I really enjoyed the youth retreat in July. This was my first time coming to the retreat, and I am really glad I came! Every morning was 30 minutes of calming meditation followed by yoga. We had inspiring lectures on the topic, studying the mind, by Swami Yogatmanandaji. All of us youths got to spend time together through a little bit of karma yoga (service) at the center, as well as sharing our thoughts, talents, and experiences with each other. The food and overnight accommodations were beyond exceptional! I would like to thank Swamiji as well as all of the volunteers at the Providence center for this amazing learning and growing opportunity.
Friday, August 14, 2015
Wednesday, August 12, 2015
Retreat at Rochester
by Srikanth
Narada Bhakti Sutras retreat at Rochester was an enriching experience of devotion attended by about 25 devotees. Swami Yogatmanandaji followed the commentary written by Swami Bhuteshanandaji ("Narada Bhakti Sutras," published in 1998), who delivered lectures on this subject in Japan.
The Sutras do not conform to the literature rules seen in aphorisms that are characterized by their pithiness. The scripture itself begins with the necessary qualities of the student to read the Sutras and then deals with the description of the goal called supreme devotion, which is of a blissful, ever-satisfying and immortal nature; why devotion is superior to other yogas; Gopis of Vrindavan as the ideal devotees who on the face of it seem to be scandalous but their love is divine only because of their awareness of Sri Krishna being God incarnate; and how to practice devotion: both the do's and don'ts.
Narada asserts that the devotion does not require any other accessory like knowledge or other yogas for its inception. Even the definition of God, to whom the devotion is directed, is not necessary, as love is present in every person. The Sutras present the processes to cultivate devotion as applications of other yogas. However, Narada doesn't acknowledge his methods as the mainstays of other yogas, thereby maintaining the tenor of his Sutras where devotion was glorified up to the hilt, sometimes making you feel as though it's a bit of an oversell. He arbitrarily claims the path of devotion to be superior to other yogic paths, only because the goal and the means are the same (love) in the path of devotion unlike in other paths. Also the insinuation that other yogic paths involve pride, and God, therefore, prefers devotion is somewhat preposterous.
The Sutras do not conform to the literature rules seen in aphorisms that are characterized by their pithiness. The scripture itself begins with the necessary qualities of the student to read the Sutras and then deals with the description of the goal called supreme devotion, which is of a blissful, ever-satisfying and immortal nature; why devotion is superior to other yogas; Gopis of Vrindavan as the ideal devotees who on the face of it seem to be scandalous but their love is divine only because of their awareness of Sri Krishna being God incarnate; and how to practice devotion: both the do's and don'ts.
Narada asserts that the devotion does not require any other accessory like knowledge or other yogas for its inception. Even the definition of God, to whom the devotion is directed, is not necessary, as love is present in every person. The Sutras present the processes to cultivate devotion as applications of other yogas. However, Narada doesn't acknowledge his methods as the mainstays of other yogas, thereby maintaining the tenor of his Sutras where devotion was glorified up to the hilt, sometimes making you feel as though it's a bit of an oversell. He arbitrarily claims the path of devotion to be superior to other yogic paths, only because the goal and the means are the same (love) in the path of devotion unlike in other paths. Also the insinuation that other yogic paths involve pride, and God, therefore, prefers devotion is somewhat preposterous.
Sunday, July 19, 2015
Reflections on Meditate-a-thon 2015
by Suzanne
I am filled with overwhelming gratitude for our Meditate-a-thon 2015, for our dear Swamiji and all the devotees who made it possible. It was a precious opportunity that gave me a sorely need infusion of spiritual joy, which is still enveloping me a week later. I was miraculously able to dissolve subtle blockages toward practice that I had been creating for myself. It was truly an out of this “world” experience. I especially enjoyed the meaningful readings and Swami Y's wisdom teachings, one of which was to simply and effectively, HAVE CONFIDENCE!!!
Monday, June 29, 2015
Yoga Conference at Vedanta Society
by S.
June 21 was declared as International Yoga Day by the United Nations General Assembly. On account of that declaration, events related to yoga were held all over the world. Vedanta Society also observed a 3-day Yoga Conference with workshops that was attended by about 60 people on each day.
A raging debate prevalent in every country: Is Yoga a Hindu technique? Arguments are presented in both ways: Some non-Hindus say it is a Hindu technique and therefore, it should not be taught in public institutions, while some Hindus also say the same but only to glorify their own religion and many neutrals/agnostics/atheists claim that it is technique now completely divorced of Hinduism. The tenor of such a debate was presented non-confrontationally by the various speakers in the conference. The academicians/therapeutics presented the benefits of Yoga in one’s physical life while the “more religious” ones presented it from the perspective of Hinduism as a step towards Self/God-realization.
