My Daily Thread
thread sutra, (Sanskrit: “thread” or “string”) Welcome to My Daily Thread. A little slice of wisdom from the ages. From Patanjali through the present, a little riff to make your day! That's the thread, the sutra, the wise string that binds us all together.
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173. Contentrate on a Great Soul, Mahatma.
11/27/2024
173. Contentrate on a Great Soul, Mahatma.
In our continued exploration of the Yoga Sutras of Patanjali, we turn to Sutra 1:37, which offers another practical approach to stilling the mind. 1:37 in Sanskrit reads: वीतरागविषयं वा चित्तम्। Vītarāga-viṣayaṁ vā cittam. This translates to: “Or, by concentrating the mind on a great soul who is totally free from attachment to the senses.” Swami Satchidananda interprets this as directing the mind toward the qualities and essence of a being who has transcended worldly desires and attachments. Such a focus can help stabilize and purify our own minds. For a Christian, this could mean concentrating on Jesus Christ, not on the institutionalized practices or controversies of the Church, but on the purity of his teachings and his embodiment of selflessness and love. Jesus is a timeless example of a life lived beyond attachment to sensory pleasures, grounded in a higher mission of service and compassion. Alternatively, one could reflect on a figure like Mahatma Gandhi, who lived in dedication to his dharma (duty) and mission, demonstrating remarkable discipline and freedom from material attachments. Gandhi’s focus on nonviolence, simplicity, and truth offers a profound model for gaining mastery over the “mind-stuff” that often clouds our inner peace. The sutra encourages us to ask ourselves: Who is that great soul for me? Who inspires me to rise above my own attachments and disturbances? By meditating on the virtues and teachings of such individuals, we can bring clarity and steadiness to our minds, aligning with the broader goal of yoga—to still the citta vṛttis (mind fluctuations) and find lasting peace. Ultimately, this practice is not about idolizing a figure but about drawing inspiration from their qualities to cultivate those same virtues within ourselves.
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172. Mother Teresa, light us up!
11/26/2024
172. Mother Teresa, light us up!
In our exploration of the Yoga Sutras of Patanjali, we continue to find timeless wisdom that guides us toward inner stability and peace. Let’s review some recent verses before delving into Sutra 1:36. 1:33 reminds us of the power of cultivating maitrī (friendliness), karuṇā (compassion), muditā (joy), and upekṣā (equanimity). These practices transform our relationships and help purify the mind. 1:34 emphasizes the connection between the breath and the mind, teaching us how regulating the breath can stabilize and clear mental disturbances. 1:35 introduces the cryptic notion of sensory perception as a means to steady the mind. While some interpret this as referring to extraordinary sensory experiences, Jeff offers a more grounded perspective rooted in the mindfulness of Vipassana meditation, particularly the profound method taught by S.N. Goenka. Observing subtle bodily sensations, as in Vipassana, can lead to remarkable clarity and stability of the mind, as Jeff recounts from his own transformative experience. Now we arrive at 1:36, expressed in Sanskrit: विशोका वा ज्योतिष्मती। Viśokā vā jyotiṣmatī. This translates to: “Or by concentrating on the supreme, blissful light within, the mind becomes stable and free from sorrow.” Swami Satchidananda interprets this as turning the mind inward to focus on the inner radiance or divine light, which is inherently free from sorrow and disturbance. This cryptic sutra invites diverse interpretations, allowing practitioners to approach it in ways that resonate personally. Jeff offers his perspective through a story from his first trip to India and his encounter with Mother Teresa. Her pure presence and ability to embody selfless service and unwavering inner peace amidst the suffering she witnessed was a living example of the “light within.” Her presence itself seemed to radiate the blissful stability that Patanjali describes. Through these sutras, we are reminded of the myriad paths to inner stability, whether through relationships, breathwork, sensory awareness, or focusing on the light of divine bliss. The journey is deeply personal, yet the goal is universal: a stable, serene, and sorrow-free mind.
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171. Supersensational perception & PTSD... ya right!?
11/25/2024
171. Supersensational perception & PTSD... ya right!?
In Patanjali’s Yoga Sutras, Verse 1:35 takes us into an intriguing realm of heightened perception. The verse in Sanskrit is: विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी। Viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī. This sutra suggests that focusing on heightened or extraordinary sensory perceptions can help stabilize the mind. Commentaries often discuss supernormal sensory experiences—exquisite taste, extraordinary hearing, and other heightened faculties—as tools that lead to a steady and stable mental state. However, Jeff offers a different perspective, questioning whether such interpretations align with the yoga practice in the modern world. The discussion shifts to Vipassana meditation, a powerful practice emphasizing mindfulness and sensory awareness. Specifically, the techniques taught in the 10-day silent meditation retreats of S.N. Goenka are highlighted as profoundly transformative. Practitioners spend up to 11 hours a day in stillness, focusing on subtle sensations, often starting with the simple act of observing the breath at the tip of the nose. This disciplined attention to minute perceptions cultivates a sharpness of awareness and clarity of mind. Jeff shares how this practice was instrumental in addressing his undiagnosed PTSD. By tuning into subtle bodily sensations, he began to unravel deep-seated patterns of trauma. This experience underscores the profound truth that our past does not define our future. Even in the face of challenging histories, the tools of mindfulness and awareness offer a path to healing and transformation, allowing us to cultivate a steady and peaceful mind.
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170. Prachardana. 4-7-8 Breathe!
11/22/2024
170. Prachardana. 4-7-8 Breathe!
Patanjali, the great sage who authored the Yoga Sutras around 200 CE, offers profound insights into the transformative power of breath in Verse 1:34, where pranayama is introduced. Pranayama, the extension or control of the breath (prana meaning life force and ayama meaning expansion or regulation), is highlighted here not merely as a physical practice but as a gateway to well-being and balance. Through the breath, we can directly affect our health and mental state, mainly by activating the parasympathetic nervous system (PNS) via the vagus nerve. Today, we delve into a specific pranayama technique called 4-7-8 breathing, which introduces a rhythmic and calming approach to the breath. This technique has been popularized by Dr. Andrew Weil and is renowned for its ability to reduce stress, enhance relaxation, and improve focus. The numbers represent the breath ratio: 4 counts for the inhale, 7 counts for the retention, and 8 counts for the exhale. This extended exhalation, in particular, stimulates the vagus nerve, promoting a calming effect on the body and mind. To practice 4-7-8 breathing, lift your heart, spine, and crown of the head into an upright posture, creating space for the breath. Close your eyes and take a moment to settle. Inhale through your nose for a count of four, filling the lungs fully. Hold the breath gently for seven counts, maintaining ease in the body. Exhale slowly and completely through the mouth for eight counts, ensuring the release is smooth and steady. It’s important to find a quiet and comfortable space where you won’t be disturbed. Avoid practicing this technique while driving - hehehe - or operating heavy machinery. A metronome or guided prompts like “In,” “Hold,” and “Out” can help maintain a steady rhythm during practice. Jeff leads listeners through two rounds of this technique, encouraging them to become familiar with the practice. He suggests starting with 2 to 10 rounds, gradually increasing as comfort and skill develop. This method, simple yet profound, offers a taste of how pranayama can be a tool for cultivating peace and resilience. As you explore 4-7-8 breathing, let it remind you of the power of something as fundamental as the breath. Through conscious breathing, we align with the ancient wisdom of the Yoga Sutras and embrace a modern, scientifically supported method to nurture both body and mind.
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169. Breath! Hit the brakes...
