Nassau, Bahamas9 April - 7 May 2006

Netala, North India16 April - 14 May 20061 October - 29 October 2006

Dorset, England22 April - 21 May 2006

California, USA30 April - 28 May 20061 October - 29 October 2006

Palanga, Lithuania13 May - 11 June 2006

New York State, USA1 June - 29 June 20068 September - 6 October 2006

Orleans, France30 June - 29 July 2006

Quebec, Canada2 July - 30 July 20063 September - 1 October 2006

Cuenca, Spain29 July - 27 August 2006

Reith, Austria26 August - 24 September 200616 December 2006 - 14 January 2007

Neyyar Dam, South India12 November - 10 December 2006

Madurai, South India26 November - 24 December 2006

The Teacher and TheDiscipleSwami Sivananda

Practice withUnderstandingSwami Durgananda

Ashram Melting PotSwami Sitaramananda

Building EmotionalStrength with YogaSwami Srinivasananda

Plus

Life in an Ashram

*Advanced Asanas * Advanced Pranayama * Kriyas * Advanced Anatomy and Physiology *Raja Yoga Sutras of Patanjali * Vedanta and the Six Philosophical Schools of India *Sanskrit * the Nine Modes of Bhakti *

Open to graduates of the International Sivananda Yoga Teachers' Training Course only. www.sivananda.orghq@sivananda.org

Netala, North India21 May - 4 June 200610 - 24 September 2006

Quebec, Canada11 - 25 June 2006

Orleans, France5 - 20 August 2006

Reith, Austria1 -30 April 2006

Orleans, France30 July - 27 August 2006

Quebec, Canada6 August - 3 September 2006

3

54

The Founders

SWAMI SIVANANDA(1887-1963)The spiritual strength behind the Sivananda Yoga Vedanta Centres, Swami Sivananda’s teach-ings are a synthesis of all the formal doctrines of yoga. Author of more than 300 books on yoga,Swami Sivananda was a medical doctor before renouncing worldly life for the spiritual path. Hefounded the Divine Life Society and the Yoga-Vedanta Forest Academy, Rishikesh, Himalayas.His main message was: Serve, Love, Give, Purify, Meditate, Realise. In 1957 he sent one of hisforemost disciples, Swami Vishnu-devananda to the West to spread the ideals of yoga. SwamiSivananda entered Mahasamadhi on July 14th 1963.

SWAMI VISHNU-DEVANANDA(1927-1993)Born in South India in 1927, Swami Vishnu-devananda entered the ashram of SwamiSivananda at the age of 18. A world famous authority on Hatha and Raja Yoga, Swami Vishnu-devananda founded the International Sivananda Yoga Vedanta Centres in 1957 and was authorof The Complete Illustrated Book of Yoga, Meditation and Mantras, Karma and Disease and acommentary on the Hatha Yoga Pradipika. Swami Vishnu-devananda entered Mahasamadhion November 9th, 1993.

The Executive Board of the Sivananda Yoga Vedanta Centres is comprised of senior disciples ofSwami Vishnu-devananda, personally chosen and trained by him to direct the organisation afterhis departure. Each of them has had many years’ experience in teaching all aspects of yoga.They are renowned for their devotion to Swami Vishnu-devananda and Swami Sivananda andfor their profound knowledge and inspirational teaching and guidance, wisdom imparted to manythousands of students throughout the world.

HEADQUARTERSSIVANANANDA ASHRAM YOGA CAMPEighth Avenue, Val Morin, Quebec, Canada JOT 2ROTel: +1 819 322 3226email: hq@sivananda.org

With ashrams and centres located around the worldsee page 52 for addresses

The International Sivananda Yoga Vedanta Centres, founded by Swami Vishnu-devananda is a non-profit organisation whosepurpose is to propogate the teachings of yoga and vedanta as ameans of achieving physical, mental and spiritual well-being andSelf-realisation.

Swami MahadevanandaSwami SwaroopanandaSwami Srinivasananda

Swami DurganandaSwami SivadasanandaSwami Kailasananda

The Executive Board

ContentsSwami Sivananda TeachesThe gentle side of Swami Sivananda juxtaposed with his 'Rudra'aspect - an insight into a Master's teaching in the Ashram

The Spirit of St LouisThe inspiration behind Swami Vishnu-devananda's intense spiri-tual practice in his early days in the Rishikesh Ashram

Practice with UnderstandingSwami Durgananda lucidly explains how practice must be donewith self-surrender, a mark of maturity and a way to growth andchange.

The Tale of the TomatoSwami Vishnu-devananda tells us how destruction and creationare relative terms

Which Way to Go?Swami Vishnu-devananda's first taste of Ashram life

Siva NatarajaLord Siva scorns the cynicism of ten thousand heretic sagesand starts to dance.

Sivananda Beginner's Guide to YogaAn exciting new book release from the Sivananda Yoga VedantaCentre

A Wing and a PrayerYoga teacher Nick Acheson shares his love of nature by takingus on a birdwatching tour of the Ashram in the Bahamas

Building Emotional Strength with YogaSwami Srinivasananda explains how the science of raja yogacan relieve suffering through mastery of the emotions

The Teacher and the DiscipleA selection of moments of Swami Vishnu-devananda receivingdaily guidance from the Master

The Ashram Melting PotSwami Sitaramananda shows how Swami Sivananda's holyprecept Serve, Love, Give, Purify, Meditate, Realise translatesinto the everyday life of an Ashram

A Year in the Life of an AshramWinter, Spring, Summer, Fall…..the seasons of the Ashram

Prison ProjectSwami Padmapadananda updates us on the Prison Project

Sivananda Ashram and Centre Addresses

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Front Cover: Swami Vishnu-devanandaand the nine ashrams of the SivanandaYoga Vedanta CentresBahamas, California, Kerala, Madurai,New York State, Orleans, Quebec,Reith, Uttar Kashi

W e welcome you toYogaLife andhope that you will find much toinspire you in this issue. Wehave taken Life in an Ashram

as a theme, to introduce readers to a way oflife with which they may not be familiar. We hope, through our articles by SwamiSivananda and Swami Vishnu-devanandaand their disciples, Swami Durgananda,Swami Srinivasananda and SwamiSitaramananda, to give you the sense of liv-ing in an Ashram, of a way of life that istimeless -- we see the same joys and prob-lems arising in our modern-day ashrams aswere experienced more than sixty years agoby Swami Vishnu-devananda when he firstarrived at the Rishikesh Ashram of SwamiSivananda -- and transforming. One of thegreat strengths of the Sivananda YogaVedanta Centres lies in its ashrams and thespiritual power that they generate. The lega-cy that Swami Sivananda and SwamiVishnu-devananda left is felt stronglythrough the nine ashrams that we havethroughout the world. Join us on a journeyof Life in an Ashram through the followingpages. May the blessings of SwamiSivananda and Swami Vishnu-devanandabe upon us all.

Sivananda Yoga Vedanta CentresSpring 2006

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"No. The individual soul is completely merged incosmic consciousness. It is like the river enteringinto the ocean. It loses its identity and you can nomore distinguish the waters of one river from thatof another after they have entered the ocean. Theappearance of the world vanishes in the Reality ofGod, just as when a lamp is brought, the snakewhich appeared to be, vanishes in the rope thatexists.""Swamiji, please tell us the means of attaining thiswonderful state.""You have the sadhana stated beautifully in theSermon on the Mount of Lord Jesus. Mind is thedividing wall; it is the main obstacle on the path ofSelf-realisation. All sadhanas aim at removing thisobstacle."There are two aspects of the mind-the lower mindand the higher mind. The lower mind is full of lust,greed, hatred, anger and jealousy. The highermind is free from jealousy, selfishness and othernegative traits, and is full of divine qualities like tol-erance, love, selflessness and renunciation. Youshould control the lower mind with the help of thehigher mind and then go beyond the mind also.The mind is nothing but a bundle of past impres-sions and desires. It can be controlled by disciplin-ing the senses. This is achieved by the active culti-vation of virtues.""It is very difficult to cultivate these virtues," put inthe foreigner."True, but a positive attitude overcomes a negativeone. The virtues will overcome the vices, whichare merely negative qualities preventing the culti-vation of virtues. Meditate on the divine virtues andtheir glory. Meditate on God, then you will grow invirtue.""Is meditation so essential, Swamiji?""Yes, it is the very basis of sadhana.""What is meditation and how to meditate?""Meditation is the withdrawal of the rays of themind scattered over the various objects, anddirecting the concentrated beam of its light on theSelf, within, in order to commune with God. Thereare two types of meditation: the first type is withform and the second is meditation on the formlessAbsolute. In the beginning an aspirant will alwaysfind that fixing the mind on a form is essential."Meditate on the form of Lord Jesus, for instance,and let the mind dwell upon His divine nature, Hisgreat virtues and His splendour. You will therebygrow in virtue."Another method of cultivating virtues is by meansof selfless service. It helps you to achieve marvel-lous control over the mind and the senses. It also

enables you to snap the bonds of karma.""How to free ourselves from karma, Swamiji?""As you perform your daily duties feel that you areonly a witness of all that goes on around you, thatyou are a witness even of your own actions. Thisis call sakshi bhav. You should inwardly realise thatyou are different from the active principle in you.This is the vedantic method."There is the other and easier method which isequally potent-the method of nimitta bhav. Feelthat the Lord alone is the real doer of all actionsand that you are an instrument in His hands. Youractions will then be transformed into worship of theLord and you will not be bound to them. Workwithout the expectation of any reward and withoutegoism. Root out the idea of agency and feel thatyou are not the doer. You will be freed from theshackles of karma; you will not accumulate newkarma. Allow the past karma to work out, then youwill attain liberation.""Swamiji, is it true that man suffers only onaccount of his own past karma? If so, how do youexplain the suffering he undergoes on account ofnatural calamities like earthquakes, riots, etc.?""It is perfectly true that man suffers on account ofhis own karma. And it is the collective past karmaof a number of persons that gathers them togetherat a certain place where an earthquake happenswhich works out this collective past karma, andlarge numbers of people enter the mouth of Kalaat the same time.""Swamiji, I have often come across this word Kalain the Indian scriptures. What exactly is meant byit?""It is the 'Great Time' personified. It is the destroyerof name and form. In the Hindu pantheon thereare various gods and goddesses who are mem-bers of the Divine Hierarchy. Just as we have ourgovernment here, composed of various ministersand officers the celestials who rule this world too,have their own Deities who control various aspectsof the creation, preservation and destruction of theworld."Some are in charge of the various elements likeair, fire and water; others are in charge of birth,death, preservation of life and disease. Kala orYama or Dharmaraja is the Lord of Death. Theentire universe is under his control in a way, forwhen the time comes he brings about the end ofthe earthly sojourn of all beings. It is only a man ofSelf-realisation who transcends this Kala andrealises his own Self. All sadhana is meant to helpus transcend Kala, to conquer death and thus gobeyond time."

Swami Sivananda would teach according to the ability of thestudent. Here we give two contrasting examples of SwamiSivananda's teaching approach. In the first he is addressing awesterner who is on a short stay to the Ashram in Rishikesh.His frequent allusions to the Christian tradition make the stu-dent feel at home and unthreatened. In the second he isaddressing a group of long-term sadhaks. He talks with his'Rudra' (fierce) aspect in full play.

A WESTERNERENLIGHTENED

"What is moksha, Swamiji?"asked a foreign seeker."Moksha is freedom frombondage. It is happiness,absolute bliss and immortallife; it is the attainment of cos-mic consciousness or Christ-consciousness," replied theMaster."Please explain to me what ismeant by cosmic conscious-ness.""It is a state of consciousnessin which you are aware thatGod is all that there is andmore; that He is the link thatconnects all individuals. God

is the consciousness thatillumines the entire cre-ation. Realisation of thisconsciousness or Godliberates one frombondage to passing

phenomena, from the illu-sion of names and forms.

