Mind Matters Most | Article

Posted on by Khushi Malhotra

All beings that exist with the life force within them want only one thing - to be free from all sufferings. Whether we are consciously aware of this or not is not of relevance - the truth is there in front of our eyes, in front of our actions, in front of our words, our deeds, our aspirations. Everything we strive towards is for the hopeful promise of everlasting happiness. A happiness that can remove the pain of existence - of birth, growth, disease, decay and death. We seek it in our material objects, in our work, in our identities, in our children, in our friends and family, in our phones, in all creative expressions, in our meditations - everywhere we go we are actively rummaging, looking, frantically grasping to hold on to the sands of happiness that slip so effortlessly through our fingers. All these objects, temporary in their nature, give us the heavy accumulations of more craving and more aversion. The starting and ending point of all dukkha (suffering) lies within us. Everything in between is comprised of the circumstances we are born into - often full of disparity and inequity. As we work to harmonize this world for the wellbeing of all so that all are safe, well-sheltered, well-fed, we can also work to harmonize the energies in our own minds side by side. As the Buddha says in the Dhammapada, Manōpubbangamā dhammā, manosettha, manomayā.  - Mind Matters Most. Mind precedes all that manifests in the world in the form of thought, speech or action. Therefore, guard your mind friends! Protect it! Make it your greatest friend! So that you can experience, विशोका वा ज्योतिष्मती ॥३६॥viśokā vā jyotiṣmatī ॥1.36॥ The state of consciousness free from sorrow and anguish and infused with inner light that also anchors the mind to stithi, the peaceful flow free from all thought constructs.- Pandit Rajmani Tigunait, Secret of the Yoga Sutra Vishoka is the state free from samskaras (deep conditionings of the mind), a state described by inner healing and joyfulness that gives one the strength to accept and face reality. It is the aspect of your mind that is infused with its own Buddha Nature, the true nature of all beings on this planet. Jyotishmati is a condition of inner luminosity, the blinding light that chases away the darkness of illusion, delusion and ignorance. The shining light of truth, of knowing the right moment, and the right action for that moment. In those moments of blazing light, the heart is infused with an infinite courage that transcends the limitations of the body and circumstances. In this state of the mind, the asmita/ego falls away completely and this realization leads to true ishvara pranidhana, complete surrender. A surrender that cannot be characterized by any active effort, but rather, the relinquishing of all striving. In the tantric traditions, this is achieved through meditation on the lotus of the heart. By meditating on the heart one gains complete knowledge of the mind (YS 3.34) and our intuition brings us in contact with our original desire - freedom, moksha, kaivalya, nibbana. All of our outer labels dissolve into one as we become a chid of Truth, a child of Love, a child of Wisdom. May the Lotus of Compassion arise in all hearts! May you experience this state of sorrowless joy! Om Sarveshaam Svastir-Bhavatu |Sarveshaam Shaantir-Bhavatu |Sarveshaam Purnnam-Bhavatu |Sarveshaam Manggalam-Bhavatu |Om Shaantih Shaantih Shaantih || May there be Well-Being in All,May there be Peace in All,May there be Fulfillment in All,May there be Auspiciousness in All,Om Peace, Peace, Peace.

