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God: An Introduction
by Swami Veda
Ever since humans received thinking faculty they have thought of God in one way or another.
An atheist went to a saint and said: I do not believe in God. The saint jumped with joy, exclaiming: Oh What Grace! You uttered the word ‘God’.
So, even the atheists think of God even to deny him/her.
But, what is God? What is His/Her form or nature? Even though the scriptures say that He/She is indefinable, yet volumes are filled with definitions of God. Are these all speculations? Mere theories? Flights of imagination? The answer given by the wise ones is that these descriptions of God in the scriptures, songs and hymns are attempts by the wise ones to describe what the indescribable they have experience in the kingdom of heaven within themselves.
These wise ones know that what they have experienced cannot be stated in words but (1) they are so overwhelmed by the wonder they have witnessed that its suffusion in them overflows and becomes gushing streams of words, and (2) they are moved by compassion and sympathy for those who have not seen the wonder and ‘Oh, how may I end their deprivation?’.
If a mother has seen something impressively beautiful she wants to show it to her beloved offspring. So are the wise ones, mothers of humanity, moved by compassion towards us to inspire us to trace their footsteps to the sacred grove where they themselves have been.
One last sentence here:
Whatever descriptions are given in all the books, whatever statements have been made by theologians about God, when you actually receive even a distant glimpse of God, you find out that God is simply not quite like those verbal descriptions.
Then, what is God like?
Silence
I pray for all my friends in all my countries. May ‘Silence’ grant them all grace and show them His/Her visage of pure peaceful light.
Blessings
Swami Veda Bharati
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New Swami Rama Sadhaka Grama Video
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by Swami RamaAll the religions of the world have been promising the vision of God, mental peace, salvation, and many kinds of temptations to their followers, but so far nothing has come true. The more that people are involved in sectarian religious activities, the more likely they are to become disappointed because of frustrated expectations of God and religion. Many preachers claim that if their teachings are followed without question, believers will find salvation. But after they return from their church or temple, they are frequently more stressed, frustrated, and worried about their problems than are “non-believers.” Mere belief in God alone does not satisfy the students of life who are searching for Ultimate Truth. Suppose a student believes in the existence of God but is not emotionally mature and does not have a peaceful mind. Such a student does not have tranquility and equanimity, which are the main prerequisites for enlightenment. On the path of enlightenment, it is necessary to have control over the senses and mind, but it is not necessary to have belief in God. Enlightenment is a state of freedom from the ignorance that causes suffering, and attaining this is the prime necessity of every human life. There is no necessity to attain mere belief in God, but it is necessary to have profound knowledge of the truth which lies behind the concept of the word God. The word G-O-D is not God. The religionists, because they superimpose their own limited fantasies upon the truth and call it God, suffer more than the people who do not believe in the concept of God. If Ultimate Truth is called God, then there is no difficulty. Then it can be practiced with mind, action, and speech, and once the truth is known with mind, action, and speech, knowledge is complete. But having faith in the fantasies of the religionists creates limited boundaries for the human intellect and leads to a religious atmosphere in which the poor followers must suffer until the last breaths of their lives. Though religious dogma tempts the human mind with promises of the vision of God, it does not clarify and define the concept of God. The way religious books present the picture of God is injurious to human growth, for one who believes in God without understanding what God really is, closes the door to further knowledge and learning and cannot experience the inner dimensions of life. Such false promises are strongly discouraged in the Upanishads, which warn, “Neti, neti—not this, not this.” The student is made aware of the need to understand the reality and is encouraged to search for truth within. The Upanishads inspire one first to know oneself and then to know the Self of all. Upanishadic literature makes one aware that every being embodied in a physical sheath is a moving shrine of Supreme Consciousness. It also provides methods for entering the inner shrine, wherein shines the infinite light of knowledge, peace, and happiness. Prayer is a major technique used by religionists to seek satisfaction of their desires and comfort in spite