This is the state of God-real-isation or Self-realisation.""Is there an individuality afterthe experience of God-reali-sation?"

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Swami Sivananda Teaches"In this quest after Truth, Swamiji, I can understand thatgreat saviours like Lord Jesus can help us. But it is notalways that such souls are present amidst us. What are weto do, Swamiji?""Saints are always present in the world. Rogues are alsoalways present. Saviours and dacoits are ever present in thisworld, for it is a world of dualities. Good and evil are everpresent here. Absolute good can be found only in God. Youshould get the guidance of saints; only they can teach youthe divine science. Books will certainly help you; they will putyou in tune with the great ones who attained God. When youread the Bible you are in tune with Lord Jesus. When youread the Gita, you are in tune with Lord Krishna. This willalso help you."But just as you cannot learn the art of cooking merely byreading books, similarly, you cannot learn yoga from booksalone. However, you should not wait indefinitely for a teacherto turn up. As soon as the aspiration arises in your heart, youshould at once start the practice with the help of some scrip-tural text that you like, like the Bible.""But, Swamiji, I have heard that it is dangerous to engage inyoga practices without the aid of an expert Guru.""There is danger at every moment of your daily life. Whilegoing up the stairs, if you take a wrong step, you are likely tofall and break your bones; if you are a little absent-mindedwhile crossing a road, you may be run over by a car. Thedanger of practising yoga with the help of good texts is in noway greater. If you are sincere, if you use your commonsense at every step, you will achieve success. In duecourse, you will find a competent teacher also.""Apart from the Guru, Swamiji, do you think that a mediatoris necessary in order to enable us to attain Self-realisation?""Yes, yes. That is the tutelary Deity, the Ishta Devata. Themind cannot rise beyond itself all at once. The ego will sel-dom cut its own throat. Your limited consciousness will find ita hard task to realise cosmic consciousness. Therefore thename and form of a Deity is chosen to meditate upon. In duetime this Deity will manifest Itself before you and do the workof annihilating the ego and the mind, thus enabling you torealise the state of cosmic consciousness.""What Names shall we choose, Swamiji?""OM. This is the Name of the nameless Supreme Being.This is the nearest approximation of the Truth. It is theMother of all sounds, names and forms. It is SabdaBrahman.""Is it proper during this practice to feel that we are, in truth,parts of God, Swamiji?"

"Not exactly parts, but God Himself in reality. Rememberhow Lord Jesus also declared, 'I and my Father are One.'This is the ultimate experience, this is the ultimate truthwhich all the prophets, seers and sages have proclaimed."Lord Jesus, Lord Buddha, Guru Nanak, Kabir and ProphetMohammed all delivered the same message in a way suitedto the people of the age in which they lived. They all taughtthat God is one, Truth is one, and that man can realise theTruth by controlling the mind and the senses.""How to control the mind, Swamiji?"The Master suddenly switched on to a little humour!"Take sour curd and lie down on your bed, covering yourselfwith a warm quilt, and then go to sleep!""The method of controlling the mind also has been beautiful-

ly given by all the sages and saints. They said, 'Serve, love,give, purify, meditate, realise; be good, do good, be kind andcompassionate; enquire about the nature of your true Self.'This is the essence of the teachings of all sages, prophetsand saviours of the world. Follow them and attain Self-reali-sation this very moment."May God bless you! Come again and stay here for sometime."

TOUCHSTONE OF DISCIPLESHIPIn early 1953, shortly after he had sent away Sri…., who hadbeen disrupting the activities and harmony of the ashram,Swami Sivananda assumed what he himself referred to asthe 'Rudra aspect' (fierce aspect) of his personality. To theassembled ashramites he said:

"Moral turpitude is unworthy of a sadhaka and disgraceful ina sannyasin. But, I would let off with a warning the man whosuccumbs to lust, for instance, and give the person a chanceto improve. However, I take even more serious notice of anyattempt to disrupt the harmony of the ashram, to foil the mis-sion of the Lord, and to drive a wedge between workershere. You should be on the look-out for such mischief-mon-gers who are a deadly canker to the institution and removethem then and there. In their case, I adopt the thunderingmethod; and without even so much as a previous warning Isuddenly remove them.I feel very much for him. I do not like to see anyone whohas taken to the path of renunciation denied the saferefuge that the ashram affords, from the onslaughts ofmaya.

I feel grateful, too, to Sri…for the services he has renderedto the ashram during his stay here. But nothing, no personalfeelings that may well up in my heart, can stand in the wayof my all-consuming desire to see that the Lord's work iscarried on unhampered by discordant elements here. Whenthe weeds have to be pulled out, we should not be afraid ofdoing so, for it is our duty.What is lacking in these people is the spirit of dedication. Ifyou sincerely and whole-heartedly dedicate yourself to thedivine cause, such situations as this one will never arise. Itis this half-hearted seva that gives ample room for the oldvicious samskaras to assume great proportions and leadyou astray. You may work day and night; but, unless thisspirit of dedication is fully aroused in your heart, you will stillbe wavering in your faith, in your adherence to divine life,and pitfalls will crowd your path. It is dedication and dedica-tion alone that will enable you to crush and destroy yourself-assertive ego and to progress rapidly on the path ofsadhana. When this spirit has been fully developed in you,then you will understand the meaning of true humility.

Obedience, dedication and spiritual con-tact are all interlinked. Only if you dedi-cate yourself wholeheartedly to the causewill you be able to establish the innercontact with me. Otherwise you mayremain here for a number of years andwork like a bull; but you will not derivemuch spiritual benefit.

Petty personal desires and ambitions, feelings of like anddislike and your own notions about the spiritual life stand inyour way of establishing this contact. You must daily intro-spect and find out your own defects. You must every morn-ing pray to Mother Ganges: "It is through Your supremegrace that I am here on Your banks while millions all overthe world long to have a glimpse of You and to have a sipof Your holy waters. Mother! Bless me that I may be pure atheart, that I may stick to this nivritti marga, that I may befree from all faults and dedicate myself whole-heartedly tothe divine cause."Think: what have you all come here for? Is it for quarrellingover an extra cup of milk or a couple of fruits? Is it to fightfor position and power in the Society? You have come hereto attain Self-realisation. Fix your mind on this great lak-shya. Let nothing distract your attention.Even if you do not aim at Self-realisation, even if you havecome here merely for enjoying peace of mind, it is yourforemost duty to develop some sattvic virtues while you arehere. Virtues only will give peace of mind. Instead, if youspend all your time in idle gossiping and scandal-monger-ing, how can you enjoy peace of mind? And you will disturbthe peace of others, too!

Dissolve all these 'Vedantic Clubs' here immediately thismoment. When three idlers, whether they are sannyasins orhouseholders, meet in a tea-shop, what do they talk about?About God or sadhana? About service to humanity or Self-realisation? No. It is always about someone or other. It maybe about Stalin or Churchill or about their guru-bhais andthe secretary of the Society. They will criticise everyone inthe world, except themselves. And when this group breaksup and the members join other clubs, then the new groupwill criticise the old group! Disgraceful.You must be every where busy in service. Work, work andwork. There is nothing so potent as work to keep the devil(mind) ever engaged and to prevent it from doing its mis-chief. You must surround yourself on all sides with work.You must always have a month's work pending with you!You should never have a chance to feel 'I have finished allwork'; for at that very instant you give the mind a licence torun riot. There is no dearth of work here. I can give you thisvery moment enough work that can keep you busilyengaged twenty-four hours of the day for two years tocome.But you do not want to come closer to me! You hide yourselffrom me. It is difficult for me to see many of the ashramiteshere. Like an Englishman you lock yourself inside yourroom and I have to wait at your door to give you some work.You do not want to undertake two or three types of work atthe same time. You feel you will then be overworked andyou will have a breakdown. Work will never weaken you.Work will infuse new energy into you. It is when your handsare idle that your evil mind gets busy. When you think youhave finished the work on hand, you run to the Ram Ashramto read newspapers, or join the 'Vedantic Club' to talk ill ofothers.You think I do not know anything. I know everything I knowevery bit of every ashramite here, even the new-comers.You cannot hide anything from me. But, it is my nature togive a long rope. I do not make much of silly mistakes com-mitted by anybody; I know it is human to err. I keep a closewatch to see if the person reforms himself or goes his ownway. Silently, I give him every opportunity to reform himself.I give him the right kind of work and the best opportunitiesof studying the scriptures and of engaging himself in medita-tion. I excuse a man's faults almost indefinitely! The knowl-edge of the man's evil doings goes on accumulating in me;and when the limit has been reached I just send him away.You think I am all-kindness and love; you think that I amfond of work and making others work. Yes, so I am. But youdo not know my Rudra-aspect. When by cramming a fewphrases, you get puffed up with the pride of knowledge,when you feel that you are indispensable for the mission,then I show you a little bit of my Rudra-aspect. Just oneGandhi, not any institution, brought independence to India;one saint can bring spiritual uplift to the whole world.

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Swami Sivananda Teaches New Centre

The institution is only an instrument in his hands; and theinstitution provides scope for others to evolve. I can carry onmy work without any kind of institution. Even today I can dis-solve this society, go and live in a cave taking bhiksha, andwork wonders. I am not enamoured of B.A.'s or M.A.'s. IfB.A.'s leave the Society, some M.A.'s will be waiting to join it.If second-class writers leave the ashram, first class writerswill join it tomorrow. It is only one spiritual personality thatcounts in the world, not thousands of half-baked aspirants.Even now I can set you an example in renunciation. I canlive on two dry-breads and Ganges water.

Overwork, financial worries and above alldiabetes, compel me to allow the body afew comforts. You have no idea howmuch energy I spend daily in so manychannels. I must give that back to thebody and keep it in a fit condition toserve.

With all this, I fast completely on ekadasi, and take saltlessdiet on several days of the week. Does any one here dothis? On the contrary, you are quarrelling over an extra cup ofmilk! You are fighting for fruits. If at this young age, when youare full of radiant energy, you do not practise renunciation,titiksha, and self-denial, when will you do so? You have nocontentment at all. That is why there is no Brahma-tejas onyour face. If you have contentment, there will be lustre onyour face, sparkle in your eyes; and you will radiate peaceand bliss. But when your heart is torn into shreds by cravingsand desires, when you are ceaselessly craving for pettythings of the world, what spiritual progress can you achieve?It is better, then, for such people to go out into the world,marry and lead a proper household life. Otherwise, you willmiss both! You would have denied yourself the pleasures ofworldly life, and would have achieved nothing in the spirituallife, either. There is no use of vegetating here. You must bedynamic. You must be full of spirit, vigour and enthusiasm.Supposing you were leading a household life, would you bedaily taking milk and fruits? Ask yourself? If you are earningRs 150 a month and if you are the head of a family of fivemembers, would you enjoy the luxury of a banana evenonce a month? Never. You would, on the other hand, thiinkthat it is a waste of money. Your mind would not even thinkof such things. Why? Because you feel you are responsiblefor the family maintenance, that you should save money inorder that your children may have their education. But hereyou do not feel any such responsibility. You have no feelingat all for the institution! If you have, there will be no problemsat all. All your efforts should be to further the cause, to find

out ways and means of utilising the income of the ashram inthe best possible manner so that the maximum good can bedone to the world. You should completely identify yourselfwith the cause: then and then alone will you understandwhat karma yoga means.But you are not interested in the ashram. You think that youcan deceive the authorities here and further your own selfishends! You are fond of keeping a private purse! You haveyour own bank accounts! A private purse and a cheque bookare the greatest curse to a real sadhaka. They throw you intothe abysmal depths of samsara. When you are in an institu-tion that nourishes you and looks after you, providing youwith all that you need, where is the necessity for you to keepa private purse? When you are serving the institution self-lessly, and when you have no private outside contact, fromwhere do you get money for your private purse? The desirefor private money intoxicates you. It drives you to adopt allkinds of vicious methods to earn money for your privateaccount. You serve the visitors as an inmate of the ashram,show all your teeth in front of them, complain about theashram and then trade on their sympathy by getting a fewrupees from them.What can you do with that money? All your necessities areprovided by the ashram. You cultivate some evil habits. Yoursuppressed old vicious samskaras get the upper hand now.You get a downfall. You try to drag others, too, with you. Youform a party of your own. You do not care for your guru andeven criticise him. The little money creates in you a cravingfor more. You try to drive a wedge between the importantworkers in the ashram, disturb the atmosphere in an attemptto get power and money. You become a dangerous destruc-tive element. Lust for power and wealth turns your head. Youcreate disharmony. You even go to the extent of turningagainst your guru and ruining his mission.What to speak of service of guru? You should whole-heart-edly serve an ashram or institution that has given you foodand shelter for some time! Gratitude is a golden virtue. If youdo not possess even this fundamental virtue-which even ani-mals possess-how do you hope to attain God-realisation?From the very beginning you have adopted the wrong atti-tude to life. Only if you had served your parents would youknow what obedience is, what seva bhava is. When anopportunity for service is offered to you here, you think: "Ididn't serve even my parents; why should I serve these peo-ple?" That is the granite state of your ego. It can only melt byrepeated knocks and blows and by the Lord's grace.

