Who is the most learned entertainer

Newsletter. Satyananda Yoga Center e.v. Cologne

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1 newsletter Satyananda Yoga Zentrum e.v. Cologne Issue 19 07/2011 Plankgasse 42 D Cologne Tel. +49 (0) Fax +49 (0) Karma The term karma is our main theme in this issue. In connection with Karma Yoga, it was the first topic that Swami Niranjanji devoted himself to in 2010 in a new phase of his sannyasa life. Karma Yoga is one of the four great ways of yoga. It could be this path, which is so neglected in the West, that is the best help to cope with our everyday life. (see publisher recommendations) Darshan with Swami Satyananda Saraswati Yoga Magazine Year 9 Issue 11 December 2010 The Laws of the Universe In the immeasurably large universe, man is a very small creature. We cannot even imagine how big the universe really is, with its thousands of solar systems, hundreds and thousands of suns and infinite distances. There is not just one solar system, there is a second and a third solar system. There is a sun, a bigger sun, and an even bigger sun. Thinking about it will not reveal either the end of time or the end of space. How do we live in such an immeasurable universe? Everything is predetermined in this vast universe. Everything that exists is predetermined. There is nothing to fear. Fear is also predetermined, fear is predetermined, renunciation is predetermined, liberation is predetermined. Each point in time has already been determined. All computer software in this universe is fixed. This world moves according to established patterns. We cannot say that one event is based on our performance and another event is based on someone else's performance. Purushartha, one's effort, one's own achievement, is part of the unchangeable fate, Prarabhda. I don't want to discourage you from making an effort to act. But everything is determined, from the machine to the mind. Who determined all of this I don't know. If things were not determined, there would be chaos in the universe. The moon and the sun would rise at their own will, the Ganges would flow from Calcutta into the Himalayas. In the Brihadaranyaka Upanishad it becomes clear through the words of Yajnavalkya to Gargi: King Janaka once sat in his court with his courtiers and scholars. He had his minister proclaim that whoever considered himself the most learned of all those present would receive the king's ten thousand cows. Many great scholars were there, but all were silent. But Yajnavalkya got up and ordered his disciple to take the cows away, declaring himself the most learned of all those present. Now the others began to challenge him. How can you be the most learned of the learned? they asked. Yajnavalkya replied: Ask me whatever you want and I will answer. One by one asked a question. Last, Gargi asked about the meaning of Purushartha, one's own exertion. Yajnavalkya replied: Estasya vaa aksharashya prashaasane Gaargi suryaachandramasau vidhritau tishthata Oh Gargi, in this imperishable, ruling order the sun and moon circle their paths according to their own rules. The law of gravity is fixed from the beginning. Nobody can break it. The sun and moon rise according to the times set for them. Every river flows according to rules that are inherent in it, which cannot be broken. If the laws of nature are predetermined, then it must be our karma too, for karma also falls under fate. If you work hard, this is your destiny. Fate means prarabdha, that which is predetermined, that which is intended. One plus one cannot be on page 1

