Gentlemen, guys actually do Yoga.

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Let’s face it, at its first mention; Yoga might not come off as the most masculine exercise.
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But that’s just it-at its first mention. When you delve deeper into it, you will realize nothing could be further from the truth.

More males are discovering this and consequently more American men are now flocking to the yoga mats where once, it seemed, only women dared to tread. However the irony is in India where it originated, it wasn’t until recently that women were even allowed to practice yoga-that with restrictions still applied at times.

Men now make up 25 percent of America's 17 million enthusiasts and this figure is increasing steadily. Perhaps it may be because several successful men in various walks of life attest to Yoga’s efficiency and openly advocate its practice.

Take Hip-Hop entrepreneur, Russell Simmons for example, when I read he practiced Yoga (just like Sting, Quincy Jones and Woody Harrelson), it further increased my belief that in no time perhaps NOT practicing Yoga will be seen as strange.

Okay, maybe I overstated that, however, for Simmons (someone viewed as a pioneer in such a masculine and testosterone driven lifestyle known as Hip-Hop) to openly show off his Yoga Skills in a recent issue of the popular Yoga Journal Magazine, don’t be surprised if more ‘cats’ start following suit.

This may happen a lot faster as I once read in an article online that the successful coach of the Chicago Bulls and Los Angeles Lakers, Phil Jackson,
often uses Yoga Philosophies in the training of both teams.

It had to have been effective if it led to the Bulls being 3-time Champions and the Lakers winning their first championship in 12 years back in 2000, both under his guidance.
Now most men who practice yoga tend to favor the more athletic, fast-moving styles such as Vinyasa and Ashtanga. Personally, I bow to the simple yet powerful Sun Salutations common to the Sivananda style of Yoga.
I showed this routine and some other balancing poses to a couple of friends once and these tough workout animals were shocked at how strenuous yoga can be.
They discovered that holding the asanas (or poses) such as the peacock pose, builds strength-not the brute strength of a power lifter but the tensile strength of a martial-arts master.
Several pro-athletes such as the Tennessee Titans running back Eddie George,
Broncos tight end Shannon Sharpe, Oakland A's pitcher ace Barry Zito, NBA superstar Kevin Garnett and PGA standouts Ty Tyron and David Duval have all at some point attested to this fact.

Either way it goes, Yoga is being rediscovered on an almost daily basis by men as indeed being ‘the’ way to go as far as exercise; sometimes exclusively, oft-times in combination with more common forms of fitness regimens.

So fellas, if you are you stilled not convinced this isn’t just a ‘girl’s exercise, do this, go to your favorite search engine, type up one of the following: The Peacock, 4-limbed or wheel pose.

Try either one for a full minute and you will be shocked-like my hard as nails friend once said-to discover that “Yoga ain’t no joke!”

Gentlemen, ‘real’ dudes indeed do practice Yoga.

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Foundations of Yoga, Part 3: Satya (Truthfulness, Honesty)

Satya: truthfulness, honesty

(A continuation of an explanation of the aspects of Patanjali's Yama and Niyama)

"Satya is said to be speech and thought in conformity with what has been seen or inferred or heard on authority. The speech spoken to convey one's own experience to others should be not deceitful, nor inaccurate, nor uninformative. It is that uttered for helping all beings. But that uttered to the harm of beings, even if it is what is called truth, when the ultimate aim is merely to injure beings, would not be truth [satya]. It would be a wrong." So says Vyasa.

Shankara says that truthfulness means saying what we have truly come to know is the truth-mostly through our own experience or through contact with sources whose reliability we have experienced for ourselves. Who but the most intuitive could be sure that they do not speak any inaccurate thing? Yet such is demanded of the yogi, and for that he must strive.

"Untruthfulness in any form puts us out of harmony with the fundamental law of Truth and creates a kind of mental and emotional strain which prevents us from harmonizing and tranquillizing our mind. Truthfulness has to be practiced by the sadhaka because it is absolutely necessary for the unfoldment of intuition. There is nothing which clouds the intuition and practically stops its functioning as much as untruthfulness in all its forms," says Taimni regarding the most personal and practical aspect of satya.