of their frustrations. Many people who are not acquainted with the basic principles of Vedantic philosophy think that there are prayers in the Upanishadic literature. For example: "Lead me from the unreal to the Real; lead me from darkness to Light; lead me from mortality to Immortality" may bethought to be a prayer. But it is actually an expression of the aspirant's spiritual desires that remind him of his goal of life constantly. It is not a prayer but a way of maintaining constant awareness of Supreme Consciousness. It is not asking God or any supernatural being to help one or to lead one to the higher states. The idea is not to know God as a different being, but to know one's own real Self and its essential nature, which is the Self of all. One is not attaining something that is not already there but is realizing that which is self-existent. This Upanishadic verse is not a prayer asking for anything but a way of strengthening constant awareness of Supreme Consciousness which is the goal of the Upanishads. Dualism is the preliminary experience of a contemplative mind. All religions suffer on account of dualistic concepts, such as "Human beings are a creation of God; the universe is a creation of God; human beings have no choice but to suffer and should delight in their sufferings at the mercy of God." These concepts are illogical when they are analyzed with clarity of mind and pure reason. In the course of study, a student first experiences dualism—the reality that he exists and the Supreme Consciousness also exists. Then a state comes when he experiences "Thou art That." These two fields of experience appear to be different, but they are essentially one and the same. These are the progressive states that aspirants experience, but as far as Absolute Reality is concerned, there is only one without second. Religionists say the ultimate goal of human life is to know God, and materialists say it is to eat, drink, and be merry. But the philosophy of the Upanishads asserts that the ultimate goal is to be free from all pain and misery whatsoever. This state of freedom from anxieties, misery, and ignorance is called enlightenment. It is the union of the individual with Universal Consciousness. Religionists say that one has to have faith in the sayings of the scriptures and in the way they are preached. But in Upanishadic philosophy; the mind is released from all religious prejudices so then one can think and reason freely. The Upanishads declare that even the best of intellects is incapable of fathoming the unfathomable, and that learning the scriptures is not the ultimate way of realization. On the path of enlightenment, even the lust for learning must eventually be abandoned. In some of the Upanishads, the word Īśa or Īśvara, which is roughly translated as God, appears. But the concept of God as preached by religion is not found in the Upanishads. In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one's individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe. Knowledge of Brahmavidyā, the direct experience of Supreme Consciousness, is the common theme of all Upanishadic literature. "I am Brahman; the whole universe is Brahman; Thou art That"—such statements are the foundations for all its theories, principles, and practices. All philosophical and psychological discussions are meant to make students aware of their true nature—Brahman, the Supreme Consciousness. For a realized one, there is perennial joy in the universe, but for the ignorant there is only misery everywhere. The moment a student realizes his essential nature, the darkness of ignorance is dispelled, but before that the individual mind travels to the groove of self-created misery and thus projects the belief that there is misery everywhere. In reality, this universe is like a great poem of joy, a beautiful song, and a unique work of art. The moment one unfolds and realizes one's human capacity and ability, one becomes aware that, "Thou art that—Brahman." Here lies the difference between a Self-realized person and a religionist. The religionist does not know and yet believes in God, but the realized person is directly aware of the self-existent Ultimate Reality of life and the universe. First, he knows the truth, and then he believes it. If God is the Ultimate Truth hidden behind many forms and names, then it should be realized, and, for realizing the Truth with mind, action, and speech, one needs to practice truth rather than being a hypocrite and a fanatic. It is not necessary to believe in God to attain self-enlightenment, but it is very necessary to know the various levels of consciousness and finally to realize the ultimate source. The manifest aspect and the unmanifest aspect of consciousness (Brahman) should be realized, for that alone can enlighten aspirants.
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Swami Nitya is currently in India resting and in silence..
Have you ever wondered why we are here?
Have you ever wondered how creation came about?
Swami Nitya’s January article continues below. This continuation from December is fascinating.