11/21/2024
169. Breath! Hit the brakes...
In Verse 1:34 of the Yoga Sutras, Patanjali emphasizes the power of the breath to stabilize the mind and cultivate focus. This teaching, timeless in its wisdom, connects directly to the modern understanding of how breath influences the nervous system. Jeff recalls a vivid moment during his time as a paramedic—the "Everybody stop!" episode in the ambulance. This dramatic experience highlighted the importance of calm amidst chaos, a state achievable through the conscious use of the breath. The parasympathetic nervous system (PNS), often called the "rest and digest" system, is crucial in calming the body. The PNS is directly activated by the 10th cranial nerve, the vagus nerve, which is stimulated during the exhalation phase of the breath. When the vagus nerve is engaged, the heart rate slows, creating a cascade of physiological effects that promote relaxation. This is measurable through tools like heart rate variability and sinus arrhythmia on a cardiac monitor or ECG, which reflect how the body responds to stress and recovery. Training the exhalation enhances vagal tone, the body's ability to activate the PNS efficiently. This practice can help counterbalance the constant activation of the sympathetic nervous system in today’s fast-paced, high-stress environment. With practice, the exhalation becomes a tool for downregulating the nervous system, promoting peace and resilience even in the face of daily challenges. As we breathe with intention—inhale peace, exhale release—we engage more than just our lungs. We engage a pathway to stillness; a means to train our body and mind to respond to life calmly and clearly. Through this focused practice, we align with Patanjali’s teachings and harness our nervous system's physiological wisdom to cultivate lasting peace.
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168. Bharmari Pranayama. The Kingdom of God within you ...
11/20/2024
168. Bharmari Pranayama. The Kingdom of God within you ...
In Chapter 1:34 of the Yoga Sutras, Patanjali introduces breathwork as a tool for calming the mind and cultivating focus. This teaching resonates deeply in today's world, where breathwork has become a global phenomenon. Whether used in trauma recovery, by military snipers for precision and focus, or through the popular Wim Hof Method, breathwork is recognized for its transformative power. Wim Hof combines breath control, ice baths, and commitment to resilience and inner strength, demonstrating the profound connection between breath and mental clarity. Patanjali’s teachings on breathwork align with ancient yogic practices. Earlier in the sutras, the Ishwara section culminated in the Om, the sacred sound symbolizing universal consciousness. Similarly, the Hatha Yoga Pradipika, an authoritative text on yogic practices, describes Bhramari Pranayama, a breathing technique involving a humming sound. This practice, which we discussed earlier, trains the body to accept the buildup of CO2, enhancing endurance and calmness. The gentle vibration of the humming also soothes the nervous system, fostering inner peace and balance. Even in the Christian tradition, there is a reference to the “kingdom of God inside.” This teaching emphasizes pausing, stilling the mind, and embracing what lies within. Breathwork, across traditions, offers a pathway to connect with this inner sanctuary, enabling us to access a sense of calm and presence amidst life’s challenges. Mastering the art of breathwork is more than just a physical exercise; it is a gateway to learning how to access the peace within us. By cultivating stillness and learning to navigate internal and external challenges, we move closer to mastery over ourselves and our lives. Patanjali’s wisdom reminds us that the breath is not just a tool for survival but a key to transforming our state of mind and connecting to the essence of who we are.
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167. Prachardhana? from the Iceman?
11/19/2024
167. Prachardhana? from the Iceman?
In the Yoga Sutras of Patanjali, Sutra 1:34 offers profound insight into the use of breathwork as a means to steady the mind. The sutra emphasizes the power of working with the breath, particularly focusing on exhalation and retention, to cultivate concentration and inner calm. While the term prachardhana references exhalation and vidhāraṇa retention, this may not necessarily mean literal breath control but rather the symbolic or energetic aspect of focusing on the life force (prana). The word pranayama itself breaks down into prana, meaning breath or life force, and ayama, meaning extension or expansion. Together, pranayama refers to the practice of consciously regulating and extending the breath, a cornerstone of yogic discipline. Yet, as many practitioners have observed, including Jeff through the teachings of Sri O.P. Tiwari, pranayama can be one of the most challenging aspects of yoga to sustain. Despite its transformative power, it is often the first practice to fade when life becomes overwhelming, as it demands both discipline and focus, and the benefits to body and mind are very subtle. The modern adaptation of breathwork, such as the technique popularized by Wim Hof (the Iceman), provides an accessible entry point to understanding the principles of Sutra 1:34. Wim Hof’s method incorporates exhalation and retention in a way that is both practical and impactful, allowing even beginners to experience the calming and clarifying effects of breath control. The practice involves cycles of deep breathing, intentional exhales, and breath retention, which can quickly be done while lying down. It serves as a reminder of the profound connection between breath and mental steadiness, offering a bridge between ancient wisdom and modern application. For those new to breathwork, Wim Hof’s beginner-friendly practices are an excellent way to explore the power of controlled breathing. Jeff often highlights this as a way to experience the stilling of the mind that Sutra 1:34 speaks about. A link to Wim Hof’s free YouTube breathing session will be provided for those who wish to begin their journey with this accessible yet profound practice. Through breathwork, we gain the tools to calm our minds and deepen our connection to the timeless teachings of yoga.
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166. Prachardana. Expel the breath and confusion.
11/18/2024
166. Prachardana. Expel the breath and confusion.
In Yoga Sutras 1:33 to 1:39, Patanjali provides a range of practical approaches to help us concentrate the mind and cultivate greater clarity. These techniques offer tools for navigating obstacles, aligning with the overarching goal of citta vritti nirodhah—stilling the fluctuations of the mind. Concentrating on a "tattva," or principle, creates focus and stability in our practice. This section of the sutras builds upon acknowledging that the spiritual path is not without challenges, and concentration helps us overcome these barriers. Sutra 1:33, which we have already explored, introduces four key attitudes—friendliness, compassion, joy, and equanimity—that can help us clear mental obstacles and cultivate peace of mind. These practices prepare us for deeper concentration by fostering emotional balance and clarity. Moving forward, Sutra 1:34 introduces the breath as a powerful tool for concentration and clarity. The sutra reads: "प्रच्छर्दनविधारणाभ्यां वा प्राणस्य" prachardana-vidhāraṇābhyāṁ vā prāṇasya Translated, it means: "Or by the practice of exhalation and retention of the breath, the mind can be calmed." Prachardhana refers to exhaling or expelling the breath, while vidhāraṇa signifies retaining or holding it. Combined, these practices suggest a deliberate focus on the breath, particularly the control of exhalation and retention, to cultivate a calm and concentrated mind. The term prāṇasya underscores that this is physical breathing and an engagement with the prana, the vital life force. Patanjali emphasizes that breath control—through methods such as retention—acts as a bridge to inner stability. This aligns with modern understanding, where breathwork practices are known to influence the nervous system, calming the mind and fostering greater focus. Techniques like these prepare the practitioner for deeper states of meditation and mental clarity. The progression from Sutra 1:33 to 1:34 reflects the layered approach of the Yoga Sutras, where cultivating the right attitudes and emotional states through friendliness, compassion, joy, and equanimity lays the foundation for focusing on breath control. Together, these practices provide a holistic approach to concentration, enabling us to move beyond mental distractions and closer to the goal of yoga.
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165B. Metta - Loving Kindness Meditation Practice. (LKM)
11/17/2024
165B. Metta - Loving Kindness Meditation Practice. (LKM)
Start by finding comfortable seat. Make a distinct change in your posture. A change that encourages a kind and attentive focus. Repeat the following metta phrases quietly in your mind. These phrases will be directed to you, someone you love, a neutral person, someone you have complicated relations with, a group (or the world), and then back to yourself. "May I(they) be filled with love and kindness." "May I(they) be well." "May I(they) be peaceful and at ease." "May I(they) be happy and free." Enjoy your practice. Let me know in the show notes how it goes. As with any practice, it takes time and repetition. Within several weeks, you will start to feel more positive regard, especially toward those you may have some resentment toward.
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165. Loving kindness meditation (LKM). Metta explained ...