Bending the truth, either in leaving out part of the truth or in "stacking the deck" to create a false impression, cannot be engaged in by the yogi. The Bible speaks of turning truth into a lie. (Romans 1:25) This is done by either not telling all the truth or by presenting it in such a way that the hearer will come to a wrong conclusion-or adopt a wrong conclusion-about what we are presenting. Regarding numbers it is said that "figures do not lie-but liars figure." The same is true here. Equally heinous is the intentional mixing of lies and truth. Some liars tell a lot of truth-but not all the truth. This is particularly true in the manipulative endeavors of advertising, politics, and religion.

There are many non-verbal forms of lying as well, and some people's entire life is a lie. Therefore we must make sure that our actions reflect the truth. How many people claim to believe in God and spiritual principles, but do not live accordingly? How many people continually swear and express loyalty and yet are betrayers? ["This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." (Matthew 15:8) "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46)] Therefore Saint John wrote: "My little children, let us not love in word, neither in tongue; but in deed and in truth."(I John 3:18) We must not only speak the truth, we must <em>live</em> it.

Honesty in all our speaking and dealings with others is an essential part of truthfulness. This includes paying our debts, including taxes. It is inexpressibly crucial that the yogi make his livelihood only by honest and truthful means. Selling useless or silly things, convincing people that they need them (or even selling them without convincing them), is a serious breach of truthfulness.

Trying to compromise the truth, even a little, making the excuse that "everybody does it" is not legitimate. For "everybody" is bound to the wheel of birth and death because they do it-and that is not what we wish for ourselves. We can lie to ourselves, to others, and even to God; but we cannot lie to the cosmos. The law of cause and effect, or karma, will react upon us to our own pain.

It is interesting that Vyasa considers that truthful speech is informative. By that he means that truthful speech is worthwhile, relevant, and practical. To babble mindlessly and grind out verbal trivia is also a form of untruth, even if true in the sense of not being objectively false. Nor is foolish speech to anyone's gain. Sometimes also people lie by "snowing" us with a barrage of words intended to deflect us from our inquiries. And nearly all of us who went to college remember the old game of padding out whatever we wrote, giving lots of form but little content in hope of fooling our teachers into thinking that we knew the subject and were saying something worthwhile. This is one of today's most lucrative businesses, especially in the advertising world.

Speaking truth to the hurt of others is not really truth, since satya is an extension of ahimsa. For example, a person may be ugly, but to say: "You are ugly" is not a virtue. "What is based on injuring others, even though free from the three defects of speech (i.e., not deceitful, nor inaccurate, nor uninformative), does not amount to truth" (Shankara). Our intention must never be to hurt in any way, but we must be aware that there are some people who hate the truth in any form and will accuse us of hurting them by our honesty. Such persons especially like to label any truth (or person) they dislike as "harsh," "rigid," "divisive," "negative" "hateful," and so on and on and on. We would have to become dishonest or liars to placate them. So "hurting" or offending them is a consequence of truthfulness that we will have to live with. The bottom line is that truth "is that uttered for helping all beings." For non-injury is not a passive quality, but the positive character of restoration and healing.

Silence can also be a form of untruth, particularly in dealing with the aforementioned truth-haters. For truth is only harmful when "the ultimate aim is merely to injure beings." But if some people put themselves in the way of truth, then they must take responsibility for their reactions to it.

Will Cuppy defined diplomacy as "the fine art of lying." Sadly, it often is. So we must be sure that we do not deceive under the guise of diplomacy or tactfulness.

Self-deception, a favorite with nearly all of us to some degree, must be ruthlessly eliminated if we would be genuinely truthful.