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Prashnopanisad II
continuation from Dec. article
In the first part of this Upanishad, the ṛsī Pippalᾱda was asked the question: “Honourable, revered Master, where from are all living beings born?”
And he answered: ‘Prajᾱpati , the Lord of Creatures performed penance and then decided (sankhalpa/willed/created) upon a pair: rayi (matter) and prᾱṇa (life-energy/life-spirit), thinking/willing them to produce the multitude of creatures.’
Now in the second praśna the next student , ask how that effects the body; so Bhᾱrgava (the second student) asks:“Oh Bhagavan how many devas (energies) support the living being and which of them is that which enlightens, enlivens them. Amongst them who is the greatest? “
The first question was mainly about the world at large, we could say how creation came into being, that’s well and good to know, but such knowledge becomes relevant only when it is applied, concerns us. So the second question moves closer to the individual. It reminds me of the eight limbs of Patanjali’s Yoga, first they prescribe how to deal with the world, then with the body, then with that which functions within the body, then that which goes beyond the body; drawing circle after circle to the core.
Here the student uses the word “deva”; we know from Swami Veda’s teaching, the word to mean a host of things (the root is reflected in many languages in “God” (deva, divine, Deus, Theo’s, etc.). A deva is the one who plays, who masters, who is worth our praise, the one we can rejoice, the one who makes us ecstatic, the one who illuminates us, the one in whom we move and who moves in us, etc.
So the questioner here asks what is it that moves us, what is it through which we gain knowledge, that makes the body function. What is this “life-energy”, this prᾱṇa, in our body?
We know from all manner of science that in order to live and function we need the sense organs and the organs of actions (nose, tongue, ears, eyes, and skin) without these we cannot live, and if any of these are non-functional, life is impaired. Through the sense organs we perceive, and then action is initiated. On the superficial level this would be an answer, but the master does not stop he; merely having the tools is not enough. Medical science knows very well that eyes don’t see! They are merely lenses; it is through nerve - and brain cells that we recognise form (in a very complex system; here is not the place to describe it).
Furthermore behind even these - what is the energy, what is that which illuminates (makes us understand) that what the lens has perceived.
This power behind the tool is the deva. Hence the question: What devatas enlighten the instruments of perception which support the living organism?
The answer of the teacher is: “These devas are Ether (Space) Air, Fire, Water, Earth, Speech, Mind, and Eye and ear. They manifest their glory and they quarrel: who of us is the greatest (the most important).”
The Great ṛsī answers simple: in the first instance these are all governed by the five great elements. (We have talked about the elements much before; suffice to trigger the mind by saying, in order to perceive space the ear developed, so the way the scriptures talk about it is: the ear is presided over by the devatᾱ of space; the eyes are presided over by the devata of fire, etc.) So the devas of the five “organs of knowledge” are the five great elements.
To clarify it further, the ṛsī falls into the mode of storytelling, a tool often used by the ṛsī’ s, he sort of says: Once upon a time, there was a big discussion amongst the various organs and they all wanted to be the greatest, just like in a political debate; they each thought they are so important, full of pride and vanity – that it was hard for them to understand that there is something that is larger than themselves, that is beyond them!
Then Pippalᾱda continuous to say: “Prᾱṇa is the greatest of them”; he addressed the rebelling organs, with the voice of the leader/prᾱṇa, saying: “be not lost in delusion; I alone divide myself fivefold to support the body and keep it alive”.
So we understand, that it’s not the body or its organs which is important, but prᾱṇa alone who gives life. Prᾱṇa alone gives strength; “he” alone is the vital factor. Prᾱṇa divides himself/herself into five distinct energies from which the rest evolves.
This reminds me of modern scientific insights. In the first Chapter it was said all phenomena ultimately stem from the sun, from light…. The greatest Quantum jump from light was to initiate photo-synthesis…from that all life unfolds. Photosynthesis is held within light as potential. Once that quantum jump has been done, all else unfolds.