11/15/2024
165. Loving kindness meditation (LKM). Metta explained ...
Springing from Yoga Sutra 1:33, which encourages us to cultivate positive attitudes like friendliness, compassion, joy, and equanimity, we find a parallel in the practice of Metta Meditation or Loving-Kindness Meditation. This practice, with roots in both Buddhist tradition and modern psychology, has been extensively studied for its profound effects on mental and emotional health. Dr. Barbara Frederickson, a researcher at the University of North Carolina at Chapel Hill, has explored the many benefits of Metta Meditation. Her research reveals that practicing loving-kindness meditation can increase feelings of joy, love, resilience, and personal resources. It is also associated with reduced cortisol levels, which are often elevated in states of stress, and can even improve empathy and reduce chronic pain. The positive outcomes of Metta Meditation are thought to arise from several key mechanisms in the body and brain. One of the primary effects is increased neuroplasticity, which enhances the brain's ability to form new connections and adapt to experiences. This adaptability is crucial for emotional resilience, allowing us to more easily shift away from stress and negativity toward peace and balance. Additionally, the practice of loving-kindness meditation improves vagal tone, which refers to the health and responsiveness of the vagus nerve. A healthy vagus nerve can help calm the nervous system, support emotional regulation, and create a greater sense of well-being and connection with others. To begin practicing Metta Meditation, one should first find a comfortable position, whether seated in a chair or on the floor. With eyes gently closed, it helps to relax and allow oneself to reach a peaceful, grounded state. Once calm, the practitioner silently repeats a series of well-wishing phrases, such as "May you be happy, may you be healthy, may you live with ease." This process begins by directing these statements toward oneself, offering self-compassion and kindness. Then, the focus moves outward: first to a loved one, then to a neutral person, and next to someone who may be challenging or difficult. Finally, the phrases are extended to all beings or groups of people before returning the well-wishes to oneself. Through Metta Meditation, the practitioner trains the mind to respond to people and situations with warmth, compassion, and equanimity—qualities that resonate strongly with the teachings of Sutra 1:33. This practice not only fosters a sense of inner peace but also supports our relationships, well-being, and the ability to cope effectively with life’s ups and downs.
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164. Upekṣā, a little something for the evil...
11/14/2024
164. Upekṣā, a little something for the evil...
In our exploration of the Yoga Sutras for Patanjali’s wisdom, Sutra 1:33 offers us a clear path for handling relationships and life’s challenges with equanimity and peace. This verse lays out four essential “keys” that help us maintain a balanced mind and foster harmony both within ourselves and in our interactions with others. The sutra reads: "मैत्री-करुणा-मुदितोपेक्षाणां सुख-दुःख-पुण्यापुण्य-विषयाणां भावनातः चित्तप्रसादनम्"maitrī-karuṇā-muditopekṣāṇāṁ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṁ bhāvanātaś citta-prasādanam"By cultivating attitudes of friendliness (maitrī) toward the happy, compassion (karuṇā) toward those who suffer, joy (muditā) toward the virtuous, and equanimity (upekṣā) toward those who commit wrongs, the mind becomes serene." Through this guidance, Patanjali offers four practices that allow us to meet various situations in life with balance and poise: मैत्री (Maitrī) – Friendliness toward the happy. We cultivate an open heart and counter competitiveness by celebrating others' joy without envy. By showing kindness to those experiencing happiness, we can appreciate their joy and bring more warmth and connection to our lives. करुणा (Karuṇā) – Compassion toward those who are suffering. Compassion helps us connect deeply with others’ challenges without judgment. In practicing this, we not only support others but also grow our empathy and understanding, fostering inner peace. मुदिता (Muditā) – Joy or delight for those who are virtuous. Rather than comparing ourselves to others, rejoicing in others' virtues allows us to admire and celebrate the good in them. This practice dissolves feelings of envy and promotes a supportive spirit. Together, these three attitudes clear the mind of negative feelings like envy and resentment, helping us appreciate others’ experiences without judgment. उपेक्षा (Upekṣā) – Equanimity toward those who harm. Cultivating a calm, non-reactive approach toward individuals who may act harmfully or cause conflict helps us avoid judgment and self-righteousness. This attitude of neutrality allows us to remain centered, preventing frustration from taking hold. These four attitudes foster Sattva (purity, clarity, and balance), enabling us to attract more peace and harmony. Practicing these qualities consistently helps us embody a life filled with inner peace, compassion, and balance, as Patanjali suggests in Sutra 1:33.
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163. Mudita. Suit up, show up. Leave the envy behind.
11/13/2024
163. Mudita. Suit up, show up. Leave the envy behind.
In Yoga Sutra I.33, Patanjali presents a powerful formula for achieving a peaceful and balanced mind. The sutra reads: “maitrī-karuṇā-muditopekṣāṇāṁ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṁ bhāvanātaś citta-prasādanam” or, in translation: "By cultivating attitudes of friendliness (maitrī) toward those who are happy, compassion (karuṇā) for those who are suffering, joy (muditā) toward those who are virtuous, and equanimity (upekṣā) toward those who are non-virtuous, the mind becomes serene." Edwin Bryant, in his comprehensive commentary, calls attention to the intentional simplicity yet profound depth of this sutra, which maps out specific responses to cultivate in various life situations. This approach is transformative for those following a yogic path but also valuable for anyone seeking peace in their daily interactions. Swami Satchidananda refers to these four attitudes as the "keys" to maintaining a calm mind. He suggests that by consciously applying these attitudes, we unlock a sense of inner peace and clarity even amid life’s complexities. One might even consider these attitudes to be spiritual solutions, guiding us to live harmoniously with others and manage our emotions effectively. Interestingly, these practices are found not only in Patanjali's Yoga Sutras but also in Buddhist teachings. In Buddhism, they are known as the Brahmavihāras, or “divine abodes,” and similarly guide practitioners in cultivating compassion, kindness, joy, and equanimity. Both traditions encourage these virtues, suggesting their universal applicability and relevance across spiritual paths. The four practices are tailored to specific situations in life: Maitrī (मैत्री) – Cultivate friendliness toward those experiencing sukha (सुख) or happiness, fostering an open heart free from envy or resentment. Karuṇā (करुणा) – Develop compassion for those experiencing duḥkha (दुःख) or suffering. By practicing compassion, we soften and expand our empathy, helping others without judgment. Muditā (मुदिता) – Rejoice in the virtues and successes (puṇya or पुण्य) of others, nurturing joy instead of comparison. Upekṣā (उपेक्षा) – Practice equanimity toward those in non-virtuous or challenging states (apuṇya or अपुण्य). By remaining even-minded, we stay grounded and don’t get entangled in negativity. As a whole, these four attitudes provide a toolkit for maintaining mental clarity, emotional resilience, and spiritual balance. Patanjali's teachings in this sutra help us respond thoughtfully to others’ situations, allowing us to foster internal peace and external harmony.
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162. In Remembrance. R. Sharath Jois. RIP.
11/12/2024
162. In Remembrance. R. Sharath Jois. RIP.
IN REMEMBRANCE. R. Sharath Jois.
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161. Apuṇya - that evil mountain bike!
11/11/2024
161. Apuṇya - that evil mountain bike!
We’ve been delving into Sutra 1:33 of the Yoga Sutras, exploring its timeless insights on cultivating friendliness, compassion, joy, and equanimity to bring clarity and steadiness to the mind. Jeff shared a personal story that highlighted another essential lesson embedded within yoga practice: the importance of avoiding pramada—carelessness. Jeff admitted that, while chanting this sutra from memory, he became distracted, his thoughts drifting toward being out on his mountain bike rather than fully present in the chant. This slip-up, pointed out by Sheela who caught the misquote, revealed a moment of pramada. This Sanskrit term, pramada (प्रमाद), refers to a lack of mindfulness or carelessness that can arise when the mind wanders from the present task, allowing distraction to infiltrate practice. As humans, it's easy to let daily distractions or habitual thoughts creep in, but in yoga, the goal is to become fully attentive, engaged, and intentional. Tiwariji, Jeff’s teacher, often warned about letting practices become “mechanical”—a valuable reminder that even when practicing consistently, our minds must remain present, attentive, and connected to the meaning behind our actions. This presence of mind not only deepens our practice but ensures that we approach each aspect with sincerity and focus, transforming even the most routine activities into moments of mindfulness. Pramada, then, is a gentle reminder to return to the task at hand with care and intention. As we continue on this journey, this experience serves as a prompt to approach each practice, whether chanting, breathing, or movement, with full presence, mindful that it is in these subtle attentions that true transformation unfolds.
