Expérimentez le yoga

[This text is a summary of Durga Ahlund's teacher training]

We are not all integrated to the same extent. Each and every one can develop and remedy defects and shortcomings at all levels. Each person has his or her own course and will experience the practice of a Yoga posture differently. The key is aligning all dimensions of our being.

What might be very powerful for one person might not be for another person.

Babaji's Hatha Kriya Yoga is a dynamic and transformational Yoga.

We all intuitively know that there’s got to be more than our physical body, that everything is animated by a marvelous consciousness. We might have flashes of bliss when we connect with a deeper layer but it disappears. We can’t seem to hold happiness and we keep looking for it. Why can’t experience it on a more constant basis? Is this body the obstacle? The answer is partly yes, but it is not the body, it is our mistaken limited identification to it.

The truth is that in order to go to the subtle conscious part that forms the essence of our being, we need to start by reprogramming that conditioning of identifying with the physical body. We do that by driving our consciousness into our physical body, as if part of our consciousness were strictly observing what it is doing, what the senses are feeling, going deeper and deeper, observing how it breathes, what the mind is thinking.

By doing so, our day-to-day consciousness will overcome that limited perception of being the body, it will progressively expand and we will become more and more acquainted with our Self as that barrier progressively disappears.

“The body is a mystic bridge between the physical and spiritual components of one’s being. Through Hatha Yoga one can achieve power, light, purity and freedom as the soul unites with the physical body. Hatha Yoga strengthens the body and readies it for a deeper connection to the soul through the use of asana and pranayama”.

The 18 postures of BKY are a path of mental mastery through physical development. Babaji's Hatha Kriya Yoga emphasizes the importance of entering the physical body to control it and go beyond.

[This text is based on a summary of Durga Ahlund's teacher training] 

I was reading an article on the results of a research completed in 2023 on the impact of stress on graying of the hair and the reversal of grey hair to their natural color when the source of stress disappears, the conclusion was interesting:

"Eventually, Picard says, one could envision hair as a powerful tool to assess the effects of earlier life events on aging—because, much like the rings of a tree, hair provides a kind of physical record of elapsed events. “It’s pretty clear that the hair encodes part of your biological history in some way,” he says. “Hair grows out of the body, and then it crystallizes into this hard, stable [structure] that holds the memory of your past.”

The body’s “emotional memory” is a protection mechanism designed to avoid the pain again in the future. The memory will correspond to a physiological location and will block the energy that would otherwise activate that location, thereby consciously or subconsciously discouraging any movement that gets near that area. 

That will manifest into disease, pain, joint stiffness and inflexibility. We often have not idea what the real source of the problem.

The same trauma would have activated similar protection mechanisms in our subconscious mind, leading us to avoid certain situations and that trigger avoidance reactions to either steer away from any situation reminiscent of the situation that cause the original trauma or to react in a pre-programmed way that is most of the time totally inadequate to deal with reality. 

Those are called “samskaras” in Yoga classical texts. Babaji's Hatha Kriya Yoga provides the opportunity to locate the physical tensions resulting from the protective “body memory” and to dissolve it progressively at a physical level, thereby contributing to the complete dissolution of the stored trauma in the other layers. 

We might never know what trauma caused the limitation but discovering the physical limitation restricting us in our bodies and progressively dissolving that “body memory” is an important part of identifying and dissolving what we are resisting in our life and holds us back. Babaji's Kriya Yoga pranayama and meditation techniques complete that process on other layers. This is Babaji's Kriya Yoga: action with awareness on all fronts.

Each day offers a new opportunity to go one step deeper into the different layers of your being, to release a new tension, to reach a new level of stillness, to experience an energy, emotional or mental change, to develop more patience, pease, increase of vibrant energy, happiness. Those benefits permeate your daily life deeper and deeper. You will not only feel more comfortable in your body, you will feel more cheerful and more efficient.

[This text is based on a summary of Durga Ahlund's teacher training] 

Thoroughly describing the health and therapeutic benefits of the practice of Yoga asanas would be an encyclopedic task. This article provides an overview of how its practice operates on the principal systems of the boy (including the description of some postures that are particularly beneficial for in some cases as examples). 