2 be main theme three; it is fixed. Without a set rule, nothing moves, not the sun, not the moon, neither the stars nor the water, neither you nor me. How did you survive for nine months in your mother's womb without breathing? You were completely surrounded by liquid. Your mouth, your eyes, your ears were closed like a fish. Your mother breathed and you lived. According to which law of nature? The food we eat turns into bones, blood, hormones, seeds, hair, nails, excrement and urine. Wherever this law is obeyed, there are no alternatives and no obstacles. Therefore we should always accept that everything that exists is subject to the one law. When you talk about your karma, you should remember that your karma also falls under this law. If you go to the office to work, that is predetermined. Your efforts, your striving are predetermined. This means that free will and personal effort, Purushartha, do not exist. Destiny, Prarabdha alone exists. What is free will? Who are you? You are a small human being. What is your position in this infinite creation? You are nothing but a little worm in this eternal universe. In relation to all of India you are nowhere. In relation to the population of Bihar, you are no more than an atom. In the current phase of my life I have come to understand that free will or Purushartha, personal effort, are nothing. You make an effort because this is your destiny. You act because you have a mind. The origin of karma was explained in the Upanishads with the resolution: Ekoham bahusyam I am one, let me become many. Still, there is confusion. Everyone is confused. Where there is ego there is confusion. But after a person has reached a certain level, he knows everything. Back when I was a young man in his early twenties, I always spoke for my own endeavors and strivings. But today I don't think so anymore. Now I realize that this thinking was only predetermined. Today I look back on seventy or eighty years of experience. Now it becomes clear that I have done nothing, whatever has become happened by myself. Karma is part of fate, as is free will and personal action. Even ego and patience are part of destiny. Everything happens as part of your destiny, according to the rules. The rules are the laws by which you move, by which karma happens. Ravana and Rama, Kamsa and Krishna will live. Wars will happen. You will wish for something, he will wish for something. All of these events are God's acting and everyone should play their part accordingly. Everything you become in life, everything you find, give or obtain is predetermined. Joy or sorrow are predetermined. Every achievement is predetermined, as is failure. It is impossible not to move according to the laws that rule the universe. You move according to these laws, just like me. Nobody denies your willpower, which is free will. But free will only exists within the established laws. You are free to go to your office, but that freedom is only within the laws of your company. When you retire, you will no longer be able to work there. Likewise, there are also established laws for karmas. The fruit of karmas is fixed. Mangoes grow on a mango tree, and even whoever plants that tree is predetermined. The thought that I am completely free and can do anything is not true. God, the creator of the universe, is also bound by the laws. Ritam cha satyam cha, say the Upanishads. There are two laws: ritam and satyam. The entire eternal universe is bound by these laws. Rita is the natural law. Satya means reality. Something is happening. Satya is the happening itself and Rita is the rule according to which it happens. These two are the basis of everything that we call Brahman. What I have called fate is the same as Brahman. Brahman is the law, holds the law in his hands and creates the infrastructure of the entire universe. Not only India, not only the world, the sun, the moon and the planets were created by Brahman, but the entire universe. When I was a child I was given a book called The Infinite Cosmos. After reading it, I started thinking about the planets, the stars, the solar system, light years, etc. Confused and worried, I decided to close the book. All of these things are beyond the reach of the mind. What we were talking about is a big show. We are a very small fragment of this unique show. The spirit can grasp neither time, nor space, nor matter. Often one wonders if all of these things really exist. The word infinite used in science is also just a concept of reality. But does it correspond to reality? Is this infinity just a dream? Are we all mesmerized by this unique dream? \ Page 2

3 Leading topic Karma & Karma Yoga Swami Niranjanananda Saraswati Excerpt from the lecture: Karma types The search for liberation Swami Sivananda said to Swami Satyananda: Work hard, give yourself completely to Karma Yoga, then your light will shine from within. It is the Guru who sees the quality in a disciple and germinates that quality. [...] The Prarabdha Karma, the determining karma with which we have entered this life, gives a direction, a goal, a meaning in life, an independent direction to take. Often times the natural direction of life is blurred by influences from upbringing, society and family. We are moving in a completely different direction and thus accumulating another set of karmas. We entered this world to be free and to follow our predestined path. The mind seeks freedom. He will avoid situations where he is bound. The desire for liberation is called mukti or moksha. If it were not for the mind's demand for liberation from the lower karmic bondage, an idea of ​​moksha and mukti could never arise. Without illness, no medicine would have developed. This science came about because we want to be free from the effects of disease. The spiritual sciences have developed because we want to be free from lower, materialistic attachments and the shackles of society, family and the world. We play many roles in life. We played a specific role as children; we changed as adolescents and matured into adults. Our thinking changed, the incentives, the ideas, the belief, everything changed. In every situation, under every condition, we behaved differently. The difference in behavior is maturity, a better understanding than before. Maturity is the result of better understanding, while lack of understanding is immaturity. Different Kinds of Karmas Look at the various karmas as they appear. Selfish Karma: The ego and mental karmas show up as selfish karmas. They are known as Sakama Karma. They are carried out to meet one's own needs and ambitions. Sakama means with desire. Selfless karma: Another type of karma is called nishkama, it is selfless karmas that are performed to help others. Nishkama means without desire. Page 3 Nishkama Karma is not for myself. Whatever I do for myself is Sakama. I ask for food, clothing, comfort. As long as there is the idea of ​​I need it is always for myself. Sakama is self-oriented, whereas Nishkama is self-desiring. Without a wish does not mean that there is no wish, but rather that these wishes do not concern yourself, they have no personal, but rather a higher benefit. Social karma: Another type of karma is social karma. In Hindi there is a term for something that is done for the benefit of others, paropkara. An act that involves more than just a one-on-one relationship that encompasses society as a whole is known as social karma. Living in the Paropkara Karma sense is necessary in order to overcome the pattern of self-orientation that is inherent in desire. If we look back in history and look at the lives of great people, we will see that from a certain moment in their life they have devoted themselves to the aspect of Paropkara, Francis of Assisi, Swami Sivananda, Swami Satyananda and many others. The power of compassion that drives one to serve is called paropkara, an act for the welfare of society. Society doesn't just refer to human beings. Many spiritual sages have cared for and protected insects, birds and animals. The compassion rising from within applies to all forms of life in creation. You have helped life forms that are dumb and deaf. These beings cannot express the suffering they feel and still they suffer. Saints could empathize with this suffering and give nourishment for the soul to such a form of life. You could identify with all of these groups and give them strength. Karmas can be strengthened through trust, Shraddha. With confidence you can get deeply involved in Paropkara. Without trust, it will only end up with you working for your own reputation and self-esteem. Only trust turns an action into paropkara. The message of the Buddha to his disciples was: Bahujan hitaya, bahujan sukhaya For the well-being and joy of many, O Sadhu, O Sannyasi, O Bhikku, keep working, keep striving, don't stop walking. Paropkara is there, where you awaken the divine qualities within you and bring them to the outside and connect yourself with every being. Swami Sivananda said that the ultimate goal of spiritual life is to serve, love and give. Fixed Karma: This type of karma consists of the fixed karma, Prarabdha Karma. What is