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160. Karuṇā. Turn on the compassion.
11/08/2024
160. Karuṇā. Turn on the compassion.
In Yoga Sutra 1:33, Patanjali offers us a universal method to cultivate inner peace and mental clarity by adopting specific attitudes toward different situations. This sutra, expressed in Sanskrit as: “Maitrī-karuṇā-muditā-upekṣāṇāṁ sukha-dukha-puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam” translates to: "By cultivating attitudes of maitrī (friendliness) toward those who are happy, karuṇā (compassion) for those who are suffering, muditā (joy) for those who are virtuous, and upekṣā (equanimity) toward those who are non-virtuous, the mind becomes serene." Each of these four qualities aligns with a specific human experience, guiding us on how to approach both ourselves and others with a peaceful mind: Maitrī (मैत्री) – Friendliness toward those experiencing sukha (सुख) or happiness. This practice helps diminish envy and cultivates genuine joy for others’ well-being. Karuṇā (करुणा) – Compassion for those in dukha (दुःख) or suffering. This approach softens our heart toward others’ pain, allowing us to connect without judgment or distance. Muditā (मुदिता) – Joy toward those who are puṇya (पुण्य) or virtuous. Celebrating others’ successes and virtues reduces feelings of resentment or comparison. Upekṣā (उपेक्षा) – Equanimity toward those who are apuṇya (अपुण्य), or experiencing non-virtuous states. By adopting an attitude of non-reactive acceptance, we cultivate inner stability and avoid getting pulled into negative cycles. Swami Satchidananda highlights the universal applicability of this sutra, urging us to remember it for daily life: “Whether you are interested in reaching samādhi or plan to ignore Yoga entirely, I would advise you to remember at least this one sūtra. It will be very helpful to you in keeping a peaceful mind in your daily life.” By anchoring ourselves in these attitudes, we transform even ordinary interactions into opportunities for cultivating peace. The concept of Karuṇā, or compassion, resonates with practices found in Metta meditation from Buddhism, also known as Loving-Kindness Meditation (LKM). LKM encourages us to generate feelings of kindness and compassion for ourselves and others, and has been shown in studies to reduce stress and increase well-being. As you approach the weekend, perhaps try to focus on cultivating Karuṇā, or compassion, especially in situations where you encounter suffering, whether in yourself or in others. The Bhagavad Gita also emphasizes cultivating a steady mind through its teaching of samatvam yoga ucyate (समत्वं योग उच्यते) — “yoga is balance of mind.” Patanjali’s approach in this sutra aligns with this idea of steadiness, helping us to respond with calm intention and kindness instead of reacting impulsively to each situation. In practicing this sutra, consider making just one quality, such as Maitrī (friendliness), a single-pointed focus for the day. Reflect, act on it, and see how this concentrated intention can transform your interactions and sense of inner peace. Through Maitrī, Karuṇā, Muditā, and Upekṣā, we cultivate a stillness within that radiates outward, harmonizing our relationships and grounding our minds in peace.
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159. Maitrī (मैत्री) - friendly envy?
11/07/2024
159. Maitrī (मैत्री) - friendly envy?
The Yoga Sutras of Patanjali, written around 200 CE, continue to offer us timeless guidance on finding peace and steadiness within ourselves. In Sutra 1:33 Patanjali emphasizes the value of cultivating Maitrī (मैत्री), an attitude of friendliness toward those who are happy. This simple yet powerful practice encourages us to meet others' joy with warmth and genuine kindness, transforming how we relate to ourselves and others. Swami Satchidananda underscores the significance of this sutra, suggesting that it has universal value, whether or not one is pursuing yoga as a path: "Whether you are interested in reaching samādhi or plan to ignore Yoga entirely, I would advise you to remember at least this one sūtra. It will be very helpful to you in keeping a peaceful mind in your daily life." Satchidananda highlights how Sutra 1:33 can act as a cornerstone for a peaceful mind, particularly as we encounter others' happiness and success. In practicing Maitrī—friendliness—we reduce the seeds of envy that often arise when we see others enjoying success or happiness. Rather than feeling diminished by others’ achievements, Maitrī invites us to celebrate them. By sincerely appreciating the happiness of others, we free ourselves from comparison and jealousy, fostering a natural sense of joy that lifts us up rather than weighs us down. This teaching aligns closely with the Bhagavad Gita’s concept of samatvam (समत्वम्), which is the steady, balanced mind that is equated with yoga itself: “samatvam yoga ucyate” (समत्वं योग उच्यते)—yoga is balance of mind. In cultivating Maitrī, we steady the mind by aligning ourselves with friendliness and goodwill, creating a foundation that supports inner peace. The simplicity of this sutra belies its depth; by adopting Maitrī as a daily practice, we not only enhance our own inner stability but also nurture a more compassionate and joyful relationship with the world.
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158. Maitrī. Practicing friendliness.
11/06/2024
158. Maitrī. Practicing friendliness.
In Yoga Sutra 1:33, Patanjali offers us a profound piece of wisdom that transcends any single tradition or belief system. This verse, expressed with the beauty of the Sanskrit language, begins a series of practices from Sutra 1:33 to Sutra 1:39 that are designed to guide us toward citta vritti nirodhah (चित्तवृत्तिनिरोधः), the stilling of the fluctuations of the mind. Patanjali’s practices here are inclusive, drawing on ideas found in both Buddhism and Classical Yoga. They provide universal guidelines for cultivating a peaceful, balanced mind. In Sutra 1:33, Patanjali introduces four essential attitudes: Maitrī (मैत्री) – friendliness toward those who are happy. Karunā (करुणा) – compassion for those who are suffering. Muditā (मुदिता) – joy in the success and well-being of others. Upekṣā (उपेक्षा) – equanimity or non-reactiveness in situations where others’ behaviours are challenging or difficult or evil. Each of these Sanskrit words signifies a practice that, while rooted in ancient teachings, remains timeless and accessible. These attitudes suggest intentional actions and responses that we can consciously cultivate to bring harmony into our lives. Consider the potential of focusing today on Maitrī—friendliness. What if we approached this as a one-pointed practice? What effect might it have if we studied the nature of friendship, prioritized friendly actions, and actively generated friendliness toward others? Each interaction could become an opportunity to bring this attitude of goodwill to life, creating connections based on warmth and kindness. These practices in Sutra 1:33 are not merely ideals; they are pathways we can walk daily, beginning with a simple intention and then nurturing it through our actions. By practicing just one of these qualities with focus and dedication, we begin to create shifts within ourselves that radiate outward, influencing the world around us. Through friendliness, compassion, joy, and equanimity, we gradually move toward the calm, balanced mind that Patanjali describes, finding a quiet center within.
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157. One Pointed. Don't miss the mark!