Similarly, we heard prᾱṇa came from, was initiated by Prajnapati, from him/of his will, it came into existence – and now from it all else unfolds
(An interesting contemplation: when talking about pranayama, be aware, that it really means control of life-force… not breath alone; breath is one aspect…(one Element) ; pranayama (control of prᾱṇa) is something much wider/ deeper, effecting life itself- rather than learning different techniques of breathing).
Now, the story continues. The organs do not believe prᾱṇa (remember it’s told as a story, the organs rebel just like politicians in a debate). Eventually “prᾱṇa” got impatient and said: “look if I get up – you get up; if I sit down – you sit down; if I leave - you leave! It’s like ‘when the queen –bee leaves all the bees leave the hive and they return to it when she returns. Hearing this, the mind, speech, eye etc. praised prᾱṇa.‘”
The story teller brought out beautiful, the ultimate importance and greatness of prᾱṇa, prᾱṇa, the leader had crushed the “upraising” swiftly by pointing out: If he would leave a body, the rest have no independent existence. That should be proof enough.
The ṛsī goes then further to explain: As the fire – life burns; as the sun – life shines; as the clouds –life rains. As Indra rules the gods, prᾱṇa rules. It itself, is the wind; it’s the earth; it’s the Moon deva. It is both it has form and is formless.
Now we get more of an understanding what is meant here by prᾱṇa.
We are told that the entire universe rests and maintains itself in prᾱṇa; prᾱṇa is like the axel in a wheel; the power-point. All knowledge and all understanding, whether from the Vedas or other scripture; whether concerning the physical body or the intellectual functions - exists because of prᾱṇa, nothing is there without it.
Then the text goes even further, it addresses Prajᾱpati, the Lord of Creation as Prᾱṇa: “Thou alone moves the foetus, thou art born as a child. To thee alone, O Prᾱṇa, who is always accompanied by the other prᾱṇa, we the creatures offer respect”
Here an interesting addition, yes prᾱṇa is the chief energy, is Prajᾱpati, but it shows in five forms (five other prᾱṇas). Yet the forms and the formless are the same we were told earlier. It goes on to say: You the chief prᾱṇa is the true dynamic principal behind the senses, which in turn are the main factors in the body shaping our understanding of the world and ourselves.
This means not only that prᾱṇa is the force behind diversity, but it is itself all manner of form, of creation. It is the form and yet that which forms.
And then it illustrates this, saying prᾱṇa is god; is Indra and Rudra as well as all created phenomena; within our body and within the world…they are not separable! It was said earlier, the sun is prᾱṇa, then the body and its tools are prᾱṇa, and now that which governs the tools and by which the universe is perceived all are prᾱṇa. Nothing exists but prᾱṇa!
Well we heard that before. Nothing exists but Shiva; God is within you as you; etc.
It continues to say “no wind can be where prᾱṇa is not; no sun can shine where prᾱṇa is not; no breath can be taken where prᾱṇa is not. No speech can function; no eye can see, no mind can work without prᾱṇa. “Then the explanation becomes a prayer: “Please do not leave us!”
The starting point of the question was from the body perspective; then the teacher went to show a much wider picture, but now he comes back to the body and that with hopefully new understanding. From the new understanding all vanity, all egoism has gone; there is surrender only: please do not leave us!
In the beginning of each Upanishad, we have a peace –chant: the Shanti-path here is repeated: May the prᾱṇa working behind our speech be pure; let my mind be pure, let my eyes see nothing but purity; my ears to hear nothing but auspicious words. The instruments and organs of perception and action now are aware of simply being servants, servants that fulfil the divine will, the divine intention. Prajᾱpati is prᾱṇa, through his intent, the world and we come into existence. The instruments we are equipped with are merely his tools through which permanent creation and dissolution happens.