"Therefore let one take care that his speech is for the welfare of all." (Shankara)

Next: Brahmacharya (continence) and Aparigraha (non-posessiveness)

Tags: meditation, yoga, yama, niyama, ahimsa, harmlessnes, non-violencesatya, brahmacharya, asteya, aparigraha, tapas, swadhyaya, ishwarapranidana, shaucha, santosha, dharma, 10 commandments, spirituality, dhyana, samadhi

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Foundations of Yoga, Part 2: Ahimsa (Harmlessness)

Ahimsa: non-violence, non-injury, harmlessness
In his commentary on the Yoga Sutras, Vyasa [Vyasa was one of the greatest sages of India, author of the Mahabharata (which includes the Bhagavad Gita), the Brahma Sutras, and the codifier of the Vedas.] begins his exposition of ahimsa: &quot;Ahimsa means in no way and at no time to do injury to any living being.&quot; Shankara expands on this, saying that ahimsa is &quot;in no capacity and in no fashion to give injury to any being.&quot; This would include injury by word or thought as well as the obvious injury perpetrated by deed, for Shankara further says: &quot;Ahimsa is to be practiced in every capacity-body, speech, and mind.&quot; We find this principle being set forth by Jesus in his claim that anger directed toward someone is a form of murder (Matthew 5:21,22), and by the Beloved Disciple's statement that hatred is also murder.(I John 3:15)

Even a simple understanding of the law of karma, the law of sowing and reaping (Galatians 6:7), enables us to realize the terrible consequences of murder for the murderer. As Vyasa explains: &quot;The killer deprives the victim of spirit, hurts him with a blow of a weapon, and then tears him away from life. Because he has deprived another of spirit, the supports of his own life, animate or inanimate, become weakened. Because he has caused pain, he experiences pain himself.... Because he has torn another from life, he goes to live in a life in which every moment he wishes to die, because the retribution as pain has to work itself right out, while he is panting for death.&quot;

Ahimsa is interpreted in many ways-which is to be expected since Sanskrit is a language that abounds in many possible meanings for a single word. But fundamentally ahimsa is not causing any harm whatsoever to any being whatsoever, including subhuman species. (Ahimsa is not usually considered in relation to plant and mineral life, but certainly wanton destruction of such life would be an infringement of ahimsa, partly because it would eventually have a detrimental effect on animal life as well.) To accomplish this ideal it is self-evident that violence, injury, or killing are unthinkable for the yogi. And as Vyasa immediately points out, all the other abstinences and observances-yama and niyama-are really rooted in ahimsa, for they involve preventing harm both to ourselves and to others through either negative action or the neglect of positive action.

"The other niyamas and yamas are rooted in this, and they are practiced only to bring this to its culmination, only for perfecting this [i.e., ahimsa]. They are taught only as means to bring this out in its purity. For so it is said: 'Whatever many vows the man of Brahman [God] would undertake, only in so far as he thereby refrains from doing harm impelled by delusion, does he bring out ahimsa in its purity.'" And Shankara explains that Vyasa is referring to delusion that is "rooted in violence and causing violence."

Ahimsa includes strict abstinence from any form of injury in act, speech, or thought. Violence, too, verbal and physical, must be eschewed. And this includes any kind of angry or malicious damage or misuse of physical objects.

Ahimsa is a state of mind from which non-injury will naturally proceed. &quot;Ahimsa really denotes an attitude and mode of behavior towards all living creatures based on the recognition of the underlying unity of life,&quot; the modern commentator Taimni declares. Shankara remarks that when ahimsa and the others are observed &quot;the cause of one's doing harm becomes inoperative.&quot; The ego itself becomes &quot;harmless&quot; by being put into a state of non-function. And meditation dissolves it utterly. However, until that interior state is established, we must work backwards from outward to inner, and abstain from all acts of injury.

In actuality, we cannot live a moment in this world without injuring innumerable beings. Our simple act of breathing kills many tiny organisms, and so does every step we take. To maintain its health the body perpetually wars against harmful germs, bacteria, and viruses. So in the ultimate sense the state of ahimsa can only be perfectly observed mentally. Still, we are obligated to do as little injury as possible in our external life. In his autobiography Paramhansa Yogananda relates that his guru, Swami Yukteswar Giri, said that ahimsa is absence of the desire to injure.

Although it has many ramifications, the aspiring yogi must realize that the observance of ahimsa must include strict abstinence from the eating of animal flesh in any form or degree.

