Koshas

Posted on by nadayogi

The Koshas, also known as the Pancha Koshas, are a concept from ancient Indian philosophy, specifically from the Vedantic tradition. They describe the different layers or sheaths that make up the human being, encompassing both the physical and subtle aspects of our existence. The word “Kosha” in Sanskrit means “sheath” or “covering.” The five Koshas are:

  1. Annamaya Kosha (Physical Sheath): This is the outermost layer and represents the physical body, composed of the five elements—earth, water, fire, air, and ether. It includes the bones, muscles, organs, and other physical structures that make up the body.
  2. PranaMaya Kosha (Vital Sheath): This Kosha relates to the vital energy or life force within the body. It encompasses the breath, energy channels (nadis), and energy centers (chakras). It represents the physiological functions and the subtle energy that supports the physical body.
  3. Manomaya Kosha (Mental Sheath): This Kosha refers to the mental and emotional aspects of our being. It includes thoughts, feelings, emotions, desires, and the workings of the mind. It is associated with the faculty of the intellect, reasoning, and decision-making.
  4. Vijnanamaya Kosha (Intellectual Sheath): This Kosha represents the higher intellect and wisdom. It relates to intuition, discernment, insight, and deep knowledge. It is associated with the ability to discriminate between truth and falsehood, and it reflects our higher consciousness.
  5. Anandamaya Kosha (Bliss Sheath): This is the innermost Kosha, representing pure bliss and the state of profound happiness and contentment. It is associated with spiritual realization and the experience of unity and oneness with the divine. It transcends the limitations of the individual self and connects to the universal consciousness.

According to the Vedantic philosophy, these Koshas are nested within each other, with the physical body being the outermost layer and the blissful core of existence being the innermost layer. The goal is to realize the unity of these Koshas and understand one’s true nature as the eternal and blissful Self, beyond the limitations of the physical and mental aspects of existence.

Gravity

Posted on by nadayogi

In my teacher’s Sunday class today she told us a story about how she visited a chiropractor and the chiropractor asked her to stand with one foot on one scale and another foot on another scale. Being a great yogi, she was assured that both scales would be the same since she has done Yoga for such a long time and understands Samasthiti (equal stance). To her surprise there was a noticeable difference between each side. So that story got me thinking. Often we are instructed, instruct, and feel as if we are centered in postures and I wondered how much of that is simply in our heads.

So, I went home and did a few poses on scales and recorded the outcome in the chart below in terms of percentages. Granted, I was TRYING to be centered. And when I felt as if I was as centered as could be I had someone write down the weights.

Pose%%
Tadasana48.42% Left Foot51.57%  Right Foot
Warrior 261.14% Front Leg38.86% Back Leg
High Lunge64.71% Front Leg35.29% Back Leg
Handstand45.71% Left Hand54.29% Right Hand
Star Posture50.29% Left Leg49.71% Right Leg
Downward Dog50.29% Hands49.71% Feet
Yogi Squat47.86% Left Foot52.14% Right Foot

On average, I have about a 9.84% difference with Warrior 2 and High Lunge serving as major outliers. Excluding those, I have an average of 3.84% imbalance mostly toward the right.

Before we go further let’s consider some physiological points and weight considerations if we bisected a body down the center.

On our left we have the heart, spleen, and stomach but on our right, we have the liver. The liver outweighs the stomach, spleen, and starts to even out with the added weight of the heart. Everything else is evenly distributed except for the added weight of the dominant side muscle mass which in most cases wouldn’t serve to be a great deal of weight.

Then there’s the question of food. According to the Healthy Journal we carry about 6 pounds of food and food waste in our intestinal tract at any given time and as you know the contents of the intestinal tract could be slightly off balance depending on where it’s sitting in the body. But, overall, for the average person who eats regularly, and has a normal digestion tract, the contents should be evenly distributed.

According to American Academy of Orthopedic Surgeons more than 50% of people have Limb Length Discrepancy, where one limb is longer than another. This could be a source of weight imbalance. However, for normal cases of Limb Length Discrepancy the length differences are not significant enough to give us more than a few ounces of additional weight on one side.

Considering all of that, let’s assume we’re about average. Average all the stuff. A normal person. And we do Yoga so we’re probably pretty balanced in terms of most muscle movements. So. Where does that leave us with the Warrior 2 and High Lunge? To get closer to this question I had to do another project. Basement teeter totter. Makeshift basement teeter totter. Probably dangerous makeshift basement teeter totter with a plank of wood and a leg roller.

