, therefore, of value to the spiritual and the non-spiritual. Such full experience of life through the senses is the privilege of everyone. Where, then, does one err, and how can the senses be used in an optimal way for a fuller experience of life? The error most commonly lies in fragmented use of the senses. This could be, at times, a fallout of education. We are taught, for instance, that the rose is red. In the mind, rose gets associated with red. It gets restricted to red. The fact is that the redness is only general; in fact, no two red roses are of the same hue. The shades are endless. The eye must be sensitive to the subtle differences in colour and be able to see a rose as the rose, something unique. The Poet Hopkins called this focused habit of appreciating particularity as seeing the 'this-ness of this'. The rose is more than mere colour. If you see the rose only for its beautiful colour, you are, in effect, under-experiencing it, because you are using only your eyes, only one of the five senses. The rose has an architecture, a feel, fragrance, sweetness, a whisper. Did you experience these? Did you hear the whisper? Experience the rose fully. Bend down to it, dive into it. You may see the cosmos in it. See yourself in it. Commune with the rose as if it is God. When you learn to do this, you will stop using the expression of 'seeing' a rose. You will use the more comprehensive expression of 'experiencing' the rose (or any other thing). Vol.52 No. 05, May 2021 www.rishiculture.in 07
BRAHMAMUHURTA : THE BEST TIME FOR MEDITATION Parampujya Swami SIVANANDA SARASWATHI, Founder Divine Life Society. Rishikesh, India. Brahmamuhurta is the morning period between 3.30 a.m. and 5.30 a.m. It is suitable for meditation. After a good night's sleep, the mind is refreshed, calm and serene. There is the preponderance of sattva or purity in the mind at this time, as well as in the atmosphere. The mind is like a blank sheet of paper, free from worldly samskaras or impressions. Raga-Dvesha currents have not yet deeply entered the mind. The mind can be moulded easily. You can infuse it with divine thoughts. Yogis, Paramahamsas, Sannyasins, aspirants and Rishis start their meditation during the Brahmamuhurta; sending their vibrations throughout the world, benefiting all. Meditation will come by itself without any effort. In the winter it is not necessary that you should take a cold bath. A mental bath will suffice. Imagine and feel, \"I am taking a bath now in the sacred Triveni at Prayag or Manikarnika at Benares.\" Remember the pure Atman. Repeat the formula, \"I am the ever- pure Soul.\" This is the most powerful wisdom-bath in Jnana-Ganga. This is highly purifying. It burns all sins. Answer the calls of nature quickly. Clean your teeth. Do not waste much time in morning ablutions. The Brahmamuhurta will pass away quickly. You must utilize this precious time in Japa and meditation. Sit in Siddha, Padma or Sukha Asana. Try to climb the supreme height of Brahman, the peak of divine glory and splendor. If you are not in the habit of getting up early, use an alarm timepiece. Once the habit is established, there will be no difficulty. The subconscious mind will become your willing and obedient servant to wake you up at the particular time. Cultivate the habit of answering the calls of nature as soon as you get up from bed. If you suffer from constipation do meditation as soon as you get up. You can answer the calls of nature after finishing your morning meditation with the help of a cup of hot milk. As soon as you get up from bed, do Japa and meditation. This is important. After finishing your Japa and meditation you can take to the practice of Asana, Pranayama and study of Gita and other religious books. Vol.52 No. 05, May 2021 www.rishiculture.in 08
BRAHMAMUHURTA : THE BEST TIME FOR MEDITATION Every Sandhya time, or dusk, is also favourable for meditation. During Brahmamuhurta and dusk, the Sushumna Nadi flows readily. You will enter into deep meditation and Samadhi without much effort when Sushumna Nadi flows. That is the reason why rishis, yogis and scriptures speak very highly of these two periods of time. When the breath flows through both nostrils, know that the Sushumna is working. Whenever the Sushumna functions, sit for meditation and enjoy the inner peace of Atman or Soul. Repeat some Divine Stotras, Hymns or Guru Stotras or chant OM twelve times or do kirtan for five minutes before you start your Japa and meditation. This will quickly elevate your mind and drive off laziness and sleepiness. Do Sirshasana or Sarvangasana or any other asana for five minutes. Do Pranayama for five minutes. This also will make you quite fit for the practice of meditation and remove laziness and sleepy conditions. It is Brahmamuhurta now! Do not snore. Do not roll in the bed. Throw away the blanket. Get up, start your meditation vigorously, and enjoy the eternal bliss of the Inner Self. YOGA DRISTHI BY LAURA TOLBANOS ROCHE, MEMBER OF TEAM 52, ICYER Yoga Dristhi is largely based in a mindful attitude, complete awareness in the present moment and a decentering sight. Decentering is defined as “the ability to observe one's thoughts and feelings as temporary, objective events in the mind, as opposed to reflections of the self that are necessarily true” (Safran & Seagal, 1990), that is, keeping a distance between the observer and the observed in a detached manner. Over the last two weeks, we were contemplating some principles of reality in our on-line meditation sessions. Observing deeply and understanding how these principles are alive in our life, in the nature, in our bodies, organs and cells, we can cultivate certain attitudes, abilities and perspectives that will lead us to liberate our minds, lose the fear, release the seriousness of our problems, experiencing the inner contentment, feeling supported for something higher and, eventually, learning to let go. This contemplation could help us to perceive the world with more objectivity, preventing and eliminating prejudices and inappropriate judgments, seeing the things as they really are. Maybe then, we could develop the Antarakarana, the inner faculty of proper discernment. Vol.52 No. 05, May 2021 www.rishiculture.in 09
UNRAVELING SACRED SECRETS Naatyaachaarya (Dr) V P DHANANJAYAN, Padma Bhushan Awardee, Founder, Bharatakalanjali, Chennai Three hundred years of British rule in Bhaaratam laid the foundation for a modern educational system prevalent in European countries. The Christian missionaries brought English medium education in the name of convent education and slowly tried to erode our Sanaathana Dhaarmic, Vedic or Aarsha Samskriti Vidyaabhyaasa Sampradaaya. Aarsha Samskriti promulgated and inculcated the human value system embedded in the Vedic tradition. Our father of the nation Mahatma Gandhi often said that Bhaaratam lives in our villages even though he had his higher education (Barrister) in England. He even wanted to change the name 'Indian National Congress' -- a movement started for the war of independence -- and give a new Samskritam-based name to establish a democratic party that would retain the ethos of our Aarsha Samskaar. Unfortunately, that did not happen due to various political reasons. The English language has united us in many ways but distanced us from the basic value system embedded in our meaningful traditions, customs, and rituals practices prevalent in a common cultural lineage that runs in the veins of people from Kashmir to Kanyakumari. Many such traditions and practices are cast aside as superstitions. The modern education failed to make our young generation after Independence understand the values and their scientific effects prescribed and proven by the great scientists and visionaries known as Rishis or great sages who gave us the Vedas, Puranaas, Ithihaasas full of everlasting knowledge and wisdom. The latest in this kind of scripture was left behind by Satguru Sankaraachaarya Chandrasekhara Swamijee Kaanchi Paramaachaarya in his “Daivathinkural”. Reading of this scripture will expel all kinds of notions that modern education has infused in the minds of the growing generation of Bhaaratam. Like Thiruvalluvar's “Thirukkural” 'Daivathinkural' has answers to every question on customs, rituals and meaningful practices. Though Gowthama Buddha shunned Vedic rituals, he failed to go deep into the Rishis' justifications for them. We should at this point understand that Buddha did not found a religion, and his tenets implicitly followed the Sanatana Dharma, a Vol.52 No. 05, May 2021 www.rishiculture.in 10