Though the subject is oddly missing from every commentary on the Yoga Sutras I have read, the practice of non-injury in relation to the yogi himself is vital. That is, the yogi must do nothing in thought, word, or deed that harms his body, mind, or spirit. This necessitates a great many abstensions, particularly abstaining from meat (which includes fish and eggs), alcohol, nicotine, and any mind- or mood-altering substances, including caffeine. On the other side, it necessitates the taking up of whatever benefits the body, mind, and spirit, for their omission is also a form of self-injury, as is the non-observance of any of the yama or niyamas. It is no simple thing to be a yogi.

Next: Satya (truthfulness, honesty)

Tags: meditation, yoga, yama, niyama, ahimsa, harmlessnes, non-violencesatya, brahmacharya, asteya, aparigraha, tapas, swadhyaya, ishwarapranidana, shaucha, santosha, dharma, 10 commandments, spirituality, dhyana, samadhi

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Foundations of Yoga, Part 1: Yama and Niyama

Prerequisites for yoga
"Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). <em>Yet, without yoga as a means, knowledge does not come about.</em> The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: 'Yoga is for the purpose of knowledge of truth'" Thus wrote Shankara.

All things rest upon something else-that is, all things are supported by another. This is because a foundation is needed for anything to exist. Being Himself the Ultimate Support of all things, God alone is free from this necessity. Yoga, then, also requires support. As Trevor Leggett says in his introduction to Shankara's commentary on the Yoga Sutras: "This is yoga presented for the man of the world, who must first clear, and then steady, his mind against the fury of illusory passions, and free his life from entanglements." Patanjali very carefully and fully outlines the elements of the support needed by the aspirant, giving invaluable information on how to guarantee success in yoga.

The first Yoga Sutra says: "Now the exposition of yoga," implying that there must be something leading up to yoga in the form of necessary developments of consciousness and personality. These prerequisites may be thought of as the Pillars of Yoga, and are known as Yama and Niyama.

Yama and Niyama

Yama and Niyama are often called "the Ten Commandments of Yoga." Each one of these Five Don'ts (Yama) and Five Do's (Niyama) is a supporting, liberating Pillar of Yoga. Yama means self-restraint in the sense of self-mastery, or abstention, and consists of five elements. Niyama means observances, of which there are also five. Here is the complete list of these ten Pillars as given in Yoga Sutras 2:30,32:

1) Ahimsa: non-violence, non-injury, harmlessness

2) Satya: truthfulness, honesty

3) Asteya: non-stealing, honesty, non-misappropriativeness

4) Brahmacharya: sexual continence in thought, word and deed as well as control of all the senses

5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness

6) Shaucha: purity, cleanliness

7) Santosha: contentment, peacefulness

8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline

9) Swadhyaya: introspective self-study, spiritual study

10) Ishwarapranidhana: offering of one's life to God

All of these deal with the innate powers of the human being-or rather with the abstinence and observance that will develop and release those powers to be used toward our spiritual perfection, to our self-realization and liberation.

These ten restraints (yama) and observances (niyama) are not optional for the aspiring yogi-or for the most advanced yogi, either. Shankara states quite forcefully that "following yama and niyama is the basic qualification to practice yoga." Mere desire and aspiration for the goal of yoga is not enough, so he continues: "The qualification is not simply that one wants to practice yoga, for the sacred text says: 'But he who has not first turned away from his wickedness, who is not tranquil and subdued, or whose mind is not at rest, he can never obtain the Self by knowledge.' (Katha Upanishad 1.2.24) And in the Atharva text: 'It is in those who have tapas [strong discipline] and brahmacharya [chastity] that truth is established.' (Prashna Upanishad 1:15)And in the Gita: 'Firm in their vow of brahmacharya.' (Bhagavad Gita 6:14) So yama and niyama are methods of yoga" in themselves and are not mere adjuncts or aids that can be optional.

But at the same time, the practice of yoga helps the aspiring yogi to follow the necessary ways of yama and niyama, so he should not be discouraged from taking up yoga right now, thinking that he should wait till he is "ready" or has "cleaned up his act" to practice yoga. No. He should determinedly embark on yama, niyama, and yoga simultaneously. Success will be his.