So, I did that. And the interesting thing about being on the teeter totter is this. When I asked myself to center evenly on one side or another, I didn’t really do so by manipulating my weight, pressing more, shifting more, losing the posture. No. What I did was find the center of gravity.

Our center of gravity lies approximately here when standing in Tadasana:

When I extend one leg out to the left, and one leg out to the right, my center of gravity doesn’t change all that much. When I step one leg forward and one leg back like in High Lunge, my center of gravity changes about 7 inches toward the back. This means I must move backwards about 7 inches on the plank of wood so that the 61.14% front leg weight can compensate for the lower 38.86% back leg weight. Similar with warrior 2 except the compensation was a little less.

So, what does this all mean? I assume that if we did some more testing, we’d come across some variance in results. Maybe I’m just super balanced. Maybe it’s Yoga. Maybe I can’t measure very well. Maybe my sagittal plane is quite even with my frontal and traverse plane.

But what if it wasn’t? What if I had more weight on one side than the other? What if I did have an exceptionally long left leg adding many pounds to one side of my body? Below is another image of the center of gravity. As the figure bends forward his center of gravity moves with him. Just as I did with the teeter totter, and just as I did in every single Yoga pose that I did.

And below here an image of added weight. As the figure has added weight on one side, he shifts laterally moving the center of gravity toward his left.

If instead of 1 item like a suitcase on one side, if I had a larger item that required both hands, like a barbell. Or if I were standing on my hands, like in the handstand which I measured 54.29% on my right side two things may happen. In the case of the barbell, I may slide the barbell to the left, or to the right depending on the strength of the muscles supporting the barbell shifting its center of gravity. Or, in the case of a handstand, I may lean into the naturally stronger arm.

The long-term effects of injury, sprains, weaker and stronger muscle groups and an unwillingness to attempt to notice imbalances such as these could lead to long-term adverse reactions. The harmful side of physically being slanted could be tremendous because of the impact of long-term compensation. Joints wear out faster, ligaments stretch out, we tear muscles, we permanently alter our skeletal framework in a negative way like scoliosis. So if we are compensating in Yoga, if something is not comfortable, let’s try to stop and observe what’s going on. Outside of that advice, I am not a medical professional so let’s leave the long-term effects of this behavior to doctors and chiropractors.

The Dharma of the Thing

From a Yogic perspective what I see in this example is this. We move the center of gravity until everything is ok, we are stable and centered. We move up or down a slanted plank. We lean right or left when carrying something in our hand and shift weights to stronger muscle groups to make the burden more comfortable. While this is true in the physical world, it can serve as a great metaphor for how we respond to the world around us. How we deal with other people. How we handle our own wellbeing.

Mentally, we do this too. We frame, re-frame, we suppress, we tell ourselves stories about the cause and effect of things. We paint a mental picture of our environment that conforms to the schematics we have pieced together over time in our heads. For normal people this means external attribution of things that go wrong, and an internal attribution for things that go right. For depressed people, this means a confirmation of how their negative mind matches the world around them when things are not good, and dismissal of things when they are good. Yet somehow, cognitively speaking, our minds are always leaning toward the left, sliding our center of gravity back, pressing more into our left shoulders.

It may do this with drinking, medication, binge watching television shows, excessive exercise, knitting, or any number of possible solutions. “The solution” that is, to the question not being asked. The question being asked is how do I make it more comfortable when the real question should be, how do I make sure I am balanced?

Humans have an amazing capacity for survival. To become used to situations, to make the best out of situations. People in war-laden countries, or people in a place where healthcare or food is not available. People in prisons. People in horrible work conditions. People in bad relationships. People get used to all kinds of things. People forget what they wanted. Where they were going. People experience learned helplessness and become blind toward change. People procrastinate and say maybe tomorrow, or maybe when this is right and that is right, and this is done, and this is different. People are blind. People are blind and their memories are poor, and their cognitive functions are always looking out for them. Making it easier. More comfortable.

But what if we all stopped. Took a deep breath. And no matter what faced us, faced it? Is my left arm too weak to hold half my body? Build your left arm up. Is it easier to suffer in a situation I don’t want to be in or is it fear that binds me? Face your fear. Is the silence of stopping and asking and listening for the answer painfully deafening? Turn the sound all the way up! The best thing for us to do from time to time is to stop adjusting. Stop shifting. Face the reality of the situation and stop staying busy to avoid the silence of an answer we’d rather not hear. Stop wanting for a minute. Stop going toward that center of gravity and be the center of gravity. Don’t be the constant shift toward an ever moving center. Be the center that you already are.