Usually, Yoga in the West (Hatha Yoga) is focused on physical well-being with very little focus on the mental well-being. In India, Yoga is usually seen as a spiritual technique, with Hatha Yoga seen as only a step towards meditation (Raja Yoga). In my opinion, a blend of both the approaches is needed for a wholesome life. While India needs to improve its focus on the physical component of Yoga to improve the general health of its populace, the West needs to understand that Yoga also plays an important role in improving the mental well-being of the people when its meditative part is included in its presentation. While it is easier in India to improve focus on the physical aspects of Yoga, it is more difficult to introduce the meditative component of Yoga in the West without bringing in any flavor of Hinduism so as not to raise the hackles of non-Hindus. Raja Yoga must be introduced to Hatha Yoga practitioners in the West as it is entirely scientific, in that it does not call for a faith in any super-natural being called God or for having allegiance to any particular religious practice or dogma or symbolism or iconography.
A raging debate prevalent in every country: Is Yoga a Hindu technique? Arguments are presented in both ways: Some non-Hindus say it is a Hindu technique and therefore, it should not be taught in public institutions, while some Hindus also say the same but only to glorify their own religion and many neutrals/agnostics/atheists claim that it is technique now completely divorced of Hinduism. The tenor of such a debate was presented non-confrontationally by the various speakers in the conference. The academicians/therapeutics presented the benefits of Yoga in one’s physical life while the “more religious” ones presented it from the perspective of Hinduism as a step towards Self/God-realization.
Usually, Yoga in the West (Hatha Yoga) is focused on physical well-being with very little focus on the mental well-being. In India, Yoga is usually seen as a spiritual technique, with Hatha Yoga seen as only a step towards meditation (Raja Yoga). In my opinion, a blend of both the approaches is needed for a wholesome life. While India needs to improve its focus on the physical component of Yoga to improve the general health of its populace, the West needs to understand that Yoga also plays an important role in improving the mental well-being of the people when its meditative part is included in its presentation. While it is easier in India to improve focus on the physical aspects of Yoga, it is more difficult to introduce the meditative component of Yoga in the West without bringing in any flavor of Hinduism so as not to raise the hackles of non-Hindus. Raja Yoga must be introduced to Hatha Yoga practitioners in the West as it is entirely scientific, in that it does not call for a faith in any super-natural being called God or for having allegiance to any particular religious practice or dogma or symbolism or iconography.
Thursday, June 18, 2015
On Yoga and International Yoga Day
By A Devotee of Vedanta
We may never again see an athlete dominate basketball for as long and as thoroughly as NBA Hall-of-Famer Kareem Abdul-Jabbar. Abdul credits his stellar success to Yoga. When he started Yoga for fitness (1976) very few athletes knew about it. Today Yoga (with some adaptations) is an integral part of NBA training camps. And not just NBA or professional athletics. Yoga has now grown into a fitness favorite across urban population globally. In American cities yoga studios are mushrooming fast – BKS Yoga, Bikram Yoga, Hot Yoga, Dance Yoga, Chair Yoga… you name it.
The word “Yoga” emerging with all these fitness variations speaks volumes of its “commercial brand appeal.” But is there something more to this popularity, beyond just the commercial aspect?
To trace the origin of Yoga, one has to travel thousands of years back in time to the recluses. This word literally means “to unite.” It is a technique to restrain the otherwise restless mind and body. Using this technique our faculties evolve. We begin to perceive the inherent harmony in all beings and experience universal unity.
The word “Yoga” emerging with all these fitness variations speaks volumes of its “commercial brand appeal.” But is there something more to this popularity, beyond just the commercial aspect?
To trace the origin of Yoga, one has to travel thousands of years back in time to the recluses. This word literally means “to unite.” It is a technique to restrain the otherwise restless mind and body. Using this technique our faculties evolve. We begin to perceive the inherent harmony in all beings and experience universal unity.
Friday, February 27, 2015
An Ideal and a Role Model
by Srikanth
Definitions from Oxford Dictionary:
Ideal: A person or thing regarded as perfect. A standard of perfection; a principle to be aimed at.
Role model: A person looked to by others as an example to be imitated.