UNRAVELING SACRED SECRETS non -religious universal theory of coexistence of love and nonviolence. Later his disciples and followers only created the so-called religion Buddhism. In these times of the COVID pandemic and panic, people are suddenly awakening to the practice of rituals and prayers. Faith suddenly helps us to tide over pandemic panic. The sacred secrets of customs and traditions are shrouded by mystery to the youngsters. Some of the present generation may be casually familiar to the concept and practice, such as Aalayamani (temple bells), lighting the lamps at home and temples and churches and other places of worship, blowing conch, performing Yaagaas, Yagnas, Homam or sacrificial fire, etc. All these rituals have great significance and natural and scientific effect on the environment. Scientifically tested results are seldom made known to people by value-based education or by the media. In today's scenario, the media are interested only in sensational news and fake political and other irrelevant matters that bring revenue to them. For their commercial success media are kindling the base instinct of the human mind that gives momentary sensation or pleasure out of negativism and fails in its basic responsibility and duty of giving the right kind of education, enlightenment and spiritual entertainment. Octogenarians like me have childhood memories of listening to conversations between scholarly elders in the village or bedtime stories on the hidden significance of temple rituals, poojas, and marriage mantras and so on. I can still remember them, but I am unable to pass them on to my urban grandchildren. Unfortunately, they have no time, burdened as they are with the pressures of a school curriculum clubbed with the modern gadgets which keep them occupied throughout. Now the panic pandemic lockdown has further deepened the situation of isolation and online classes. Fortunately for me, being a Naatyaachaarya, I could create occasions to pass on these sacred secrets to my students through naatya practice while explaining the in-depth meaning of old literary songs inherited as naatya repertoires. So, my attempt here is to share them to the discerning readers whoever they may be. Aalaya Mani or temple bells and Sankha Naadam (conch blowing): All our Veda, saastra, puranaas promulgate the universal truth of all creations formulated from 'oomkaaranaada' (naadabhrahmam). It is proved that sound waves have an effect on all living things. Vol.52 No. 05, May 2021 www.rishiculture.in 11
UNRAVELING SACRED SECRETS The scriptures recited in Poojas performed at various occasions say “…kurve ghantaaravam tatra devata ahvana lanchanam…” the sounding of well-made bells brings auspiciousness. The musical vibrations emanating from these temples and church bells or any other place of worship create ripples of sound waves in the atmosphere which permeates auspiciousness or cleans the polluted air circulations. The same principle is attributed to the blowing of conch sound of which is closer to the “Oomkaaranaada”. Therefore, the Aagamasaastras which the temple rituals are based on insist on ringing bells in the mornings and evenings or as occasions demand. The sounding of temple bells and conches also used to be an indication for people to wake up and get ready for the day's chores and evening bells for retiring for the day, while they bring good vibrations in the atmosphere. This practice of sounding gongs has considerably reduced due to crowded concrete buildings surrounding the places of worship, thus making the environment more polluted. Lighting the oil lamps/candles etc: Irrespective of any religious significance oil lamps are a must for auspiciousness of any occasion. This age-old practice of lighting an oil lamp in the twilight times of morning and evening in homes is still prevalent in the villages, though the urban living conditions have eschewed this meaningful practice. The fumes from the natural and unadulterated oils like gingili oil (sesame oil) or pure ghee or coconut oil have medicinal qualities. The fumes emanated from these lamps ward off insects or virus germs and clean the surrounding areas. Unfortunately, the technological and scientific advancement facilitated adulteration in every product to boost unethical commercial gains. Our temples and places of worship used to be the seat of all activities including education, enlightenment and entertainment. In our childhood days we were compelled to participate in temple rituals and actively help in so many ways, including the lighting of the lamps around the temples and also decorating with coconut leaves, mango leaves, and neem leaves etc. All those were from nature, no artificial objects were used, made of plastic. As children we enjoyed the fun and learned to respect the values attached to daily routine rituals of the worship. The elders talked about hidden secrets of lighting thousands of lights at a time periodically as vows from devotees and 'aarathi' taken with purified camphor after every Pooja along with loud jingling of bells and blowing of conches. All these created an atmosphere of sanctity and a moment of spiritual elevation. Being in Vol.52 No. 05, May 2021 www.rishiculture.in 12
UNRAVELING SACRED SECRETS that environment of medicated fumes from the oil lamps and camphor, warded off any infectious elements in the atmosphere nearby. The same kind of significance was attached to burning incense made of sandalwood paste and medicated Ayurvedic natural ingredients. Over the years commercialism and industrialization of making incenses culminated in producing them with adulterated ingredients. Artificial and chemically made fragrance substituted the original sandalwood, musk or such natural ingredients losing its medicinal value and effect. Prasaadam - Vibhoothi (Bhasmam)-Kumkumam - Chandanam-Kasturi: I am apprehensive of the quality of Prasaadam offered at the temples currently and the substituted materials of chemicals offered today may not have the intended medicinal values or effect. The Vibhoothi or holy ash is supposed to be made of dried cow-dung burnt in a paddy husk. Cow dung and cow's urine are supposed to contain disinfectant qualities, because they eat green grass and herbal plants plentifully available in the villages and pasturing locations. Now there are no such pasturing lands in the urbanized milking industries. As children growing up in the remote village in the vicinity of temples, we were taught to make Bhasmam or vibhoothi before the Shivaraatri day and each household supplied it to the nearby temples. There are no more such practices anywhere or may be in very remote villages not spoiled by urban civilization. Every house would have a stock of Bhasmam (especially in Kerala - my homeland) in a specially made wooden container hung in front of the house, so that we don't forget to smear it on the forehead when anyone goes out of the house. Since the good vibhoothi has the disinfectant quality, to protect our body from infection. If anyone complains of headache or cold the immediate remedy used to be putting it on the forehead and rubbing it on the scalp. The secret of offering this at the temple as Prasadam serves the same purpose and in the name of God no one will refuse wearing it. While the poor villagers could afford this home remedy without any expenses slightly affordable people could go for good sandalwood paste. Chandanam or sandal paste ground on a particular pink stone has the same effect with the additional quality of soothing fragrance that can keep a person smelling of sandal and get rid of body odour or smell of sweat. (The harichandanam or red sandalwood is yet another alternative), but stronger substitute ground on a special stone called chandanakkal.) Vol.52 No. 05, May 2021 www.rishiculture.in 13
