MANTRA

~ ~ a mantra is a word or phrase repeated to aid meditation concentraton ~
the following are a few of my preferred mantras ~ ~



"Ra Ma Da Sa, Sa Say So Hung"
Sun, Moon, Earth, Infinity...I am Thou

`~`~`~`~`~`~`~`~`~`~`

"Om Mani Padme Hung"
May all beings have happiness and the cause of happiness, which is virtue.
May all have whatever they need, want, and aspire to.
May all be peaceful - in harmony and at ease.
May all beings remain unseparated from the sacred joy and hapiness that is totally free from sorrow.
May all beings remain free from suffering and the causes of suffering, which are nonvirtue and delusion.
May all be healed and whole again.
May all be protected from harm, fear, and danger.

`~`~`~`~`~`~`~`~`~`~`

"Soham"
I am that I am, signifying that the Divine has no limits.

`~`~`~`~`~`~`~`~`~`~`

"Aham Prema"
I am Divine Love.

`~`~`~`~`~`~`~`~`~`~`

"Hung Vajra Peh"
By the power of will, through the spoken word, I invoke the thunderbolt of my mind.

Yogis eat carrots, not cows

Yoga for the Earth.

Why do yogis select food from the vegetable kingdom rather than the animal kingdom? Read on and find out!

According to the Santiago theory, developed by Francisco Varela and Humberto Maturana, the process of cognition is intimately linked to the process of life. Hence, the brain is not necessary for the mind to exist. While a worm, or a tree, has no brain, they still have a mind.

For the ancient sages of India, it was impossible to draw a final line between animate beings and inanimate things. According to yoga philosophy, there is “consciousness” even in the so-called inanimate world of rocks. This type of “consciousness” is dormant, as if asleep, because there is no nervous system in rocks to express it.

“High” and “Low” Consciousness in Nature

Since mind or consciousness is part of all living beings and lies dormant, even in so- called inanimate objects as rocks, sand or mud, there is an intrinsic, spiritual oneness in all of creation.

Thus, according to tantric yoga philosopher P. R. Sarkar’s worldview—whose ideas have combined yoga philosophy with an evolutionary understanding of the world we live in—we grant existential rights or value to all beings, whether soil, plants, animals and humans.

He concedes that, in principle, all physical expressions of Cosmic Consciousness has an equal right to exist and to express itself, but also that some beings have higher consciousness than others and thus “more rights”.

Evolution is irreversible — amoebas eventually evolve into apes, but apes never transform into amoebas — thus tantra and yoga also acknowledges “higher” and “lower” expressions of Consciousness in nature. This differentiation is crucial—and forms the basis for why yogis eat veggies rather than veal.

According to yoga, there is unity of consciousness amongst all beings, because we all come from, and are created by, the same Spirit, by the same Cosmic Consciousness. But nature is also infinitely diverse, and thus consciousness is also expressed in various ways, both “high” and “low”. Hence, a seedling is more complex and therefore more conscious than an acorn, and an oak is more complex and conscious than a seedling.

Ecological Ethics According to Yoga

Another way of expressing this is that a dog has more capacity for mental reflection and self-consciousness than a fir tree. Both are conscious beings, both are manifestations of Cosmic Consciousness, both have mind, and both have equal existential value — but because of the difference in expression of depth and quality of consciousness, the dog is higher on the natural hierarchy of being than the fir tree.

So when we develop our ecological ethics, both the “low” and the “high” expressions of nature must be valued and accounted for.

Nonhuman creatures have the same existential value to themselves as human beings have to themselves. Perhaps human beings can understand the value of their existence, while an earth worm cannot. Even so, no one has delegated any authority to human beings to kill those “lower” creatures.

But to survive, we cannot avoid killing other beings.

To solve this dilemma, a yogi selects articles of food from amongst those beings where development of consciousness is comparatively low. If vegetables, corn, bean and rice are available, cows or pigs should not be slaughtered. As philosopher Ken Wilber maintains, it is better to eat carrots rather than cows.

