5-Minute Mindfulness (19 page)

WALK THE LABYRINTH

The labyrinth is a medieval devotion, which has been revived in recent decades. An intricate geometric pattern originally built into the floor of a cathedral or carved into the doorframe at the entrance of a place of worship (for finger walking the labyrinth before entering), the labyrinth allows the faithful to make a metaphoric pilgrimage to Jerusalem without leaving home. The center of the circular pattern represents Jerusalem, and the seeker will reach the center by means of the circuitous pathway. The labyrinth is not a maze: The path will lead to the center and back out, and there are no dead ends or detours. Psychologically, though, the labyrinth plays on the walker’s expectations, as the way that seems to be close to the center will often lead right back to the outer edge again.

If walked with intention, the labyrinth becomes a way of bodily prayer. It can become a complex form of introspection, or it can simply be a few minutes spent in silence. Students of religion will find the comparisons to yogic yantras and Tibetan mandalas to be striking. Though in former centuries, the center represented Jerusalem, it can also be seen as coming home to your own center. Places of worship in major metropolitan areas will often have a labyrinth available for walking, and portable versions, printed on canvas, are also available. Walking the labyrinth can be a good way to mark the beginning or end of a retreat, to prepare for a worship service or meditation group, or to get rid of nagging distractions and doubts. This deceptively simple traditional devotion will allow you to walk your way to your own center as you walk through the labyrinth.

“Pray, and let God worry.”

—M
ARTIN
L
UTHER

CHAPTER 9

SUTRAS FOR YOUR SOUL

“Some perceive God in the heart by the intellect through meditation; others by the yoga of knowledge; and others by the yoga of work.”

—B
HAGAVAD
G
ITA

Yoga is a philosophy designed to help you achieve enlightenment. Patanjali is credited with compiling the basic tenets of yoga philosophy into the
Yoga Sutras.

THE MANY PATHS OF YOGA

Yoga has many paths. All lead to transformational growth and self-actualization; all are exercises in mindfulness.

RAJA YOGA

Raja
means “royal.” Its focus is meditation and contemplation. Many practitioners of Raja Yoga live in spiritual communities or religious orders.

5-Minute Raja

You don’t have to become a monk or a nun to be part of a yoga community. Find a teacher and/or studio you like and attend classes. You can also attend workshops, festivals, and other yoga-related events, where you’ll meet lots of people with whom you can share the yogic journey.

KARMA YOGA

Karma Yoga is the path of service. If you are alive, you’re on the path of Karma Yoga. Because your life is a consequence of your past actions, you must learn to consciously make your decisions to create a future that is free from selfishness and negativity. You are practicing Karma Yoga whenever you perform a selfless service.

5-Minute Karma

Practice random acts of kindness. Doing something for someone else, especially a stranger in need, helps you feel gratitude for what you have and realize the difference between what you want and what you really need. That’s karmic mindfulness in action.

BHAKTI YOGA

Bhakti Yoga is the path of the heart and devotion. A practitioner on this path sees the divine in everyone and everything and devotes his/her life to cultivating acceptance, love, and tolerance for all.

5-Minute Bhakti

Remember that the traditional yogic greeting
namaste
literally means “The divine in me honors the divine in you.” Whenever someone annoys, insults, or challenges you, stop before you respond in kind. Honor the divine in the person, as you honor the divine in yourself. Find a way to approach him/ her with love and compassion rather than with anger and irritation.

JNANA YOGA

Jnana Yoga is the yoga of the mind. Scholars who seriously study the yogic scriptures and texts are Jnana yogis.

5-Minute Jnana

Choose one of Patanjali’s yoga sutras and meditate on it. Here’s one with which to begin:

1.2
We become whole by stopping how the mind turns.

HATHA YOGA

Hatha Yoga is the path of physical yoga. Physical postures, breathing techniques, deep relaxation, and meditation comprise Hatha Yoga.

5-Minute Hatha

Every night before you go to sleep, do legs-up-the-wall pose for five minutes right there in bed. You’ll sleep like a baby.

TANTRA YOGA

Tantra Yoga is the path of ritual. It is the most misunderstood path. Part of the tantric path includes rituals for consecrated (or sacred) sexuality. Unfortunately, it is this aspect of Tantra Yoga that the media has publicized and blown out of proportion to seem more sexual than it really is. The practice of Tantra Yoga utilizes rituals to reverentially experience the sacred in
everything
we do, not just in sex. It is the most esoteric of all the yogas and attracts those who enjoy ceremony, celebration, and ritual.

5-Minute Tantra

Spend five minutes meditating on the nature of unconditional love. What does it look like? How has it manifested in your life? If it hasn’t, invite it into your life.

THE
YOGA SUTRAS
: IT’S ALL ABOUT CLARITY

According to Patanjali, author of the influential
Yoga Sutras
, the goal of yoga is to reach the state of yoga called
samadhi
, where the mind is crystal clear and free from impressions of the past or thoughts of the future. This hallowed text addresses how we perceive things and explains why we are always getting into trouble in life.

According to Patanjali, it is our perceptions that color our view of reality and prevent us from clearly seeing the truth. If we cannot see a situation with clarity, we are unable to act accurately.