Y.S. 2.40 – How to Be a Master of Breath (Pranayama) | Article

Posted on by Khushi Malhotra

बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ  Pranayama manifests as external, internal, and restrained movements of breath. These are regulated and made long and subtle in accordance to place, time, and number. bahya = externalabhyantara = internalstambha = holding, restraint, suspension, stationary, retention, cessation, transitionvrittih = operations, activities, fluctuations, modifications, changes, or various forms of the mind-fielddesha = place, spot, space, locationkala = time, period, durationsankhyabhih = number, count ofparidrishtah = regulated by, observed by, concentrateddirgha = made long, prolonged, slowsukshmah = and subtle, fine When we master breath, we master life itself. This is the belief of the yogis, and tested throughout millennia are the practices presented to us known as pranayama. While asana reduces rajas or restlessness and agitation, pranayama helps to eradicate the tamasic or dull, heavy, delusional qualities of the mind to bring it back to its original inner radiance (sattva). Patanjali highlights 9 parameters for mastery over the pranic force: 1. Exhalation - T. Krishnamacharya said that there is nothing one cannot achieve if one has complete mastery over the exhalation (rechaka). And this is the starting place for us as Patanjali advises. We must first master a slow, long, deep and subtle exhalation, removing all pauses and jerkiness in the breath. That is why all yoga practices begin with learning diaphragmatic breathing, rather than chest breathing, which ensures proper relaxation of the parasympathetic nervous system, as well as the ability to gain a deeper understanding of our mind states. By having a complete and deep exhalation, we empty the stale air from the lungs and increase our capacity for the inhalation as well. Exhalations then become like a tel dhara, or an unbroken stream of oil. One of the best ways to expand our exhalation capacity is to use sound or omkara (chanting the mantra OM) 2. Inhalation - Next, once exhalations have been mastered, Patanjali advises to begin to master our capacity for longer, deeper inhalations (puraka). Inhalations are taken into the body as though one is drinking water from a lily stem - a smooth, unbroken, cool, refreshing stream of prana. Shitali pranayama can be an excellent way to begin to learn to draw the breath in a gracious manner. Like the exhalations, this stream can be trained to remove any jerks or pauses 3. Breath Retention - Breath retention or kumbhaka begins to enter the realm of more advanced pranayama practices - ones that are entirely necessary to be successful in entering the deeper layers of not only the internal organs, but also the subtle pranic body (pranamaya kosha). After mastering the exhalation, then the inhalation, the practitioner (yogabhyasi) begins to work on retaining the breath after inhalation for a pause (antara kumbhaka), felt more in the upper chest region. Eventually, one can practice sama vritti - or the same count for exhale:inhale:retention for at least a count of 5:5:5. When one has really mastered the retention after the inhale, one can go to the more difficult task of mastering retention after the exhale (bahya kumbhaka). This is done through a deepened understanding of the bandhas (locks or bridges) located at the perineum (mula), abdomen (uddiyana), and chin (jalandhara). Bahya kumbhaka and the bandhas should be first learned under the guidance of a teacher. 4. Place (Desha) - Important in pranayama practice is beginning to understand where to control the breath in the body. Different practices have different locations: for example, alternate nostril breathing is focused at the nostrils, ujjayi at the throat, sheetali at tongue, bhastrika at the abdomen, and others up and down the spine etc. Understanding the place of origin in the pranayama will help to train the focus of the mind to that particular spot. 5. Time (Kala) - The length of the exhalation, inhalation, and transition are also consciously regulated. The duration of time is a crucial part of establishing ratios of breathing to control the breath. The inhales and exhales can be even (1:1), or one can begin to double the length of the exhalation to the inhalation (2:1). Ease in these extended ratios begins to prepare the mind for meditation, transcending the more gross breath, and establishing more subtle depths in concentration. 6. Count (Sankhya) - The count, or the number of times one does the pranayama, whether simply counting the inhales and exhales together in diaphragmatic breathing, or counting rounds of alternate nostril breathing, are gradually increased as one becomes more comfortable and proficient. If the practitioner is able to maintain a smooth and deep breath throughout the counts, then one can gradual increase the number of times. To begin with, 3 rounds is recommended for any pranayama to gain familiarity. 7. Complete Focus (Paridrishtah) - Eventually, as one begins to practice pranayama and attention to breath more frequently, we learn how to concentrate the mind completely on the touch of prana itself. This concentration at the place of prana is known as prana sthana, and begins to bring the practitioner into deeper understanding that physical breathing and prana are innately intertwined, but not the same thing. The most powerful prana sthana is the center of the heart. Once we accumulate prana through the practice, we can then direct the prana to the heart center, or to any other place in the body that may need healing. 8. Long (Dirgha) - We all know and practice in the very beginning the lengthening and smoothing out of the breath. This long and uniform quality of the breath will become our greatest friend in observing the mind fluctuations and regulating the nervous system. 9. Smooth/Subtle (Sukshma) - Eventually, when we find the that breath is truly subtle, quiet and deep within, the rough waves of the mind begin to quiet down. Mind and breath are so deeply interrelated, you cannot separate one from the other. Whatever is happening in the mind, manifests in the breath. By learning to establish the subtle breath, the mind becomes a fit vehicle to enter deeper and longer … Continue reading Y.S. 2.40 – How to Be a Master of Breath (Pranayama) | Article