Continuously remember the Lord. Constantlyrepeat His name. Serve, serve, serve. Work,work, work.

When you are not working you should be engaged in fruit-ful study. When you are doing neither, you should do japaand meditation. I have provided all facilities for these withinthe ashram itself. Plenty of scope for work and service,books and journals for study, and the Bhajan hall, mandirand kutirs for meditation. And by God's grace you havefood and clothing without any difficulty at all. Is there anyneed for you to go beyond the ashram area? It is only theupsurge of your own wrong samskaras that takes youbeyond the bounds, that prompts you to make parties andindulge in loose talks and scandal-mongering. Get rid ofthese samskaras by service, study and meditation, by look-ing into the good of others and never even thinking of thefaults of other people. Mind your own business. Mend yourown mind. Evolve, evolve, evolve.

What I have said today is enough to keep you vigilantfor three years to come. I have great love for you all. Ipray to God day and night to bless you with wisdom, dis-passion and discrimination. That is why I am telling youall this. I do not impose any hard discipline on you,because I know there are people here who are in differ-ent stages of evolution and I wish to allow each aspirantto grow of his own accord without let or hindrance; toawaken his latent faculties, to get ample scope for thedevelopment of his talents and to grow in spirituality. Itdoes not mean that I am too lenient. I am carefullywatching every one of your actions. I can judge yourheart from the way you look, from the way you talk, fromthe smallest details of your behaviour. I can point outyour faults then and there and shape your future. But Ido not want you to be afraid of me. I do not want you toobey me out of fear. Obedience should spring from loveand dedication, from a genuine desire to evolve andgrow spiritually. Obedience compelled by fear and dreadwill not last; it will not be sincere and whole-hearted. Youwill only be waiting for an opportunity to run away fromdiscipline.

Therefore, I adopt this loving method ofguiding you on the path. Live here andwork in harmony. Do not criticise any-body. Do not try to disrupt the atmos-phere.

If you free the secretaries from criticism and worry, howmuch good work can they not do? Now all their time istaken up in settling disputes and attending to the pettydesires of ashramites. If all of you work harmoniouslyyou can work wonders. May God bless you with wisdomand inner spiritual strength!

The Sivananda Yoga Vedanta Centre in Rome isbecoming a reality. In November of 2005 theCentro Yoga Vedanta Sivananda was created as aCultural Association in Italy and SwamiJnaneswariananda has been in Rome sinceChristmas learning Italian and the intricacies ofItalian business law as well as meeting some of theSivananda teachers who live throughout Italy. Afew classes have been organised at private homesas well as satsangs with outside teachers in thenorth of Italy. An intensive search is currentlyunderway to find suitable facilities for the yogacentre in Rome.

Picture: Swami Jnaneswariananda at the Teatro Marcello inRome. Light and airy, needs some work, but it has plenty ofspace!!

YOGA VACATIONSYEAR ROUND

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Sun 28 May, 2006 - Sat 24 June,2006Sun 27 Aug, 2006 - Sat 23 Sept,2006Sun 17 Dec, 2006 - Sat 13 Jan,2007• Asanas • Pranayama • Nutrition •Kriyas • Meditation • Mantras • Vedanta • Phi-losophy • Anatomy • PhysiologyInternational Guest Speaker Programme

Advanced Teachers’ Training Courses (ATTC)Sat 1 April - Sun 30 April 2006Thu 5 April - Fri 4 May, 2007

Further Training for YogaTeachersAug 4 - 11, 2006 Yoga for Daily Life• The flexible daily yoga programme• Coping with stress at workJune 2 - 9 and Aug 18 - 25, 2006 Yoga-Body-Work• Identifying common posture faults inthe asanas• In-depth personal practice and advise

July 7 - 9, 2006 Yoga Over 50 • Special care for the back • Asana variations for people with limitedflexibility

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INTERNATIONAL SIVANANDA YOGA RETREATHOUSEFounder: Swami Vishnu-devananda, est. 1957

6370 Reith near Kitzbühel, Tyrol, AustriaTel: +43 (0)5356 / 67 4 04 www.sivananda.org/tyrol Swami

Sivananda(1887 – 1963)

Swami Vishnu-devanan-da

(1927 – 1993)

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Château du Yoga Sivananda26 Impasse du Bignon, 45170 Neuville aux Bois Tel +33 (0)2 38 91 88 82 • Fax +33 (0) 2 38 91 18 09 • email orleans@sivanan-da.netEst 1957

SwamiSivananda

(1887 – 1963)

Swami Vishnu-devananda(1927 – 1993)

SwamiSivananda

(1887 – 1963)

Swami Vishnu-devananda(1927 – 1993)

Yoga and Stress DiplomaCourses April 23-30, 2006 / June 4-11, 2006 Sept. 17-24, 2006Teachers’ Sadhana Week June 11-18, 2006Year Round Yoga Vacations

International Teachers’ TrainingCourse June 30-July 29, 2006 Advanced Yoga Teachers’ TrainingCourseJuly 30-August 27, 2006Sadhana Intensive

1514

-This letter, found among Swami Vishnu-devananda's notebooks that he kept whilehe was in the Ashram in Rishikesh, gives us an idea of his determination and of thewill-power required to succeed in spiritual life. What follows are extracts from thearticle in Reader's Digest that gave Swamiji so much inspiration.

Why does the desire to sleep comeover water so much more than overland? Over Nova Scotia and CapeBreton Island, I hadn't noticed beingtired. Now I could fall asleep in aninstant. I'm beyond the stage where Ineed a bed, or even to lie down. Myeyes feel dry and hard as stones. Butthe cramped feeling in my legs hasleft, as I knew it would. It seems I am made up of three per-sonalities, three elements, each part-ly independent of the others. There'smy body, which wants sleep; mymind, which is making decisions thatmy body refuses to obey. And there'ssomething else, which seems tobecome stronger instead of weakerwith fatigue: at points of danger anelement of spirit steps forth and takescontrol over mind and body.Cape Breton Island is nearly onehundred miles behind. The oceanahead has assumed a different tex-ture, brighter, whiter - an ice field! Itturns dazzling white in sunlight as itslides in beneath my wing. I nosedown and see that the largest icecakes are 50 or 60 feet across. Icould bounce my wheels on themwith a half-inch movement of thestick. At moments I forget I'm in aplane. I feel I could reach down andplunge my hand into freezing water,or close my fingers on a chunk ofground-up ice. I'm conscious only ofthe desolate solitude, as though Iwere standing alone on one of thosecakes.What would I do now if my enginefailed? How could a pilot land onsuch a surface? Well, God and gravi-ty would take care of that. If anessential part of my engine broke, I'dbe down in thirty seconds; I'd haveonly time to bank left into wind, cutthe switch, pull my stick back andpancake onto ice. The landing gearwould be wiped off the moment it hita cake's edge. But possibly the fuse-lage would skid along without smash-ing up too badly and, with real goodluck, end up on ice instead of water.

What then? The wet and cold atnight, without enough to eat….. Andsuppose a storm came up andground the cakes of ice together?Well, suppose the motor had cut outduring take-off. It didn't. Every pilotknows the chance he takes at times,that's part of aviation. I didn't start onthis flight because of its relative safe-ty. I'm here only because I love thesky and flying more than anythingelse. Of course there's danger; but acertain amount of danger is essentialto the quality of life. I don't believe intaking foolish chances; but nothingcan be accomplished without takingany chance at all.As I grew older I learned that dangerwas a part of life not always to beshunned. It often surrounded thethings you liked most to do.I climb higher. Bleak mountain sum-mits glow coldly against a deepeningsky. Hazy in the light of sunset, agreat finger of water points downbetween the ridges on my left. Thegray mass behind it, scarcely percep-tible in the distance, is ConceptionBay. I've covered 1100 miles in 11 hours -and average of exactly 100 miles anhour.I come upon the little city of St.John's suddenly after skimming overthe top of a creviced granite summit -flat-roofed houses and stores, nestledat the edge of a deep harbor. There'sno time to circle, no fuel to waste. Ittakes only a moment, stick forward,engine throttled, to dive down overthe wharves (men stop their after-supper chores to look upward), overthe ships in the harbor (a rowboat'soars lose their rhythm as I pass) andout through the gap, that doorway tothe Atlantic.These are my last minutes ofAmerica and of daylight and I makethe most of them. Why should I con-cern myself with engine failure; I, whohave flown above Nova Scotiaforests and ice fields of a northernsea;

"The Spirit of St Louis, the name of the plane bywhich Charles A Lindbergh crossed the Atlantic tellsthe complete story of his famous New York to Parisflight which shows how much courage and strengthis necessary to achieve the spiritual head. The beststory I ever read. Om Tat Sat on 11.12.53.Reader's Digest November 53. This story inspiredme to do more rigorous sadhana to get success."

1716

The Spirit of St Louis

I, who am about to take on the entire ocean and the night?From now on the explosion of the engine will be inseparablefrom the beat of my heart. As I trust one, I'll trust the other.Now North America is behind me; Ireland 2000 miles ahead.Here, all around me, is the Atlantic - its expanse, its depth,its power, its wild and open water. I am heading eastwardacross two oceans - one of night and one of water. I lookback at the black silhouette of Newfoundland, the final pointof refuge on my route. I've also reached the point where real navigation mustbegin. The detour to St. John's has put me 90 miles south ofthe great-circle course I plotted. All the way to Ireland, I'llhave this extra factor to consider in setting my compassheading. I look down at the ocean for a final estimate of the speedand direction of the wind. The figures will have to last allthrough the night. The surface velocity looks close to thirtymiles an hour. I wish I had some experience in estimatingwind from waves. The direction is about west. I'll angle tendegrees northward to compensate for drift. Another fivedegrees should carry me slowly back onto my great-circleroute.

Suddenly I become aware of a white pyramidbelow me - an iceberg makes me consciousof a strange new sea. Soon there are ice-bergs everywhere - sentries of the Arctic.

Wisps of fog lengthen and increase in number until theymerge to form a solid layer on ahead. I ease the stick backslightly, take five miles from my speed, and turn it into a slowand steady climb to stay above the mist. I've left the coast ofNewfoundland under the best conditions I ever hope for - onschedule, with plenty of fuel and a tail wind.