In all our endeavors, in all the things you learn, and accomplish, and experience there is a moment. In all your life there is a moment. The moment where everything is still, and true, and silent. There in the moment, infinite stillness presents itself. Reality presents itself. That moment is not something separate from you. It’s reality. It is you. You are it. The moment is forever infinitely present whether your eyes are opened or closed. Whether you’re doing Yoga or washing the dishes. Working. Walking. Driving. Whatever you’re doing there is that moment. It’s been here all along. It won’t go anywhere.

There in that moment everything that you can identify as true is reality. And that moment is not something separate from anything else. From the first time you remember thinking, “I am..” all the way until now, “I am reading this paper”. There is that moment with the same reality. Physical things may have changed, but once you recognize this moment you won’t ever forget it. Because it’s so real and sweet. Because it’s honest. Because it’s where we need to go from time to time, removing the dreadful Maya that blinds us, and looking at our reality head on, with serenity, strength, and joy.  And the only way to get there is to stop going anywhere. Breathe.

Update: A few days later. I was thinking about the lesson obtained from this mental exercise and found a very real way of application. For me, I find that when I sing someone else’s song. Even though it was needed and probably still is to learn new techniques and to find my voice and to become comfortable singing in front of others. However, when I do that, I am moving toward their center of gravity. To learn the lesson here, when I sing my own songs, I am the center of gravity. My own voice. My own center. Balanced.

-HealthyJournal.com
-Healthline.com
-https://danielrgray.com/center-of-gravity-and-ground-force-reaction-how-they-help-create-power-and-speed/
-American Academy of Orthopaedic Surgeons https://orthoinfo.aaos.org/en/diseases–conditions/limb-length-discrepancy/#:~:text=Description,being%20and%20quality%20of%20life.

Posted in YTT

Observer Observed

Posted on by nadayogi

There is a common idea in eastern thought that says “you are not the voice of the mind—you are the one who hears it.” as stated by Michael Singer. This wasn’t a new idea when he said it and is very common in mindfulness teachings, Zen Buddhism, Yoga, and other esoteric lessons toward enlightenment.

When you stop to think about it. When someone says, “You are not the thoughts racing through your mind, you are the one who observes those thoughts.” It’s kind of mind blowing. You dance around the idea, “Am I the voice?”, “Am I the hearer?” What the heck is happening?

Thoughts like these, and other koan-type-statements which are the focus of zen traditions, are designed just for that type of mental gymnastics. They create a sense of awe. The sound of one hand clapping sort of thought paths. The blankness of a statement or question that has no end.

However, in this case humans happen to have a full understanding of the actual answer.

The experience of hearing a voice in your head is known as “inner speech” or “self-talk.” It’s a normal part of human experience and is thought to be a way that we communicate with ourselves, organize our thoughts, and plan our actions.

When you hear the voice in your head, it’s not necessarily someone else who is listening. It’s more likely that you are both the speaker and the listener. In other words, you are the one generating the inner speech, and you are also the one perceiving it.

Some researchers have suggested that inner speech is a way that we simulate conversation with others, or that it’s a way that we use language to organize our thoughts and actions. Others have suggested that it’s a way that we regulate our emotions or focus our attention.

Overall, the experience of hearing a voice in your head is a complex and multifaceted phenomenon, and it likely involves multiple cognitive processes and brain regions. Are brain is that amazing!

Cognitive processes that are thought to be involved in generating the voice in your head. Here are a few:

  1. Language production: One of the key cognitive processes involved in generating the voice in your head is language production. This involves activating the neural networks that are responsible for producing and understanding language. When you generate inner speech, you are essentially using the same cognitive processes that you would use to speak out loud, but without actually moving your vocal cords.
  2. Working memory: Another important cognitive process involved in generating inner speech is working memory. Working memory is the system that allows us to temporarily hold and manipulate information in our minds. When you generate inner speech, you are using working memory to hold the words and phrases that you are thinking about.
  3. Attention: Attention is another important cognitive process involved in generating inner speech. When you focus your attention on a particular task or idea, you are more likely to generate inner speech related to that task or idea. Conversely, if your attention is distracted, your inner speech may be more scattered or unfocused.
  4. Self-awareness: Finally, self-awareness is an important cognitive process that is involved in generating the voice in your head. When you generate inner speech, you are essentially talking to yourself, and this requires a certain level of self-awareness. Self-awareness allows you to reflect on your own thoughts and feelings, and to monitor and regulate your own behavior.