4 main theme set? Laws of nature and the effect of these laws on human existence - that is Prarabdha Karma. What does Prarabdha Karma mean for the body? What is the body's karma that is predetermined? There are birth, sickness, old age and death. Nobody can change this karma. No one can prevent the body from aging regardless of the rejuvenation methods used. In spite of all efforts, the body will deteriorate. That is the karma of the body and nothing will change that prarabdha karma. The spiritual direction is also fixed, the basic attitude with the goal for life. No matter how much you go in to get around the direction, the body and mind are subject to the law of Prakriti and will develop in their own way. We have no control over the prarabdha karmas. Sanchita Karma: Another type of karma is Sanchita Karma. These are karmas, experiences or life plans that have been registered by our consciousness, but which have not yet had the opportunity to influence our life. They are there, like an investment, but they have not yet reached maturity; they are influences from past lives. Whatever you've done in your previous lives is embedded in your subconscious and stays there. It is Sanchita Karma, past life accumulations. To dissolve prarabdha karma is impossible because determination is essential. The other types of karma, however, can be changed. If there are certain samskaras in your subconscious and you do not want them to produce fruit, you can remove them immediately if you know the method for doing so. You can intervene in the content of the subconscious, also in the karmas present in the mind in the waking consciousness. However, you cannot intervene in the Prarabdha Karmas, which will come to you in the form of joys and sorrows. If you try that, they will come back with double the force. Daiva Karma: The last type of karma is Daiva Karma. It helps to strengthen the grasp of the transcendent nature, divinity and purity in life. Your spiritual sadhana is Daiva Karma. Meditation is a Daiva Karma, a Sadhana to experience the transcendent qualities in life. It is also the desire to gain inner peace and to strive for this goal in a right and appropriate way. To create a state of peace, calm, harmony and luminosity is Daiva Karma. To live by the rules of nature is prarabdha karma. Working for the well-being of others and thereby developing positive strengths such as compassion, sympathy and understanding is paropkara karma, social karma. Helping someone get out of a momentary suffering is Nishkama Karma. Giving yourself the chance to find a goal for yourself is Sakama Karma. The Interrelation of the Kinds of Karma Our influence on the management of our karmas is only possible in the realms of Sakama self-oriented karma, Nishkama selfless karma, and Paropkara common good. These are the three areas of human interaction, they concern me, another person and the group. As for prarabdha karma, the body and mind only live out what is fixed. Cosmic Karma or Daiva Karma can only be carried out by a person who has surrendered to the higher path. Here God takes the lead and uses him as an instrument to make the melody he wants to play sound. Francis of Assisi says it in his prayer Make me an instrument of your peace. That can only happen with absolute surrender, not sooner. Not as long as we are controlled by our ego.On the other levels of karma, we work with our ego, motivated by selfishness, selflessness, and for the well-being of others. There is no ego in Prarabdha because this karma is simply not manageable. And in Daiva Karma there is no ego because we surrender to the divine will and are not the doer, God or Guru are the doers. Although a comprehensive picture of karma has emerged in the last four days, our focus is only on the ego and thus on selfish karma, selfless karma, and charitable karma. I have laid out the entire picture of karma, but now the point is that from Ahamkara we focus only on Sakama, Nishkama and Paropkara. If we manage to properly deal with these three types of karma, we will develop immunity to the reactions of the world and become a karma yogi. However, it is difficult to make this immunity our own, because we are all easily irritable beings. Develop immunity and flow with karma [...] The last obstacle is the ego. The ego causes the greatest pain because it makes you aware of yourself, it makes you aware of status, name and recognition. It carries you to the top of the experience of yourself. And it is this ego that binds a person to the karmas and removes them from the Dharma. The removal of Dharma is the reason why we cannot see a karma as a responsibility, but feel it as a burden. And the ego continues to be fed with desires and desires. page 4