UNRAVELING SACRED SECRETS Kunkumam or sindoor made of turmeric paste and lime (chunnambu) both having disinfectant and antiseptic quality serves the same purpose as Bhasmam and chandanam. Turmeric and lime mixed in good water, kept in the sunlight until the water is completely dried up and the residue being bright red powder, conserved in a mud pot is said to be very effective in protecting humans from any infections. The red or saffron colour on the forehead not only brightens the face as a mark of beauty but also wards off evil eyes on the sensitive and attractive persons, especially a protective 'kavacham' or shield to young and tender youthful bodies. Kasturi (musk) tilakam is more fragrant and rich people can resort to using Kasturi or musk, a fragrant and costly ingredient extracted from Musk deer or Kasturimaan found in the Himalayan forests. Srikrishna is supposed to be wearing His tilakam with Kasturi mixed Chandana. (Kasturi tilakamlalaataphalake. ) All these natural and herbal Ayurvedic ingredients help keep away viruses, at least from virulent attacks like this coronavirus. Epidemics did happen in the olden days, but were not so virulent and widespread like now. Maybe all these Vedic rituals, practices and cleaner atmosphere contained viruses to a limited area and period. Homam- Yagnam- rituals: While listening to bedtime stories told by parents or grandparents and daily discourses of great scholars at the temples or community halls, often mention was made of kings and emperors conducting big Yagnam/yaagaas like Aswamedham, Dakshayagnam, Putrakameshti yaagam, Raajasuya Yagnam and so on. Homam seems to be small-scale affairs in household celebrations of childbirth, birthdays, marriages or poojas on auspicious days, while the other Yagnam or Yaagaas are conducted in large scale for the prosperity of the kingdom or country. Time tested “Mantras'' or scriptural chants along with the burning of herbal ingredients like Chandanam, Darba grass, herbal tree leaves & logs, ghee, etc. are supposed to have the same effect of destroying the environmental impurity and help cloud formation to rain periodically. In the recent past also we have heard and come across such Yagnas on an experimental basis and had fruitful results. So, it may be worthwhile idea to have State- sponsored Yagnas, certainly with the support and help of Corporate Houses having billions worth of wealth, for the intended welfare of the country as well as the world community at large, as we always say “lokaa samasthaa sukhino Vol.52 No. 05, May 2021 www.rishiculture.in 14
UNRAVELING SACRED SECRETS bhavanthu”. A benevolent dictatorship could execute such beneficial sacrifices without any opposition protests and upheavals. But with the existing political scenario of opposing for the sake of opposition, no government sponsored Yagnas are possible. But, the like-minded Corporate houses and wealthy people who have faith and belief in Aarsha Samskaara can come together to perform such sacrifices for benefit of humanity at large. Such sacred secrets are still confined to the scriptures and in the minds of scholars and intellectuals who are rather reluctant to share this hidden knowledge lest they will be discarded as superstitions or unscientific by the modern educated generation who always look towards the West as the best. Will there be a time sooner or later when our educational system accepts our value based moral education for the future generation in their formative age? A big question for us to debate on. YOGA MARGA BY MITCHELLE MATHARU, MEMBER TEAM 52, ICYER For a yogi, this life journey, just living this life in accordance with the guidance or grace of the Guru (inner or outer) is a Yoga Marga. This marga or path is said to be paved with the yoga drishti along with the observances of the yamas and the niyamas. But without having to stress on the do and don'ts of the correct way of living, if we just allow the teachings of these concepts to flow through us without the hindrance of the antarayas (doubts, laziness and false knowledge) this path can be a pleasant ride not necessarily an easy one. The path is both an outer journey as well as an inner journey of reflection. The path not being easy will seldom deter a sincere sadhaka or student because this student lives his life according to his or her dharma. And to me that is the beauty of this marga, this marga chooses you and not vice versa. Only when the student is ready does the path appear. And so maybe this yoga marga is the path of the Guru, because it is the Guru who takes the darkness away and lights up our path. Vol.52 No. 05, May 2021 www.rishiculture.in 15
WHY IS PREVENTION SUCH A DIFFICULT VIEW TO REALISE? Yogacharya SRIKANT, Senior Mentor, Gitananda Yoga, Canada Editor's note: Yogacharya Srikant has been one of the most devoted students and teachers of the Gitananda Yoga Parampara over the past three decades ever since he studied with Ammaji and Yogacharini Renukaji at ICYER. His father studied with Swamiji in the late sixties and early seventies and hence Srikant grew up with Yoga in the family. As one dedicated to his Dharma, he manifests serenity and grace as a loving husband, father of two adorable children, son and brother, while also manifesting the best as a mathematics teacher in high school. The online sessions of Team 52 brought out these beautiful ruminations and upon Dr Ananda's suggestion he has now penned them in this article for the sake of our readers. Swamiji starts lesson 22 of the Yoga: Step-by-Step with the following statement when referring to how Yoga should be used: “A way in which to maintain an excellent state of health and to act as a preventive against any state of disease.” It is a simple statement, and as with all simple truths, the applications and repercussions are multifold and multidimensional. This statement has really struck a chord with me. I have been trying to understand why this statement is such an important one and hope that, as my Sadhana continues to develop, a few more layers of understanding will reveal themselves. I can't really offer much of an answer, but here are a few questions/topics that have been useful in the search of a personal dynamic understanding. Prevention is not really a worldly attitude! In trying to understand things/concepts/statements, taking a general view might be a good starting point. And so, to put this question out there in the world, my mind turns to the following questions: Why is it so hard to prevent disasters? Why do we not put proper value in prevention? Why do our strategies revolve around repairing or dealing with issues, rather than doing our best to avoid these issues altogether? To be frank, I am pondering these basic human attitudes that I recognize in myself. I also realise how this has frustrated me not only on an intrapersonal level, but as I interact within society and societies. Exploring this using more specific examples. In the middle of a pandemic, why do health officials not insist enough on proper sleep, proper breathing and Vol.52 No. 05, May 2021 www.rishiculture.in 16