These are just a few of the cognitive processes that are thought to be involved in generating the voice in your head. The experience of inner speech is likely to be a complex interplay of multiple cognitive processes, and researchers are still working to fully understand how these processes work together to produce this phenomenon.

So am I the observer and the observed? Yes, when you hear the voice in your head, you are both the observer and the perceiver. In other words, you are the one generating the inner speech, and you are also the one who is aware of and perceiving that speech.

This is because inner speech is a self-generated experience, meaning that it arises from within your own mind. Unlike external speech, which involves speaking out loud and perceiving the sounds that you produce, inner speech involves generating the sounds internally and perceiving them within your own mind.

As a result, when you generate inner speech, you are both the speaker and the listener. You are the one producing the words and phrases, and you are also the one who is perceiving and experiencing those words and phrases.

It’s worth noting, however, that the experience of inner speech can vary from person to person. Some people may experience their inner speech as more like a conversation with a separate “voice,” while others may experience it more as a kind of silent thinking. Regardless of how you experience your inner speech, though, you are likely both the observer and the perceiver of that experience.

Santosha Layers

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Santosha is a Sanskrit word that means contentment, satisfaction, or being at ease. It is one of the Niyamas (observances) in the Yoga Sutras of Patanjali, which describes it as a state of inner peace and joy that arises from accepting the present moment and being grateful for what one has, rather than constantly seeking external pleasures or possessions.

In Yoga, Santosha is considered an important quality to cultivate, as it helps individuals to find happiness within themselves, regardless of their external circumstances. It is believed that by practicing Santosha, one can cultivate a sense of inner calm and develop a more positive outlook on life.

What’s interesting is that most of the time when people think about Santosha they think about contentment. However, when we consider the context of Santosha we realize that if we are worried about the future, or thinking about the past, i.e., not fully present, we cannot be content.

Being in the moment, also known as mindfulness, has roots in many different cultures and practices. It is often associated with Buddhism, particularly the practice of Vipassana meditation, which emphasizes developing awareness and insight through focused attention on the present moment.

However, the concept of mindfulness can also be found in other traditions, such as Yoga, Taoism, and Stoicism. In Yoga, for example, the practice of mindfulness is considered an essential part of achieving a state of inner peace and tranquility. Similarly, in Stoicism, the philosopher Epictetus taught that one should focus on what is within their control and let go of worries about the future or regrets about the past.

Today, mindfulness has become a popular practice in its own right, with many people turning to techniques such as meditation, breathing exercises, and body awareness to help reduce stress, improve mental clarity, and cultivate a greater sense of well-being.

Yoga Sutras

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The Yoga Sutras of Patanjali is a foundational text of classical Yoga philosophy. It consists of 196 short aphorisms or sutras that are organized into four chapters or books, known as padas. The text is written in Sanskrit and dates back to around 200 BCE to 400 CE.

Book One: Samadhi Pada The first book discusses the nature of Yoga, the various types of mental modifications or vrittis, and the practice of Yoga. Patanjali defines Yoga as the cessation of the fluctuations of the mind. He describes the five types of vrittis: correct knowledge, misconception, imagination, sleep, and memory. He also outlines the eight limbs of Yoga: yama (ethical restraints), niyama (ethical observances), Asana (postures), Pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and Samadhi (absorption).

Book Two: Sadhana Pada The second book discusses the practice of Yoga in more detail. Patanjali explains the obstacles to Yoga, known as the five kleshas: ignorance, egoism, attachment, aversion, and fear of death. He also describes the techniques for overcoming these obstacles, including the practice of kriya Yoga, which involves tapas (discipline), svadhyaya (self-study), and ishvara pranidhana (surrender to a higher power).

Book Three: Vibhuti Pada The third book discusses the powers or siddhis that can be attained through the practice of Yoga. Patanjali explains that these powers are not the goal of Yoga, but rather distractions that can hinder progress. He also discusses the relationship between the mind and the external world, and how the mind can be trained to perceive reality more accurately.