Secondly, before killing any animals with “developed or underdeveloped consciousness,” a yogi must consider deeply if it is possible to live a healthy life without taking such lives.

Thus, in addition to existential value, various beings, based on their depth of consciousness, have a variable degree of what is often termed “intrinsic value.” The more consciousness a being has, the deeper the feelings, and the more potential for suffering. Eating plants is therefore preferable to eating animals. As George Bernhard Shaw once said, “Animals are my friends … and I don’t eat my friends.”

Yoga and Sustainability

It is also ecologically more sustainable to extract nourishment from entities lower down on the food chain. Vast land areas are used to raise livestock for food. These areas could be utilized far more productively if planted with grains, fruits, vegetables, and legumes for human consumption.

It is estimated that only 10 percent of the protein and calories we feed to our livestock is recovered in the meat we eat. The other 90 percent goes literally “down the drain.”

In addition to existential value, and intrinsic value, all beings have utility value. Throughout history, human beings usually preserved those creatures which had an immediate utility value.

We are more inclined to preserve the lives of cows than of rats, for example. But, because of all beings’ existential value, we cannot claim that only human beings have the right to live, and not non-humans. All are the children of Mother Earth; all are the offspring of Spirit or Cosmic Consciousness.

Sometimes it is difficult to know what the utilitarian value of an animal or a plant is; therefore we may needlessly destroy the ecological balance by killing one species without considering the consequences of its complex relationship or utility value to other species.

A forest’s utility value, for example, is more than just x number of board feet of lumber. It serves as nesting and feeding ground for birds and animals; its roots and branches protect the soil from erosion; its leaves or needles produce oxygen; and its pathways and camp grounds provide nourishment for the human soul.

As a whole, the forest ecosystem has an abundance of ecological, aesthetic, and spiritual values which extends far beyond its benefits in the form of tooth picks or plywood.

All of nature is endowed with existential, intrinsic, and utility value. This hierarchical, and ultimately holistic understanding of evolution and ecology, formulates the basic foundation for a new, and potentially groundbreaking ecological ethics deeply grounded by the philosophy of yoga.

If we embrace the divinity in all of creation, the expression of our ecological ethics will become an act of sublime spirituality. Our conservation efforts and our sustainable resource use will become sacred offerings to Mother Earth, and ultimately to Cosmic Consciousness, the God and Goddess within and beyond nature.

written by Ramesh Bjonnes

Toning the Chakras

Unlock the sacred power of sound by reaching within yourself during silent meditation.

Step 1 — first chakra:

Focus your attention on the first chakra, the root chakra, located at the base of the spine. The vowel sound for this chakra is “UH” (as in the word huh).

Begin to tone an “UH” sound. It should be soft and gentle, as should all the sounds you will be making during this exercise. Continue to focus your attention on the first chakra and project your intention so that you visualize the sound resonating at the base of your spine. Feel it vibrating here, and as it does, become aware that the energy center associated with this area is resonating, becoming balanced and aligned. Make this “UH” sound seven times.

Step 2 — second chakra:

Next, focus your attention on the second chakra, the sacral chakra, located about 3 inches below the navel. The vowel sound for this chakra is “OOO” (as in the word you).

Begin to tone a soft and gentle “OOO” sound. Continue to focus your attention on the second chakra and project your intention so that you visualize the sound vibrating this area. As you feel it resonate here, experience this energy center balancing and aligning with sacred sound. Make this “OOO” sound seven times.

Step 3 — third chakra:

Focus your attention on the third chakra, the solar-plexus chakra, located at the navel area and several inches above. The sound for this chakra is “OH” (as in the word go).

Begin to tone a soft and gentle “OH” sound. Continue to focus your attention on the third chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center being balanced and aligned through sacred sound. Make this “OH” sound seven times.

Taken with permission from The Divine Name

Step 4 — fourth chakra:

Focus your attention on the fourth chakra, the heart chakra, located in the center of the chest. The vowel sound for this chakra is “AH” (as in the word ma).