WHY IS PREVENTION SUCH A DIFFICULT VIEW TO REALISE? proper hydration as a free and effective method of boosting the human immune system? Why do we spend hundreds of thousands of dollars on a house, but don't spend a few thousand to waterproof the foundations? Why do governments refuse to spend appropriate amounts on education, but end up spending millions on medical expenses due to poor life choices from their constituents? Why is health care, even here in Canada, focused on keeping the sick alive, but not fostering health in the living? Why do institutions and politics work in these very short 4-year cycles where energy is spent on the first year understanding the situation, the second and third trying to make a change and the fourth on trying to convince the population to keep them in power for another round? Though there are some good explanations as to why things are structured that way, I am sure we can see/experience the limitations of such approaches. There is variety in the universe, and societies are not immune to this truth. Some of the Scandinavian countries have invested massively in education and health. As these are taken care of from the earliest ages, the gamble is that the need for remedial social/ psychological/ economical services diminishes over time. In other words, establish the best upbringing possible, mobilize every resource as needed by the young ones, and the need for social support for adults will be lessened. This is not an approach that will be confirmed over four years, but will take a few decades to be validated. However, this is hopeful. Back to the self… Karma. In the meantime, and more in the realm of my control, why is it so hard to adopt an attitude where, as Swamiji puts it, Yoga is understood as a preventive measure? And maybe a question that should be pondered first is: Why? Why should Yoga be seen primarily as a preventative measure? Yoga has as many definitions as there are sincere practitioners. In the Gitananda tradition, we like to define it as the middle path, as a way of life, as an integrated way of living, as a search for balance, but also as a means to understand the relationship between cause and effect. We are of course talking about Karma. I think this is a key element in answering the question. If we are to really understand Karma, we see the link of cause/action/omission and consequence/effect. Yoga therefore cannot focus only on consequences or short term effects, but must help us go to the root or of any situation. And if/when we truly see those links, how would it still be possible to choose a path that brings us harm, separation, dis-unity? And yet we do. So, might the answer be knowledge? Vol.52 No. 05, May 2021 www.rishiculture.in 17
WHY IS PREVENTION SUCH A DIFFICULT VIEW TO REALISE? Knowledge, is it enough? Yoga is an experiential path. We can learn the techniques, we can talk about these energies, we can study the Bhagavad Gita or the Yoga Sutra, but does any of it make sense if we don't apply and integrate these teachings into our daily living? Take asanas for example. In our tradition, they all deal with energy. We want to experience the essence, the quality of what this or that asana can offer us. We don't get this understanding by looking at pictures. We can't even get the benefits of asanas by sitting close or listening to Ammaji, Swamiji or Anandaji…We only receive after having put in sincere and sustained self-effort. So, it would make sense that one person's experience will not give us the understanding that came from the other person's efforts. As Anandaji keeps on reminding us, the only currency in spirituality is self-effort. You cannot be given knowledge. You must earn it through experiences and self-effort. In my math classes, I regularly like to use this quote: “Knowledge is what is left when everything has been forgotten.” Before I continue with this thought, I would like to clarify that I understand that there is knowing, and then, there is KNOWING. I am interested in the latter. There is an ocean that separates the first from the second. More precisely, there are things we think to be true because we have read it, seen it, believe in it or trust in a source that confirms it (textbooks, science, Guru). However, all of these can more easily be put aside when circumstances make them undesirable or inconvenient. They can even be completely discarded and forgotten. Even the sincerest Sadhaka will follow the Guru's teachings, but will make “exceptions” when they become too difficult to follow. However, true knowledge becomes our reality, and integrates without separation. When that occurs, as Swamiji states, it becomes a “No Option Yoga”. Exceptions to universal truths are not possible. Can we be wise enough to learn from other people's mistakes? We have innumerable examples of how one person's experience and understanding, even with the best of intentions of both parties, do not help the other. Mistakes of the parents are repeated by the children even though the parents have explained clearly and through examples the consequences of each action or omission. Teachers explain to students that the only way to learn is to practice. Students skip on the mindful practice and are saddened by their results. Teachers are left shaking their heads. Gurus point the way. I can only imagine what must be going through their minds when they realize that the well-intentioned students are deeply and lovingly concentrating on their fingers. Vol.52 No. 05, May 2021 www.rishiculture.in 18
WHY IS PREVENTION SUCH A DIFFICULT VIEW TO REALISE? But must this always be the case? Accepting that no one person or no one single event will give us that Knowledge, can there still be something in between knowing and Knowing? I believe so. Until there is true Yoga, the pairs of opposite are the structure in which we operate, and everything is on a spectrum. We have the ability at some levels to listen and grow in knowledge, without having to learn the hard way. It does seem, however, that so many of us choose the school of hard knocks. As we put in effort, our perspective grows. We start understanding other people's points of view, we understand Nature's perspective, animals' and plants' perspectives. Shavasana even tackles the perspective of death, the ability of letting go of tension, of worry, of this clinging to our identity! As we start connecting the dots, we start seeing, even for short and sometimes fleeting moments, the bigger picture. Laura Tolbanos had inserted a really nice comment in the chat during Lesson 22: \"Intelligent individuals learn from everything and everyone; average people, from their experiences. The stupid already have all the answers.\" She was not sure if this quote came from Socrates, and a quick internet search would not confirm the origin. Regardless of its origins, I really like it! Ammaji, the gardener! I realized some time ago (thank goodness!) that Ammaji is one of these rare beings that teaches just by being. Her spoken language does not try to be complicated, nor academic. It is simple but multilayered, and it has such depth that we most often don't understand the Darshan (elevated view) that is being offered to us. Such great souls plant seeds through words, actions and thoughts. I remember one such seed being planted in my consciousness at the age of 20. It was during my first 6-month training course. For the first time during that period, I had had a pretty strong fever, a massive headache, could not eat anything and had been in bed for several days. I really disliked every minute of it. I was in the frame of mind then that you don't get sick if you are strong and live a Yogic life. I think my father had told me that Swamiji had announced to some of his students that if he was ever to be sick, they could beat him up with sticks. I had taken Swamiji's word literally and applied it to all. However, he was of course applying this statement to a human who was one with the universe. He did not get sick but went through different stages of purification. Those included burning out one's Karma rather than keeping it for the next lifetime. Vol.52 No. 05, May 2021 www.rishiculture.in 19