And then the teacher brings in yet another aspect: Prᾱṇa gives birth and has control of everything; all in heaven and on earth is under his control …so HE is like SHE; he is like a mother. “Protect us like a mother. Please, Mother give us prosperity and wisdom “
Prᾱṇa here is distinctly marked not as mere breath, but the Great Mother. A mother lovingly gives what the child needs most; prᾱṇa gives what her children need to live- life! And She gives prosperity and wisdom; prosperity of inner wealth, of divine qualities in man and the wisdom of tolerance and kindness, of love!
Great Mother Prᾱṇa, we humbly request let us be a tool, to give love to your creation.
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A HAPPY NEW YEAR to all our friends, donors and guests.
Khel Kids at the retreat: The Khel kids were asked to participate in the Yoga Youth Mediation Retreat at the SRSG ashram. We had 4 kids with one teacher attend the daily sesions. On the 29th we presented a variety of programs chaired my Ammaji & Stomy. The items presented were a Garhwali folk dance, solo song, popular children’s song, and the popular mountain folk Nanda Devi procession, which was declared the best show of the entire retreat. Later Swami Veda treated the kids to chocolates and Mukesh, the Art & Music teacher presented him with an original painting of his.
Khel also helped supply convenient (jhoolas) messenger bags with the ashram and KHEL logos for all the participants.
Since there were many Khel donors on campus, we took the opportunity to thank them. We had the Italian group of 20+ adults and a lively bunch of kids for tea and snacks at our SRSG home. Many other friends and donors came over to share their stories with us, and it was a pleasure to hear their impressions of our kids performing at the ashram.
The Italian Party
Krishna Dance by KHEL kids
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Kamala P Bisessar
First Female Prime Minister
Trinidad & Tobago 2011
A DAUGHTER of BIHAR – KAMALA PRASAD BISESSAR.
©Lalita Arya
The following (see below) is an article that appeared in the Indian newspaper Jagran in Hindi. I have translated it into English. I have included this in Ammaji’s Corner, as I too am very proud of the fact that a Daughter of Bihar, whose ancestors migrated over 100 years ago from the motherland shores of India (forcibly through the schemes of the British Raj) has graduated to become the first female Prime Minister of the Caribbean island of Trinidad & Tobago where her forefathers first settled.
My own ancestors came from Allahabad, Eastern UP, near Bihar, and though I have not been able to visit the town from where they actually originated, it has been a fascinating research still being conducted by some of my siblings. We have managed to trace ourselves down to the town of Misirpur, where only the Mishras live (my ancestral caste name). We (my siblings and I) hope to visit it someday. Many descendants of the Caribbean, Guyana, Surinam, Mauritius and Fiji have traced their roots back and I personally know of some parts of my extended family who have visited their ancestral sites in Tamilnadu.
I have an interesting experience which I would like to record here. Many years ago when Baba (Swami Rama) was still in that body, he used to arrange for his foreign students to visit different parts of India, when they came to the Rishikesh ashram. I was fortunate to be recruited to help with these tours and on one tour we went to the enchanted land of Kashmir (then it still retained a few remnants of the great teachers of ancient Kashmir Shaivism which has been otherwise extinguished). We were on a bus tour and went to visit the famous spiritual site (temple) of the ancient Rishi Markandeya. This is one of the places where records of family pilgrimages were kept and the Priest-in-charge showed the most recent signatures of family members of my husband, who was amazed to find that some of his present blood relatives were in Calgary! After this discovery the Priest turned to me and said, “Tell me about yourself, and I will find the latest records of your family.” I looked at him and laughed, remarking, “You will have great difficulty in tracing anything about my family as there might not be anything recorded there for the past 100 years.” But he insisted saying, “You must know something about your past.” Unfortunately, the bus had to leave, so all I was able to tell him was the name of my grandfather from Allahabad. His face lit up and said, “Yes, we do have records of that family. They belong to the Sarayu clan.” As I was running to catch the bus, I turned around and stared at him with the most incredible expression on my face. You see, my mother, born in the very far away-from-India land of Surinam, South America, was named Sarayu!