Tags: meditation, yoga, spirituality, meditate, yama, niyama, ahimsa, harmlessnes, non-violencesatya, brahmacharya, asteya, aparigraha, tapas, swadhyaya, ishwarapranidana, shaucha, santosha, dharma, 10 commandments, dhyana

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Finding Balance And Health With Yoga

Have you heard about the Gunas? No, they are not Disney characters! According to yoga there are three basic qualities or energies that make up everything. They are, rajas, tamas and sattva.

Rajas is the energy of action, change and movement. Rajas is the fuel of passion and fire. Rajasic energy is also associated with the day light hours. We obviously need rajasic energy to create energy to move successfully throughout our world and lives. When we have too much rajasic energy we might appear to the outside world as extremely busy, go go go, do do do! Does this sound like you? Maintaining a high degree of rajasic energy leads to burn out! When rajas is out of balance the mind and body are overstimulated, the mind becomes restless and you experience a lot of uncontrollable thoughts.

Foods that are rajasic include: spicy food, fried foods, coffee / caffeinated beverages/ stimulants/ fish, eggs, chocolate, foods that are very bitter, sour, dry and salty. Eating in a hurry is also considered rajasic

Tamas can be thought of as the opposite of rajas. Tamasic energy is associated with a state of inactivity and inertia, heaviness and darkness. When tamas is out of balance your ability to reason becomes clouded and you might experience the darker emotions such as anger or greed. Just as there is more rajasic energy present in daylight hours, tamasic energy is present during nighttime. People who are very tamasic might be depressed or appear lazy. Generally speaking disease states are tamasic.

Examples of tamasic food include: meat, alcohol, tobacco, onions, fermented foods – vinegar or strong cheese, stale food or over ripe food, overly processed food or chemically treated. Overeating is considered tamasic.

Sattva is energy that is in a state of harmony and balance. Positive mental and emotional states of joy and intelligence are associated with sattva. A person who was experiencing a lot of sattvic energy would appear very happy. Sattvic energy also is consistent with healing states and in Ayurveda (yoga’s sister science) sattvic energy is actively cultivated. Sattvic energy is most present during the times between light and dark- in other words dusk and dawn. A person on the yogic path is focused on developing sattva and for this reason yoga asana and meditation are classically performed at these times.

Foods that are sattvic include: whole grains, fresh fruits and vegetables, pure fruit juice, legumes, milk, butter, nuts, seeds, sprouted seeds, honey and herb teas.

It is important to realize that we all have all three gunas within us. And while this is true we tend to have a predominant guna. Based on the descriptions above can you figure out what yours is? It is good to be aware of this because once you are aware of your predominant guna then you can predict how might react to certain life circumstances as well know your strengths and weaknesses. You’ll know when you will tend to be thrown out of balance and what you will need to do to bring yourself back into balance.

You also might have times in our lives when one guna is more active then another. Perhaps you have very active time and very productive (rajasic). Or a period when you have been depressed (tamasic). Or a time when we are very balanced and in tune with your spirituality (satvic).

Another way the gunas show up in our lives and directly effect us is through the food we eat. Consider for a minute the average American diet with overly processed and chemically treated foods which are very tamasic. Modern science now confirms that these food items are directly linked to major illnesses including cancer, obesity, diabetes and heart disease. As mentioned above too much tamasic energy leads to disease states. We also know that foods in their whole form such as grains, fresh fruits and vegetables (sattvic foods) are life sustaining and bring health and energy.

Do you practice yoga postures (asana)? How do the gunas show up here? Is your asana practice fiery and passionate? Was your practice was slow and lazy? Or was it balanced?

It is probably becoming clear to you by now that to be healthy, happy, and live a balance life it is important to cultivate sattva in your life. This can be done by:

Reducing rajas and tamas
Becoming aware of when you are out of balance- which guna seems most present?
Increase activities and environments that produce positive thoughts
Eating a healthy, sattvic oriented diet
Certain herbs (subject for another article)
The practice of yoga: pranayama (breathing practices), asana (postures), meditation


Tags: health, balance, yoga, happiness, peace of mind

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