WHY IS PREVENTION SUCH A DIFFICULT VIEW TO REALISE? During those few days of illness, the one soothing event was Ammaji coming to see me after a few days. My ego was quite flattered: “Poor me, I am in such pain that Ammaji recognises my misfortune and feels bad about my pain”. I can't remember if she had told me this then, or talked about illness in class later on the course, but she directed us to ask ourselves the following question when we were ill: “Are you sick to get sicker, or are you sick to get better?” This was a strong contrasting statement to people's attitude towards sickness which is generally comfort driven (other attitudes include indifference or annoyance). Ammaji was the first person to ask me what I was going to do about my illness. In other words, are you going to feel sorry about yourself, are you going to use it as an excuse to stay idle? Or, will this be a learning experience; will you find an intelligent caring way back to balance your bodies? Will you look at the cause of this dis-ease and find it to be an imbalance that will act you into changing your diet, your thinking, your breathing? Will you adopt behaviours that will reduce these illnesses? And back to the first line, will you live Yoga in a way that you are preventing illness in the future? Will you act or will you react?! Because the choice is ours, it is always ours, but only a clear mind will make the right choice, and that is something to work towards. Ending prayers… We are all on a spectrum, and like most people here in Team 52, I identify myself in between the two extremes. I guess Yoga could be defined as a path leading the not too dull-minded towards that elevated state of being. In such a state, prevention is not even a choice, but becomes our nature. May we have the wisdom and spiritual energy and will to become such a human, one that has that special ability to learn from others and live a Yoga that prevents and deals with the root causes of our dis-union, rather than using Yoga as a last resort method to cure illnesses of all types that came out of improper living and thinking. Ultimately, when the past, present and future are one, we can choose the right attitudes as action-reaction happens without delay. And this is the Knowing that is of interest to me. It is so deeply rooted, that there can be no separation between word, thought and action. It is a state of integration that we strive for. To circle back to a much beloved quote: “I am in search of the knowledge that will be left when everything has been forgotten.” Vol.52 No. 05, May 2021 www.rishiculture.in 20
WHY IS PREVENTION SUCH A DIFFICULT VIEW TO REALISE? How could I not end this by thanking Ammaji, Swamiji and Anandaji for not only introducing, inserting and teaching me these higher concepts, but enacting them in their own lives? Thank you for also letting me know that just appreciating what has been given to me is not sufficient, but true gratitude comes in the form of self-effort in doing our personal best to make these teachings a living and dynamic part of my life. Sometimes, this is done by observation, sometimes by example, sometimes by giving us the correct question to contemplate, and sometimes, just instructing me to stop thinking about it and write it down and share it with others, regardless of what I think it is worth. RUMINATIONS ON BRAHMA MUHURTA BY MARTA E. WEISS, MEMBER OF TEAM 52, ICYER The technique used for Brahma Muhurta is to awaken from a night's sleep at a specific time for your time zone. You are to awaken and be as calm as possible, and to move slowly. Sit facing east, toward the sunrise. The breath should be slow and easy. Focus on the area between the brows and allow thoughts to enter, but let them go as quickly as they come. Create a flow of thought that is easy and rhythmic. The experiences that occur in this state can differ from person to person. I have heard of experiences where messages are received or that loved ones who have passed on may appear in the minds-eye or that colors present themselves. In my own practice, I have experienced a quiet calm. There have been moments where I have heard a voice that is authoritative in tone. It may have a simple command that I understand or it may say something incoherent that doesn't make sense. I have on several occasions found the voice to be a bit jarring and it usually makes me flinch, disturbing my calm state. Interestingly, the voice does not have a decipherable gender. There are times where I have heard music and I can't explain what kind it is exactly, or what instrument is playing, although when I have heard it, I accept the sound rather than analyze it and enjoy the flow. One thing that I often see is a ring of light that appears to be warm. I cannot feel temperature, but it has a sense of warmth. It is a light that I could easily stay in for a while and enjoy. There have been times when the light becomes stronger and I become afraid. I'm not sure why this happens, but when it does I come out of the meditation. I have often thought what if I had stayed? What am I afraid of? Do I have the capacity to stay in that state? I don't have the answers to these questions, but I hope that with time, and practice, that I will progress. Vol.52 No. 05, May 2021 www.rishiculture.in 21
TALASANA, THE PALM TREE POSTURE Yogacharini Yoga Shakti JNANASUNDARI, Senior Mentor Gitananda Yoga, France One afternoon I left my room at Ananda Ashram, took the path leading to the dining room, and passing under the palm tree heard a noise behind me. As I turned, I saw a coconut on the ground not even half a metre from my feet. Wah! What luck! If I had passed a moment earlier, it would have fallen on my head, and a coconut falling from a 14m palm tree has enough force to fracture a skull. I have to admit right away that this is a pretty rare death, but for me it was still a reminder that I am protected! In botany, the palm is not considered a tree but as a monocot, a kind of giant grass that can grow up to 30m, but normally between 10m and 15m. It is widespread throughout the tropical and subtropical zones. There are only two species that are said to be \"spontaneous\" in Europe. A palm tree has no trunk but a stipe - a stem filled with pith or fibres. It also has no branches but palms which, depending on the species, may have the shape of a fan (palmate leaves), a feather (pinnate leaves) or an intermediate structure between these two forms. Palms occupy a special place in the plant world, because they have been among the oldest species of plants for 80 million years. Unlike trees, the oldest cells in a palm tree are at the base, the youngest are at the top. And a palm tree can live a long time, if it is not killed by a strong wind or cut down for use in construction, for example. Palms are among the most useful plants in the agricultural economy of tropical countries where they are only surpassed in importance by grasses. One can find on a single tree and at the same time the buds, flowers and fruits. It's a kind of tree in perpetual motion! In Tamil Nadu it is called \"the heavenly tree\" because one can use all the parts of the plant in a variety of ways. There are over 800 ways to use it! For example, to make poles, beams, pipes, etc. in construction; other items such as baskets, mats, fans, umbrellas, torches, brooms, even sandals and writing materials (on which the Veda and Puraana are written). The young, soft seeds, pulp and ripe seeds can be eaten raw or cooked like vegetables. Coconut “milk” is a popular drink in hot weather and is also used in cooking. The sap offers toddy (a fermented drink), jaggery (an unrefined sugar) and among other medicinal uses, a stimulating poultice and a laxative. In worship, the coconut is used in all rites. It is likely that this dates from the era of ritual sacrifice and that the coconut replaces the animal head it looks like. The leaves are used to make thatch, partitions and to decorate doors for parties and weddings. Speaking of marriage, in some areas if a child is predicted to Vol.52 No. 05, May 2021 www.rishiculture.in 22