5 on the main theme In order to get the ego under control, you have to accept yourself. As long as the ego prevails, you will respond to your surroundings. Only the negative conditioning of the mind can express itself in the reaction. Action and reaction will continue and lead to conflict with others. You will react to what others say or do and with that the conflict is inevitable. As long as you do not have the ego under control, you will not find consent in you. There is unity free of ego, and karma can turn into karma yoga. Keep following the human dharma and do not allow the ego to raise its head. Learn about the circumstances, mindsets, and needs of others. And even if you are working for your own well-being, make an effort to support the growth of others. This is what makes a karma yogi. The path is an inner process that leads to an unadulterated and calm character. Yoga in conjunction with karma is the way to develop immunity to the sensitive nature of the mind and the easily reactive, aggressive behavior of the ego. In this way you will be able to observe, understand, and move through life with ease and grace. You will strive to make your actions positive, liberating, constructive and perfect. That is the whole process of karma yoga. Dharma and Karma Karma will only bear fruit if it is accompanied by Dharma. In order to accept karma, therefore, first recognize the human dharma, the natural responsibility inherent in us within the framework of the cosmic order. If both connect, karma changes, an inner responsibility arises. Make responsibility the first and most important building block and not karma! Only in this way will you be able to affirm karma. With this covenant, everything runs naturally, plans are made, activities are carried out, results follow and life advances. Introduction and preparation for Kriya Yoga with Swami Anandananda Saraswati September 2011 With Swami Anandananda we could win a competent expert for the introduction to Kriya Yoga. In this seminar he conveys the theoretical background and introduces preparatory techniques from the areas of Mudra, Bandha and Pranayama, which are part of the Kriya Yoga system. The participants will gain the necessary experience to prepare for Kriya Yoga. (See page 5 for more details

6 Satyananda Yoga in Germany, Europe and India Yoga schools in which Satyananda Yoga is taught: Satyananda Yoga training in Europe May 7th, October 2011 (Bulgaria) Yoga School Bindu Bergkamen Shaktichaitanya Rotherbachstraße Bergkamen-Oberaden Tel .: Fax: Mail: Yoga School Gisela Bosrup Mantra Dhyanam Mittelstrasse Magdeburg Tel .: Fax: Mail: For later training see: IBY Institute for Business Yoga Yogatara Eiswerderstrasse 18, Haus Berlin Tel: Golden Jubilee and World Yoga Congress Samatvam - Yogaschule Zürich Anandaratna Kronenstrasse Zürich Tel: +41 (0) Mail: September 2013 Bihar School of Yoga, Ganga Darshan, Munger, Bihar, India Tel: +91 (0), Fax: +91 (0) page 6

7 Ananda Verlag Karma & Karma Yoga The informative lectures give a new perspective on a timeless topic and also a clear illustration of our life course. The Satsangs are examples of Swami Niranjan's unique style: light and yet deep, refreshing and yet classic, profound and yet practical. Karma is the manifestation of human nature. Karma expresses itself spontaneously, naturally and unconditionally because all of creation is nothing but the manifestation of karma. All of creation, all of the universe, all of life is the manifestation of karma and the seed of karma was placed into creation by divine will. First edition 2011 Pb., 120 pages, colored pictures Price: E 12, - ISBN: Karma Sannyasa - only new cover [...] You can see that this philosophy is not that simple. It must be recognized in its deep truth. The shift I'm talking about has to take place within. Your outer life goes on as before; you live with your family, work, go on vacation, go to the cinema. Outwardly you shouldn't change, but inside you have a lot of repair work to do. The changes that need to take place are inside, not outside. Of course, this doesn't happen overnight, it's a gradual process. However, once you are able to see the importance of this idea in relation to your life and individual growth, you will find the answer to your problems. (First edition 1988) Pb., 324 pages Price: E 11, - ISBN: Recommendation for deepening in Karma, Jnana and Bhakti Yoga: God speaks with Arjuna - The Bhagavad-Gita by: Paramahansa Yogananda is found among the holy scriptures of the world hardly any that has found as much approval as the Bhagavad-Gita. Her sublime teaching of wisdom has conquered the hearts of countless seekers of truth in East and West over the centuries; but their deepest meaning, often clad in allegories, has so far remained hidden. In God speaks with Arjuna, available for the first time as a German-language edition, Paramahansa Yogananda presents a translation and interpretation of unimagined scope. He plumbs the psychological, spiritual and metaphysical depths of the Gita, grants insight into the innermost essence of this sublime writing, and with this work gives the reader a wise and encouraging advisor that answers many questions: Who am I? Why was I created? What is the point of this gigantic cosmic drama and what role do I play in it? Price: E 58, - ISBN: X hardcover, 2 volumes in a slipcase, 1424 pages Language: German Page 7