11/05/2024
157. One Pointed. Don't miss the mark!
As we continue discussing the nine Antarayas (obstacles) from Patanjali’s Yoga Sutras, it's essential to remember that yoga is ultimately about taking action. Patanjali tells us that the path to achieving yoga is through abhyāsa (अभ्यास)—consistent practice—and vairāgya (वैराग्य), or non-attachment. Together, these two pillars help us overcome obstacles, guiding us toward inner peace. The practice of non-attachment becomes especially crucial when the outcomes of our efforts aren’t what we desire. Yoga invites us to commit fully to our practice without clinging to specific results. Patanjali also offers an additional pathway to realization through Sutra 1:23: īśvara-praṇidhānāt, or surrender to Īśvara. Here, Īśvara is seen as the highest reality, an embodiment of the ultimate truth or divine presence. As Jeff explains, it means surrendering to reality as it is, trusting that it is ultimately for the best. This surrender isn’t passive—it requires continuous, conscious alignment with our practice, which includes nurturing the body with a sattvic (सात्त्विक) diet and cultivating clarity through the breath. This idea is reinforced in Sutra 1:32: “tat-pratiṣedhārtham eka-tattva abhyāsaḥ” (तत्प्रतिषेधार्थम् एकतत्त्व अभ्यासः), which encourages us to adopt a one-pointed focus. By centering on a single principle or practice, we counteract the distractions of the Antarayas and move closer to a state of steadiness. The Bhagavad Gita, particularly Chapter 2:41, echoes this message, urging us to maintain a “fixed resolve” or a determined, one-pointed intellect. In Gandhi’s commentary on the Gita, he emphasizes that this steady resolve helps us transcend the fluctuations of the “monkey mind,” which jumps from one thought to another without grounding in a central focus. When our minds are stable, our actions become more effective, and we advance in our practice with greater clarity and resilience. Interestingly, the concept of sin in Christian theology shares a similar message. The word "sin" originates from an archery term that means “to miss the mark.” Gandhiji pointed out that missing the mark in life often arises from a lack of clear focus and alignment. Similarly, in yoga, we aim to reach the self-realization target by maintaining a single, unwavering focus—just as an archer carefully aims for their goal. This week’s study of Sutra 1:32 reminds us that actual progress in yoga comes from a balance of practice, non-attachment, and surrender. By honing our focus, nurturing the body, and developing a calm mind, we set ourselves on a path where each action is meaningful and aligned with our inner truth. Through this resolve, we move beyond the obstacles of the Antarayas and closer to a life of purpose and peace.
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156. Sutra 1:32 - dig a hole!
11/04/2024
156. Sutra 1:32 - dig a hole!
In our study of the Yoga Sutras, we arrive today at Sutra 1:32 as we continue the exploration of Pranidhana (dedicated practice) and the Antarayas (obstacles). After introducing the nine obstacles in Sutra 1:30 and the physical and mental challenges that can accompany them in 1:31, Patanjali now guides us toward a path out of these struggles. Sutra 1:32 emphasizes the practice of “eka tattva abhyāsaḥ” (एक तत्त्व अभ्यासः), which means one-pointed practice. In Sanskrit, eka means one, and tattva refers to a principle of action, path, or practice. Taken together, eka tattva abhyāsaḥ is the commitment to focusing on one thing, one path, one method, until we achieve depth and clarity. This concentration becomes the foundation that allows us to cut through the distractions and obstacles, bringing us closer to a steady, undisturbed state. Swami Satchidananda advises against trying to change the obstacles themselves. Instead, he encourages us to keep our focus steady on a single practice or object of concentration, even when obstacles arise. He reminds us that it is our unwavering dedication to this focal point that will help us move beyond distractions. This concept of one-pointed focus is beautifully illustrated by the Zen proverb of the farmer digging for water. If a farmer digs many shallow holes, he is unlikely to reach water, but by digging a single hole deeply and persistently, he eventually reaches the source. Similarly, we are advised to “dig one hole deeply,” committing to one practice rather than scattering our efforts. By focusing on a single practice, we cultivate the patience, resilience, and depth necessary to overcome life’s challenges and to progress in our yogic journey. Today’s Sutra reminds us that consistency and depth are key. Instead of attempting to tackle every obstacle or shifting between methods, we are encouraged to bring all our energy to one chosen path. In this way, Sutra 1:32 offers a profound tool for transforming our practice, showing us how focus and dedication can help us navigate the Antarayas and find our way to inner stillness.
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155. Set down the shotgun and INSPIRE.
11/01/2024
155. Set down the shotgun and INSPIRE.
In this episode of the My Daily Thread Podcast, we continue exploring ways to add peace and calm to our everyday moments. As another week passes, we pause to bring more insight into our daily lives, cultivating mindfulness and connection to the present. With the completion of our study on Patanjali's Yoga Sutra 1:31, we're moving forward with new practices and reflections aimed at grounding us in serenity. One of the breathing techniques we've been working with, initially called "shotgun breathing," has evolved in its language. Though the term was meant to convey a forceful, clearing breath, we've learned it may feel triggering or uncomfortable for some. As we refine our approach, we're choosing a new term that's gentler and more fitting for the intent of this practice. Now, we think of this breathing pattern as a way to inspire and release. When we inhale, we inspire—drawing in positivity, clarity, and calm. When we exhale, we release—letting go of any tension or negativity. To enhance the experience further, we can choose words that embody what we wish to cultivate. As we breathe, we might think, "Inspire calm. Inspire peace. Inspire OM." Each breath becomes an opportunity to draw from our personal "bucket" of positive affirmations, filling ourselves with goodness and positivity with each inhalation. In discussing Sattva, we focus on the value of this yogic quality in our lives. Sattva is the energy of goodness, clarity, purity, balance, and peacefulness, all of which we aim to cultivate. Sattvic qualities bring harmony and lightness, allowing us to respond to life's challenges with grace and stability. We integrate this sense of balance and calm throughout our lives by embedding Sattva into our breathing practices and intentions. Ultimately, this week's reflections encourage us to be intentional in our daily lives, using breath as a source of inspiration and calm. As we inhale, we welcome positivity; as we exhale, we release tension. Through these simple practices, we continue our journey toward a peaceful, sattvic life.
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154. Breathing, Despair, suffering and trembling limbs...
10/31/2024
154. Breathing, Despair, suffering and trembling limbs...
In Patanjali’s Yoga Sutras, Sutra 1:31 enhances our understanding of the nine Antarayas (obstacles) by describing the symptoms that often accompany them: duḥkha (दुःख), daurmanasya (दौरमनस्य), aṅgamejayatva (अङ्गमेजयत्व), and svāsa-praśvāsa (स्वास-प्रश्वास). These manifestations are significant, as they reveal the physical and mental impact of encountering these obstacles on our yogic path. Duḥkha is a Sanskrit term that translates to distress or suffering. It represents the discomfort or unease that often arises when we struggle with obstacles in our practice. Daurmanasya refers to despair—a mental heaviness or frustration that can appear when we face repeated challenges or setbacks. Aṅgamejayatva translates to trembling of the limbs or physical restlessness, showing how inner struggles frequently manifest physically, creating tension or shakiness. Lastly, svāsa-praśvāsa refers to disturbed inhalation and exhalation. This disruption of the breath underscores the link between our mental state and our breath; when we’re troubled, our breathing often becomes erratic or shallow. These responses are common signs of how obstacles affect us, impacting nearly every layer of our physical and mental experience. Perhaps most importantly, svāsa-praśvāsa (disturbed breath) draws us back to the breath itself and reminds us of the need for breath control. Through pranayama and other breath practices, we can begin to calm and stabilize the mind, returning our focus to the present moment. This control of the breath is foundational because it is a direct, powerful tool that helps us “show up” in our lives with clarity and purpose. Ultimately, Sutra 1:31 offers more than a list of physical and mental symptoms—it reveals how we can consciously choose how we live, move, and engage with the world around us. By observing and working with these symptoms, we strengthen our resilience, improving our ability to face obstacles without being overwhelmed. Through awareness and breath, we can meet whatever arises with steadiness, guiding ourselves back to balance and growth.
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153. Anavasthitatvāni. Instability - don't give up!