In the last class, Swamiji said, "Sri Ramakrishna is an ideal householder and an ideal monk," i.e., Sri Ramakrishna shows what the goal of a monk or a householder is. As Swamiji pointed out, the purpose of marriage is not physical pleasure, but it is a means to get over the sexual drag. Both Sri Ramakrishna and Sri Sarada Devi, being celibate, demonstrated how an ideal couple should live in the world. Sri Ramakrishna is also an ideal monk because he had tremendous renunciation besides having no employment for his own subsistence by relying entirely on what others provided to him. Swamiji brilliantly said contradictions exist between an imperfect monk and imperfect householder, where as perfect monk and perfect householder have a harmony which is found in Sri Ramakrishna's life.
Thus Sri Ramakrishna is an ideal for anyone, i.e., a state of perfection to be achieved. However, is he a role model? A role model has a life like us, but his/her certain actions make him/her achieve the ideal thereby giving confidence to others that they could achieve the same too. Would life of Sri Ramakrishna evoke that confidence within you that you could achieve the goal from the state where you currently are? Bear in mind that if you treat him as an incarnation, then it gets harder to treat him as a role model as you create an impregnable wall between him and yourself by thinking that he and you are not the same.
Definitions from Oxford Dictionary:
Ideal: A person or thing regarded as perfect. A standard of perfection; a principle to be aimed at.
Role model: A person looked to by others as an example to be imitated.
In the last class, Swamiji said, "Sri Ramakrishna is an ideal householder and an ideal monk," i.e., Sri Ramakrishna shows what the goal of a monk or a householder is. As Swamiji pointed out, the purpose of marriage is not physical pleasure, but it is a means to get over the sexual drag. Both Sri Ramakrishna and Sri Sarada Devi, being celibate, demonstrated how an ideal couple should live in the world. Sri Ramakrishna is also an ideal monk because he had tremendous renunciation besides having no employment for his own subsistence by relying entirely on what others provided to him. Swamiji brilliantly said contradictions exist between an imperfect monk and imperfect householder, where as perfect monk and perfect householder have a harmony which is found in Sri Ramakrishna's life.
Thus Sri Ramakrishna is an ideal for anyone, i.e., a state of perfection to be achieved. However, is he a role model? A role model has a life like us, but his/her certain actions make him/her achieve the ideal thereby giving confidence to others that they could achieve the same too. Would life of Sri Ramakrishna evoke that confidence within you that you could achieve the goal from the state where you currently are? Bear in mind that if you treat him as an incarnation, then it gets harder to treat him as a role model as you create an impregnable wall between him and yourself by thinking that he and you are not the same.
Wednesday, February 4, 2015
Yoga of Play
by Chinmaya
As the sun set slowly on western bank of the Ganges, tiny waves of the river sparkled in its crimson rays. The crisp air was filled with dense chirps of countless birds, excited to fly homewards. On the eastern bank, sounds of bells and musical instruments in preparation for the evening vespers permeated the temple grounds of Dakshineshwar Kali. In a small room by the temple courtyard was seated Sri Ramakrishna, surrounded by a group of eager listeners, both young and old. The group was immersed in an intense discussion on the unique signs of an Avatar. Hardly were they aware of the events in the outer world. As Sri Ramakrishna spoke, a sublime smile flashed through his face illuminating the entire room. Silence interspersing the talks charged the room with ecstatic vibrations, filling the hearts of the listeners… which also included a young boy named Chinmaya. While talking, as the benign gaze of Ramakrishna fell upon Chinmaya, he felt a thrill of intense joy! And gradually his whole being merged in oneness with Sri Ramakrishna’s Divine Being.
Chinmaya experiences this bliss every evening, when after a long day’s work as a hi-tech professional, he sits for meditation in his small apartment room in the bustling city of New York. As he closes his eyes the entire scene gets vividly enacted, breaking through the limits of time and place . . . and the deep joy of that spiritual experience stays with him all the time. This practice of meditation is often called “Leela Dhyana” – meditation on the actions or ‘leela’ of a divine incarnation and imagining oneself in that divine company.
Chinmaya experiences this bliss every evening, when after a long day’s work as a hi-tech professional, he sits for meditation in his small apartment room in the bustling city of New York. As he closes his eyes the entire scene gets vividly enacted, breaking through the limits of time and place . . . and the deep joy of that spiritual experience stays with him all the time. This practice of meditation is often called “Leela Dhyana” – meditation on the actions or ‘leela’ of a divine incarnation and imagining oneself in that divine company.
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