Asanas bring to the tissues:

a) Stretch to tight muscles, strength to weak muscles.

b) Endocrine glands produce secretions that are crucial to body health. Asanas foster the health of the:

a. Thyroid glands (Sarvangasana)

b. Pituitary and pineal glands (shirshasana)

c. Adrenals (paambuasana, vilasana, chakrasana, uddiyana bandha, nauli).

d. Reproductive glands (testies and ovaries): sarvangasana, maranth Kokkuasana, chakrasana, uddiyana bandha, nauli).

c) nourishment:

a. blood circulation

i. support to the heart’s efforts and health: The contraction of the abdominal muscles lifts the diaphragm high, giving support to the heart in its constant effort. The resulting increase and decrease in pressure on the heart massages it from below, contributing to a healthier muscle. Inverted postures also give a break to the heart, bringing the blood down through gravity. Inverted postures flushes the lower limbs which are far from the heart, thereby helping its veins which otherwise always fight against gravity to bring blood back up to the heart.

ii. Veins: The blood that carries nutriments to the tissues travels though the veins. Unhealthy, varicose veins obstruct its passage. Inverted postures turning ther body upside down enables the veins to drain themselves through gravity, preventing varicose veins and relaxing them. Sarvangasana, Vibareetha Karani.

b. Food: develops awareness of the impact on the body of different qualities of food.

c. digestion: asanas provide gentle massage of the organs involved in the digestive system. They also keep the abdominal muscles and back muscles strong and elastic to keep the digestive organs in place. The postures alternatively stretch and strengthen the front and back muscles around the digestive system. The following asanas in particular: vilasana, paambuasana, vittelasana, yogamudrasana, amarhtha kokkuasana. Uddiyana bandha too.

d. Oxygen: Asanas make the respiratory system strong and elastic through marking the muscles involved strong and supple and also through the internal pressure they create in the lungs, forcing air into the bronchioles and through them, into every cell of the body. The pressure they generate in the respiratory system also helps to eliminate waste and to reduce chronic throat and nasal inflammation that restricts the passage of oxygen. Sarvangasana, viparitakarana, meenasana. Ketchari mudra also contributes the upper airways.

d) Removal of waste products:

a. Digestive system waste: The tonus brought to the abdominal muscles also assists in the removal of waste materials in the gut.

b. Cell waste: The blood carries waste materials from the cells to the kidneys.

c. Nervous system waste: Recent studies on the cephalorachidian fluid that wraps the brain and the neurone cables running in the spine and the cranial and spinal nerves running from there to the nooks and crooks of our body. Recent studies have demonstrated that it circulates faster during our sleep. They also demonstrated that if the heart is the main driver of its circulation, it is matched by yogic diaphragmic breath. Scientists are still exploring the role of that fluid. It is generally accepted that it plays a role in the elimination of the waste generated by neurones when performing their specialized tasks (like processing the gazillion stimuli that go through them every moment). Not only is disphragmic breath central in the practice of asanas, asanas are central in its development and in the programmation of the entire body systems to automate it and support it. Diaphragmic health and nervous system health go hand in hand.

e) Nervous system (nerve connections): the function of each tissue in the body is governed by the nervous system. Their health is linked to their proper functionment, hence to the quality of their “wiring”. Asanas foster good health of the nervous system through:

a. Their contribution to the proper functionmenet of the systems described above carrying rich nutrition and oxygen to the brain and the nervous network connected to the organs and tissues.

b. Strenghtening and relaxing the muscles on either side of the spine, restoring the proper alignment of the spine, alleviating pressure on the nerves that emerge from the vertebrae maintaining the health of the spinal discs and supporting ligaments.

c. Protecting the health of the nerves that run throughout the body:

i. Abdominal muscles for the pelvis: Uddiyana mudra, nauli;

ii. Lower extremities: full and half locust, sarvangasana, vibareetha karani)

iii. Upper extremities: pathi chakrasana, sarvangasana, vibareetha karani.

by M. Govindan Satchidananda

The recent and dramatic news reports of widespread destruction and loss of life thoughout several countries in south Asia confronts us all with the very difficult question of "Why is there so much suffering in the world?" The phenomena of widespread suffering, is of course nothing new. Natural disasters, wars, epidemics, criminal activity have been around since the beginning. What is new, is the way that the media brings right into our living room, via the television, the suffering of so many human beings on the other side of the planet. If nothing else, such a modern phenomena forces us to focus on this question, and attempt to come to find some answers. "If the purpose of human knowledge is the elimination of human suffering, that which eliminates it completely is the highest knowledge," said the great commentator on the Yoga-Sutras, Swami Hariharananda Aranya. We spend so much precious time is acquiring so much trivial knowledge. Let us all pray for wisdom to understand "Why?"