10/30/2024
153. Anavasthitatvāni. Instability - don't give up!
In our ongoing study of the Antarayas (the nine obstacles described by Patanjali in the Yoga Sutras), we come to the final one: Anavasthitatvāni (अनवस्थितत्वानि), or instability. The respected scholar Edwin Bryant defines Anavasthitatvāni as the inability to maintain any state one might have attained, especially Samādhi (the profound state of meditation and union in yoga). This wavering of stability, the inability to hold onto any ground gained, particularly in one’s spiritual pursuits. This is the inability to maintain any state one might have attained, especially Samādhi (the profound state of meditation and union in yoga). This obstacle tests our endurance and commitment to the practice, pushing us to see if we can hold on or fall back into old patterns. Swami Satchidananda describes the yogic path as an “obstacle course” filled with challenges that require resilience and adaptability. These obstacles, though difficult, are necessary for spiritual growth. Facing and overcoming them helps build inner strength and prepares us for greater stability along the path. This teaching resonates across traditions. The Christian Book of James (James 1:2-4) writes, “Consider it pure joy…whenever you face trials of many kinds because you know that testing your faith produces perseverance. Let perseverance finish its work so you may be mature and complete, not lacking anything.” This wisdom encourages us to view obstacles as catalysts for growth and to see each struggle as a necessary step toward spiritual and personal maturity. Similarly, the yogic journey emphasizes that trials are necessary for strengthening faith and building character. Richard Freeman, a modern yogi and teacher, often speaks about Ganesha, the Hindu god known as both the remover and the creator of obstacles. Ganesha places hurdles on our path not to hinder us but to refine us. Freeman describes Ganesha as poking us with his tusk as an intentional motivator which causes the pains we sometimes encounter—unpleasant, yes, but meaningful in their power to drive change and deepen understanding. The remedies for Anavasthitatvāni remain the same as those for other obstacles: steady breath, mindful movement, and sattvic food. These practices build stability and support our return to a balanced and grounded state, enabling us to refocus on our goals. Stability in body and mind can be the bridge that allows us to progress, even when the path feels uncertain. Ultimately, we can approach these obstacles as tools for building character. Each challenge invites us to go deeper, build resilience, and continue refining our commitment to the path. Can we let our obstacles be the sculptors of our spirit, moulding and shaping us with each trial? Seeing our trials this way transforms them from barriers into the very means by which we grow.
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152. Alabdhabhūmikatva. A tobogganing nightmare!
10/29/2024
152. Alabdhabhūmikatva. A tobogganing nightmare!
Continuing our exploration of Antarayas (obstacles) from Patanjali’s Yoga Sutras, particularly Sutra 1:30, we’ve reviewed the first seven obstacles and their unique challenges. Today, we consider Alabdhabhūmikatva (अलब्धभूमिकत्व), the eighth obstacle, which, along with the ninth, is particularly dangerous because if left unaddressed, it can lead us to abandon our practice entirely. The Sanskrit term Alabdhabhūmikatva combines two words: alabdha (अलभ्ध), meaning “not obtaining,” and bhūmikatva (भूमिकत्व), meaning “place” or “firm ground.” Together, Alabdhabhūmikatva signifies a failure to obtain a base or foundation for concentration—a feeling of being unable to ground ourselves in practice. This often manifests as a perceived inability to reach Samādhi (समाधि), the state of deep, unwavering concentration. When we encounter Alabdhabhūmikatva, it may feel as though our efforts are futile, that we’ve lost our footing, and we’re no longer able to make meaningful progress. Swami Satchidananda describes this experience as common among beginners who initially approach practice with great enthusiasm and curiosity. But eventually, progress can plateau, and we may feel as though we’ve hit a wall. At this point, without renewed dedication, frustration can creep in, tempting us to give up on our journey. Jeff offers a vivid analogy for Alabdhabhūmikatva by comparing it to tobogganing: after the exhilaration of the slide down, there’s the daunting task of climbing back up the hill. When you reach the steepest, iciest part of the climb, it’s challenging to get a foothold, and you may slip backward. This part of the climb mirrors the struggle we sometimes face in practice when progress feels out of reach, and the way forward seems treacherous. No matter what obstacle or struggle you face today, remember that perseverance is key. We’ve all encountered those “icy slopes” that make us question our path, but if we keep climbing, we ultimately regain our footing. So, don’t give up. These challenging moments, while uncomfortable, also deepen our resilience and resolve. By embracing the struggle rather than retreating, we find ourselves able to move forward and grow, even when progress feels slow or difficult.
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151. Spiritual Bypass, and unloading the Shotgun ...
10/28/2024
151. Spiritual Bypass, and unloading the Shotgun ...
In exploring the obstacles to our practice, we often uncover deep layers of our own history, including past traumas that shape much of our current experience. Trauma can have a profound influence on our lives, often leading us to react in ways that are automatic, even unconscious. For Jeff, part of this involves what he calls his “edgy ex-medic” side—a part of him that can be brash or blunt, a side shaped by his past experiences in high-stress situations. Recognizing these elements in ourselves is essential to understanding the ways trauma may color our perceptions and responses in the present. A fitting example of this self-reflection is Jeff's initial choice of the term Shotgun Breath—a forceful term for what is meant to be a calming practice. Upon reflection, he acknowledges that Shotgun Breath isn’t the most soothing name and recognizes it may reflect his own past intensity. The intention, however, is to transition from this “edgy” state into one that is more serene. Through breathwork, we’re aiming to reach a gentler, more peaceful place in both body and mind, where we can truly experience calmness. Whether through chanting OM (ॐ) or other pranayama practices, the goal is to make these practices as subtle as possible. The vibration of OM, when chanted quietly and internally, can serve as an anchor to tranquility. Similarly, pranayama, which includes a wide variety of breathwork techniques, is meant to steady and calm the mind. But we must ensure that in striving for peace, we’re not inadvertently creating a “spiritual bypass”—using spiritual or yogic practices as a means to escape or avoid facing our real-life issues. Spiritual bypassing occurs when we use practices to gloss over or ignore our pain and problems instead of addressing them head-on. In all of our efforts toward calm and clarity, it’s crucial to remain honest with ourselves. Are we using our practice to truly work through our challenges, or are we avoiding something difficult in our lives? Jeff encourages us to pause and ask: Are you bypassing anything in your life? By reflecting on this question, we’re prompted to bring awareness to the ways we approach both our struggles and our healing practices, striving for a life of genuine peace rather than one built on avoidance.
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150. Bhranti-Darshana and the Polio vaccine...
10/25/2024
150. Bhranti-Darshana and the Polio vaccine...
Continuing with Yoga Sutra 1:30, we arrive at Bhranti-Darshana (भ्रान्ति-दर्शन), one of the nine Antarayas or obstacles in the path of yoga. Bhranti-Darshana refers to delusion, specifically a false understanding of reality. According to the Yoga Kosa from Kaivalyadhama, it is defined as "a delusion about the nature of reality or one's own achievements." Essentially, it represents a distorted or incorrect view of the truth. This obstacle can manifest in many forms, leading us to believe things that are simply not true, often creating further confusion and suffering. In the modern world, one example of Bhranti-Darshana is the widespread belief among some that vaccines do more harm than good, despite overwhelming scientific evidence to the contrary. This false understanding is a clear example of how distorted perceptions can take root in society. Jeff shares a personal anecdote from his own experience with this kind of delusion. He mentions that he didn't fully comprehend the devastating effects of polio until he visited India. There, the lasting impact of polio on the population was visibly evident, and it became clear how crucial vaccines are in preventing such widespread suffering. Addressing Bhranti-Darshana requires a method of questioning and inquiry to challenge these false perceptions. One such approach is Byron Katie's Work, a powerful method of self-inquiry that involves asking a series of questions to examine our beliefs and challenge our assumptions about reality. These questions—such as "Is it true?" and "Can I absolutely know that it's true?"—invite us to look deeper into the stories we tell ourselves and the beliefs we hold. By engaging in this inquiry, we can begin to dismantle the false perceptions that arise from Bhranti-Darshana. Another way to combat this obstacle is by studying the biographical teachings of great historical figures. Learning from their experiences, wisdom, and struggles provides us with broader perspectives on life and reality. Figures such as Mahatma Gandhi, Martin Luther King Jr., and the Dalai Lama offer profound insights into navigating the challenges of life with clarity and wisdom. Their lives remind us that Bhranti-Darshana can be overcome by staying rooted in truth and aligned with higher principles. In addition to self-inquiry and study, being in the company of wise individuals is another effective way to address Bhranti-Darshana. Wise teachers and mentors can offer guidance and help us see beyond our limited or distorted perceptions. They serve as mirrors, reflecting truth and providing us with the clarity needed to dissolve the illusions that cloud our understanding of reality. As we reflect on Bhranti-Darshana, we recognize the importance of continually questioning our assumptions, seeking truth through study and inquiry, and surrounding ourselves with wisdom to see the world as it truly is.