What is Yoga Nidra? | Article

Posted on by Khushi Malhotra

“(This) extraordinary sleep of no slothfulness, which removes (any) thought of the world of multiplicity, manifests for people when all their former attachments have vanished because of the superiority of their inward awareness. Yoganidra, in which extraordinary happiness arises from uninterrupted practice, blossoms in the yogin whose basis of intentional and volitional thought has been cut off and whose network of Karma has been completely uprooted. Having mastered cessation (of the mind while sleeping) in the bed of the fourth state, which is superior to the three states beginning with the mundane, O friend, forever enter that special thoughtless sleep, which consists of (just) consciousness.~ Yogataravalli Yoga Nidra, or deep conscious sleep, is becoming more and more relevant for today's modern human. The high stress levels, poor eating and sleeping habits, and increased screen time have made nidra a priority in the yoga world. Many find that nidra is an easier and more accessible way to enter into deep states of meditation, without too much forcing of the mind. While it may seem that nidra is a type of guided relaxation, in fact yoga nidra is one of the most advanced practices in yoga. A sustained practice can allow one to develop the capacity to actively reach different states of consciousness while fully alert and awake. However, it starts with a lot of falling asleep ;). For yoga nidra practices, see my blog posts: 61 Point Relaxation and Lotus of the Heart Yoga Nidra takes the practitioner through the five sheaths, or koshas, to get to the inner most essence of one's being. These sheaths move from gross to subtle [physical body (annamaya kosha) --> energy body (pranamaya kosha) --> mental body (manomaya kosha) --> wisdom body (vijñanamaya kosha --> bliss body (anandamaya kosha)]. By guiding the mind in an attentive way through these sheaths, one can allow the body processes to fall asleep to restore and renew, and take the mind back to it's original home - the lotus of the heart. Remember - all of the brain is in the mind, but not all of the mind is in the brain. Many high caliber yogis tell us that the mind finds it's deepest rest in the present moment. It is here that we can truly say that we are at peace with what is. So, how does it work? YOUR BRAIN ON NIDRA The relaxation response balances the sympathetic and parasympathetic nervous systems, and balances the left and right brain. Sympathetic means the freeze, flight, & fight response that is stimulatory to the body and necessary for active processes, and parasympathetic means the rest, relax & digest response that is salutory for the regeneration and overall health of our internal organs. Modern humans undergo what is known as "allostatic load", or the chronic exposure to elevated or fluctuating endocrine or neural responses (aka stress!). This causes severe "wear and tear" of the body which contributes to faster decay. Yoga Nidra therefore helps to reduce the amount of allostatic load on the nervous system by promoting balance - rewiring the brain to feel safe and secure enough to turn off the sympathtic system when it is not needed. In the process, your brain shifts from beta, an awakened state with lots of brain activity, to alpha, a more relaxed state. In alpha, the mood-regulating hormone serotonin gets released, and this calms you down. People who spend little time in an alpha brain-wave state have more anxiety than those who spend more time in alpha. Shifting your brain into an alpha state starts its process of “powering down,” or coming into a rest state with slower, restorative brain-wave activity. From alpha, you go into a deep alpha and high theta brain-wave state, the dream state or REM sleep. In theta, your thoughts slow down to 4 to 8 thoughts per second. This is where super learning happens. Kids and artists experience a lot more theta activity in their brains. Emotional integration and release also happen here, and structures in the brain change termed neuroplasticity (scientists used to believe that after a certain age, the brain was unable to adapt and change - now that theory is also defunct to mirror what yogi scientists have been saying all along). It’s here that some people sometimes have random thoughts or see images. A person in theta may see colors or visions or hear the voice of a person talking yet at the same time not hear this voice. It’s where you being to enter the gap of nothingness. Lucid dreaming also occurs when the brain enters the theta state and the mind is conscious of this. After theta, you are guided to delta, where your thoughts are only 1 to 3.9 thoughts per second. This is the most restorative state, in which your organs regenerate and the stress hormone cortisol is removed from your system. When you’re put under anesthesia, you’re put into a delta brain-wave state. People in comas are also in a delta brain-wave state, which gives their bodies a chance to restore their systems. In our culture, very few people are going into the deep states of sleep like theta and delta on a regular basis, and as a consequence, our bodies are not powering down and getting the chance to restore themselves. From delta, the guided yoga nidra experience takes you down into an even deeper brain-wave state epsilon—one that can’t be reached through conventional sleep. In this fourth state of consciousness, below delta, your brain is thoughtless. This state is like a complete loss of consciousness, but you are awake. This state is one of such a deep surrender, where your consciousness is so far away from the physical body, that living here every day would be difficult. Not everyone who practices yoga nidra touches this state, but the more you practice, the more you’ll receive glimpses of it. This epsilon state, or the state of superconscious meditation, is the yoga nidra of advanced level yogis. Yoga … Continue reading What is Yoga Nidra? | Article