Why can't I keep the compass needle centered? I skid the"Spirit of St. Louis" back onto course again.Since sunset I have been climbing steadily. But the cloudlayer - you can hardly call it fog at this altitude - has beenrising faster than I. A pillar of cloud blocks out the starsahead, spilling over on top like a huge mushroom in the sky.I tighten my belt, push the nose down a bit, and adjust thestabilizer in preparation for blind flying.Wings quiver as I enter the cloud. Air roughens until it jerksthe Spirit of St. Louis about as though real demons werepulling at fuselage and wings. No stars are overhead now tohelp: everything is uniform blackness, except for theexhaust's flash and the glowing dials in my cockpit.

It's cold up here. I glance at the altimeter - 10,500 feet. I pulloff a leather mitten and thrust my arm out the window. Mypalm is covered with stinging pinpricks. I shine my flashlightonto a strut. It is irregular and shiny - ice! And as far out intodarkness as the beam penetrates, the night is filled withcountless horizontal, threadlike streaks. The Venturi tubesmay clog at any moment! I've got to get back into clear air -quickly!I open the throttle another fifty revolutions. I don't dare nosedown very much to gain speed. The Spirit of St. Louis is toonear the tip of the main cloud layer below and that endlessstratus layer is probably full of ice too. If I drop down into it, Imay never see the stars again.Finally I sense a change in the blackness of my cockpit. Ilook out through the window. I can scarcely believe it. Canthose be the same stars?I was in the thunderhead for ten minutes at most; but it'sone of those incidents that can't be measured by minutes. Imove my flashlight from one spot to another. Not enough icehas yet accumulated on the plane to make much differencein weight; but what about resistance? The air-speed needleshows a five mile drop. Is it because of the increased dragof the plane?I turn southward, skirting the edge of the cloud pillar. I'll haveto fly around these thunderheads. But can I? Great cliffstower over me, ward me off with icy walls. For the first timethe thought of turning back seriously enters my mind. I canclimb another 5000 feet. The canyons up there may bewider. If they're not, and I can find no passes east or south-ward, I'll have to turn back….The pillars of clouds multiply and thicken. I follow narrowcanyons between them, weaving in and out around thunder-heads, taking always the southward choice for course, edg-ing toward the ship lanes and what I hope is clearer weath-er.The 15th Hour: Time - 9:52pmFourteen hundred miles behind. Twenty-two hundred milesto go. All readings normal.I make the log entries and throw my flashlight onto the wingstrut again. The coating of ice is thinner. It's evaporatingslowly. The haze is gradually lessening. I can see cloud for-mations farther away, follow a straighter course throughthem. But something's seriously wrong - both of my com-passes are acting peculiarly. I never heard of two compasses giving out at the same time.Is it possible that I'm entering a "magnetic storm"? Mostpilots say magnetic storms are figments of imagination, likeair pockets. Have I found my way through a labyrinth ofcloud only to be confronted with this new, unknown danger?

The earth inductor's needle is wobbling back and forth frompeg to peg. There's no use paying any attention to it. But theliquid compass hesitates between oscillations and remainsfairly steady for several seconds at a time. If I can get myheading by these periods of hesitation and hold it by thestars, I can keep a general easterly direction; but if the liquidcompass gets any worse, and high clouds shut off the sky, Iwon't know whether I'm flying north, south, east or west. Imay wander around in circles. I'd almost forgotten the moon. Now, like a neglected ally, it'scoming to my aid. Gradually, as light improves, the night's black masses turninto a realm of form and texture. In the moon's reflected lightthey seem more akin to it than to the planet over which theyhover, like the strange foreign surface one sees through atelescope trained on the satellite of the world - volcanoesand flat plateaus; crevasses and canyons; ledges no earthlymountains ever knew - reality combined with the fantasy of adream.

I've struggled with the dawn oftenenough before, but never with such abackground of fatigue. It's the thirdmorning since I've slept.I weave in and out, eastward, toward Europe, hidden awayin my plane's tiny cockpit, submerged, alone, in the magni-tude of this weird, inhuman space.The haze is almost gone. The compasses are now reason-ably steady. I throw my flashlight out onto the struts. There'sno trace of ice remaining. Maybe I've crossed the border ofthe warming Gulf Stream.With the faint trace of dawn - which comes about 1am byNew York time - an uncontrollable desire to sleep falls overme. I've been staving it off with difficulty during the hours ofmoonlight. Now it looks all but insurmountable.I've lost command of my eyelids. When they start to close, Ican't restrain them. They shut, and I shake myself, and liftthem with my fingers. I stare at the instruments, wrinkle fore-head muscles tense. Lids close again regardless, stick tightas through with glue. Every cell of my being is on strike,sulking in protest, claiming that nothing, nothing in the work,could be worth such an effort. My back is stiff; my shouldersache; my face burns; my eyes smart. It seems impossible togo on longer. All I want in life is to throw myself down flat,stretch out and sleep.'ve struggled with the dawn often enough before, but neverwith such a background of fatigue. It's the third morningsince I've slept.I have allowed the compass needle to stray ten degrees offcourse! I've got to find some way to keep alert. There's no

alternative but death and failure. I keep repeating thisthought, using it as a whip on my lagging mind; trying tomake my senses realize the importance of what I'm saying. Itry running fast on the floor boards with my feet for as manyseconds as the Spirit of St. Louis will hold to course. Then Iclamp the stick between my knees while I simulate runningwith my hands. If only I can hold out till the full light of dayhas broken. Then the desire for sleep will give way to wak-ing habits of the day.During the long ages between dawn and sunrise I'm thankfulwe didn't make the Spirit of St. Louis a stable plane. Thevery instability which makes it difficult to fly blind or hold anaccurate course at night now guards me against excessiveerrors. The slightest relaxation of pressure on either stick orrudder starts a climbing or a diving turn, hauling me backfrom the borderland of sleep.I'm like a man lost in a blizzard feeling the weight of sleepon his shoulders as though his coat were made of lead,wanting nothing so much as to fall down in the softness of asnow bank and give way to irresponsible sleep, yet realizingthat beyond such relaxation lies the eternity of death. I mustkeep my mind from wandering. I'll take it in hand at once,and watch it each instant from now on.I've been tunneling by instruments through a tremendouscumulus mass - thank God, the earth indicator compass isworking again. As I break out, a glaring valley lies across mypath, miles in width, extending north and south as far as Ican see. The sky is blue-white above, and the blinding fire ofthe sun itself has burst over the ridge ahead. I nose theSpirit of St. Louis down, losing altitude slowly.At 8000 feet I level out, plumbing with my eyes the depth ofeach chasm I pass over. In the bottom of one of them I seea darker, deeper shade, a different texture - the ocean! Itssurface is splotched with white and covered with ripples.Ripples from 8000 feet! That means a heavy sea.I nose down steeply into the open funnel. Now I'll have theanswer I wanted so badly through the night. Yes, the wind'snorthwest - it's striking the Spirit of St. Louis at almost thesame angle it blew off the coast of Newfoundland at dusk -but it's much stronger. A quartering tail wind! A tail windacross the ocean!That's what I've always wished for. How strong is it? I nosedown to 50 feet above the huge and breaking waves. Thewind's probably blowing 50 or 60 miles an hour. The wholesurface of the water is white with foam. It's a fierce, unfriend-ly sea - a sea that would batter the largest ocean liner. The waves ahead disappear into fog. I have only time toreset the altimeter and start climbing. A hundred feet abovewater, in rough air, is no place for blind flying.The fog doesn't pass. I go on and on through its white blank-ness. Does this storm cover the entire ocean? Except forthat small plot of open sea, I've been in it or above it now fornine hours.In my eleventh hour out from Newfoundland - my twenty-second from New York - brilliant sunlight and an opening

Fourteen hundred miles behind.Twenty-two hundred miles togo. All readings normal.

1918

The Spirit of St Louissky fill me with hope. I've probably passed through the greatbody of the storm. Clouds still lie ahead, but there are chan-nels of clear air between. I'm free of the instruments.Sunlight flashes as I emerge from a cloud. My eyes aredrawn to the north. There, under my left wing, only five or sixmiles distant a coastline parallels my course - purple, haze-covered hills, clumps of trees, rocky cliffs, small, woodedislands.But I'm in mid-Atlantic, nearly 1000 miles from land! I shakemy head and look again. There can be no doubt, now thatI'm awake. But the shore line is still there. Land in mid-Atlantic! Am I hopelessly lost? Is it the coast of Labrador orGreenland that I see? Have I been flying north instead ofeast?But the sun, moon and stars have all confirmed that my gen-eral direction was toward Europe. No, they must bemirages, fog islands spring up along my route. But so appar-ently real, so cruelly deceptive!How can those bluffs and forests consist of nothing but fog?The pointed tops of spruce trees rise above the higher hills. Ican almost see their branches spreading out.An island lies across my route ahead, wooded and hilly.Now I can satisfy my curiosity without being lured off course.As I fly toward it, my eyes almost convince my mind that it island. Then, like the desert mirage that turns to burning sand,shades of gray and white and purple disappear. Bouldersare only shadows next to sunlight. Trees and rolling hillsbecome crevasses in the fog. Beaches are but wisps ofmist; and the surf, a line of whitecaps on the sea.The ocean stretches ahead to the horizon, bleak and end-less as a desert. Its brilliance smarts against my eyes.According to all previous rules, this dawn-created stuporshould have departed long ago. But it hasn't. I'm still carry-ing on the vaguest kind of navigation. I'm losing time. I'mlosing fuel - mixture control and throttle are only roughly set.My eyes close and stay shut for too many seconds at atime. No mental effort I exert can hold them open.

For the first time in my life I doubt myability to endure.I strike my face sharply with my hand. It hardly feels theblow. I strike again with all the strength I have. My cheek isnumb, there's none of the sharp stinging that I counted on towake my body.For the first time in my life I doubt my ability to endure.The stark concept of death has more effect than physicalblow or reasoned warning. I shake my head and bodyharshly. I flex arms and legs, compress muscles of chestand stomach, stamp feet on floor boards, bounce up anddown, jam the stick forward to throw my weight against thebelt. My brain still swims - I'm passing out!No- I'm not going over the precipice. I'm too close to the

water to let go for an instant. Consciousness is coming back. I push the stick forward andleft - to lift the wing. I hold my head in the slip stream,breathing deeply. The seriousness of the crisis has startledme to awareness. I've finally broken the spell of sleep. Thesight of death has drawn out the last reserves of strength.

I glance at the clock - 7:50, New York time - exactly one daysince take-off. Now the greater portion of the ocean isbehind me. There's plenty of fuel in the tanks, and no indica-tion of a defect in my plane or engine. I'm wide awake. It'salmost noon of the day I'll land in Europe.I have a strong impression that I've turned and drifted south-ward of my route, and I was 90 miles south when I leftNewfoundland. I unfold the strip charts on my knees andlaboriously add all the factors involved, detours throughthunderheads, compass deviation in the magnetic storm,errors in following the stars. But what of the unknown direc-tion and velocity of the wind aloft? Figuring the possiblemaximum error the other way could put me equally far northof route. If I head north on a mistaken theory that I'm too farsouth, I may miss the British Isles entirely. And strike thefoggy, fjorded coast of Norway in the night! No, I'll have tofall back on the basic plan of navigation I laid out in SanDiego.My navigating plans complete, I settle back with clear con-science, letting my eyes sweep leisurely over the horizon.Suppose I sight a vessel - what will I do? That's pleasant tothink about. If it lies close to my route, a slight change in angle will cost only a minute or two. Possibly I could get acheck on my heading from the direction in which it's stream-ing. Most ships will be in lanes that round the southern tipsof Ireland and of England.The hours of afternoon stretch out, empty, warm and safe,like the limitless sky ahead. How clear the sky is; how fierythe sun!It's now 26 ½ hours since I took off. It's asking a lot of anengine to run 26 hours without attention. I shift arms on thestick. My left hand - being free, and apparently disconnectedfrom my mind's control - begins aimlessly exploring thepockets of the chart bag. Suddenly it comes on some forgot-ten aromatic-ammonia capsules that were given to me atthe last minute as a weapon against sleep. I crush a capsuleand hold it cautiously, several inches from my nose, expect-ing the stinging vapor of ammonia. There's no odor. I moveit closer, slowly, until finally it touches my nostrils. I smellnothing!My eyes don't feel the slightest sting, and no tears come tomoisten their dry edges. I throw the capsule out. I realizenow how deadened my senses have become, how close Imust be to the end of my reserves.Is that a cloud on the north eastern horizon, or a strip of lowfog - or - can it possibly be land?

