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Extracts from:
THE HOUSE OF WISDOM
Yoga Spirituality of the East and West
By Swami Dharmananda and Santoshan
Foreword by Glyn Edwards
Published by O Books (ISBN 978-1-846940-24-8)
£11.99. 223 pages
The unfolding work
The initial stages of working on ourselves are about acknowledgment. If a negative rises to the surface, we must acknowledge any hurt, fear, anger or insecurities, and realise it is an opportunity for growth, understanding and transformation. If we are sincere and let things in, give them some room and own them without judgment, instead of ignoring or suppressing them, we can begin the healing process.
Instead of thinking there is something wrong when we feel cut-off, needy or agitated, and placing conditions on how we image we or things should be, we accept life and ourselves in all dimensions.
A sense of spaciousness can be experienced as we release any tension or negatives and become aware of richer fields of existence. We may at first feel like avoiding a part of our life because it feels too painful to embrace, or fight against opening ourselves, as it means entering unfamiliar territory. But we will discover that connecting fully with ourselves – meaning more than just the shadow side of our personality – leads to a fullness and wholeness where we are no longer separated from the experience of truly living.
By freshly evaluating restrictive emotions, feelings or thoughts, without involvement in any inhibiting stories we may give to them, we open up to ourselves and allow our troublesome areas room to truly communicate with us. In this process, we find that we are able to be authentic and feel a sense of release as we let old restrictive patterns go and allow a deep healing to take place. We may at first feel raw and exposed. But once we recognise inhibiting parts and realise them for what they are, we begin to see them as areas that can be changed and grown out of.
THE HOUSE OF WISDOM
Yoga Spirituality of the East and West
By Swami Dharmananda and Santoshan
Foreword by Glyn Edwards
Published by O Books (ISBN 978-
The unfolding work
The initial stages of working on ourselves are about acknowledgment. If a negative rises to the surface, we must acknowledge any hurt, fear, anger or insecurities, and realise it is an opportunity for growth, understanding and transformation. If we are sincere and let things in, give them some room and own them without judgment, instead of ignoring or suppressing them, we can begin the healing process.
Instead of thinking there is something wrong when we feel cut-
A sense of spaciousness can be experienced as we release any tension or negatives and become aware of richer fields of existence. We may at first feel like avoiding a part of our life because it feels too painful to embrace, or fight against opening ourselves, as it means entering unfamiliar territory. But we will discover that connecting fully with ourselves – meaning more than just the shadow side of our personality – leads to a fullness and wholeness where we are no longer separated from the experience of truly living.
By freshly evaluating restrictive emotions, feelings or thoughts, without involvement in any inhibiting stories we may give to them, we open up to ourselves and allow our troublesome areas room to truly communicate with us. In this process, we find that we are able to be authentic and feel a sense of release as we let old restrictive patterns go and allow a deep healing to take place. We may at first feel raw and exposed. But once we recognise inhibiting parts and realise them for what they are, we begin to see them as areas that can be changed and grown out of.
– Santoshan.
The empowering voice of silence
We need to be looking for a stillness within, through which we can come to discover the deeper aspects of ourselves. External silence will help us to find this internal state, but we must also quieten our minds, thoughts, physical actions and emotions in order to invoke an inner stillness, so that we can arrive at a deeper level of interior silence and discovery.
In most traditions silence is considered to be a necessary factor for all kinds of meditation practices that are undertaken in order to awaken to an awareness of the authentic Self. We need to immerse ourselves into silence so that we can become conscious of an inner world which transcends all conceptual understanding, and aware of the presence and influence of deeper levels of stillness which can transform our overall being.
Within yoga there are various practices designed to help us move along this path, such as the practice of ajapa japa (using sound as an instrument for spiritual development) and the practice of antar mouna (antar means inner; mouna means silence), which is used to bring about an awareness of external sounds that then leads to an inner awareness, for the purpose of attaining a state of internalised silence; thus we use that which might prevent us from knowing, experiencing and manifesting silence as a vehicle for achieving inner stillness. We, therefore, practise mouna (silence), then antar mouna (inner silence), and use sound itself to lead us to a deep level of stillness and quietness of the mind and the body.
These practices take us from the external to the internal, enabling us to become aware of our inner environment, thoughts, emotions and reactions. We then gradually refine our awareness of silence and fully enter into and become one with it – we realise that we are in fact part of the silence and it is part of us.
We need to be looking for a stillness within, through which we can come to discover the deeper aspects of ourselves. External silence will help us to find this internal state, but we must also quieten our minds, thoughts, physical actions and emotions in order to invoke an inner stillness, so that we can arrive at a deeper level of interior silence and discovery.
In most traditions silence is considered to be a necessary factor for all kinds of meditation practices that are undertaken in order to awaken to an awareness of the authentic Self. We need to immerse ourselves into silence so that we can become conscious of an inner world which transcends all conceptual understanding, and aware of the presence and influence of deeper levels of stillness which can transform our overall being.
Within yoga there are various practices designed to help us move along this path, such as the practice of ajapa japa (using sound as an instrument for spiritual development) and the practice of antar mouna (antar means inner; mouna means silence), which is used to bring about an awareness of external sounds that then leads to an inner awareness, for the purpose of attaining a state of internalised silence; thus we use that which might prevent us from knowing, experiencing and manifesting silence as a vehicle for achieving inner stillness. We, therefore, practise mouna (silence), then antar mouna (inner silence), and use sound itself to lead us to a deep level of stillness and quietness of the mind and the body.