TALASANA, THE PALM TREE POSTURE have a bad first marriage, he can be married to a tree to avoid any tragedy. He may subsequently remarry a woman who will be considered to be his second wife. In mythology The palm tree is very important in Indian culture, especially in the South, and each tree has its own vanadevata (dryad). In the story of Shakuntala, a complicated romance which is a part of the Mahabharata, the vanadevata are the girlfriends of the heroine Shakuntala. This story is full of elements that make feminists bristle nowadays. In Ramayana, when Sita insisted that Lakshman follow her brother, she found herself in the forest alone and scared (she was after all a city dweller). The palm trees then let their flowers fall like tears in compassion. And Parvati, Shiva's wife, raised a palm tree, watering it carefully just as she nursed her son. But my favourite story is that of sage Vishvamitra, Shakuntala's father, but that's another story. When he wanted to go into asceticism for a long time, he asked King Satyavrata to take care of his family and his kingdom. In payment for this task, Satyavrata asked to be accepted into Indra's paradise in his physical (and therefore mortal) body. When the time came, Satyavrata went up to Heaven, but Indra, furious, said: \"A mortal body cannot dwell here in my Heaven! Only the souls of mortals are allowed here!” And he threw the king's body on BhuLoka - the earth. Visvamitra, completely indignant, stopped the fall of the king - who remained suspended. So Visvamitra placed a post as support, which with the passage of time became a palm tree. In the practice of this posture, it is recommended to remain in antarkumbhaka. The ideal respiratory ratio is one for the puraka (inspiration), four for the kumbhaka (suspension) and two for the rechaka (expiration). Alternatively, one can breathe very slowly and consciously to balance the body by stabilizing the breath (and consequently the mind). To stay in balance, it is important to calm your breath before taking the first step. Then we look at a stationary object at eye level, or a few feet in front of you on the ground (I call it the visual fulcrum) and we keep the eye muscles relaxed to avoid wasting energy. Remembering that a palm tree is flexible and sturdy, which can help keep your balance! The palm tree, like all plants, grows from the earth to the sky, and its great height gives the impression that it touches the sky, thus unifying the earth and the sky, connecting man with the Divine. Vol.52 No. 05, May 2021 www.rishiculture.in 23
CONTEMPLATING THE FOURTH “R” OF GITANANDA YOGA LISA REES, Student of Yogacharini KALAVATHI, Om Studio, UK I was quite stumped with what the 'fourth R' could be and decided to conduct some research on the ICYER website to see if I could find out more information. I came across a talk from Dr Swami Gitananda Giri entitled 'Vowels, the three brains and other yogic mysteries'. It was quite an interesting read about the sounds we make and referencing laughter and the broken- down sounds and their benefit, but Swamiji also offered some insight into the fourth R. My studies so far already provide the insight that Yoga requires discipline, notably in the form of the three R's: Repetition, Regularity and Rhythm. Swamiji says we must establish a yogic lifestyle based on these three 'R's'. As a person, it is important to realise that we are not just a mammalian brain and body and that our brains are capable of reality beyond animal emotions and sensations. I am unsure if this is slightly touching on Pratyahara? He goes on to say that a 'fourth R' can be added in the form of 'Regulation'. Swamiji goes on to explain that we should educe divine inspiration from within and realise that we are not just a man or a conditioned entity. There is an unconditioned reality within each human. I am not sure if this explanation is related directly to the fourth R: Regulation, or to the concept of the four R's themselves. When I think of the four R's as a concept, we as a human race are not very accustomed to them. I include myself when I say that repetition, regularity, rhythm and regulation is not the standard we usually turn to, especially when we look at Yoga. Social ergonomics have seen us catapult into a different way of thinking and working, a fast-paced society that wants things at a quick win. From my own perspective, the initial experience of real yoga left me feeling it was not high-speed or varied enough, now I could not think of doing it any other way and it is a discipline I teach within my own classes. ICYER activities have moved online for the past few months and Dr. Ananda is spearheading numerous online programs broadcast on Social Media Channels of the Gitananda Yoga Family Worldwide. These can be viewed on Facebook at the @yogacharyaABB and @ICYER.Ananda.Ashram accounts as well as Dhivya Priya Bhavanani’s presentations @DPBhavanani. All videos are also available from the YouTube channel @yognat2001. Registrations for Dr Ananda’s multiple online sessions can be done by e-mailing [email protected] Vol.52 No. 05, May 2021 www.rishiculture.in 24
THE RAZOR'S EDGE STEPHANIE ROWLES, Student of YOGACHARINI KALAVATHI, Om Studio, UK The phrase “the razor's edge” first appears in the Katha Upanishad, an ancient Sanskrit text which is part of the oldest scriptures in Hinduism known as the Vedas. The Upanishads are among the most important literature in the history of Indian religion and culture and their central ideas are at the spiritual core of Hinduism. The Katha Upanishad is a story about a conversation between a young boy Nachiketa and Yama, the God of death. Yama sees that Nichiketa is ready to learn and that he understands that material things in life stop him from discovering his true Self and that the pleasurable is not always pleasant. Yama advises Nichiketa on how to find Self knowledge and achieve liberation from the cycle of life and death but tells him that the path is not an easy one. In verse I.III.14. Yama says: “Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say - hard to tread and difficult to cross”. He goes on to say, “By realizing That which is beyond sound, beyond touch, beyond form, imperishable, beyond taste, eternal… one is liberated from the jaws of death.” I also found slightly different translations: “The path to salvation is narrow and as difficult to walk as a razor's edge”. “Get up! Wake up! Seek the guidance of an illumined teacher and realize the Self. Sharp like a razor's edge is the path, the sages say, difficult to traverse”. The Upanishads have been translated many times, but the meaning of Yama's words is always the same: find a teacher and consciously step onto the path of knowledge and truth, towards greater understanding and ultimately liberation. The path is narrow and difficult like a razors edge, sharp and seemingly impassable but you must stick to it to achieve liberation. The path will show you the Self, and by realizing that you will be liberated from death. I also found one commentary of the verse that said as the path to liberation was described as a razor's edge it means that it cannot be walked over by the feet, telling us we need much more than our physical body to walk the path to liberation. Dr Ananda says, “The journey on the spiritual path to oneness has been aptly Vol.52 No. 05, May 2021 www.rishiculture.in 25