Framed between two gray curtains of rain, not more thanten or fifteen miles away, a purplish-blue band has hardenedfrom the haze. I'm only sixteen hours out from Newfoundland. I allowed 18½ hours to strike the Irish coast. If that's Ireland, I'm morethen two hours ahead of schedule. Can this be another,clearer image like the cloud islands of the morning?I stare at it intently, not daring to believe my eyes, keepinghope in check to avoid another disappointment. A fjordedcoast stands out as I approach. Barren islands guard it.Inland, green fields slope up the side of warted mountains. This must be Ireland. The fields are too green for Scotland; the mountains toohigh for Brittany or Cornwall.

I'm almost exactly on my route, closerthen I hoped to come in my wildestdreams!

I climb to 2000 feet so I can see the contours of the countrybetter. The mountains are old and rounded; the farms smalland stony. Rain glistening dirt roads wind narrowly throughhills and fields. Below me lies a great tapering bay; a long,bouldered island; a village. Yes, there's a place on the chartwhere it all fits - Valentia and Dingle Bay, on the southwest-ern coast of Ireland! I'm almost exactly on my route, closer than I hoped to comein my wildest dreams!I spiral lower, still fearful that I'll wake to find this, too, amirage. But nothing in that world of dreams and phantomswas like this little village. There are boats in the harbor, wag-ons on the stone-fenced roads. People are running into thestreets, looking up and waving. It seems to me that neverduring my entire life have I known what of earth was mineuntil this moment. I must have been within three miles of mygreat-circle route when I sighted Ireland. An error of fiftymiles would have been good dead reckoning under themost perfect conditions. Three miles was - well, what was it?Before I made this flight, I would have said carelessly that itwas luck. Now, luck seems far too trivial a word.The engine jerks against its mounting! I stiffen as though I'dhad an electric shock. Irregular spluttering replaces theexhaust's sharp rhythm. But of course! Nothing serious is wrong. I've simply forgottenthat I'd decided to let the nose tank run dry, as a checkagainst fuel consumption. Now it has done so, just as Iintended it to. I turn on the center wing tank. The jerking and coughing stop. Power surges through theplane. The engine smoothes out. The air speed rises. I takeup course.The coast of England is well above the horizon when I see

its outline, pale and whitish in the haze. Above the sheerCornish cliffs, rising straight up out of the sea, farm fieldsbreak off abruptly where their soil has tumbled down intoencroaching waves.I drop down to 500 feet. I can't accustom myself to the shortdistances of the Old World. It's only twenty minutes since Istruck the Atlantic Cornish coast, and there's the EnglishChannel already - shore line darkening against pale gray ofdistant water. The coast of France is an hour's flight beyond. From Start Point of England to Cape de la Hague of Franceis 85 miles. In the past I would have approached an 85 mileflight over water, in a landplane, with trepidation. It wouldhave appeared a hazardous undertaking. This evening it'sjust part of the downhill glide to Paris.A strip of land, ten miles or so in width dents the horizon -Cape de la Hague. The coast of France! It comes like anoutstretched hand to meet me, glowing in the light of sunset.I've made the first nonstop airplane flight between the conti-nents of America and Europe.

Reprinted with the permission of Scribner, an imprint of Simon and Schuster AdultPublishing Group, from THE SPIRIT OF ST. LOUIS by Charles Lindbergh.Copyright 1953 by Charles Scribner's Sons; copyright renewed 1981 by AnneMorrow Lindbergh.

2322

You have the thought “I want to listen to a lecture on yoga”,and as a reaction to the thought you find transport to get tothe Centre, go to reception, change, get a headphone fortranslation and then sit here. You started with a thought andthe reaction to the thought led to doing many things in orderfor the thought to be fulfilled.Karma means action and reaction. Action means thinking.Before we act, we have to think. The real action starts in themind--this is the most direct karma. The practice of yoga begins with the main yamas or ethicallaws such as ahimsa (non-violence) and satya (truthfulness).When we start to understand karma we see clearly that it isnot God who creates himsa or violence - it is our own mind.If we have violent thoughts, we will attract violence. If ourthoughts are non-violent, we will not attract violence. If weare truthful we will attract truth. The next important practice is the niyamas or observancessuch as cleanliness, a positive quality which helps us tohave a clean mind. If this positive quality is part of our think-ing then the karma or the reaction is also positive. If we areclean with our own self as well as with others, then we willattract cleanliness. People who are also clean will want towork with and be with us. If we are not honest we will attractthose who are also not honest. We are surrounded by thatwhich we attract. In a Yoga Centre we find no alcohol, meals are simple.People who are looking for luxury find nothing here to inter-est them, and they are not drawn here. People who come tothe Centre want to be guided on how to be more inwardlycontent and happy. They are humble, simple, calm andopen. If we are like that, our friends also will change. We donot have to be at a Yoga Centre for this to happen, we canalso do this at home. We just change. We can change ourown destiny by changing our thoughts. If we change ourthoughts we change our actions. If we change our actionswe change our surroundings. If we change our surroundingsour life is changed. This is what happens with people whopractise yoga. They change with their own self-effort, notbecause somebody tells them. There is no such thing as being under the control of a guru.

The teacher helps only to give positive input. Ultimately thehighest teacher comes in form of the scriptures. The RajaYoga Sutras by Patanjali Maharishi is the scripture on howthe mind works. It teaches us how to cultivate positive quali-ties, how to develop self-discipline and how to inquire intoour own nature, by asking the question "Who am I ?" All thisis part of the niyamas. And then self-surrender. We surren-der to self-discipline. We need to understand why we followa discipline. It is a result of maturity; of not doing thingsbecause someone says we should. If we study Raja Yogawe need to understand why these rules are there. Self-sur-render does not mean being a child; it means becoming anadult. The idea that self-surrender consists of followingsomeone by surrendering to him is nonsense. What hap-pens if this someone dies or if this someone is not as goodas we thought? It often happens. Self-surrender means tosurrender to a discipline that we have understood.

A follower who does only as the master says is no differentfrom a donkey pulling a cart. Self-surrender means that weare surrendering because we understand that we want tochange and that we are the only one who can bring aboutthe change. No-one else can change us. This is Raja Yoga.And how do we change? Through the thought. And how dowe change the thought? By listening, pondering overwhether it is true or not, and then changing it. How do wekeep changing it? By listening again. How do we keep lis-tening? By keeping ourselves inspired to continue the prac-tice of self-inquiry. Self-inquiry is "Am I satisfied with my life?Have I understood that if I fulfill my desires I will not behappy?" If we have not understood this then we will have tokeep fulfilling our desires. What brings peace? Real under-standing lies in self-inquiry. This type of thought brings usback to the teachings. Patanjali says contentment comes ifwe practise yama and niyama. By listening again to theyamas and niyamas we see that we still have much to do.We have no reason to feel bored.

by Swami Durgananda

We have no reason to feel bored. Who is going to change?It is not really ourselves who are changing. The Self isnot changing, but the mind, the thinking-apparatus, ischanging. Swami Vishnu-devananda would sometimessay jokingly: "The mind is like a tape-recorder, if I talk toyou it is like one tape-recorder talking to another tape-recorder." Who is talking? Just two minds talking to eachother. Like a tape recorder. It is not really the Truth talk-ing. To understand this is to understand Raja Yoga. Themind and the thoughts are impressions from the past.Whatever we have heard, learned, seen or felt areimpressions in the mind, nothing more and nothing less.So if we don't like the impressions, we can change them.

Yamas and niyamas lead us to higher impressions of themind, to sattvic and good impressions. They take us awayfrom himsa or violence, from non-truth, from stealing,from uncleanliness and from laziness. Yamas and niya-mas are there to uplift us.

Negative thoughts and emotions such as violencewhether committed, abetted or caused through greed,anger or delusion, and whether present in mild, mediumor in great intensity result in endless pain and ignorance.Thus there is the necessity for pondering over the oppo-sites. Raja Yoga Sutras II, 34

Negative thoughts and emotions create pain and igno-rance. Ignorance means we forget who we are. We forgetthe goal of life. Negative thoughts and emotions are usu-ally thoughts which involve I-ness and My-ness. Whatabout me? What do I get? I want love. I want this.Sharing? Maybe, if I have enough. But in the meantime Itry to take as much as I can. This negative thinkingmakes us more depressed, more sad and - as the sutrasays - causes endless pain and ignorance. So toremove this negativity we must think of the opposite.

From purification comes disgust for one's own body anddisinclination to come into physical contact with others.II, 40

This is a tough statement. It means the bodyis no longer so important. For the personof average consciousness, the body iseverything. We spend most of thetime looking after our body. Everylittle aspect of the body isoveremphasised, the hair,the eyes, the eyebrows, theskin, the nose, the lips, theteeth, the nails, the arms,the feet, the toe nailsetc. The body becomes

a monument. The purer we become the less interestedwe are in the body. We begin to realise that the body islike a machine or an instrument which helps us attain theunderstanding of who we really are. It actually is not thatclean. It starts smelling after a while! As a result of all thefood we put into it, many processes such as fermentationoccur and then it starts to smell. If the body was not cov-ered by skin it would not appear that clean. Thus in theprocess of mental purification one becomes disgustedwith one's own body and starts looking at it in a differentway.

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Practice with UnderstandingWith purification also comes clarity of mind (...) II, 41

Purification and bodily cleanliness also give us a clear mind.Whatever substance we absorb in the body also affects ourthinking. Once we have started the process of sadhana(yoga practice) we no longer want to eat meat and fish ordrink alcohol. The body of a yoga practitioner changes. Theskin emanates a different odour. The eyes and teeth look dif-ferent. The shine of the hair increases. These aspects ofbodily cleanliness become part of the quality of life, whichthen affects clarity of mind. There is a natural cheerfulness,like a child. Four- or five-year old children are very pure,their skin is pure and their hair shines. Their eyes look as ifthey have been bathed in oil. Their fingernails look fresh.

They have a fresh start from God. But as we go through life,accumulation takes place in all of us. The body starts tosmell. And because the mind is also made of matter, albeitof a subtler frequency, it also starts to smell. With an impurebody and an impure mind the sense of taste also becomesimpure. The desire to eat meat manifests. Meat actuallyappears to taste good, because it is served on a nice silverplatter with various tools and toys such as table cloth, nap-kin, accompanied by sophisticated drinks in precious glass-es, in a beautifully decorated room. But actually it is not ahigher taste, it tastes rotten!

The sense of smell will also change with the practice ofyoga. We are no longer able to enjoy artificial perfumes. Buta pure scent of a flower---this is true purity. It is in this waythat the body, the senses and the mind purify.

Many people may find this process austere. In fact, austeri-ties are individual, and depend solely on what we are usedto. The nature of austerity is self-imposition. We may beused to vegetarian food, and no longer drink coffee. But per-haps every morning we have to have a cup of tea. Not tohave it would be very difficult. To forgo the tea for one weekwould be an austerity. We have to control the senses duringthis time. The senses will knock: "Where is my tea?"Perhaps for an hour the mind will be a little agitated--one ofthe withdrawal symptoms from tea addiction is a headache.But the higher mind has made a contract with this austerityand thus starts to assert its superior position as master. Whowill win? If the austerity has been really self-imposed, thehigher mind will win. The senses see that there is no tea anddaily life continues as usual. The next morning the sensesknock again. By the third day, the headache has gone andwe are free. We have controlled the senses. This is howausterity works. It is not bad to drink tea. But it is not good to

be addicted to tea. We must be just as happy without it.Each one of us can find our own example of austerity.