Yoga has a great deal to say about the causes of human suffering, and what to do about it, but unlike modern technocratic approaches, which speak of remedies in terms such as "economic development," "legislation," "medical care" and "education," the Yoga Siddhas like Patanjali and Tirumlular, made diagnoses of the human condition at its most fundamental level, and prescriptions as a consequence of those insights. These remain as true today as they did over 2,000 years ago, because our human nature is still the same. That is why it is important for each of us, as students of Yoga, to not only study their teachings, but also to share them with a suffering world.

The kleshas or afflictions

In the Yoga Sutras, second Pada, or chapter, Patanjali tells us:

"Ignorance, egoism, attachment, aversion and clinging to life are the five afflictions." II. 3

The primary cause of suffering is ignorance, and it brings about the others. It refers not to ignorance in general, but specifically to an absence of Self-awareness. It is the cause of the confusion between the subject, "I am," and all of the objects of awareness. It hides our inner awareness and creates a false identity: "I am the body, mind, senses, emotions," etc. In the average person, these five afflictions are constant and sustained. When our well-being or survival, is threatened we typically respond in fear without any reflection. In a subsequent verse Patanjali tells us:

"Ignorance is seeing the impermanent as permanent, the impure as pure, the painful as pleasurable, and the non-Self as the Self." II.5

It is the case of mistaken identity, which causes us to say "I am tired," "I am worried," I am angry." We approach the truth, however, when we say: "my body is tired," or "My mind is filled with worrisome thoughts." This ignorance of our true identity, the Self, is the fundamental cause of our human suffering. The Self is the eternal Witness, the Seer, a constant, pure One Being, infinite, all pervasive, present in everything. Everything else is temporary and changing. By clinging to what is impermanent, we are bound to suffer, not only when we lose it, but long before, when we succumb to the fear losing it or her or him. By perceiving the permanent, the Self, pervading everything, as a constant amidst a sea of change, one finds an abode of peace and Self-realization.

"Egoism is the identification, as it were, of the powers of the Seer (Purusha) with that of the instrument of seeing (body-mind)." II-6

Egoism is the habit of identifying with what we are not, that is the body, the mind, the emotions, and sensations. This error is produced by our basic ignorance as to who we truly are. It is not an individual defect; but a universal human trait, or temporary flaw in our design, by which consciousness has contracted within each individual. This principle of nature, the individuation of consciousness, can only be overcome by a gradual expansion of our awareness, resulting from the cultivation of detachement and discernment: vairagya and viveka, two of the most important activities of the Yogin. Rather than thinking "I am suffering" be a witness to the suffering, and do what is necessary to either alleviate it, banish it, or cultivate its opposite.

"Attachment is the clinging to pleasure." II.7

Because of the individuation of consciousness, and its false identification with a particular body and set of thoughts and memories, we are attracted to various pleasant experiences in our environment. Attachment, like fear, springs from the imagination, (vikalpa) and occurs when we confuse the internal experience of bliss (ananda) with a set of outer circumstances or factors, and we call this association pleasure (sukham). We imagine that pleasure depends upon these external circumstances or factors. When they are no longer there, we experience attachment,, the delusion that the innner joy cannot return unless we again posses external factors. Attachment involves both clinging (anusayi) and suffering (dukham). In reality, bliss is self-existent, unconditional and independent of external circumstances or factors. One need only be aware to experience it. And practice letting go of attachment.

"Aversion is clinging to suffering." II-8

In the same way, we are repulsed by various experiences in our environment. These are relative terms, and what is painful for one, may be pleasant for another person. There is a third possible response however: detachment (vairagya) which Patanjali recommends as the most important means to go beyond the duality of pleasure and pain. Changing an outer circumstance is often not possible, at least immediately. We should first focus our will on clearing and deepening our consciousness to avoid reacting with aversion. Then aspire for an outer change, for a more harmonious situation. Accept any work that is given to you in the spirit of karma yoga, as a spiritual training, to purify you of attachment and aversion. Perform all actions selflessly, skillfully, and patiently, recognizing that you are not the "doer." Cultivate equanimity as you perform actions, and with regards to the results.

"Clinging to life (which) is self-sustaining, arises even in the wise." II-9

Every living being has an instinctual drive of self-preservation, which is based upon the fear of death and false identification with the body. We have all had to through the painful process of death and rebirth so many times that we shrink from having to repeat it. When our life is threatened, our body instinctively reacts with a rush of adrenalin, and our hearth and pulse begin to race. We cry out in fear. However, by reflecting deeply upon our true identity, the immortal Self, we free ourselves from all such klesahs or afflictions.