Patanjali says there are five main factors that interfere with our ability to see clearly and accurately:

• Comprehension

• Misapprehension

• Imagination

• Deep sleep

• Memory

Each of these can be beneficial when appropriate and in balance with our needs; otherwise, they can cause problems:

• Our mind fills with misapprehension and fear—and we fail to act

• We rely too much on our imagination and memory—and fail to see the simple truth right before our eyes

• We spend too much time asleep—literally and figuratively

But when you see something correctly, without interference, you feel a deep feeling of calmness and peace. Tension dissolves. Instability and agitation decrease. Over time, you experience longer periods of clarity of thought and emotional stability, your attitude shifts from negative thoughts and fear to positive thoughts and freedom, and you are able to maintain samadhi for longer periods of time.

THE EIGHT LIMBS OF YOGA

Patanjali uses the word
limb
to describe the different aspects of your yogic practice, which, when taken together, make up one body of yoga. The purpose of this eightfold path is to bring the mind, body, and spirit into harmony. Each limb can grow simultaneously or at different times. They develop together spontaneously in a process that is developmental, harmonious, and organic. The limbs are:

•
Yamas:
Your attitudes toward others outside of yourself or universal laws

•
Niyamas:
Your attitude about yourself or your personal observances

•
Asanas:
Physical postures

•
Pranayama:
Regulation and control of the breath

•
Pratyahara:
Withdrawal of the senses

•
Dharana:
Concentration

•
Dhyana:
Meditation

•
Samadhi:
Self-realization or enlightenment

These limbs are not sequential rungs of a ladder that must be climbed from bottom to top. You can begin with any limb and experience the other limbs at any time. All the limbs lead to the same destination, samadhi.

YAMAS: UNIVERSAL LAWS

The yamas are the roots of the tree of yoga. They provide the foundation for the practice.

AHIMSA

The first yama is
ahimsa
. Ahimsa means “nonharming, nonviolence.” But it is much more than that. To observe ahimsa is to practice kindness, friendliness, and thoughtfulness toward others and yourself. Ahimsa includes observing whether your thoughts and actions are leading to your personal growth and the welfare of all beings. It is about living life peacefully without fear. Some may interpret ahimsa as not eating meat, not wearing animal skins, and so on, but these are a matter of personal preference and decision.

Not harming yourself and others could also mean providing food and shelter for your family and physically defending yourself from danger. Each circumstance must be acted on independently and with flexibility of thought and awareness, while keeping the principles of ahimsa in your mind.

START WITH YOU! EXERCISE

Ahimsa isn’t just about your treatment of others. You would be practicing ahimsa when doing yoga postures in a way that did not cause injury or harm to
yourself
. Honoring the body’s needs at each moment in time, listening and responding appropriately, is practicing ahimsa. This means not pushing beyond your range of comfort. The next time you find yourself pushing yourself too hard in any situation, stop—and practice ahimsa.

SATYA

The next yama is
satya
, or “truthfulness.” Satya means “to speak the truth.” However, it is not always possible to speak the truth because the truth may be harmful to another person. It is important to think before you speak and to consider the consequences of your words. If speaking the truth would be destructive to another person, it might be better to say nothing rather than tell a lie. Gossiping can be considered harmful to the person receiving it. In this way, satya would be in alignment with the principle of ahimsa (nonharming).

Satya can be seen as living a truthful life that is in alignment with your own needs and abilities. People who are unhappy with their job, marriage, or relationship are not living their life in accordance with satya.

LIVE YOUR TRUTH! EXERCISE

Make a list of all the ways you are living your truth—and all the ways you are not. Come up with strategies to get back on track where you’ve strayed from your truth.

ASTEYA

Asteya
is the third yama. It means “nonstealing” or “not taking what does not belong to us.” Asteya refers to nonstealing of material things, as well as of other’s ideas. If someone confides in you, it would be appropriate to keep the confidence rather than break it by telling someone else the confidential information.

Asteya encompasses misappropriation, mismanagement, and mistrust and involves the misuse of power. Using power in a way that is self-serving rather than for the good of others would not be practicing asteya. Machiavelli’s “the end justifies the means” is not in accordance with asteya.

KEEP A SECRET! EXERCISE

It’s not easy to keep a secret, even our own. When was the last time that you betrayed a confidence? Whom did it hurt most—the person with the secret or you? Or both?

BRAMACHARYA

The fourth yama is
bramacharya
, which means “to move toward the essential truth.” Bramacharya has commonly been seen as self-control, abstinence, or moderation, especially regarding sexual activity. Sexual energy is more than the act of sexual union and those activities related to it. It is the creative power of each person.

Celibacy has been thought of as bramacharya, but it is really moderation of the senses and desires that is most important. Bramacharya is about conserving your creative energies so they are not dissipated.

The
Yoga Sutras
caution that giving into the ego’s excessive desires can lead us far off the path of yoga. We are told that it is responsible behavior that moves us to our truth. Remember the second statement of the Delphi oracles: “Nothing in excess.” This also applies to our yoga practice. Life should be full of health, balance, and harmony.

CONTROL YOURSELF! EXERCISE

When was the last time you overindulged in alcohol, food, or sex? What prompted you to do so? How can you avoid making the same mistake again?

APARIGRAHA

Aparigraha
, the last yama, means “to take only what is necessary and not to take advantage of someone or of a situation.” It implies nonhoarding and faith and trust in what life has to offer each one of us. We are asked to take what we have fairly earned, not to ask for an excessive amount for our efforts. It is about learning to live a simple, contented life, satisfied with what you have and believing that you will be given all that you need. Aparigraha refers to correctly and appropriately using one’s power, not exploiting someone else. It is all about correct use of power.