THE RAZOR'S EDGE described by Pujya Swamiji as akin to 'walking the razor's edge'. To walk on that thin edge, the thin line between sanity and insanity, one must have great steadiness. Steadiness of the body may only be obtained through steadiness of mind and that is why for Maharishi Patanjali, Yoga is mainly a process of transcending the mental activity”. A razor's edge is also very narrow so walking along one would be very hard to balance on! Sometimes we might lean to one side or the other but we must learn to find a balance so that we do not fall off the Yoga path! On our Yoga path we will always face new challenges, temptations and difficulties as that is the nature of life, it's not easy, like walking on a razor's edge! But we must stay on this difficult path, even though it's very challenging, and not get off and walk an easier path by giving in to temptations and ignorance. Dr Ananda says: “The Yoga path is a difficult path and requires a great amount of energy to break through the Tamas or inertia that blocks our progress. Pranayama helps us to build up our energy bank and overcome all obstacles that may arise in our Yoga Sadhana. The true and sincere Sadhak must be extremely alert, aware and conscious as he/she attempts to walk this razor's edge of the spiritual path”. There are many reasons why the Yoga path is difficult and why many people do not continue along it. The Pancha Kleshas, Avidya (ignorance), Asmita (ego), Raga (attachment), Dwesha (aversion) and Abhinivesha (fear of death) are all responsible for diverting us from our path. But the eight limbs of Yoga guide us on how to overcome these afflictions and stay focused on our path. Dr Ananda says that Patanjali also gives us a shortcut to Samadhi through Kriya Yoga (consisting of Tapa, Swadhyaya and Ishwara Pranidhana). Of course, whichever path you choose Ashtanga Yoga or Kriya Yoga, it will not be easy, and you must just try your best. Ammaji tells us that “None but the wise, none but the pure, none but the self disciplined and self aware can discover the razor's edge of Dharma, which can be found only deep, deep down in a dark, dark cave”. The Yoga path is certainly not easy and we have to look hard and work hard to find and follow it! In my research I found that the phrase “the razor's edge” has been used quite often in modern culture to mean 'walking a difficult path'. There was a book 'The Razor's Edge' written by William Somerset Maugham in 1944 that was also made into a film. It told the story of a man who was traumatized by war and goes in search Vol.52 No. 05, May 2021 www.rishiculture.in 26
THE RAZOR'S EDGE of a more spiritual meaning in his life. It shows how his search for a meaningful experience allows him to thrive while the more materialistic characters in the story suffer reversals of their fortune. Ralph Waldo Emerson was also hugely influenced by Katha Upanishad when he wrote the poem 'Brahma' and the essay 'Immortality' that dealt with death and liberation. It is so interesting to see how this phrase that was written thousands of years ago has been studied and discussed and has become a symbol of the difficult path we can follow in life but that will lead us to freedom and liberation if we can follow it well and not be diverted from it. \"Without conscious change, the conscious evolution of a YOGA LIFE, we are governed only by cellular impulses dictated by the genesandchromosomesandthe\"tug\"ofnervesignalsalongthe spinalcord.Wearedrivenbywhimsanddesiresthatrestrictusto the most mundane life, without a thought of a more universal existence.Wearetrappedbythephylumofourhereditaryfamily untilwethinkforourselves.Iftheminddevelops,particularlythe Higher intellectual factors of discernment (Viveka) and Cosmic Awareness,thenevolutiontakesplace.Whenwehavetakenona humanbodywehaveevolvedasfaraswecangointhebody.The nextstageofevolutionisofthemind. If we do not consciously aspire to evolve then decay, degeneration,mentalregressionandphysicalretrogradationset in.Devolution(devil-ution),the\"fallofman\",takesplaceinevery lifetimewhereevolutionisnotcourted.\" -YogamaharishiDr.SwamiGitanandaGiri Vol.52 No. 05, May 2021 www.rishiculture.in 27
THOUGHTS ABOUT PRANAYAMA IN THE GITANANDA YOGA TRADITION Yogasadhaki MADELEINE SEROWY, Gitananda Yoga, Berlin After coming to my preliminary end of studying the Yogic approach of the 52 Lessons of the Correspondence Course of Yogamaharishi Dr. Swami Gitananda Step- by- Step, which I have taken deeply interested again after 29 years under the guidance of Ammaji Yogacharini Meenakshi Devi Bhavanani; and when I thought for a while about topic for a thesis on the widespread field of Yoga-theory, I first considered writing a summary of all the 52 lessons of Step- by- Step. But then I felt that five pages would never be enough for this. So, I decided to deal with Pranayama, which also is a big subject of course, but I also find it is very interesting and one of the central topics in the approach to practising Yoga. Traditional context of Pranayama \"God is Breath\" is the oldest reference to Pranayama in the old Sanskrit writings. To be in breath is to be in God, 'in Spiro'. The Sanskrit word Brahma is a synonym for breath. \"Breath is life, life is breath.\" Pranayama is the fourth limb of the eight-fold limbs of Ashtanga Yoga, which Maharishi Patanjali codified more than 2500-3000 years ago. The eight limbs are: 1. Yama - Moral Restraints. 2. Niyama - Evolutionary Observances. 3. Asana - Steady Posture. 4. Pranayama - Energy/Breath control. 5. Pratyahara - Sensory Withdrawal. 6. Dharana - Single Minded Concentration. 7. Dhyana - Meditative State. 8. Samadhi - State of Complete Oneness. Pranayama Yoga is the 'Science of Breath', the control of the Vital Force (Prana) in the air we breathe. In Sanskrit, Pranayama means: 'Prana\" the Divine Mother Energy, the Universal Creative Power, Universal Life Force'. 'Yama' means control or science of control. Vol.52 No. 05, May 2021 www.rishiculture.in 28
THOUGHTS ABOUT PRANAYAMA IN THE GITANANDA YOGA TRADITION The word 'Prana' can also be divided into two parts: 'Prana' means to exist independently, to have prior existence. 