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4:30 - 6:30 PM
CONVENES MONTHLY
CONTACT VANESSA TO JOIN
+506 8311 6165
$20
Satsang refers to a gathering of like-minded seekers engaging in discourse to deepen spiritual understanding and awaken to our true being. We will sit in a circle so that we may see each other, and everyone will be encouraged to participate. Vanessa will open introducing the theme and speaking to how the concepts are described and approached in yogic philosophy, then she will guide the discussion, at times posing questions to the group, and also responding to the thoughts and uncertainties that arise, from her perspective rooted in the wisdom of Ashtanga Yoga. For those unfamiliar with yoga, these themes are universal spiritual teachings and can be applied with any faith or non-secular life. In the Yoga Sutras written in the third century BC, Patanjali explains the eight limbs of Ashtanga Yoga—in Sanskrit ‘astan’ (eight) and ‘anga’ (limb)—as a practical and holistic guide to spiritual growth. The eight limbs are: Yama (ethics), Niyama (observances), Asana (postures), Pranayama (breath), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), and Samadhi (bliss/union). Our satsang will convene each month to explore new topics, this year dedicated to considering the Yamas and Niyamas, and how these principles guide our everyday life in a broad and comprehensive way such that our practice is present in every experience. For April we will discuss Aparigraha (non-attachment), another Yama, related to a quote from Jean Paul Sartre, "Man is condemned to be free." In Satsang we aim to clarify our own comprehension, and also to create a field of awareness in our group, which will ripple out into the community generating waves of rising vibration.
Some mats, cushions, and chairs are available in the space; please bring what you need to sit comfortably. As we form our circle each person is invited to place flowers and an item on the center altar to imbue the space with our own intentions and energies, and also so that the item may be charged with the field of consciousness we create as a group in our discourse. Remember to bring flowers and/or a small personal item for the altar, as well as water and a pen and journal if you like.
- Published on
4:30 - 6:30 PM
CONVENES MONTHLY
Satsang refers to a gathering of like-minded seekers engaging in discourse to deepen spiritual understanding and awaken to our true being. We will sit in a circle so that we may see each other, and everyone will be encouraged to participate. Vanessa will open introducing the theme and speaking to how the concepts are described and approached in yogic philosophy, then she will guide the discussion, at times posing questions to the group, and also responding to the thoughts and uncertainties that arise, from her perspective rooted in the wisdom of Ashtanga Yoga. For those unfamiliar with yoga, these themes are universal spiritual teachings and can be applied with any faith or non-secular life. In the Yoga Sutras written in the third century BC, Patanjali explains the eight limbs of Ashtanga Yoga—in Sanskrit ‘astan’ (eight) and ‘anga’ (limb)—as a practical and holistic guide to spiritual growth. The eight limbs are: Yama (ethics), Niyama (observances), Asana (postures), Pranayama (breath), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), and Samadhi (bliss/union). Our satsang will convene each month to explore new topics, this year dedicated to considering the Yamas and Niyamas, and how these principles guide our everyday life in a broad and comprehensive way such that our practice is present in every experience. For March we will discuss Asteya (non-stealing), another Yama, related to jealousy and the idea that "you can be the moon and still be jealous of the stars." In Satsang we aim to clarify our own comprehension, and also to create a field of awareness in our group, which will ripple out into the community generating waves of rising vibration.
+506 8311 6165
$20
Some mats, cushions, and chairs are available in the space; please bring what you need to sit comfortably. As we form our circle each person is invited to place flowers and an item on the center altar to imbue the space with our own intentions and energies, and also so that the item may be charged with the field of consciousness we create as a group in our discourse. Remember to bring flowers and/or a small personal item for the altar, as well as water and a pen and journal if you like.