From Baxar Village in Bihar (by Kanchan Kishore): Dec 2011
Another page has been added to the proud past annals of Bihar, (India). In the north (this is a mistake) American sector of the Caribbean in the island of Trinidad & Tobago the Prime Minister is Kamala Prasad Bisessar- a daughter of Bihar. She had expressed her desire to visit the village of her ancestors. A request letter has been sent by her government and the Bihar PM has sent a letter to the Baxar Jilla Adhikari (Chief sub-state In charge) Ajay Yadav who is at present on tour to make the necessary arrangements from Ita town.
It is a proud moment that the 22nd May 1952 born Kamala has become the first female PM of T&T. After she became PM she researched and found details of the ticket of the steamer that brought her ancestors originating from the village Pushtaini. On further inquiry it was discovered that the ticket was issued in 1889 from the riverbank station of a village in Assam. From there her ancestors in search of work were sent by the British Raj (to the British colonies). On further research it was found that there were connections with Bhelpur village in Bihar. Records revealed that the late Bhavani Swarup Pandit had two sons both pandits – Ramlakhan and Ramjatan. Because of some family discord Ramlakhan left the village and traveled to Assam with his family. It is from there that some of the family left for overseas and Kamala is the descendant of Ramlakhan Pandit. On hearing that a daughter of their village has become PM of another country the villagers are overjoyed with pride and happiness. From the 5th -11th January (2012), Kamala is on an official visit to Jaipur and it is possible that a visit to the village of her ancestors may be arranged.
Visit us at mjagran.com
(Translated from the Hindi by Lalita Arya)
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Dr. Shirley Telles at SRSG
by Joanne Sullivan
One bright day in early December, Dr. Shirley Telles, the world’s most published yoga researcher, came to Swami Rama Sadhaka Grama with her research team from Haridwar’s Patanjali Yogpeeth and with Cambridge University’s Dr. Robin Monroe. After meeting our lab team at SRSG’s Meditation Research Institute, they all took a rare day off to share a meal overlooking Ma Ganga upstream.
There are several research studies which Dr. Telles presently co-directs at SRSG.
One of the most current is the recording of meditations in numerous languages. Swami Veda Bharati has asked that 7 to 10 meditative practices be recorded in 17 different languages. Teachers from around the world have come to participate. The researchers hope to learn how various meditation practices affect practitioners. Also of key interest is the question “what kind of voice makes for a good meditation teacher?” The hypothesis of the latter study is that a more relaxed forehead leads to a more meditation-inducing, relaxed voice. Biofeedback using electromyography will be used for this.
The next study will do voice analysis to learn more about what quality of voice is conducive to meditation, using three variables: sound frequencies, intensity and harmonics.
Yet another focus of investigation will examine the benefits of meditation in improving attention in children and was begun during the Yoga Youth and Children’s Retreat at SRSG in December 2011. Two main questions were examined in a short 2-session pilot study: Would children show less anxiety and better attention after meditation? The data has not yet been analyzed.
A few years ago, during our Meditation for Pain Management Conference planning stages, I asked an American medical doctor whom I knew and who was immersed in yoga research, “Who does good, solid, scientific yoga research today and where are they?”
“Dr. Shirley Telles,” came the unequivocal reply. “She is the most prolific and respected yoga researcher worldwide.”
I recalled that Swami Ma Radha Bharati had spoken highly of Shirley Telles upon returning from a yoga conference in Kolkata where Dr. Telles was a speaker. Later, Swami Nityamuktananda Sarasvati met Dr. Telles at Kaivalyadhama Institute for Yoga and Philosophy Research where both were presenters. Over lunch they chatted and Swami Nitya invited Dr. Telles to visit SRSG. When Swami Nitya mentioned that we had a lab, Dr. Telles’ interest quickened. She spoke at the Meditation for Pain Management Conference in 2009 on “Meditation and Selective Attention: Possibilities for Pain Management” and at the 2011 Yoga Nidra Conference on “The Neurophysiology of Research on Yoga and Sleep.”