“AH” is often a sound we make when we’re in love, and indeed, the heart chakra is the center associated with love. Begin to tone a soft and gentle “AH” sound. Continue to focus your attention on the fourth chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “AH” sound seven times.

Step 5 — fifth chakra:

Focus your attention on the fifth chakra, the throat chakra. The vowel sound for this chakra is “EYE” (as in the word my).

Begin to tone a soft and gentle “EYE” sound. Continue to focus your attention on the fifth chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “EYE” sound seven times.

Step 6 — sixth chakra:

Focus your attention on the sixth chakra, the third-eye chakra, located in the forehead between the eyes and slightly above them. The vowel sound for this chakra is “AYE” (as in the word may).

Begin to tone a soft and gentle “AYE” sound. Continue to focus your attention on the sixth chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “AYE” sound seven times.

Step 7 — seventh chakra:

Focus your attention on the seventh chakra, the crown chakra, located at the top of the head. The vowel sound for this chakra is “EEE” (as in the word me).

Begin to tone a soft and gentle “EEE” sound. Continue to focus your attention on the seventh chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “EEE” sound seven times.

Step 8 — silent meditation:

At the completion of this exercise, you may feel very light-headed. You’ve been sounding, resonating and balancing your chakras as the energy moves up your spine into your head and above. Allow yourself a good 10 to 15 minutes for meditation, bringing your awareness fully back to everyday consciousness. At the close, be sure to ground yourself.

During workshops, I tell participants to take this opportunity to sit in silence and have the experience that will be of highest benefit at this point in their spiritual development. I suggest that this is a very nice place to be, so they should sit in a state of meditation and enjoy the experience.

To ground yourself

After you’ve completed the meditation, it’s sometimes helpful to draw the energy slowly back down into your lower chakras and your body in order to ground yourself. To do this, begin to tone a midrange “AH” sound three times, bringing the energy first to the heart chakra. Then, after three slow breaths, tone three of the deepest “UH” sounds, bringing the energy back into the first chakra to completely ground yourself.

The importance of silence and meditation

This entire exercise can take approximately a half hour — sometimes an hour if you’re having a particularly good meditation. It’s extremely transformational, both during the toning, when you’re resonating your chakras, and especially afterward while you’re in silence. Many people have related that they’ve experienced their most profound inner journeys and meditations from this exercise. In workshops, participants are often in states of bliss during the meditation and frequently following it as well. This exercise truly allows you to experience an introduction to the transformational power of sound.

The power and safety of sound

Sound can act like a psychoactive substance, altering and enhancing consciousness. The extraordinary thing about it is that not only is it entirely natural, but it’s totally controllable and totally safe. The experiences that people have are benevolent, blissful and beautiful. This is the wonder of self-created sacred sound — you’re responsible for the creation of it, and wherever you go or whatever you do, it’s completely natural and well within your control. If you need to stop the experience, all you have to do is open your eyes and take a few breaths and you’re back. I can honestly report that out of the tens of thousands of people I’ve worked with using sacred sound, there have never been any adverse effects. During workshops, the only complaint I’ve received from people is that they’ve been brought back and been grounded too soon after the experience — they were having too much fun! I assure them that they can always return to wherever they were simply by continuing to practice this exercise.

Here are a few reminders when you do this exercise (especially the first time):

• Allow yourself enough time to really enjoy the benefits that accompany this toning practice.

• Only do this in a safe environment where you won’t be disturbed, sitting in a comfortable chair or perhaps on the floor. (Never do this exercise in a car or standing up.)

• Allow yourself time after the meditation to relax and fully integrate the experience once you’ve grounded yourself. Don’t come back from the meditation at the end, open your eyes, and immediately rush to pick up the kids at school or go into that business meeting. Honor this exercise, the power of sound, and the experience you’ve just had.