'Ana' is the short form of 'Anu', cell. All Life is made up of cells, atoms and molecules. So 'Prana'\" means \"that which existed before any atomic or cellular life came into being\". Such life is termed \"a manifestation of the Divine\". Physiological coherence We receive most of the Prana we use through the air we breathe, although some is received through food and water and some by simple absorption through the skin. We absorb the Prana through the exposed nerve endings of the body, but principally through special nerve endings in the mouth and back of the throat from food and drink. Breathing must be slow (Dirgha Pranayama, slow and deep breathing) and relaxed to allow sufficient absorption of Prana for the needs of the nervous system. Food should be thoroughly masticated to release the Prana contained therein, and water should be sipped slowly and allowed to remain in the mouth and gullet for a few moments for the same reason. If we breathe too shallowly, we are not getting enough Prana or Oxygen to vivify the nervous system and blood stream for normal health. Most chronic diseases are breath-related conditions and could be prevented or alleviated by learning proper breathing. When we are shallow breathers, special nerve receptors buried deep in the lungs are unaffected. Only when we deeply breathe in and out are these inspiratory and expiratory receptors called into activity. That activity is a reflexogenic feed- back from the lungs to a special breathing centre, the respiratory centre within the brain. This centre governs not only our in- and out-breath, but our ability to hold in and out the breath. To gain control over this centre (Apraakaasha Bindu, Medulla Oblongata) is a conscious art of Pranayama Yoga. It is also very interesting that the word “to breathe\" in German is \"Atman, Atmen\" the same as the Sanskrit word for the Self, the \"Soul\". In Sanskrit the word for breath is \"Brahman\" or \"God\". Inspiration, the act of taking the incoming breath, is from the Greek \"in-spiro\". It is to be in spirit or to be in God. Similarly, \"ex-spiro\" is to breathe out or to die. When a man dies, we say he has expired. He has literally \"lost his Prana\". In many Indian languages, the term “to die\" is \"Apraana\", the loss of the vital force. Vol.52 No. 05, May 2021 www.rishiculture.in 29
THOUGHTS ABOUT PRANAYAMA IN THE GITANANDA YOGA TRADITION The benefits of Pranayama according to Patanjali are twofold: thereby the covering of inner light disappears. The mind attains the necessary fitness for the higher practices such as concentration. Basics of Yogic Breathing The first Pranayama to be learned is called Sukha Pranayama and the following Sukha Purvaka Pranayama (four variations of the Prana control), is a simple, easy form of involved, deep regular inspiration and expiration of breath. It is best done sitting in Vajra Asana, the Thunderbolt Posture, sitting on the heels. Sukha means pleasant and this breath should always be approached with a positive sense of enjoyment. The incoming breath should take a minimum of a six count and equally also the outgoing breath. In the beginning do six or ten times, after a few days of practice, extend the number of rounds so that five to six minutes of deep breathing is easy to do. I remember my deep impression of this kind of breathing, when I heard it the first time 30 years ago and the strong effect it made on me. Always I remembered the rhythm when I was waiting for the bus or sitting in the Metro or before sleeping or even when I walked etc. Sukha Purvaka Pranayama has four parts: 1. Swasha-Pra-Swasha or Sama Vritti Pranayama, simple in (Puraka) and out breath (Rechaka) (6x6). 2. Visama Vritti or Loma Pranayama, in breath, held in (Kumbhaka), out breath. (6x6x6) 3. Viloma Pranayama, in breath, out breath, held out. (6x6x6) 4. Sukha Purvaka Pranayama, in breath, held in, out breath, held out (Shunyaka)(6x6x6x6) The breath should be proportionate to the three parts of the lungs: low, mid and high, called Vibhaga Pranayama. The sectional or Lobular Breathing is the A, B, C of Pranayama and the beginning of good breath control. The lungs are divided in three major sections. To be continued next month... Vol.52 No. 05, May 2021 www.rishiculture.in 30
REPORT ON PUDUCHERRY YOGASANA SPORTS CHAMPIONSHIP 2021 Yogachemmal Sri G DAYANIDY, General Secretary Siddharboomi Puducherry Yogasana Sports Association, Pondicherry, India. Siddharboomi Puducherry Yogasana Sports Association (SPYSA) was formed under the leadership of Yogacharya Dr Ananda Balayogi Bhavanani, President, SPYSA. It is affiliated to National Yogasana Sports Federation (NYSF), under the guidance of Dr IV Basavaraddiji President, NYSF and Dr. Jaideep Aryaji, Secretary General of the NYSF. This has been formed under the guidelines issued by the International Yogasana Sports Federation (IYSF), under the presidentship of Swami Baba Ramadevji, President, IYSF and Gurji Dr HR Nagendraji, Secretary, IYSF. SPYSA organized a Puducherry State Online Individual Yogasana Sports Championship 2021 under three different categories as Sub -Junior group, junior group and senior group for both boys and girls separately. Residents of Puducherry were eligible to participate and around 98 of them registered for the competition. After state eligibility round 78 participants were eligible for the Quarter final round, which was held on 9th and 10th March 2021, in which 54 participants were selected for the semifinal round and was held on 13th March 2021. For the final round championship 37 participants were selected and the competition was held on 15th March 2021 in which 16 competitors were selected for the National Individual Yogasana Sports Championship. Valedictory function of the Puducherry Yogasana Sports Championship was held on 21st March 2021 at Sri Kambaliswamy Madam, Thattanchavady, Pondicherry. It is pertinent to note that this was the venue of the first Yogasana Sport event way back in 1975 organised by Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj who is considered one of the Founding Fathers of this movement worldwide. He organised the very first International Yogasana Sport event in January 1989 at Pondicherry. Yogachemmal Dr R Balaji, Joint Secretary, SPYSA warmly welcomed all the dignitaries through his welcome address followed by lighting of kuthuvillaku by the guests. Karma Yoga Shironmani Prof. Madanmohanji, Patron, SPYSA and Director, Centre for Yogic Sciences, AVMC and Dr. Ananda Balayogi Bhavanani, Vice President NYSF, President SPYSA and Chairman ICYER had consented to be the Vol.52 No. 05, May 2021 www.rishiculture.in 31
REPORT ON PUDUCHERRY YOGASANA SPORTS CHAMPIONSHIP 2021 Chief Guests. Official executive members of SPYSA, Yogathilakam E Gajendiran (Senior Vice president), Yogathilakam Devasena Bhavanani (Vice President), Sri Mangal Kothari (Vice President), Yogathilakam Shanmugam C (Treasurer) and Yogathilakam Senthilkumar D (Senior member) were Special Guests. Yogachemmal Dayanidy G, General Secretary, SPYSA gave an overall report on Puducherry State Online Individual Yogasana Sports Championship 2021 held from 2nd to 15th March 2021 and the report on selection of National/State Judge and referee for the Championship. Participants who won First, Second and Third in their category were awarded with the medal and certificate by the dignitaries. In sub junior boys (Vishnu S, P. S. Pradeep, K Manikandan), sub junior girls (Ranjana M, R Kojana, Anisha M), junior boys (S Aadharsh, Dhinakaran S, Aswinkumar S), junior girls (CM Hemasree, Revathishree R, Jagadeeswari V), senior boys (B Aravindhraj), senior girls (Chitra, Dhavanisha Chanemougam, Sushmitha) category. 10 National Judge/Referees from Puducherry for the National level championship were selected by the NYSF and the 23 State Judge/Referees for the District/state championship were selected by the SPYSA and were honoured during the event. Yogachemmal T. Sadish Kumar, Joint Secretary, SPYSA gave the vote of thanks and ended the program with the prayer. Yogasana Sport is the best activity for the youth of our beloved country as it entails virtually no infrastructure nor equipment that is required in other sports such as Cricket, Football, Hockey etc. It acts as a catalyst in stimulating the youth to take up a holistic practice of Yoga that has been scientifically proved to be of great physical, mental and emotional benefit for the individual. Yoga is a preventive science and by our youth taking up its practice we can save great manpower and money power of our nation that is otherwise pumped into the health system. May we all grow and glow together in Yoga and may Yogasana Sport be a medium through which the youth of our country and the world get introduced to this holistic science of mindful living. Vol.52 No. 05, May 2021 www.rishiculture.in 32
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