Dr. Shirley Telles completed the M.B.B.S. degree in 1984 from Goa Medical College (Goa) and subsequently the M.Phil in Neurophysiology (1987) and Ph.D. in Neurophysiology (1992) form the National Institute of Mental Health & Neurosciences in Bangalore. She is the most prolific of respected yoga researchers worldwide. She is Director of Research at Patanjali Yogpeeth, Haridwar and head of the Indian Council of the Medical Research Centre for Advanced Research in Yoga and Neurophysiology at Bangalore. She is the co-director of the Meditation Research Institute, an AHYMSIN initiative at Swami Rama Sadhaka Grama in Rishikesh, where Dr. Daniel Jalba, (MD, Ph.D, Australia) is the onsite co-director. Author of 4 books, 15 chapters of books and 108 international journal articles, Dr. Telles’ list of accomplishments is daunting.
Still, when you meet Dr. Shirley Telles, what most is striking is her refreshingly humble and pleasant demeanor despite her many achievements, which seem to grow like a banyan, once a tree, then a forest, now a city. Dr. Daniel Jalba speaks not only of her “very analytical mind but also of her flexibility and ability to think out-of-the-box. Her tolerance to ambiguity is a strategic asset when formulating the best approaches to investigating the unknown.”
Born in Nairobi, Kenya, she moved with her Goan-descent family to the United Kingdom when she was a few months old. Early years were spent mostly in Botswana and the UK with schooling in the UK. Later she moved to India and jumped into medicine, where she worked hard to catch up with the high level of academics which she found to be considerably ahead of what she had experienced at school in the UK. Choosing the research line over the clinical early on, it did not take her long to realize her interest in yoga; she had taken a yoga course and her hypertension had surprisingly stopped along with other things. She found the theory and experience from her own practice so convincing that she grew curious about how it worked. Her mother had practiced yoga, but Shirley knew little about it. She had begun brain research at the Bangalore National Institute of Mental Health and Neuroscience and after a short while decided on yoga research and knew that this was what she wanted to do. Yes, everything seemed good.
One wonders how she manages with such a busy schedule of research and speaking engagements. She seems to keep such an easy equilibrium and innate kindness, like one of those hidden Bodhisattvas. When asked, she replies “attitude of mind.” She adds that even when she travels she is very regular with her morning practice.
Her youthful demeanor is steady and she enjoys good children’s novels like The Chronicles of Narnia series by CS Lewis and the E. Nesbit books like Five Children and It from the turn of the century England, to name a few.
Asked if her work is motivated by a desire to reduce the suffering of humankind, she says “my expectations are not too high. I just observed that yoga made me feel good and I wanted to know why. I think I am doing what I like.”
Editor’s note:
For more about Shirley Telles and her work at the Meditation Research Institute at SRSG, please visit this link:
http://www.ahymsin.org/main/index.php/Meditation-Research-Institute/dr-shirley-telles-joins-the-meditation-research-institute-as-scientific-co-director.html
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Guest Programmes at SRSG
Individual Spiritual Retreats, Silence Retreats and Group Retreats
Foundational Instructions of the guest programmes:
· To experience some level of calm mind, relaxation, or stillness while at the ashram
· To know how to sit properly and how to meditate
· To know about the “Himalayan Tradition”: foundation, history, and basic theory etc.
· To understand the meaning of “YOGA” and “MEDITATION” fully
· To apply yoga and meditation into daily life.
· To deepen their practice
· To keep the connection via full moon meditations and/or home centers
Individual Spiritual Retreats :
Guests are offered a daily schedule of instruction in meditation, pranayama (breathing practices), relaxation, Hatha Yoga, and Yoga philosophy in accordance with their individual goals. With the welcome interview, the programme is tailored for an individual. Every guest can experience of one day silence retreat through ashram official silence day (every Thursday).