Patanjali says, in order to free ourselves from the clutches oflife we have to practise austerity-- known as tapas inSanskrit. It has to be self-imposed, it cannot be forced fromthe outside. The clever mind says: "These yogis talk aboutausterity. But don't they know that I have to earn my ownbread? Daily life is hard enough, in fact it is one big austerityalready." This is no argument. Everyone works from Mondayto Friday. Everyone gets up in the morning. Almost everyonefaces the situation of being short of money. This is not aus-terity. Austerity must be self-imposed. We say no to thelower mind and learn to control the mind. Otherwise ourmind is in control of us. If the mind is in control of us, we areunhappy each time our mind does not get what it wants.

For example, we plan and save for a whole year to go onvacation. We have looked through the brochures, bookedthe hotel and we arrive, full of expectations. But when wereach there, everything is different from what we expected:the people, the beach, the hotel, the food, everything is dif-ferent from what we were hoping. We are miserable. If, how-ever, we take care, as much as we can, of all the prepara-tions beforehand but then have no expectations, after a fewdays we will adapt to the situation and will thoroughly enjoyourselves. We adapt. But we can only do so if we havepractised austerity. Austerity keeps the mind flexible.

An example of austerity is to practise yoga asanas everyday; not just to do them only when we feel like it. We makea contract with ourselves. I will practise asanas every morn-ing. Some mornings we feel like doing them, other morningsnot. But we do the asanas anyway. This is the practice ofausterity, which brings mental flexibility. Austerity makes usfree. This mental flexibility enables us to deal with situations,which otherwise we would not be able to handle. Happinessis the automatic result.

Our destiny is in our thought. This is not a religious teachingbut the cosmic law of cause and effect. If we accept thiscosmic law with love, patience and purity, our life will befilled with Divine Grace.

Extracts from a workshop given at the Sivananda Yoga Centre in ParisSwami Durgananda is Yoga Acharya (spiritual director) of the Sivananda YogaVedanta Centres in Europe e-mail SwamiDurgananda@sivananda.netFor further articles consult www.sivananda.org/tyrol

The body of a yoga practitioner changes.The skin, eyes and hair will shine. Theseaspects of bodily cleanliness becomepart of the quality of life, which thenaffects clarity of mind. There is a naturalcheerfulness, like a child.

Austerity must be self-imposed. We sayno to the lower mind and learn to controlthe mind. Otherwise our mind is in con-trol of us. If the mind is in control of us,we are unhappy each time our minddoes not get what it wants.

The destruction of things is fromyour point of view only. There isno destruction; there is onlychange. Take, for example, atomato. When I eat the tomato,the tomato looks at my teeth andcries "Oh my God, I am going tobe crushed." From the point ofview of the tomato, I destroy it.But from my point of view it isconstruction. Destruction of thetomato becomes construction ofthis body. Everyday I eat a toma-to, and my body starts growing.But changes cannot keep goingin one direction. Growth at some

point will stop. And, one daywhen I die, what will happen tome? You will bury me under theearth and put a tomato plantover me and the tomato plant willsay, "You know you ate mycousin once upon a time. Now Iam going to eat you." There willgrow some beautiful tomatoes. Inthis case, destruction of SwamiVishnu's body is construction ofthe tomato. We call it 'death' and'birth' or 'creation' and 'destruc-tion', 'evolution' and 'dissolution'.But from the cosmic point of viewit is only change.

Swami Vishnu-devananda

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"After about six months' stay there was a tug of war in mymind. When you come for the first time to the ashram, or toa master, you think it will be much easier for you; everythingis new. It is something like coming from a hot desert.Suddenly you come under a shady tree, cool with a lot ofwater, and how does it feel? So marvellous, is it not? Oh,you take the water, you splash in it, you sit under the coolshade. But if you are staying everyday at the same pool,under the same tree, how does it feel after some time? Itbecomes monotonous. But the first time you come, it's sowonderful.It's the same thing when you go to an ashram or a master.When you first arrive, you are coming from the world whereit is just like a desert; the people are all negative, thoughtsare negative, everyone is trying to cut everyone else'sthroat. But when you come to the ashram, everything ispure, the people are all good, and everyone is trying to helpothers. They are not perfect yet, but though each has hisown faults, he wants to correct them. There are a lot of prob-lems in ashrams; they are not actually as holy as you think.You find from saints to sinners there, and sometimes in theguise of spiritual aspirants, rogues come in to get away fromthe police. So it is very difficult in the ashram; there is everytype of temperament and condition. But still, being under themaster is like being under a huge tree. Everyone can situnder that tree and enjoy the shade. There is no partiality inthis tree; its shade is completely open to anyone who comesunder it. We are just the scorched people coming from thetowns and villages and various parts of the world and the

master is like a huge tree giving shade to everyone whocomes.After some time, even in this shade, your mind slowly startsfeeling the monotony.

So, the terrible trouble then came tome: one portion of my mind beganpulling me back to my home, to the oldsamskaras, my father, mother, home,family, sisters. The other side of mymind was pulling me to stay with theMaster because I gave my word.Which way to go? Shall I go and serve my parents and stay with them or shall Istay with my Master? I couldn't live with this mind; I couldn'ttake any more! So I approached my Master saying, "Whatshall I do?"I wasn't strong enough to go directly and tell him my prob-lems because we always gave respect to our Master and Iwas very close to him. It was very difficult for me toapproach asking such a question. This much I knew, that myheart was pulling me towards my parents. So I wrote a smallnote explaining my state of mind.

My parents loved me; they had written several letters by thistime and were expecting me. They never knew that I wantedto stay at the ashram, but now, after six months, they sur-mised as much. They wrote telling me to come back homeand live with them, look after my father's land and takecharge of my responsibilities, as they were getting old. This isour way; these are the customs in India. One takes care ofone's parents, especially if one is male. It is his duty to takecare of them, and so they expected me to be home.But I also had other obligations. I had given my word to myMaster and I also felt strong love towards him, towards hisorganisation and his mission. So I wrote, "My parents arepulling in one direction, I want to go back home. I also want tostay here and serve. I don't know which way to go! I have ter-rible agony now in my heart; I want your advice. What shall Ido? Shall I go back home or shall I stay?" What was Sivananda's answer? "Mata nasti, Peeta nasti." Itmeans "for you neither mother nor father." This is a greatphilosophical formula. In innumerable past lives I had mothersand fathers. In this life also there was a father and mother,but they are not going to be here eternally. That was all he

said; he didn't say much. But that was sufficient, because Iknew what he meant. He could see everything that was hap-pening in me and in my future. At that time I was still young; Icouldn't understand, I didn't know what he saw, I didn't evenbelieve what he saw, but I accepted.It seems very cruel to say to a young man to forget his fatherand mother. Master said if I had gone back home it's surethat I would never have been happy because I was notintended to live in that type of small family, with friends, a fewchildren, and so on. That is not inherent in my mind at all; butI could not see that at that time. Now, I can see what state Iwould have been in. There is no idea for me of individual fam-ily life; it's not there.After that day, I never considered anymore that I had only onefather and one mother, but now the other beings in this uni-verse are all my father and mother. That is the teaching Ilearned from my great Master. After I was a little bit morepeaceful and strong, then I was definitely ready to stay. Still, Ihad to go through several stages. So many things I had topass through; this was only the first beginning stage of my lifein the ashram."

Swami Vishnu-devananda

Swami Vishnu-devananda as a young sadhak (far left)

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'Siva was absorbed in the rapture of hisown expression. He danced.Once swept up and captivated by itsinward throb, the rhythms andthe mood began to soar'

A Parable in Sculptureby James A. Kirk

A god does not have to be professed in order to be a god.That One can exist in supreme indifference to the honourwhich men would like to confer by their belief. It mattersnot to God. Even when ten thousand heretic sages agreedto refuse to believe in the gods, the gods were undis-turbed. Still, since a god has all there is with which to play,he can afford to take a moment to render clear to obstinateand clouded minds his real Presence and his Power.

With their power countered and gra-ciously transformed to modesty, asgently as their vicious curses hadechoed back from the real Presence,the faithful champions of scepticismreleased their next defence, a strategyof craftiness. A hideous, venomoussnake coiled silently in the grass andslowly raised its head, spread out itshood and bared its dripping fangs. Sivabent down and gently stroked the out-spread hood, then sliding a hand downto smooth the coils, he cast the snakearound his neck as adornment for hismighty chest.The sage lovers of the Truth, armedwith an infinity of their disbelief, werefurious with the truth which stoodbefore them. Their curses had no sting;their power hung on the opponent as agarment; their craftiness adorned himas a necklace. They decided to admithalf of what they did not believe, inorder to avoid believing in the otherhalf. From out of the dim, occult regionof their misinformed faith they calledforth a supernatural demon to wield hisclub against the threatening truth. Hecame forth with power, hideous and vileas their intentions, but dwarfed as if inmimicry of their half-formed faith. Sivapressed the demon to the ground, set afoot upon his back and paused.Somewhere within the soul of thatgreat god a faint strumming of uncer-tain sound began to stir. So faintly itbegan that he turned his whole mindinward and distinguished a slow andstately rhythm rising from his overflow-ing grace. A hand which held a drumbegan to tap it in the slow and evencadence of a pulsing heart. His supplebody responded to the invitation andthe movement of his legs picked up therhythm. The sound welled forth; thecadence cleared and strengthened witha more insistent throb. The drum hestroked began to beat an intricaterhythm. Crescendos of joy poured forthin the sound and movement of a danc-ing god. The fire in his left hand tracedthe gestures of the accelerating tempo.Graceful arms and hands declared themotion of his ecstasy. Surging legs lift-ed in ascending leaps of unpremeditat-

ed joy. Siva was absorbed in the rap-ture of his own expression. He danced.Once swept up and captivated by itsinward throb, the rhythms and themood began to soar. His body glis-tened and then glowed with dazzlingsplendour as he danced.The heretic sages prostrated them-selves to be his dancing floor. Thegods came down from their heavens towatch the joyful dance. As Siva movedwith stately grace and gay abandon, asonly a Siva could do, mist began toform in the outer reaches of the uni-verse. The torch he waved aloft flaredforth in pulsing rhythms of the dance,and stars expired before its dazzlingbrilliance. All that was not Siva dancingbegan to fall apart, disintegrate, evapo-rate into the thin vapours of apparentnothingness. The dance of joy becameTandava, the Dance of Eternity, adance of universal death and joy.At the climax of the nothingness, whenonly the audience of gods remained tocontemplate his grace and power, Sivapaused, and then began again - asslowly as before. His was to be adance of the full measure of grace. Hehad danced the worlds out, now hedanced them in again, flinging starsinto their heavens, evoking life uponthe earth, a kinesthesis of overflowinggrace and love. So Siva danced a newworld and a new age into being, andhad himself a day of lovely sport andplayful joy. The world is here becauseSiva danced, but can we know,because the world is here, that Sivahas been dancing?When he brought the world very nearto where we stand, the dance closedquietly and he slipped back to the cos-mic fellowship. After all, it matters not toa god to dance a world out or in, orwhether wise men will believe in him ornot. He danced. It was enough.