- Published on
4:30 - 6:30 PM
CONVENES MONTHLY
Satsang refers to a gathering of like-minded seekers engaging in discourse to deepen spiritual understanding and awaken to our true being. We will sit in a circle so that we may see everyone, and everyone will be encouraged to participate. Vanessa will open introducing the theme and speaking to how the concepts are described and approached in yogic philosophy, then she will guide the discussion, at times posing questions to the group, and also responding to the thoughts and uncertainties that arise, from her perspective rooted in the wisdom of Ashtanga Yoga. For those unfamiliar with yoga, these themes are universal spiritual teachings and can be applied with any faith or non-secular life. In the Yoga Sutras written in the third century BC, Patanjali explains the eight limbs of Ashtanga Yoga—in Sanskrit ‘astan’ (eight) and ‘anga’ (limb)—as a practical and holistic guide to spiritual growth. The eight limbs are: Yama (ethics), Niyama (observances), Asana (postures), Pranayama (breath), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), and Samadhi (bliss/union). Our satsang will convene each month to explore new topics, this year dedicated to considering the Yamas and Niyamas, and how these principles guide our everyday life in a broad and comprehensive way such that our practice is present in every experience. For February we will discuss Satya (truthfulness), another Yama, related to the idea of following your heart. In Satsang we aim to clarify our own comprehension, and also to create a field of awareness in our group, which will ripple out into the community generating waves of rising vibration.
+506 8311 6165
$20
Some mats, cushions, and chairs are available in the space; please bring what you need to sit comfortably. As we form our circle each person is invited to place flowers and an item on the center altar to imbue the space with our own intentions and energies, and also so that the item may be charged with the field of consciousness we create as a group in our discourse. Remember to bring flowers and/or a small personal item for the altar, as well as water and a pen and journal if you like.
- Published on
4:30 - 6:30 PM
CONVENES MONTHLY
‘Satsang’, derived from Sanskrit ‘sat’ (truth, reality) and ‘sangha’ (assembly, company, community), refers to a gathering of like-minded seekers engaging in discourse to deepen spiritual understanding and awaken to our true being. We will sit in a circle, and everyone will be encouraged to participate and speak to the themes and questions we explore. As we form our circle each person may place an item on a center altar to imbue the space with our intentions and energies, and also so that the item may be charged with the field of consciousness we create as a group. Vanessa will open introducing the theme and speaking to how the concepts are described and approached in yogic philosophy. For those unfamiliar with yoga, these themes are universal spiritual teachings and can be applied with any faith or non-secular life. Then Vanessa will guide the discussion, at times posing questions to the group, and also responding to the thoughts and uncertainties that arise, from her perspective rooted in the wisdom of Ashtanga Yoga. In the Yoga Sutras written in the third century BC, Patanjali explains the eight limbs of Ashtanga Yoga—in Sanskrit ‘astan’ (eight) and ‘anga’ (limb)—as a practical and holistic guide to spiritual growth. The eight limbs are: Yama (ethics), Niyama (observances), Asana (postures), Pranayama (breath), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), and Samadhi (bliss or union). Our first satsang will explore the idea, “Love is the most powerful force in the Universe,“ and will examine how this relates to Ahimsa, one of the five Yamas. Each month we will consider another Yama or Niyama, how these principles guide our everyday life in a broad and comprehensive way such that our practice is present in every experience. In satsang we aim to clarify our own comprehension, and also to create a field of awareness in our group, which will ripple out into the community generating waves of rising vibration.
+506 8311 6165
$20
Some mats, cushions, and chairs are available in the space; please bring what you need to sit comfortably in our circle. Remember to bring water, a pen and journal if you like, and a small personal item to energize the center altar.
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TUESDAY, JANUARY 7
WITH SPECIAL GUEST GUEN KSANGZIN,
NATIONAL RESIDENT TEACHER IN COSTA RICA
THURSDAYS JANUARY 16, 23, 30
10:00 - 11:15 AM
Modern Buddhism classes apply timeless Buddhist teachings in the framework of today’s world. The philosophy is presented in a clear and systematic way that preserves the meaning and intent of Buddha's original teachings while allowing them to be studied and practiced to build inner peace amidst the hustle and bustle of modern life.
Buddhist meditation techniques have been practiced for thousands of years. You don't have to be a Buddhist to participate; everyone can benefit from these practical instructions for living a more peaceful and joyful life. The classes are open to everyone, and they are equally suitable for those who simply want to calm their minds, to those who seek to embark on the complete path of inner transformation that Buddha taught.
+1 (347) 263 4953
neal.greenfield@gmail.com
$12 / c6,000
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Yoga & ANti-Racism Series,
Part 4.1 of 8
Now having reconsidered Satya (propagation of comprehensive truth) together with Santosha (multiple truth reconciliation), and reexamined Brahmacharya (active practice and movement toward unity conscious) in the context of Svadhyaya (self-awareness in reflecting on our separateness or duality), it's time to apply embodied practice with these Yamas and Niyamas to solidify our guiding cairn.