8 Program in the SYZ 2nd half of 2011 July Another Yoga Nidra compact seminar 4 weeks especially for yoga teachers, with final examination and diploma (,,). 15. Guru Purnima (7 pm-9pm) 16. Special yoga day at Guru Purnima Time: Saturday 9 am-4pm (for information see: September Swami Anandananda Saraswati Introduction and Preparation for Kriya Yoga. (Further information page 5.) October Introduction to the Shatkarmas time: 9:00 am to 8:00 pm Price 80.00 (reduced 65.00) In order to be able to walk the spiritual path safely and freely, we urgently recommend that you be introduced to the Hatha Yoga purification exercises in order to purify your inner spaces In this way we let our body become the temple of our soul. The cleansing includes: 1. the head space with nose, ears, forehead & oral cavity; 2. the whole digestive tract; 3. special cleansing of the stomach Until Sunday 12 noon Price 140, - incl. VAT (course participants 90, -) By dedicating ourselves to the cleaning of the elements that form the basic structure of our personality, we can penetrate deep into the darkest corners of our personality and in this way remove old ballast. With this preparation it becomes possible to unfold the light sides. Yoga Nidra forms the link to recognize changed levels of consciousness. Kirtan and Satsang with Swami Prakashananda Every first Sunday of the month between o'clock Kirtan is part of Bhakti Yoga, the yoga path of love and devotion. Kirtan are mantras that we sing together, accompanied by instruments and rhythm. Children are also very welcome. (free) November Yoga Nidra further training Time: Friday 7pm to Sunday 12pm Price 140, - incl. VAT. Only for yoga teachers who have already completed an in-depth training and further education in Yoga Nidra according to Satyananda Yoga. Further Yoga Nidra compact seminar 4 WE especially for yoga teachers, with final examination and diploma (,,). December PMA and the connection to Chinese medicine Two weekends that build on each other: 2nd seminar: March Time: Friday 7pm to Sunday 12pm Price for two weekends: 240, - incl. VAT. The PawanMuktaAsanas (wind-relieving body movements, PMA) are a unique gift for everyone, young or old, healthy or sick. They are easy to perform and yet, when used correctly, have a profound and beneficial effect on all body systems and the mind. They are particularly helpful in the treatment of rheumatism, arthritis, all joint problems and digestive disorders. They work holistically like self-acupuncture on the body and at the same time like meditation on the mind. We dedicate ourselves to this topic with a view to ensuring that the exercises can be passed on. January (Sunday) beginning of the year with yoga day Time: Sunday, followed by Kirtan, price 45.00 including lunch. Also for newcomers to yoga. Imprint Newsletter No. 2011 Publisher: Satyananda Yoga Zentrum e.v. Plankgasse Köln Germany * appears: Responsible twice a year: Swami Prakashananda Saraswati Collaboration: Advaita & Andreas Weekend seminars: usually start on Friday at 7 p.m. or Saturday / Sunday at 9 a.m. and end on Sunday at 1 p.m. Price: 100 to 150 (without accommodation and meals). Related seminars cannot be booked individually. Yoga days: Time: (9 am-5pm). Price: 50 to 70. (incl. vegetarian snacks + drinks). Since our City-Ashram cannot accept more than fifteen participants, we recommend early registration. Overnight: Unfortunately, it is not possible to stay overnight in the SYZ. We are happy to provide recommendations for small hotels in the immediate vicinity of the SYZ upon request. Registration: Please register in writing or orally. It takes place with the simultaneous transfer of the fee, also for yoga days: Postbank Munich, KtoNr, BLZ IBAN: DE BIC: PBNKDEFF page 8