Reprinted with the permission of Scribner, an imprintof Simon & Schuster Adult Publishing Group, fromStories of Hindus by James Kirk. Copyright @1973 byJames A. Kirk

So Siva, though tranquil, let his over-flowing love and grace impel him to thegesture of visiting the skeptical sages intheir forest hermitage to show them thetruth. A gracious god will spare the timeto step forth and clear up cloudy points.On his arrival at the forest glen, Sivawas received with the violent reactionsof men who face a fact that doesn't fittheir orthodoxies. They discovered,however, that neither disbelief nor dis-belief in a louder voice augmented bycurse could dislodge a simple fact. Sivasmiled.When vehemence had failed to justifytheir ignorance, they summoned bruteforce to authenticate the just reason-ableness of their claim and unleashed aferocious tiger at the god. The only god who would be frightenedby a tiger would be just the kind of godthese sages could imagine and reject. Itwas no such puny god, nor god forpuny men, who stood before them.Calmly and deftly Siva stripped the tigerof its skin and slipped the tiger-skinaround his waist, a gesture of proprietytoward man.

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Walking through the Sivananda Ashram Yoga Retreat I amstruck by the diversity of people who come here to work, tostudy and to relax - local people who work here alongsidekarma yogis, TTCs and Yoga vacationers from the far reach-es of the world. Through the eyes of a wildlife-watcher, I seethis human diversity reflected in the wonderful diversity ofbirds which inhabit the Ashram: they too come from near andfar and every species has a remarkable story to tell.

Everywhere you look in the Ashram there are birds. Many ofthem, like many of the people who work here, are natives ofthe Bahamas. The Red-legged Thrushes (Turdus plumbeus)that hop through the temple during dawn Satsang are doubt-less descendents of the very thrushes which lived here whenSwami Vishnu-devananda founded the Ashram. The same istrue of numerous birds including two beautiful nectar-lovers:the Bahama Woodstar (Calliphlox evelynae), a diminutivehummingbird found only in the Bahamas, and the Bananaquit(Coereba flaveola), which is found throughout the Americantropics as far south as my home in Bolivia. The ancestors ofthese birds have lived in the Ashram since its inception; theyhave witnessed the development of a spiritual communityhere and have learned that here no harm will come to them.

Among the resident Bahamian birds some make their pres-ence plainly felt in the daily life of the Ashram. CommonGround-Doves (Columbina passerina) and Black-facedGrassquits (Tiaris bicolor) spend their days around the

kitchen hoping for handouts from the karma yogis who workthere. Perhaps their ancestors took crumbs from the hands ofSwami Vishnu himself. Meanwhile the Northern Mockingbirds(Mimus polyglottos) which live by the temple have a joyoussong including many repeated phrases, making them soundas though they are day-long chanting Jaya Ganesha!

Some native birds are rarer or shier but may be seen during

moments of quiet contemplation in the native forest surround-ing the Vana Durga Temple. These include the BahamaMockingbird (Mimus gundlachii), whose entire world distribu-tion is restricted to the Bahamas, the White-crowned Pigeon(Columba leucocephala), the Thick-billed Vireo (Vireo cras-sirostris) and the strikingly lovely Western Spindalis (Spindaliszena).

Looking around an Asana class or a Satsang during the win-ter it's clear that many of the Yoga-vacationers at the Ashramare taking refuge from the North American cold. And lookingaround the garden, you can see the same among the birds:many of the birds seen here during the winter are migrantsfrom North America. Among the first birds to greet visitors tothe Ashram in winter are the Ruddy Turnstones (Arenariainterpres) which frequent the rocky shore of the bay and thejetties.These dumpy shorebirds, which take their name fromtheir habit of turning over pebbles in search of food, nest onthe far north shores of Canada and Alaska and migrate

each year to the warmer coasts of the Caribbean and SouthAmerica for winter. While we humans struggle with ourAsanas, we share the Ashram with creatures which have suchremarkable control of their physical bodies that they success-fully undertake these momentous journeys twice each year formany years.

During the winter the trees of the Ashram gardens are jewelledwith warblers from North America which have also flown hun-dreds or thousands of miles to be here. Among the more com-mon of the dozen warbler species in the garden are the CapeMay Warbler (Dendroica tigrina) which breeds in a broad arcacross southern Canada and the northern USA and the deli-cate Prairie Warbler (Dendroica discolor) which travels herefrom the south east quarter of the USA. Also common is theOvenbird (Seiurus aurocapillus) which lurks among the fallenleaves at the edges of the forest temple. It has a wide breed-ing distribution in North America, as does the lovely American

Redstart (Setophaga ruticilla), another common winter visitor.The male Redstart's bright orange markings in its wings, flanksand tail have prompted one of the Ashram's Brahmacharis, toname it the Swami bird.

Some of the birds of the Ashram, like many of the vacationersand a few of the more recalcitrant TTCs, may be found mostreadily on the beach. While we chant on the beach at sunriseafter a meditative walk, Ring-billed (Larus delawarensis) andLaughing Gulls (Larus atricilla) trot through the surf in searchof food. Nearby on the rocks handsomely-striped Killdeers(Charadrius vociferans) pipe gently and a Royal Tern (Sternamaxima) plunges for fish in the shallows. Often during a morn-ing Asana class on the beach platform, an Osprey (Pandionhaliaetus) will circle overhead on slim, elegant wings, in searchof ocean fish.

Finally, some birds, like some people, have come to theAshram by strange routes. The Collared Dove (Streptopelia

decaocto), like many of the long-term human residents of theAshram, is a native of the Middle East. During the midTwentieth Century its populations began an extraordinarywestward expansion through Europe where it is now ubiqui-tous. From Europe it was brought to the Bahamas by peopleand it is now among the commonest birds in Nassau and theAshram. Its scientific name has an unexpected spiritual conno-tation: decaocto is Greek for eighteen and is an onomatopoeicreference to the bird's three-syllable song. An ancient storytells that when Jesus was hauling the cross to the crucifixionhe was thirsty. His disciples stopped by the road to ask an old woman to sell them water. She said she would, for eighteendenarii. Between them the disciples had only seventeen butthe woman doggedly insisted that they pay her eighteen. Forher cruelty she was turned into a bird and, in her song, shecontinues insisting on eighteen denarii - decaocto decaoctodecaocto. It is said that when she relents and accepts seven-teen she will once again take human form. In the meantime

the Collared Dove's decaocto song is among the most charac-teristic sounds of warm afternoons in the Ashram.

But you need not worry about the names of the birds in orderto appreciate them. If you take a moment to contemplate birdsin humility, to prostrate before them as did Swami Sivananda,there is no limit to what you can learn from them. Birds nevertake more than they need to survive; birds never damage theresources on which their survival depends; birds are mastersof their physical bodies and of the elements on which they live- air, water and earth. Their colours and songs are a dailyblessing to us. Their message for us all is that we humans arebut one part of the glorious diversity of life with which we sharethis planet and which it is our duty to love and protect. Theyare a living reminder of Lord Vishnu and his abundant gen-erosity. Each day stop for a moment: watch birds, listen to theirsongs, prostrate before them in awe.Om Namo Narayanaya!Glory to Lord Vishnu in all the diversity of nature!

by Nick Acheson

Red Legged Thrush Bahama WoodstarThick-billed VireoBananaquit Western Spindalis

Photographs M

ike Danzenbacker

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Emotions are the motivating force in our lives. This motiva-tion can be productive, empowering and creative or it can beaddictive, negative and abusive. Whether we are happy orsad, healthy or diseased, liberated or imprisoned in our ownmentally created hell depends upon our ability to manageour emotions. Our emotions are constantly manipulated byadvertising, politics and popular art forms trying to sell theirwares and sway public opinion. Rather than practical train-ing to control the mind, we have a culture that medicateseveryone from pre-school children to seniors because welack the tools to adapt to emotional pressure. Millions areprescribed tranquillisers, anti-depressants and other mood-modifying drugs; or they self-medicate with alcohol, recre-ational drugs, and countless other addictions.

Consider the depression epidemic as one example of emo-tional imbalance:" Depressive disorders affect approximately 18.8 mil-lion American adults or about 9.5% of the U.S. populationage 18 and older in a given year. This includes majordepressive disorder, dysthymic disorder, and bipolar disor-der." Everyone will at some time in their life be affectedby depression -- their own or someone else's, according toAustralian Government statistics. (Depression statistics inAustralia are comparable to those of the US and UK.) " Pre-schoolers are the fastest-growing market forantidepressants. At least four percent of preschoolers -- overa million -- are clinically depressed”.

Alcoholism, obesity and other addictive disorders are equallyserious problems. Compared to eastern culture, western cul-ture is both emotionally immature and imbalanced.

Swami Vishnu-devananda recognized that with our entireWestern technological know- how and industriousness, wehave very little understanding or control of our emotions. Hestated half-jokingly that his mission in the West was to teachpeople to "stand on their own heads."

The ancient science of yoga shows the way to reclaim mas-tery of our emotions. By recognising painful conditions ofalienation, guilt, self-hatred, addiction, fear and the destruc-tive habits associated with these perceptions and by devel-oping new healthy habits, negative emotions can be gradu-ally thinned out and replaced with positive ones. Some indi-cations of emotional strength addressed by the yoga disci-pline are: the ability to concentrate and remove distractionsfrom the mind; to express compassion by listening and see-ing the Divine in all; to be a witness of our thoughts andchoose the thoughts we want to nourish and those we wantto transform; to act from awareness, rather than to emotion-ally react; to be established in contentment and gratitude forgifts in this life; not allowing our happiness to depend onexternal conditions; to maintain nonviolence, truth, control ofsenses; to restrain from habits of stealing and greed; and toconstantly remember God.

Hatha and raja yogas are designed to bring balance andintegrity to both body and mind as a basis for higher spiritualrealisation. Both recognise the same eight steps to gain self-mastery. The first five steps are external or accessories tothe direct control of the mind - and are more emphasised inhatha yoga. The three internal practices of concentration(dharana), meditation (dhyana), and the superconsciousabsorption (samadhi), directly focus and quieten the mind.However, to practise true one-pointed concentration (dha-rana) there must be an extraordinary mental strength. Mostpeople's minds are too distracted with worries, anxieties,desires, fantasies, or just dullness and disassociation to per-form one-pointed concentration.

Raja yoga pinpoints the root disturbances which give rise tothese distractions and categorises them into five afflictions(kleshas). Removing the kleshas is the key to liberating our-selves from the human condition of mental suffering. 1)Avidya - the primordial ignorance that takes the "non-eternal,impure, painful, and non-self as the eternal, pure, happy Selfor Atma".

The other afflictions arise only to compensate for this deepalienation from our immortal, blissful, ever-pure Self of allLife or God. 2) Asmita - egoism or the false “I” created bypure consciousness which identifies with the mind and thebody and then divides the world into objects to be consumedor possessed, objects to be avoided, and objects of no inter-est. 3) Raga - the power of the mind to dwell on the objectsthat the false ego associates with pleasure. 4) Dwesha - theopposite power of the mind to generate emotions of hatredand disgust for objects that the false ego associates withpain. Raga and Dwesha feed each other. 5) Abhinivesha -the instinctual fear of death that haunts all people, even thelearned. These five kleshas or afflictions, generate insatiabledesires and the consequent demons of fear, anxiety, and thelow self-esteem at the root of all negative emotions. Furtherthey agitate the mind blinding the untrained mind from per-ceiving the true unchanging Self.

Because the ego provides a consistent perspective in a con-stantly changing world, it resists change. Concepts, atti-tudes, feelings, likes and dislikes, as well as name, titles,and relationships with individuals, communities, and materialobjects are all ingredients of the ego's false identity. Byseeking the pure Self which is the source of light for themind, yoga helps the intellect to detach from the ego's habit-ual wrong understandings of the self, gradually thinning outthe kleshas.