Practice and integration

Once again, be sure to give yourself plenty of time. If you’ve had any difficulty feeling the resonance of the vowel sounds in your body and your chakras, know that the more you practice this exercise, the more you’ll understand how powerful it is, and how to incorporate it into your life. The more you work with sound in this manner, the easier it will be to experience the power of your own self-created sounds. Like any other sort of exercise, it may take some time to become comfortable with it and to fully integrate it into your physical and subtle bodies. The more you do it, the more effective it will ultimately become.

an exerpt from 'The Divine Name' by Jonathan Goldman
article found on GAIAM website

Laughter Yoga

Hasya = laughter

I've heard that laughter is the best medicine.

Hasya Yoga combines deep, controlled breathing and stretches with various types of forced laughter. Different types of laughter are used with deep breathing and stretching exercises.

Mada Kataria is the author of 'Laugh for No Reason' and the founder of Laughter Clubs International. "Laughter in laughter clubs is the purest laughter because it is not for any reason. It is not directed at others but we learn to laugh at ourselves." It creates a more positive outlook on life, as well as improved lung capacity and abdominal tone.
http://www.worldlaughtertour.com/ is the website to visit for more information.

I don't know about you, but when I laugh at myself for something, it is the best type of laugh in my world !! I love to laugh at myself for silly things.

POSE ~ Standing Forward Bend - Uttanasana

UTTANASANA (oot-tan-as-ahna)

ut = intense

tan = to stretch or extend

Another one of my favourite poses. You can relax and surrender to the stretch. Just fold yourself over your hips and let your upper body go limp. Relax your head and neck and let your hanging parts flow like a waterfall over your legs. If you have to bend your knees then please do. As you do this pose more frequently, you will find you can straighten your legs and fall deeper into the pose. It is a great stretch and I always feel wonderful after doing this pose.
- Namaste

The Eight Limbs

In Patanjali's Yoga Sutra, the eightfold path is called ashtanga, which literally means "eight limbs" (ashta=eight, anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one's health; and they help us to acknowledge the spiritual aspects of our nature.

Yama

The first limb, yama, deals with one's ethical standards and sense of integrity, focusing on our behavior and how we conduct ourselves in life. Yamas are universal practices that relate best to what we know as the Golden Rule, "Do unto others as you would have them do unto you." The five yamas are:

Ahimsa: nonviolence

Satya: truthfulness

Asteya: nonstealing

Brahmacharya: continence

Aparigraha: noncovetousness

Niyama

Niyama, the second limb, has to do with self-discipline and spiritual observances. Regularly attending temple or church services, saying grace before meals, developing your own personal meditation practices, or making a habit of taking contemplative walks alone are all examples of niyamas in practice.

The five niyamas are:

Saucha: cleanliness

Samtosa: contentment

Tapas: heat; spiritual austerities

Svadhyaya: study of the sacred scriptures and of one's self

Isvara pranidhana: surrender to God

Asana.

Asanas, the postures practiced in yoga, comprise the third limb. In the yogic view, the body is a temple of spirit, the care of which is an important stage of our spiritual growth. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.

Pranayama

Generally translated as breath control, this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions. As implied by the literal translation of pranayama, "life force extension," yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayama as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily hatha yoga routine.

These first four stages of Patanjali's ashtanga yoga concentrate on refining our personalities, gaining mastery over the body, and developing an energetic awareness of ourselves, all of which prepares us for the second half of this journey, which deals with the senses, the mind, and attaining a higher state of consciousness.

Pratyahara

Pratyahara, the fifth limb, means withdrawal or sensory transcendence. It is during this stage that we make the conscious effort to draw our awareness away from the external world and outside stimuli. Keenly aware of, yet cultivating a detachment from, our senses, we direct our attention internally. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.