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149. Mmmmm, Shotgun remedy.
10/24/2024
149. Mmmmm, Shotgun remedy.
The Antarayas (obstacles) in the practice of yoga can create significant disturbances in both mind and body. These nine obstacles, introduced by Patanjali, are challenges we all face at various stages of our journey. Among them, Avirati (अविरति)—the attachment to sensory pleasures—can be particularly challenging. One of the remedies Jeff offers to address Avirati and other Antarayas is the practice of Shotgun Breath. Shotgun Breath is especially useful when we feel stuck or overly attached to external stimuli. The technique involves a rapid double inhale, followed by a relaxing, open-mouth exhale with a soft “Ahhh” sound, and a gentle Buddha smile. This breath pattern helps to break through tension and clear mental clutter. By actively engaging the breath in this way, we can reset both the mind and body, bringing them back into harmony. The connection between breath and mind is intimate and profound. Consider a time when you were startled or scared. What happened in that moment? You likely gasped—a sharp intake of breath—and held it, freezing both your breath and body. This reaction highlights the deep link between the breath and the mind’s state. When the mind is agitated or fearful, the breath responds accordingly. Similarly, when we consciously control the breath, we can influence the mind. This is the foundation of pranayama practice. As we explore breathwork, it’s important to remember that these techniques may feel exaggerated or dramatic at first. For instance, the Shotgun Breath can seem forceful initially, but with continued practice, it becomes more subtle. This growing subtlety allows the practice to be applied in any circumstance, from stressful moments to everyday challenges. The key is to start with a more pronounced effort and then gradually ease into gentler, quieter forms of breathing. One powerful addition to these breath practices is the inclusion of the Pranavah OM (ॐ) sound. Chanting OM brings a profound internal resonance, especially when focusing on the prolonged Mmmm sound. The Mmmm is more than just a vocalization; it creates a vibration that can be felt deeply inside the body, especially in the chest and head. This internal vibration not only soothes the nervous system but also brings the mind to a state of focus and calm. The goal is to shift the practice from an external, vocalized experience to an internal feeling practice. Begin by chanting OM aloud, feeling the resonance of the Mmmm internally. Over time, practice quietly until the sound becomes an internal hum, more a vibration than a sound. This internalization of the breath and sound strengthens the connection between body, breath, and mind, creating a tool that can be used anytime and anywhere for focus and clarity. Tomorrow, we move on to Branti Darshana (भ्रान्ति-दर्शन), the obstacle of wrong perception. This is another powerful challenge in the path of yoga, and we will explore how our misperceptions cloud our understanding and prevent us from seeing reality clearly.
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148. Aviarati, a Shotgun remedy?
10/23/2024
148. Aviarati, a Shotgun remedy?
In the Yoga Sutras of Patanjali, after the section on Ishwara Pranidhana (surrender to a higher power), the Antarayas (अन्तरायाः), or nine obstacles, are introduced. These obstacles can disrupt the practice of yoga, both physically and mentally, and prevent us from moving forward in our spiritual journey. The nine obstacles are: Vyadhi (व्याधि) – Illness or physical disease. Styana (स्त्यान) – Mental laziness or lack of enthusiasm. Samshaya (संशय) – Doubt or uncertainty. Pramada (प्रमाद) – Carelessness or negligence. Alasya (आलस्य) – Sloth or laziness. Avirati (अविरति) – Craving or attachment to sensual pleasures. Bhranti-darshana (भ्रान्ति-दर्शन) – False perception or delusion. Alabdha-bhumikatva (अलभ्धभूमिकत्व) – Inability to progress or reach a stage in practice. Anavasthitatva (अनवस्थितत्व) – Instability in maintaining progress once achieved. These obstacles arise naturally as we progress in our practice, causing mental fluctuations and physical disruptions. While Patanjali provides traditional practices to overcome them, Jeff introduces his personal remedies, specifically geared toward modern life and everyday struggles. One of the key practices Jeff emphasizes is the repetition of OM (ॐ). The vibration of OM is a powerful tool to still the mind and counteract Avirati—the attachment to sensory pleasures. By repeating OM, the mind becomes anchored and more resistant to distractions. In addition to OM, Jeff highlights the importance of Svadhyaya (स्वाध्याय), or self-study, and Pratyahara (प्रत्याहार), the withdrawal of the senses, as crucial practices. Pratyahara, in Jeff’s practical approach, means sitting with our discomfort, with our “muck,” without needing to numb ourselves through behaviors or substances. It's the process of turning inward, observing our thoughts and sensations, and learning to be present with ourselves even in challenging moments. This introspective practice helps us confront the Antarayas directly. To help navigate through these obstacles, Jeff suggests two key breathing practices (pranayama) that work both mentally and physically: Shotgun Breath: This is an energizing breath technique. Start with a double-pump inhale—two quick and deep breaths in succession. Then, relax on the exhale with an open-mouth sigh—Ahhh—and allow a slight Buddha smile to soften the face. This breath helps to break through tension, energize the body, and ground the mind, making it easier to handle the obstacles that arise. 1:2 Breathing: In this technique, inhale for a specific count, and exhale for double the length of the inhale. For example, inhale for 2 seconds, then exhale for 4 seconds. Continue this practice for 1 to 3 minutes, maintaining a relaxed Buddha smile on the exhale. This gentle practice calms the nervous system, promotes mental clarity, and creates a sense of balance, helping to quiet the mind and reduce the impact of obstacles like Vyadhi, Styana, and Alasya. Through these remedies, Jeff provides accessible, modern tools to help practitioners confront and overcome the nine obstacles. The integration of OM, self-study, and mindful breath practices helps steady the mind and body, paving the way for deeper progress in yoga and spiritual practice.
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147. Avairati. To what good end?