The Work of Byron Katie comes to mind as a champion method to apply these first Yama/Niyama principles, identify and unpack our beliefs, and consider new alternatives. While several books and online resources are available to investigate The Work in great depth and at great length, the essential practice is quite simple and straightforward, though it does require a commitment to apply focused process and attention. While The Work may be applied around myriad subjects and can be an excellent tool in navigating our efforts and investigation into anti-racism, I recommend, as Byron Katie suggests, starting first with a personal situation to experience the potency of the practice and how our ideas may shift drastically.
On Byron Katie's website, The Work is outline in four discrete steps: Notice, Write, Question, and Turn it Around.
Notice:
First we identify a specific situation where we felt angry, hurt, confused, sad, or disappointed with someone. We take time to meditate on the situation, to sit still and relax, to recall the details of the situation as if we are witnessing it in our mind. We identify who or what upset us, and notice, name, and feel the emotion that we experienced at the time. We find the root cause or reason that we were upset.
Write:
Staying rooted in the memory and feeling of the specific situation, we respond to six prompts to capture our stressful thoughts in short, simple sentences.
1. We identify the emotion we feel, with whom, and why. For example, "I am angry with Paul because he lied to me."
2. We identify how we want the person to change and what we want them to do. For example, "I want Paul to see that he is wrong. I want him to stop lying to me."
3. We write down our advice for the person. For example, "Paul shouldn't frighten me with his behavior. He should take a deep breath."
4. We write down what we need in order to feel better about the situation. For example, "I need Paul to stop talking over me. I need him to listen."
5. We list our complaints about the person or the situation. For example, "Paul is a liar, arrogant, loud, dishonest, and unaware."
6. We write down what it is about the person or situation that we don't ever want to experience again. For example, "I don't ever want Paul to lie to me again. I don't ever want to be disrespected again."
As we express our feelings in writing, we should allow ourselves to be as petty, judgemental, or childish as we may feel without censorship; this is our opportunity to discover our true emotions from that moment.
Question:
Now, one by one, we isolate each of our statements in response to the six prompts and take time to meditate on its truth. For each statement, we repeat the statement we've made, ask four questions, and listen and wait for genuine answers.
1. Is it true? (yes or no. If no, skip to question 3)
2. Can we absolutely know that it’s true? (yes or no)
3. How do we react, what happens, when we believe that thought?
4. Who would we be without that thought?
Whatever answers come are okay; our aim is to get clear about our true beliefs in relation to our emotional reactions. We may feel that all that we have said is absolutely true, or we may feel that there's space for a different interpretation or further investigation. It is important to recognize how our beliefs affect our own experience and how our experience might shift if our beliefs were to shift.
Turn It Around:
Finally, we practice turning around each of our statements to find multiple opposing statements and consider whether they may be as true as or truer than our original thoughts. A statement often can be turned around to the self, the other, the opposite, and written in contrasting language. Each statement will be different--some have one or two opposites, some have four or more--don't force any that don't make sense. Sometimes to find a good turnaround, we can replace the subject with "my thinking." For example instead of, "My body should be more flexible," we can say, "My thinking should be more flexible." For turnarounds to the sixth prompt about what we never want to experience again, turnarounds can begin with "I welcome..." or "I look forward to..."
For the above example, "Paul lied to me," we may find the following four turnarounds, "I lied to me. I lied to Paul. Paul didn't lie to me. Paul told me the truth." As we consider the truth and validity of the opposing statements, we should stretch ourselves to identify any examples or evidence that could support them. In this example we can explore how the deception was really our own wanting to believe, our own self-deception. We can explore how clear and honest we were with Paul in the situation. We can explore Paul's understanding and intentions, and his own truth in his lived experience.