Why Do Spiritual Practice During the Full Moon? | Article

Posted on by Khushi Malhotra

Yoga Sadhana During Purnima The Buddha was born under the full moon, gained enlightenment under the full moon, gave his first sermon under the full moon and passed away into Mahaparinibbana on the full moon. Many noble beings choose the full moon as an important marker stone for their life events. But why? What makes this mysterious glowing orb so important for our life energies? In these modern times, we have lost connection to the cycles of natural patterns, giving them up for modernization, technology and the space between four walls. This has been one of the greatest losses for all humankind - the loss of our own inner buddhi (wisdom), reflected by nature herself. Luckily, the energies are always there for us to revive and regain. The full moon is an important time to practice our sadhana (spiritual practice) and tapas (austerities). Known as purnima in sanskrit, this time of the month is when the subtle doorways between the material and spiritual open wide. During purnima, the sun, earth and moon are in an exact straight line, allowing for maximum reflection of the sun's rays. The increased inflow of both solar and lunar energies (ida and pingala) presents an opportunity to consciously use the power of our sadhana to access higher levels of consciousness thru our very own human body (chakras). In turn, the brilliant light of the sun and moon shower their joyful blessings on the material plane. During the waxing phase of the moon (between new moon and full moon), the subtle tamas-rajas (dullness/darkness-energy/passion) frequency decreases. If we are immersed in sadhana on the full moon day, the harmful effects of our samskharas (deep-rooted habit patterns) and kleshas (mental afflictions) are greatly reduced. These negativites are what cover the inner light of wisdom. Therefore, during the waning phase of the moon when tamas and rajas are high, we can use our new found spiritual potency to combat negative influences contributed by the darkening of the light of the moon. The practice of austerity during the full moon is a very old tradition, practiced by Hindus, Jains, Buddhists and other spiritual lineages. This is a time for undertaking vows, prayers, as well as offerings to the ancestors and divine beings. Special full moons include Buddha Purnima (May) and Guru Purnima (June). The first marks the day when the Buddha was enlightened, and the second the birth of Rishi Vyasa (the compiler of the great Mahabharata, or as some of you are more familiar with, the Bhagavad Gita). Guru Purnima also marks the day when we set our minds and hearts in deep reverence and gratitude to all our teachers. Gu represents the darkness, and Ru the dispeller of that darkness. There are many ways to facilitate the energy during the full moon. Some recommendations are listed below: INCREASE SPIRITUAL PRACTICE: Undertaking practices such as yoga, pranayama, chanting, meditation, attending or listening to satsang (spiritual discourse), studying spiritual scriptures, contemplation and prayer are very important during this time FASTING Keeping only a liquid fast or water fast until evening time helps the mind to retain its sattva (illuminative) state for more insights and clarity to reign during this day. LIGHT A DIYA (CANDLE/LAMP) The lighting of a diya is a very important practice that ties us to the purifying qualities of the fire element. When we light a diya, we are invoking the presence of the guru (internal or external) to come to our aid in dispelling our ignorance, as well as sending the vibration of good wishes towards all beings. Best if you make your own diya by filling ghee/oil in a vessel, submerging a wick of cotton in it, and lighting it. IMMERSE IN NATURE Being with the elements and the moon herself can remind us the natural rhythm of life itself, and our place in this beautiful universe. The natural world helps us to dissolve our asmita (false sense of I), and inhabit a quality of reverence to the great mystery. TAKE A VOW OF SILENCE Silence during the full moon time will help one listen to the inner voice, the voice that whispers the truth eternal. MAKE OFFERINGS/ REMEMBER YOUR ANCESTORS & GURUS You can offer flowers, a diya or anything of value to you to photos of important people in your life. The connection between you and your ancestors, you and your Gurus, are ones that are subtle and unbrokem thru time and space. SOCIAL MEDIA/TECHNOLOGY FAST Modern life has made us dependent on social media for validation of our inner self. This distorted value system causes immense pain and suffering without even us consciously often realising it. Take a day off to practice pratyahara, withdrawal of all your senses from distractions to your inner nature. CREATE Full moon energies are about personal manifestation. Creativity isn't a gift of some, but a birthright of all human beings. If your being calls you to, then create according to your own inner nature. PLANT SEEDS/TEND THE GARDEN Full moon time is ideal for planting new seeds in the ground as water absorption is at its maximum. Caring and planting for another being helps to place one in the spirit of sraddha or devotion. SPEND TIME WITH WATER ELEMENT If it is possible for you to submerge in a body of water, or even taking a bath at this time can be very fruitful to feel the cleansing and rejuvenating aspects of water element. Also, you can place drinking water in a glass container outside to be charged by the moon energy. CLEAN YOUR SPACE Tantra teaches us that we must weave the material with the spiritual. That is why making sure the place where you reside is clean, pure and conducive to peace, harmony and beauty is very important to infuse the mind with sattvic qualities - especially the place where you do your sadhana. Dusting, washing, and lighting incense (such as sage, sandalwood, myrrh, frankincense and palo santo) can help to purify your space … Continue reading Why Do Spiritual Practice During the Full Moon? | Article