Book Four: Kaivalya Pada The fourth book discusses the ultimate goal of Yoga, which is kaivalya or liberation. Patanjali explains that liberation is achieved when the practitioner realizes the true nature of the self and transcends the limitations of the ego. He also discusses the various paths to liberation, including Jnana Yoga (the path of knowledge), Bhakti Yoga (the path of devotion), and Karma Yoga (the path of action).

Overall, the Yoga Sutras of Patanjali provides a comprehensive guide to the practice and philosophy of Yoga. It emphasizes the importance of ethical conduct, mental discipline, and spiritual realization in achieving the ultimate goal of liberation.

Eight Limbs of Yoga

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The eight limbs of Yoga provide a comprehensive framework for personal growth and spiritual development. Each limb builds upon the previous one, leading practitioners towards the ultimate goal of self-realization and liberation.

Here is a brief overview of what each limb does for us:

  1. Yama: The five ethical guidelines of non-violence, truthfulness, non-stealing, sexual continence, and non-greed help us to cultivate a sense of integrity and respect for others.
  2. Niyama: The five personal practices of cleanliness, contentment, self-discipline, self-study, and surrender to a higher power help us to cultivate a sense of inner strength and self-awareness.
  3. Asana: The physical postures help us to cultivate physical strength, flexibility, and balance, while also preparing the body for meditation.
  4. Pranayama: The breathing exercises help us to cultivate awareness of the breath, increase the flow of vital energy in the body, and calm the mind.
  5. Pratyahara: The withdrawal of the senses from external distractions helps us to turn inward and cultivate greater focus and concentration.
  6. Dharana: Concentration practices help us to develop a one-pointed mind, which is essential for meditation.
  7. Dhyana: Meditation practices help us to cultivate a state of deep inner peace and awareness, leading to greater clarity and insight.
  8. Samadhi: The ultimate goal of Yoga, Samadhi is a state of profound union with the divine, where the individual self merges with the universal self. It is a state of complete transcendence beyond the limitations of the ego and the material world.

Yoga Sequencing

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A well-rounded Yoga sequence generally includes the following elements:

  1. Centering: Begin with a few minutes of breathing exercises or meditation to calm the mind and prepare for practice.
  2. Warm-up: Start with gentle movements such as spinal stretches, cat-cow pose, and gentle twists to warm up the body.
  3. Sun salutations: A series of flowing movements that build strength and flexibility while also providing a cardiovascular workout.
  4. Standing poses: These poses build strength, stability, and balance in the legs, hips, and core. Examples include warrior poses, triangle pose, and tree pose.
  5. Seated poses: These poses improve flexibility and mobility in the hips and spine, and also calm the mind. Examples include forward folds, seated twists, and pigeon pose.
  6. Backbends: These poses strengthen the back muscles and improve posture. Examples include cobra pose, upward-facing dog, and bridge pose.
  7. Inversions: These poses reverse the flow of blood and lymphatic fluid in the body, which can improve circulation and boost energy levels. Examples include shoulder stand, headstand, and handstand.
  8. Savasana: End with a few minutes of relaxation in corpse pose, allowing the body and mind to fully absorb the benefits of the practice.

Radical Aliveness

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It is often said that true happiness cannot coexist with the constant need to please others. It begs the question: what if your greatest contribution to the world is simply being happy and loving your own life? The reality is that life is fleeting, and we never know when our time on this earth will come to an end. When that time does arrive, what will you regret? What opportunities will you have missed, and why did you allow them to slip away? While it is natural to love and want to make others happy, sacrificing your own experiences and desires for the sole purpose of pleasing others is a self-defeating and futile practice.

As an individual, your responsibility is not to appease everyone around you. Rather, it is to embrace and express the unique pattern of life that has been bestowed upon you. This is achieved by following the impulses of your heart and soul, trusting the natural flow of life that courses through you.

Be yourself, and listen closely to the call of your heart. Doing so without hesitation or reservation will inspire others to seek out their own paths and inner lights. It is this kind of liberation and authenticity that has the power to truly change the world – people who appreciate the preciousness of life and are unafraid to embrace it in its entirety.

The pursuit of radical aliveness is a noble and devoted service to life itself. It is an act of love, of dedication, and of the deepest kind of human experience. Remember, you will never regret fully showing up in life, even if it means experiencing heartbreak, fear, challenge, or embarrassment. What you will regret is denying yourself the experiences your soul longs for and failing to heed its call.