The Work of Byron Katie binds Satya, Santosha, Svadhyaya, and Brahmacharya as we examine the validity of our beliefs and look for other possibilities (Satya), we exercise mental inversions and create space for opposing viewpoints (Santosha), we recognize the possible differences and disparities between our interpretation of an event and how it may have been experienced by another (Svadhyaya), and we engage with The Work as an active practice in our aim to approach unity consciousness (Brahmacharya.) While The Work is challenging, this contemplative yoga bears beautiful fruits, and I encourage you to apply the practice once or twice a week, and to notice how your beliefs and experiences transform and evolve. Start with whatever experience is most prominent in your awareness, whatever has you most upset in this moment, whatever is most energetically charged, as there you will find the most helpful results. As we continue with the practice and work through different memories and situations, we may then begin to apply the practice to specific Anti-Racism work, checking in with our beliefs about what we're hearing in the news and how we interpret "the facts" of any given situation.
Enjoy the practice, and please let me know how it goes. Namaste ~ Teagan
Part 1: How Yoga & Social Justice Intersect: A Contemplative Practice
..... Part 1.1 A Personal Commitment to Social Justice Practice
Part 2: Setting the Stage for Contemplative Practice: A Personal Reflection
Part 3: Social Justice & The Purpose of Yoga: Invoking Satya & Santosha
Part 4: Karma Yoga & The Paradox of All-One: Invoking Brahmacharya & Svadhyaya
..... Part 4.1 The Work of Byron Katie: Bonding Brahmacharya & Svadhyaya with Satya & Santosha
Part 5: Dharma, Divisiveness & Sustaining Activism: Invoking Aparigraha & Tapas
..... Part 5.1 Bonding Aparigraha & Tapas with Brahmacharya & Svadhyaya
Part 6: Appropriation & Holding Space: Invoking Asteya & Saucha
..... Part 6.1 Integrity Review
Part 7: Surrender to Activism: Invoking Ahimsa & Ishwara Pranidhana
Part 8: The Yamas & Niyamas Activism Model
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Derived from the Sanskrit root Yuj, which translates to attach, join, harness, or yoke, Yoga means union or coming to oneness, and speaks to how our personal experience intrinsically intertwines with the diverse realities of others. Karma means action, act, work, or deed, but differs from Kriya, which also translates as action, deed, or effort. Whereas Kriya refers more to an activity, practice, or technique in terms of applying effort and taking steps in action, Karma encompasses a broader view of an action’s impact, accounting for the actor’s intention, and the action’s effect and result. Karma Yoga means approaching oneness through how we act with awareness around our intent and our impact.
Ram Dass taught that, “We are complex entities in the fact that part of us is separate from everything else, and part of us is not separate from everything else. That is, we are both a group of separate entities, and we are an awareness that is manifested as many entities but it is only one.” Ram Dass said, “One could interpret life as an awakening journey back to unity, not to unity as opposed to diversity, but to the unity where unity and diversity are each contained in the other.” This understanding requires our practice with Santosha, as we need to entertain in our minds a sense of unity and a sense of diversity, not as poles in opposition, but as elements like yin and yang, each contained within the other.
As we allow for both diversity and unity to coexist within each other, karma yoga asks us to honor our separateness while we invest our attention in our sense of unity-consciousness. It’s a question of whom we see when we look at others: Them? Us? Me? There’s a difference in our intention and our impact when we act from a place of separateness than when we act in an attempt to return to the one; both the way in which we perform the act changes, and the way in which the act affects us changes. We still act from a place of ego, and we still must honor our distinct differences, but when we start from a place of separateness and act in order to return to a unity experience, we begin to apply our actions as an offering. As Ram Dass said, “I work on myself as an offering to you. I serve you as a way of working on myself.”
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The Niyama Svadhyaya combines Sva, meaning one’s self, one’s own, the Ego, or human soul, with Dhyaya, which means meditating on, from the root Dhyai, to meditate, contemplate, or think of. Often yogis translate Svadhyaya as the study of self, self-reflection, introspection, or self-observation, but this limits our understanding in the context of our 7.8 billion world-population. These common translations miss the mark in that Sva means self in a broader sense, accounting for first person myself-ourselves, second person yourself-yourselves, and third person oneself-themselves. Svadhyaya means much more than self-study; Svadhyaya connotes contemplating the 7.8 billion distinct individual selves who inhabit our planet, building awareness and understanding around our differences in perspectives and experiences. In essence Svadhyaya means duality-consciousness, or cultivating self-awareness in reflecting on our separateness or duality.
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