The Bhagavad Gita: 3 Paths of Yoga

Posted on by Khushi Malhotra

The Truth is One, but the Paths are Many. The Bhagavad Gita extols three major margas or paths of Yoga which help the aspirant frame his personal nature with the highest goal, realization and union with Brahman, or the all-knowing and pervasive consciousness that governs the universe. Although each path is different, the destination is ultimately the same. One path is not higher than the other; rather the lessons of each contain its own unique wisdom that provides an integrated and balanced view of one's relationship to oneself and the higher reality. These three paths are: 1. Karma Yoga: the path of Selfless Action1. Bhakti Yoga: the path of Devotion2. Jnana Yoga: the path of Self Transcending Knowledge   KARMA YOGA Swami Rama of the Himalayas, an exemplary Karma Yogi brahmany adhaya karmanisangam tyaktva karoti yahlipyate na sa papenapadma-patram ivambhasa One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water. jneyah sa nitya-sannyasiyo na dvesti na kanksatinirdvandvo hi maha-bahosukham bandhat pramucyate One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna. Karma Yoga is essentially Acting, or doing one's duties in life as per his/her dharma, or duty, without concern of results - a sort of constant sacrifice of action to the Supreme. It is action done without thought of gain. One cannot live in the world without performing actions, and thus a proper mindset should be established when doing these actions. Karma Yoga purifies the heart by teaching one to act selflessly, without thought of gain or reward. By detaching oneself from the fruits of one's actions and offering them up to God, one learns to sublimate the ego. This is the difference between simply performing actions for personal gains, and performing actions without attachment (vairagya) as a spiritual practice where all fruits are given to God. This is the most arduous of all paths as most of us are attached to the fruits of our actions. BHAKTI YOGA The Greatest Bhakta Hanumanji sri-bhagavan uvacamayy avesya mano ye mamnitya-yukta upasatesraddhaya parayopetaste me yuktatama matah The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect. ye tu dharmamrtam idamyathoktam paryupasatesraddadhana mat-paramabhaktas te 'tiva me priyah He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the supreme goal, is very, very dear to Me. Bhakti yoga is based on the doctrine "Love is God and God is Love". The Deity is the beloved and the devotee is the lover. In Bhakti yoga, everything is but a manifestation of the divine and all else is meaningless, including the Ego. When the Bhakta is blessed by divine grace he feels an undivided union and non-dual consciousness prevails. Bhakti Yoga is regarded as the most direct method to merge in cosmic consciousness. This path appeals particularly to those of an emotional nature. Through prayer, worship, chanting and ritual one surrenders himself to God or object of faith, channeling and transmuting his emotions into unconditional love and devotion. Continuous meditation of God or object of faith gradually decreases the ego of the practitioner. Suppressed emotions get released and the purification of the inner self takes place. Slowly the practitioner looses the self identity and becomes one with God or the object of faith, this is the state of self-realization. JNANA YOGA Swami Vivekananda and his master uddhared atmanatmanamnatmanam avasadayetatmaiva hy atmano bandhuratmaiva ripur atmanah A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. jnana-vijnana-trptatmakuta-stho vijitendriyahyukta ity ucyate yogisama-lostrasma-kancanah A person is said to be established in self-realization and is called a yogi when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything--whether it be pebbles, stones or gold--as the same. Jnana Yoga is a process of learning to discriminate between what is real and what is not, what is eternal and what is not. Through a steady advancement in realization of the distinction between Real and the Unreal, the Eternal and the Temporal, one develops into a Jnani. This is essentially a path of knowledge and discrimination in regards to the difference between the immortal soul (atman) and the body. Jnana Yoga is the process of converting intellectual knowledge into practical wisdom. Jnana literally means 'knowledge', but in the context of yoga it means the process of meditative awareness which leads to illuminative wisdom. It is not a method by which we try to find rational answers to eternal questions, rather it is a part of meditation leading to self-enquiry and self-realisation. Before practicing Jnana Yoga, the aspirant needs to have integrated the lessons of the other yogic paths - for without selflessness and love of God, strength of body and mind, the search for self-realization can become mere idle speculation. Taking the philosophy of Vedanta the Jnana Yogi uses his mind to inquire into its own nature. We perceive the space inside and outside a glass as different, just as we see ourselves as separate from God. Jnana Yoga leads the devotee to experience his unity with God directly by breaking the glass, dissolving the veils of ignorance (maya). Brahma Satyam. Jagat Mithya. Jivo Brahmaiva Na Parah - Sri Shankaracharya God only is real. The world is unreal. The individual is none other than God.   As my Teacher, Pandit Rajmani Tigunait, once said when asked which path He follows: In the world I am a Karma Yogi, performing my actions for others and the Lord. In the company of my friends, family, and students I am a … Continue reading The Bhagavad Gita: 3 Paths of Yoga