Dharana

As each stage prepares us for the next, the practice of pratyahara creates the setting for dharana, or concentration. Having relieved ourselves of outside distractions, we can now deal with the distractions of the mind itself. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic center in the body, an image of a deity, or the silent repetition of a sound. We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses. In asana and pranayama, although we pay attention to our actions, our attention travels. Our focus constantly shifts as we fine-tune the many nuances of any particular posture or breathing technique. In pratyahara we become self-observant; now, in dharana, we focus our attention on a single point. Extended periods of concentration naturally lead to meditation.

Dhyana

Meditation or contemplation, the seventh stage of ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don't give up. While this may seem a difficult if not impossible task, remember that yoga is a process. Even though we may not attain the "picture perfect" pose, or the ideal state of consciousness, we benefit at every stage of our progress.

Samadhi

Patanjali describes this eighth and final stage of ashtanga as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether. The meditator comes to realize a profound connection to the Divine, an interconnectedness with all living things. With this realization comes the "peace that passeth all understanding"; the experience of bliss and being at one with the Universe. On the surface, this may seem to be a rather lofty, "holier than thou" kind of goal. However, if we pause to examine what we really want to get out of life, would not joy, fulfillment, and freedom somehow find their way onto our list of hopes, wishes, and desires? What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant.

by Mara Carrico

information from Yoga Journal

The Sound of Om

Om--the ancient sacred syllable--may be the only mantra you'll ever need.

By Richard Rosen

Mantras, sacred chants, come in all shapes and sizes. They can be composed of sentences, single words, or even single syllables; they can be perfectly intelligible or completely mystifying (at least to the uninitiated).

Single-syllable mantras, known as bija (seed) mantras, are the easiest to remember and recite; they're also the most powerful. It's believed that, just as a tiny seed contains a majestic tree, each bija contains vast amounts of spiritual wisdom and creative force. One of the oldest and most widely known of these seeds is om.

Om is frequently called the pranava, literally "humming," a word that derives from pranu, "to reverberate," and ultimately from the root nu, "to praise or command" but also "to sound or shout." It is the audible expression of the transcendental, attributeless ground of reality.

Om is the "primordial seed" of the universe--this whole world, says one ancient text, "is nothing but om." It is also considered to be the root mantra from which all other mantras emerge and to encapsulate the essence of the many thousands of verses of Hinduism's holiest texts, the Vedas. According to the Katha Upanishad (2.15), om is the "word which all the Vedas rehearse."

As such, om is the meditative seed par excellence. Patanjali--who wrote the Yoga Sutra and is considered to be the father of classical yoga--taught that when we chant this sacred syllable and simultaneously contemplate the meaning of it, our consciousness becomes "one-pointed: and prepared for meditation. In a commentary on the Yoga Sutra, the ancient sage Vyasa noted that through chanting om, "the supreme soul is revealed." In a similar vein, Tibetan scholar Lama Govinda wrote that om expresses and leads to the "experience of the infinite within us." Thus, chanting om may be the easiest way to touch the Divine within your very self.

Yogis often meditate on the four "measures," or parts, of om. Though commonly spelled om, the mantra actually consists of three letters, a, u, and m. (In Sanskrit, whenever an initial a is followed by a u, they coalesce into a long o sound.) Each of these three parts has numerous metaphysical associations, which themselves serve as meditative seeds. For example, a (pronounced "ah") represents our waking state, which is also the subjective consciousness of the outer world; u (pronounced "ooh") is the dreaming state, or the consciousness of our inner world of thoughts, dreams, memories, and so on; and m is the dreamless state of deep sleep and the experience of ultimate unity.

By contemplating the meaning of each of these letters as we chant them, we are led through the three states of our ordinary consciousness to the mantra's fourth part, the anusvara (after-sound): om. The vibration slowly dissolves into silence, symbolic of the transcendent state of consciousness, equated with Brahman (the Absolute). This silence is the crown of the mantra; it is described in the Maitri Upanishad as "tranquil, soundless, fearless, sorrowless, blissful, satisfied, steadfast, immovable, immortal, unshaken, enduring."

Richard Rosen teaches in Oakland and Berkeley, California