Therefore, be resolute in your commitment to living an authentic and unapologetic life. Walk boldly on the path to radical aliveness, and fulfill the destiny that has been entrusted to you.

Narada – Bhakti Sutra

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In Hindu mythology, Narada is a revered sage who is known for his devotion to Lord Vishnu. He is considered to be an eternal devotee and a divine musician who travels throughout the universe spreading knowledge and wisdom.

According to Hindu scriptures, Narada is believed to have been born from the mind of Lord Brahma, the creator of the universe. He is often depicted as a wandering ascetic who is always playing his musical instrument, the vina. He is known for his ability to inspire devotion and bring peace to troubled souls.

Narada appears in many Hindu texts, including the Ramayana, Mahabharata, and the Puranas. He is considered to be a spiritual guide and teacher, and his teachings on devotion, or bhakti, are highly revered in Hinduism. The Narada Bhakti Sutra is a text attributed to him that outlines the path of devotion.

The Narada Bhakti Sutra is a text in the Hindu tradition that describes the path of devotion, or Bhakti Yoga. It is attributed to the sage Narada, who is known for his devotion to Lord Vishnu. The text is composed of 84 sutras, or aphorisms, that outline the practice of Bhakti Yoga.

The Narada Bhakti Sutra emphasizes the importance of developing a personal relationship with God through devotion and love. It teaches that the ultimate goal of life is to attain liberation from the cycle of birth and death by attaining union with God through bhakti.

The text outlines nine types of devotion, including hearing about God, chanting God’s name, remembering God, serving God, and surrendering to God. It also emphasizes the importance of developing qualities such as humility, compassion, and devotion in order to progress on the path of bhakti.

Overall, the Narada Bhakti Sutra is a concise and powerful guide to the path of devotion in the Hindu tradition. It has been widely studied and practiced by devotees of all backgrounds and has inspired countless individuals on their spiritual journeys.

The Bhakti Sutra does not describe a specific god, but rather teaches that the ultimate goal of devotion is to attain union with the divine, however one may conceive of it. In Hinduism, there are many gods and goddesses who are worshipped, and different individuals may choose to focus their devotion on different deities. The Bhakti Sutra emphasizes the importance of developing a personal relationship with the divine through love and devotion, rather than focusing on external forms and rituals.

A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness (ISKCON), has written a commentary on the Narada Bhakti Sutra. In his commentary, he explains the teachings of the text in the context of the Hare Krishna movement.

Prabhupada’s commentary on the Narada Bhakti Sutra emphasizes the importance of devotion to Lord Krishna as the supreme object of love. He explains that the ultimate goal of Bhakti Yoga is to attain pure love of God, or prema-bhakti, through the practice of devotion.

Prabhupada’s commentary also highlights the importance of following a Guru, or spiritual teacher, in the practice of Bhakti Yoga. He explains that the Guru is necessary to guide the devotee on the path of devotion and to help them develop a personal relationship with God.

Overall, Prabhupada’s commentary on the Narada Bhakti Sutra is a valuable resource for those interested in the teachings of the Hare Krishna movement and the practice of Bhakti Yoga. It emphasizes the importance of devotion to Lord Krishna and the role of the Guru in guiding the devotee on the path of devotion.

Centering

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Finding your center is a personal journey that can take time and practice. Here are a few tips that may help you along the way:

  1. Practice mindfulness: Mindfulness is the practice of being fully present and aware of your thoughts, feelings, and surroundings. By cultivating mindfulness, you can learn to tune out distractions and focus on what’s important to you. One way to practice mindfulness is to sit quietly and focus on your breath, observing each inhale and exhale without judgment.
  2. Connect with nature: Spending time in nature can be a great way to find your center. Whether it’s a walk in the woods, a hike in the mountains, or a swim in the ocean, being in nature can help you feel grounded and connected to something larger than yourself.
  3. Practice Yoga or meditation: Yoga and meditation are practices that can help you connect with your body, mind, and spirit. Both practices encourage deep breathing, mindfulness, and physical movement, which can help you find your center.
  4. Journaling: Journaling is a powerful tool for self-reflection and can help you process your thoughts and emotions. By taking a few minutes each day to write down your thoughts and feelings, you can gain insight into what’s important to you and what’s holding you back.

Remember, finding your center is a personal journey, and what works for one person may not work for another. It’s important to be patient and compassionate with yourself as you explore different practices and techniques.