What is the Goal of Yoga?

Posted on by Khushi Malhotra

Yoga in its most literal sense is meant to yoke, or unite, aspects of the body, the breath, and the mind. When these three come in to accord, we move beyond the physical forms into the subtle aspects of the anandamaya kosha, or the body of bliss, that inner divine nature that resides within all of us. Yoga is a philosophy, but in it’s highest form, yoga is a science that teaches us through specific methods of observation and modification set out by the rishis (seers), we can move beyond our self-created maya (avidya). All of suffering, all of pain is due to man’s false sense of identification with his body and his mind, both of which are subject to death and decay. Abhinivesha, or fear of death, is what causes us to hold on so tightly to this body and this mind, thinking that our ahamkara, or sense of “I am”, comprises the entirety of who we are. We situate ourselves so strongly in the pleasures and drives of the external world (raga) that we completely deny our inner world. Yoga asks us to take a step beyond our own limiting egos (asmita) into that infinite reservoir of the atman, the universal consciousness. To begin, we must first tackle what we see in the mirror, what we most strongly associate with, our body. In yoga, it is said that we are simply caretakers, moving from body to body, lifetime to lifetime. Our body can be our temple, or it can be our hell. Yoga seeks to reclaim the body as a heavenly abode through first introducing asana, physical postures that not only stimulate health and physical well-being, but also have the capacity to alter the state of our mind. In the beginning, yoga is asana, yoga is physical, but eventually yoga moves into more subtler realms of human consciousness as we begin to integrate breath awareness into our practice. The modification of the breath, pranayama, serves as the vehicle that synergizes the body and the mind. Using deep diaphragmatic breath allows us to remain still in the midst of chaos, both in body and mind. Now comes pratyahara, the withdrawal of the senses, or the precursor to one pointed meditation. We take our focus from the excitement and drive of the external senses, and place our focus on that indwelling light. This is facilitated with mantra repetition in meditation. Most associate mantra as a sound, but in its truest form, mantra is the vibrational quality that is released in the capsule of the actual words. These vibrations subtly alter the way you associate yourself with the modifications of the mind, moving from being a slave to the wild senses, to one who holds the reigns of his senses tightly in control. We then realize that we can be a silent witness to the modifications of our mind. Just like the tornado rages the landscape, we can enter the eye where all is still and calm, and simply watch the chaos around us, knowing that nothing can shake us from that clear, calm, and tranquil center. Cultivating abhyasa, devotion to consistent practice, and vairagya, non-attachment to the fruits of our labours, we come one step closer to understanding who We are in an eternal sense. Ultimately, yoga teaches us to treat pain and suffering, praise and condemnation with equanimity and love, and to serve others as a way to serve the light within us.