Silence Retreats :
SRSG is the perfect setting for a guided period of silence, whether for three days or for three months.
Silence is not merely an absence of speech. It is a fullness of the mind; the mind filled with the flow of energy from within. For such a silence one needs guidance, because there is a science to practicing silence that many are not aware of. A systematic series of practices is given under the guidance of Swami Veda.
Group Retreats :
The SRSG staff will also help design programs for groups to meet their specific needs. The campus can accommodate up to 100 participants.
Schedule
Participants in all the programmes follow the daily ashram schedule which begins at 5:00 AM and runs until 9:30 PM. Time for reading, journaling, and reflection is always available.
Classes on the basic yoga practices are regularly scheduled as well as lecture courses for Gurukulam which guests may attend as appropriate. Guests also attend Swami Veda’s classes when he is in residence.
Video recordings of Swami Rama lecture series on topics such Yoga Sutras and Upanishads are featured on a regular basis.
Programmes are available all year; however, since Gurukulam is on holiday from June to August, no regular classes are scheduled.
Daily Ashram Schedulethat includes individual programs—classes to meet needs
04:15 Bell Ring
05:00 Morning Prayer
05:15 Joints & Glands Exercise / Asanas
07:00 Breathing Practices / Nadi-Shodhanam
07:30 Meditation
08:30 Breakfast
10:00 Class 1
11:30 Class 2
12:30 Breathing Practices / Nadi-Shodhanam
01:00 Lunch
02:00 Digestive Breathing
04:00 Tea
04:15 Hatha Yoga
05:30 Guided Relaxation
06:00 Meditation with Swami Veda
06:30 Japa & Breathing Practices
07:00 Dinner
08:00 Night program (Lecture/Satsang)
09:00 Evening Prayer
Service Opportunities
All campus residents participate in service for the Ashram. Service includes a variety of tasks from meal service and cleaning to transcribing lectures, helping with mailings and so forth. Inquire at the Mandala Office(Reception Office).
Accommodations
Participants live in one of 35 spacious double or triple occupancy guest cottages, each with kitchenette and bathroom with hot shower.
For Fees and other information
Please write to sadhakagrama@gmail.com
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DEPARTMENTAL EMAIL DIRECTORY:
ASSOCIATION OF HIMALAYAN YOGA MEDITATION SOCIETIES INTERNATIONAL (AHYMSIN):
ahymsin@ahymsin.org (Email)
www.ahymsin.org(Website)
AHYMSIN Introduction Video: http://www.youtube.com/watch?v=LrxLZw3z24s
SRSG MANDALA RECEPTION AND FRONT OFFICE:
Dr. Manju Talekar, Managing Director of SRSG
sadhakagrama@gmail.com (Guest information, reservations & bookings: Silvia Baratta)
dhyanamandiram@gmail.com (Accounts & book keeping, D.M.T. Office: Bhupendra)
SWAMI RAMA DHYANA GURUKULAM: vidyamandiram@gmail.com
AHYMSIN PUBLISHERS:
Bhola Shankar Dabral, Director
ahymsinpublishers@gmail.com (Publications and bookstore: Deepti)
HIMALAYAN YOGA TRADITION - TEACHER TRAINING PROGRAM (HYT-TTP):
Chuck Linke, Director
Carolyn Hodges and Maryon Maass, HYT-TTP Office
www.himalayanyogatradition.com (Website)
info@himalayanyogatradition.com (Email)
hyt.ttp@gmail.com(Email)
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Welcome to Swami Veda’s World-Wide Newsletter. Your photos and input are important to us, and we welcome news from any one of SVBs centers around the world. Send photos, and news items to the editor: dan@prideaux.com for inclusion in future editions. We hope you enjoy this edition, and we ask for your comments. Your friends may subscribe to this newsletter by filling in the data at www.swamiveda.org - as well as email address changes.
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