These practices take us from the external to the internal, enabling us to become aware of our inner environment, thoughts, emotions and reactions. We then gradually refine our awareness of silence and fully enter into and become one with it – we realise that we are in fact part of the silence and it is part of us.
– Swami Dharmananda.
The alchemy of purification
The idea of purity might seem old fashioned in today’s world. In yoga is it bound up with knowledge of our original goodness – That which is eternally pure in all.
At first we might experience parts of ourselves in conflict with finer qualities within us. But yoga does not advocate becoming guilty about the less refined parts of our nature, but to find ways in which we can harmonise the whole of ourselves and ground ourselves in the knowledge of the One Life that embraces all
The application of yogic practices is, therefore, seen as a way of purification, an integration of all parts of our being and a way to Self-realisation. By including and working on these different facets of ourselves we allow the light of our true Self to shine more brightly.
Use the whole of your life as a form of meditation and reflection for learning more about growth and awakening to the Divine, and make all your actions a method of dedication for unfolding your true spiritual nature. All this will lead you to knowledge of the Supreme Self that permeates all, and to an openness and freedom in everyday life. You have everything to gain and nothing to lose by becoming One with the All of eternal existence.
The idea of purity might seem old fashioned in today’s world. In yoga is it bound up with knowledge of our original goodness – That which is eternally pure in all.
At first we might experience parts of ourselves in conflict with finer qualities within us. But yoga does not advocate becoming guilty about the less refined parts of our nature, but to find ways in which we can harmonise the whole of ourselves and ground ourselves in the knowledge of the One Life that embraces all
The application of yogic practices is, therefore, seen as a way of purification, an integration of all parts of our being and a way to Self-
Use the whole of your life as a form of meditation and reflection for learning more about growth and awakening to the Divine, and make all your actions a method of dedication for unfolding your true spiritual nature. All this will lead you to knowledge of the Supreme Self that permeates all, and to an openness and freedom in everyday life. You have everything to gain and nothing to lose by becoming One with the All of eternal existence.
– Swami Dharmananda.
Moving beyond the dance of restriction
Strongly rooted negative impressions are a particular obstacle, as they continuously feed the mind with a stream of inhibiting activity. This is a psychological heritage we all have to work with. The impressions may be the product of our own actions, or caused by subliminal influences, and various factors of modern living and the pressure to fit in with a growing materialistic world that wants to make us dance its tune. Seeking the right kind of influences in one’s life is therefore highly recommended. Yoga teaches that all inhibiting influences and aspects of ourselves can not only be known, but also conquered.
Strongly rooted negative impressions are a particular obstacle, as they continuously feed the mind with a stream of inhibiting activity. This is a psychological heritage we all have to work with. The impressions may be the product of our own actions, or caused by subliminal influences, and various factors of modern living and the pressure to fit in with a growing materialistic world that wants to make us dance its tune. Seeking the right kind of influences in one’s life is therefore highly recommended. Yoga teaches that all inhibiting influences and aspects of ourselves can not only be known, but also conquered.
– Santoshan.
Awakening to the One Life
Questions about whether yoga was originally a path of escape from life or a path to wholeness and integration is quite an old one. If our emphasis is solely on transcendence and the realisation of Ultimate Truths without looking at other realms of development and practical ways of living, then we are in danger of using spiritual exercises as a method of avoidance. In many ways the spiritual journey is about “aestheticism not asceticism”, which as Matthew Fox reminds us, is about the art of living – living our life skilfully as a form spiritual practice – finding unity in diversity, and discovering and manifesting creative beauty in our development.
– Santoshan.
Engagement in the world
In the book The Integrity of the Yoga Darsana, the writer Ian Whicher puts forward an excellent case for Patanjali’s teachings being about the integration of all parts of ourselves – the moral, physical, emotional, mental and spiritual. This approach ties in with other wisdom traditions that are life affirming and is the central message of many contemporary teachers, who seek to encourage their students to find an active balance between spiritual engagement and healthy non-attachment within the world. It means rising above our everyday entanglements, and combining discernment with emotional and social responsibility; thus allowing us to participate in and respect life with spiritual understanding and display compassionate empathy towards others.
In the book The Integrity of the Yoga Darsana, the writer Ian Whicher puts forward an excellent case for Patanjali’s teachings being about the integration of all parts of ourselves – the moral, physical, emotional, mental and spiritual. This approach ties in with other wisdom traditions that are life affirming and is the central message of many contemporary teachers, who seek to encourage their students to find an active balance between spiritual engagement and healthy non-
– Santoshan.
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‘The House of Wisdom’ draws on a variety of profound insights to encourage personal growth and creative and skilful living, and includes crucial chapters on indispensable spirituality, such as the benefits of mantra, paths to the sacred, understanding the many facets of yourself and the classic eightfold path of Yoga. Various practical meditations and beneficial relaxation practices for discovering and harmonising the spiritual whole of yourself are also included.
Swami Dharmananda Saraswati Maharaj, Director of the Dharma Centre for Yoga, Spiritual Awareness and Healing, is renowned for being both an inspiring teacher and one of the most practical people in her field.
Santoshan (Stephen Wollaston) is a respected spiritual writer and teacher of transpersonal and integral growth, and studied World Religions and Religious Education at King’s College London.