10/22/2024
147. Avairati. To what good end?
In today's practice, we continue working with the concept of avairati (अवैरति), which refers to non-indulgence or restraint from sensory desires. This idea of sensuality is central to our journey as we seek to cultivate a balanced approach to life. Avairati does not mean the complete rejection of sensory experiences but rather a mindful disengagement from the attachment to these experiences. It is about understanding the fleeting nature of pleasure and working to free ourselves from the pull of the senses, which often leads to mental disturbances and distractions from our higher purpose. As we review the nature of the mind, we delve into the concepts of citta (चित्त) and manas (मनस्). Citta, or the mind-stuff, is the total field of our thoughts, memories, and impressions. At the same time, manas refers to the aspect of the mind responsible for processing sensory information and coordinating our responses. Together, they form the foundation of our mental activity, and understanding their workings is vital to mastering our inner world. Social media and its impact on the mind, particularly dopamine, is a relevant topic here. The constant bombardment of stimuli on platforms like Instagram or Facebook triggers the release of dopamine, which creates a cycle of craving and gratification, leading to citta vritti (चित्त वृत्ति), or fluctuations of the mind. In Sutra 1:12, Patanjali offers a solution to these fluctuations through the practices of abhyasa (अभ्यास) and vairagya (वैराग्य). Abhyasa, meaning sustained effort, and vairagya, meaning non-attachment, are essential for cultivating inner discipline, or tapas (तपस्). In this context, Tapas is not about extreme self-denial or harsh austerities. Instead, it is the compassionate self-control that arises from mindful practice and self-reflection. Tapas is the fire that purifies, the heat that burns away impurities and distractions, allowing us to focus on our higher purpose. Engaging in mindful self-reflection is essential to this process. Each day, we should ask ourselves, "To what good end?" This question encourages us to evaluate whether an object or experience moves us closer to our higher purpose. If the answer is no, avaritia could be what is stopping us from redirecting our energy toward something more meaningful, and we may need to detach from sensory indulgence. As we close our discussion, we reflect on the significance of ending with OM (ॐ). The vibration of OM, as we will explore tomorrow, carries the essence of the universe and represents the ultimate state of consciousness. It is a sound that unifies our mind, body, and spirit, allowing us to tap into inner peace and clarity.
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146. Avairati. Engaging positive practice.
10/21/2024
146. Avairati. Engaging positive practice.
In Patanjali's Yoga Sutras, Chapter 1, Verse 30, we are introduced to the antarāyas (अन्तरायाः), or obstacles, that hinder our progress on the path of yoga. These obstacles are distractions and challenges that arise on our journey toward self-realization, creating turbulence in the mind and preventing us from resting in our true nature. One of the obstacles we're currently exploring is avairatiḥ (अवैरतिः), or the inability to control desires and the pull of sense objects. Avairati deals with the pleasure principle intricately linked to how our dopaminergic system functions. In today's fast-paced world, the pull of sensory objects—like social media, shopping, and materialism—has been engineered to continuously stimulate our dopamine centers, making it difficult to escape these addictions. Avairati is the mind's craving for pleasure, driven by dopamine, the chemical that provides a sense of reward and satisfaction. Our modern world glorifies this dopamine-driven behaviour, whether it's the need to check social media, engage in retail therapy, or acquire material possessions. This cultural obsession leads to restlessness, irritability, and discontentment—conditions normalized in today's society. In the modern age, avairatiḥ is most visibly manifest in the realm of digital addiction. The constant need to check our phones, scroll through social media, and consume digital content has become a cultural norm, contributing to a state of अप्रसन्नता (aprasannatā) or dissatisfaction. We continuously seek the next dopamine hit, unable to detach from the sensory experiences that trap us. Beyond the digital, avairati also applies to materialism and addiction to shopping. The culture of acquisition—fueled by advertising and social conditioning—pushes us to constantly seek more, despite the fleeting nature of the satisfaction these acquisitions bring. This cycle is a perfect example of अवैरतिः. To counter avairatiḥ, Patanjali offers the concept of वैराग्य (Vairāgya), or non-attachment. Vairāgya is recognizing the transient nature of worldly pleasures and detaching from them. It encourages us to look beyond the temporary satisfaction of sensory cravings and cultivate a sense of inner contentment. Vairāgya is about examining our desires, identifying the root causes of our cravings, and working to detach from them. This practice is essential in overcoming the restlessness and dissatisfaction that arises from avairati. In addition to vairāgya, we must also engage in अभ्यास (Abhyāsa), or consistent practice. This involves cultivating discipline and focus through regular yoga, meditation, and mindfulness practices. By consistently returning to our practice, we develop the mental strength to resist sensory distractions. तपस् (Tapas), or disciplined effort, is another crucial element in overcoming avairati. Tapas involves developing self-control and engaging in practices that challenge our comfort zones. Whether it's reducing screen time, practicing moderation in consumption, or fasting, tapas helps strengthen the willpower required to resist sensory temptations. As we reflect on these concepts, we also revisit स्वाध्याय (Svādhyāya), or self-study, which we encountered earlier during our discussion on ईश्वरप्रणिधान (Ishwara Pranidhana). Svadhyaya encourages us to examine our thoughts, desires, and actions with introspection, helping us become aware of the deeper patterns that drive our behaviour. Finally, we introduce the concept of प्रत्याहार (Pratyāhāra) or the withdrawal of the senses. Pratyahara involves consciously turning our attention inward and withdrawing from external sensory stimuli. This practice helps create a barrier between our minds and the sensory objects that trigger cravings, allowing us to develop a sense of inner calm and focus. In overcoming avairatiḥ, we must cultivate vairāgya, abhyāsa, tapas, svadhyaya, and pratyahara. These practices provide a framework for regulating sensory desires and returning to inner balance. As you move forward, try to draw awareness to the sensory pulls in your life and observe how they influence your mind. Engaging in these yogic practices can neutralize avairati and cultivate a more profound sense of contentment and peace.
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145. Avairati, give me my dopamine hit!
10/18/2024
145. Avairati, give me my dopamine hit!
In the Yoga Sutras, Patanjali outlines the antarāyas (अन्तरायाः), or obstacles, that impede our progress on the spiritual path. These obstacles distract the mind and prevent us from achieving samādhi (समाधि), the ultimate tool for reaching the goal of yoga. Working through the antarāyas is an essential part of the yogic journey, as they represent the challenges we face in both our inner and outer worlds. Today, we explore the next obstacle, avairati (अवैरतिः), which refers to unregulated sensual desire. Avairati (अवैरतिः) is the mind's inability to resist the allure of sensory objects. It is the constant pull of the external world, the temptation to seek pleasure through the senses—whether it be through sight, sound, taste, or touch. In our modern world, the pull of sense objects is real and pervasive. The dopaminergic system (डोपामिनर्जिक प्रणाली), which governs the brain's reward circuitry, has become increasingly calculated and engineered by modern technology. From social media algorithms designed to keep us hooked, to a culture that glorifies indulgence and cravings, dopamine has become the driving force behind much of our behavior. In this sense, dopamine is king. Avairati is our inability to regulate this pull, to resist the constant craving for the next dopamine hit. Whether it's scrolling endlessly on social media, overeating, or seeking out temporary pleasures, our desire for immediate gratification has grown stronger than ever. Avairati captures this struggle—the difficulty in maintaining control over the senses and the constant tug toward external stimulation. The antidote to avairati lies in practice (abhyāsa, अभ्यास) and non-attachment (vairāgya, वैराग्य). Patanjali emphasizes that these two are the means to achieve yoga. Vairāgya is the counterposition to avairati, representing the practice of non-attachment to sense objects. By cultivating vairāgya, we can free ourselves from the binding pull of sensory pleasures and desires. It requires conscious effort to resist the instinctual craving for pleasure and instead focus on inner stillness. The cultural norm of being restless, irritable, and discontented is deeply intertwined with avairati. Social media and the constant barrage of stimuli in our daily lives fuel these restless tendencies, making it difficult to find peace or contentment. We must begin to consciously understand how avairati plays a role in this dynamic, especially in the way modern society pulls at our minds, constantly demanding attention. While avairati is easily seen in our digital addictions, it is also evident in physical and behavioral addictions. The proliferation of drug and alcohol addiction has reached pandemic levels, as people seek to escape their restlessness and unease through substance use. This is another manifestation of avairati—the inability to break free from the pull of external substances and sensations. Avairati is also reflected in our culture's obsession with materialism. The constant pursuit of wealth, possessions, and status is yet another form of sensual desire. The craving for "more" is never-ending, and it leads us away from inner peace and toward external distractions. As we move forward in our practice, it is essential to draw awareness to what is pulling on the mind. Notice where avairati shows up in your life, whether in digital distractions, material pursuits, or sensory cravings. By cultivating vairāgya and practicing abhyāsa, we can begin to break free from these obstacles and move closer to the goal of yoga.
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