"These (afflictions in their) subtle (form) are destroyed by tracing (their) cause(s) back to (their) origin." II-10

On a subtle level, these afflictions exist as subconscious impressions or samskaras, and can be eliminated only by the repeated return to our source through the various stages of samadhi. Because the subconscious impressions are not accessible to us in ordinary consciousness, or even meditation, one must eliminate their root, egoism, by repeatedly identifying with our true Self. The little "i" becomes subsumed gradually in the greater "I" and as it does, the subconscious impressions dissolve." In Sutra I.12, Patanjali tells us the method: by constant practice (abhyasa) and detachment (vairagya) one ceases to identify with the fluctuations arising with consciousness.

"(In the active state) these fluctuations (arising within consciousness) are destroyed by meditation." II-11

This indicates that meditation is a necessary pre-requisite to samadhi, to deal with the habitual movements of the ordinary mind.

Karma and the unexpected sources of suffering

When unexpected catastrophes strike, such as in south Asia last week, we also find ourselves wondering "Why did some die, and others were spared?" Or closer to home "Why me?" What did I do to deserve this? Patanjali and the Siddhas have much to say about the nature of karma, which may be defined as the consequences of past thoughts, words and actions. Because of the existence of the five afflictions, discussed above, we accumulate and express karmas. These are of three types:

1. prarabdha      karma: those presently being expressed and exhausted through this birth;

2. agama      karma: new karmas being created during this birth;

3. samjita      karma: those waiting to be fulfilled in future births.

The receptacle for all karmas is known as the karma-asaya, "the reservoir, or womb, of karma," or 'action-deposit." The karmas wait for an opportunity to come to the surface and to express themselves through the afflictions. One strong karma may call for a particular birth and body to express itself, and other closely related karmas will also be expressed or exhausted through it. This goes on until one attains Self-realizaiton and ceases to create new karmas.

While each of us has his own karma, which conditions him to live and react in a particular way, this programming is not absolute. We have free will as to how we will deal with our life circumstances, positively or negatively. If we choose to deal with these negatively, for example, by creating suffering for others, the reactions return to us in more intense or terrible forms. Dealing with circumstances patiently, and consciously, creating happiness for others, neutralizes the karmic consequences gradually.

I am reminded of a report received two days ago from Asanka Wittachy the son of one of our initiates, in Sri Lanka, engaged in refugee relief, who wrote:

"In the single afternoon that it took to distribute our meager bounty, I witnessed the basest and the highest qualities that men can aspire to. Whilst ruthless and depraved excuses for human beings used violence and guile to loot and rob the remaining meager possessions of survivors and even the vehicles carrying them food were robbed, others displayed the noblest qualities the human spirit can aspire to.

Once such instance was a man: standing alone amidst the ruins of his house. I called to him and offered him one of the cooked lunch packets which we were distributing at the time. He looked me in the eyes with sorrow and gratitude and quietly informed me that he had already eaten a piece of bread for breakfast and so he would prefer that we give the packet to another who had not been so fortunate that day…."

Responding to suffering

Which brings me to the point of this reflection: what is important about such tragic events is what do we learn from them and how do we respond. Patanjali tells us:

"That which is to be eliminated is future sorrow." II-16 Only when we remember the Self, can we go beyond the "sorrow yet to come," which in turn "results from our reservoir of karma. For "The Seen (exists) only for the sake of the Self." (II.21) And "The Seen… whose purpose is to provide both experience and liberation (to the Self)." (II-18) Nature provides us with experience and ultimately liberates our consciousness from its bondage of false identification. Eventually we feel we have had enough suffering in the hands of Nature and seek a way out of egoistic confusion. ("I am the body-mind,"etc.) To put it more plainly, the purpose of every experience is to provide us with a lesson: to distinguish truth from falsehood, wisdom from ignorance, the permaent from the impermanent, love from attachment, the Self from the body-mind-personality, the Seer or Self, from the Seen. Yoga is a wonderful antidote for our Self-forgetfulness. Once we begin to remember who we truly are, when faced with the suffering in others, we have an opportunity to respond with compassion or to react negatively, such as with judgment or fear. 

Even if what we can do by our thoughts or actions for another is only a little, compassion (karuna) towards those who are suffering purifies our mind and emotions, and serentiy results. With a mind purified by compassion, our actions become inspired, energized and aligned with the will of the Divine, resulting in the highest good for all.

So, in the face of human suffering, let our thoughts, words and actions be moved only by compassion. May compassion pour forth from our hearts.