Patanjali, the compiler of the Yoga Sutras defined Yoga asYogas “chittavritti nirodhah”, which means "Yoga is the sup-pression of the modifications of the mind". These modifica-tions (vrittis) are emotionally charged whirlpools of thoughtthat disturb our peace of mind (chitta). The mind without vrit-tis is pure understanding, a mirror reflecting the Divinenature of the Self. It is the emotional charge of the kleshasthat generates the disturbing thought waves. The root kle-sha, ignorance, is maintained by a vast network of roots ofunconscious desires (vasanas) imbedded in the depths ofour minds. We only recognise them when they swirl up inour consciousness, manifesting as disturbing emotions suchas arrogance, lust, greed, fear, jealousy, anger, hatred andprejudice. The emotionally charged vasanas sit like landmines waiting to explode into our conscious minds whenthey come into contact with corresponding sense objectsdefined by the ego as objects of raga or dwesha.

To use Swami Vishnu-devananda's example, if we have avasana for French pastry we may go for weeks without itbothering us until we pass a certain pastry shop and catch aglimpse of a familiar pastry in the window. Then either werush in and make an impulsive purchase, or we are dis-turbed for the rest of the day with frustration or even angeras the imagination dwells on thoughts of the tempting pas-tries. If we manage to repeat the pleasure of consuming the

pastry again, the impression of raga or attachment becomesstronger and we may find our daily route soon altered to reg-ularly pass by the pastry shop. If we are not mindful, thepastry attachment can become an addiction. The pastryitself does not bring happiness or unhappiness, but the mindthrough the delusion of attachment becomes convinced thathappiness lies hidden in the pastry. The potent antidote for all of the kleshas is unbroken dis-criminative knowledge (viveka khyati). With awareness, wecan catch the mind from falling into negative habit energy ofattachment and fear. With awareness, even if we slip intothe pain-generating habits, we learn to practice vairagya orletting go, and the whole afflictive drama is nipped in thebud. However, to maintain unbroken discrimination requirespurity of mind and one-pointed concentration. These skillsare extremely difficult for the untrained mind and must bedeveloped step-by-step.

The five first steps or angas of Patanjali's eight limbed (ash-tanga) yoga provide a foundation of emotional strength tobecome the master of our mind rather than a slave to nega-tive emotions. The scattered and dulled rays of the mind aregathered back into the concentrated state. The higher prac-tices of yoga then refine the concentration into meditationand finally to the highest states of samadhi. Yoga is not justdoing attractive postures and temporarily feeling morehealthy and relaxed; it is a precise formula for transformingour entire lives "from ignorance to truth, from darkness tolight, and from a life identified with the impermanent materialobjects to spiritual immortality".

These five steps are: 1)Yama - ethical restrictions includingnon-violence (ahimsa), truthfulness (satyam), non-stealing(asteya), continence (brahmacharya), and abstinence fromgreed (aparigraha); 2) Niyama - practices to develop internalpurity including cleanliness or purity (saucha), contentment(santosha), austerity (tapas), study of scriptures (swad-hyaya), and self-surrender (ishwara pranidhana); 3) Asana -posture, 4) Pranayama - breath control; and 5) Pratyahara -abstraction of the senses. Each of these accessories to con-centration and meditation give yoga practitioners not onlysurvival techniques for emotional crises, but tools to perma-nently transform negative emotions into their positive poten-tial of pure joy, discriminative knowledge and freedom (prati-paksha bhavana).

Each of these practices is simple, but essential to bringabout physical and emotional health. Yama or ethical disci-pline is the base. In raja yoga, it is called the Great Vow,(Maha Vrata). Starting with ahimsa or nonviolence, the brutalhabits of the mind are curbed. Knowledge of the unity of lifeis cultivated. The goal of ahimsa is to disarm all hostilities inone's life, by becoming a friend to all beings. By masteringthe vow of truth (satya), the practitioner's will becomes

By Swami Srinivasananda

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Building Emotional Strength harmonised with the Divine or collective will, and whatever heor she thinks or speaks turns out to be true. By masteringnon-stealing (asteya), one becomes a benefactor to the worldand the world naturally supports its benefactor. Renouncingthe tendency to objectify and exploit the world one becomesthankful for the countless gifts of life. Gratitude attractswealth. By the establishment of celibacy (brahmacharya) lifeis empowered with inner strength and vigour. By abstinencefrom greed (aparigraha), the mind quietens down and anunderstanding of the purpose of birth is obtained.

Niyama are basic practices for the purification of body, mind,and spirit. It is the cultivation of purity, light and wisdom.

While Yama reduces theimpurities of rajas (desire,

and agitation), andtamas (darkness andnegativity), Niyamaincreases mentalclarity and discern-ment (sattva).Patanjali writes inthe Yoga Sutras ,"On the purity ofsattwa, arisecheerfulness ofmind, conquestof the sensesand their

organs, andfitness for

Self-reali-sation."

Whatwe

normally consider as hatha yoga--the practice of asana andpranayama--also plays an important role in the eight-stepsystem of raja yoga. Awareness of where we hold tension inthe body and breath, and self-regulating those imbalanceswith asana and pranayama is an amazing first-aid when themind becomes overpowered by the forces of rajas andtamas. When asanas are practised regularly body and mindare made strong and steady and one is free from the distur-bance of the pairs of opposites (likes and dislikes). Then themind's darkness is removed by the regular practice ofpranayama so that it can become fit for concentration. Thebody and breath provide a tangible field for our emotionalimbalances. By thus purifying the body and breath, we openthe space for the deep mental transformations. This is amajor step to reclaiming our emotions.

Abstraction of the senses (pratyahara) is the bridge betweenthe external practices and the internal practices and ultimate-ly leads to the supreme mastery of the senses. Only byestablishing pratyahara can we be free from the distraction ofthe senses. Raja yoga unravels layers of dysfunctional emo-tional training, by transforming physical, emotional and con-ceptual habits. This work demands continued practice and awillingness to let go of afflictive habits. The effort can be mild,moderate or intense. Each person is welcomed to practise attheir own level, at their own pace, realising that the practicewill eventually lead to liberation from ignorance and suffering.

Both Swami Sivananda and Swami Vishnu-devananda weremasters of hatha and raja yoga. Practising in this tradition,we experience the empowerment of emotional transformationin our lives. With will, faith, and practice thousands of yogapractitioners have overcome huge obstacles to lead strong,healthy, productive lives.

Swami Srinivasananda is a senior disciple of Swami Vishnu-devananda and theDirector of the Sivananda Ashram Yoga Ranch in Woodbourne, upstate New York.He is the acharya (senior teacher) for the East Coast Sivananda Centers and amember of the executive board of the International Sivananda Yoga Vedanta

Centers. Like all Sivananda acharyas, he trains yoga teachers and lectures widelyon yoga practice and teachings.

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FIGHT IS GROWTHWhile the Master was sitting in the verandah outside hisroom one evening, some of the inmates of the Ashram tookthe opportunity of getting their doubts cleared. The secretary,Swami Vishnu-devananda, put a problem to the Master. "Swamiji, if there is something wrong in the Ashram, shouldwe inform Swamiji and correct it or should we simply forgetit? If we correct it, we often wound the feelings of the wrong-doer."The Master advised, "Try to improve it by intelligent and kindmeans.""But that method is not always practicable," replied SwamiVishnu-devananda."In an Ashram of three hundred people there is alwaysbound to be some trouble, some fight," observed the Master."Fight is growth! You should be tactful and kind. If in spite ofthis, the feelings of others are hurt, then pray for them."

ON VIOLENCESri KN Reddy asked "Can we use violent methods to fight forjustice?""Never!" answered the Master."Sometimes violence is necessary. Non-violence is not possi-ble at all times and everywhere. Is it true?" Swami Vishnu-devananda queried.To this the Master replied, "Sannyasins should never useany kind of violence. For householders, in order to protectthemselves, they can resist. They can defend themselves.Sannyasins, on the other hand, should not resort to violencebecause they are not the body. During the Vraja Homa cere-mony the body is burnt."

A CORRECT DIAGNOSISVishnu Swamiji's eyes were red. The Master noticed this themoment he came into the office in the afternoon."Oh Vishnu Swamiji! Why are your eyes red?" VishnuSwamiji kept silent."Ohji, don't do tratak too much," said the Master. "It is due toan overdose of tratak, is it not?" "Yes, Swamiji." "Be moder-ate. There is no fun in overdoing these exercises and spoil-ing the eyes. Apply boric lotion to the eyes."

DOING ONE'S DUTYSri Swami Vishnu-devananda expressed this doubt. "If theduty of a disciple for the growth of the institution to which hebelongs clashes with his obedience to the Guru, what shouldhe do?""Guru's words must be obeyed, whatever happens to theAshram," observed the Master. Then everything will be allright."

Swami Vishnu-devananda noted the instruction and after amoment's thought asked again, "If the duty is not done prop-erly, is it not a sin?"The Master replied, "If you fail in your duty it is adharma.""When contradiction comes between obedience and duty,what should be done?""If there is contradiction, pray. Pray and wait," was theMaster's reply.

HIMSA AND AHIMSASri Swami Vishnu-devananda asked, "Is it possible to lead alife without hurting or injuring anybody?""A jivanmukta's life is like that," answered the Master. "It ispossible to lead such a life. If you attain wisdom of the Self, itis possible.""If we wish to save an animal which is attacked by anotheranimal, we have to injure the latter, Is it not a breach ofahimsa?" asked Swami Vishnu-devananda.The Master said, "You have to injure the other animal. It isnot against the principle of ahimsa. If a murderer kills fivepeople daily you will have to kill that murderer. To kill a mur-derer is ahimsa."

CHANGE THE MINDVishnu Swamiji wished to go to Uttarkashi and explained thata change would give him strength to do more work when hereturned. He could also learn certain advanced hatha yogickriyas at Uttarkashi from an expert there."Why do you want a change? What is it that needs achange? Change the mind. Alter the mental attitude. This isthe most important thing," was the Master's advice.

REAL SPIRIT OF SERVICEAs soon as the Master came into the office, he enquired ofVishnu Swamiji, "Vishnuji, did you go to Shroff's cottage thismorning to teach him asanas?""Yes, Swamiji.""That is good. Some of these old people might feel shy topractise asanas in public. They might think that they will fallwhile doing sirshasana and others would laugh. So theyavoid coming to the asana class. For the sake of such peo-ple you should go to their rooms and teach them the asanas.That is the real spirit of service.""Another important point is not to simply come away immedi-ately after the asana practice is over. Do a few minutes ofjapa and a couple of minutes of silent meditation. Repeat theShanti Mantras and then leave the place. Thus, even thisasana class will be converted into a class on the Yoga ofSynthesis. The effects of such asana practice will be muchmore lasting."

Swami Vishnu-devananda was Swami Sivananda's personalsecretary for several years at the Ashram in Rishikesh. He had closecontact with the Master and was able to receive direct teaching fromhim on a daily basis. The following are snapshots of the Masterteaching the disciple, showing how Swami Sivananda never missedan opportunity to guide and instruct.

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Serve….Why is service a solutionto people's problems?Because it addresses theproblem of the ego, of'doer-ship'. Most of our

heartbreak comes from the ego, from the idea that I amdoing something and I want it to come out in a particularway. But when a mishap occurs and something happens tous that we weren't expecting, then we start to ask: Why?

By consciously serving with the attitude that nothing is mine,nothing belongs to me and I am serving others as I am serv-ing myself, then we do not identify with our actions. So oftenin our lives, expectation is the cause of misery and our feel-ing of being let down. So, serve. Do karma yoga.

Serve, Love….The love that is practised in the Ashram can offer solace inour life because it is unconditional. We live together in aspiritual community even though we have not chosen eachother. We come and we are accepted. And we have toaccept each other and live with each other all day long. Wehave no choice. In the 'world', if we do not like someone, wewalk away from them and close the door. But in the Ashramit is not like that. We have to go beyond who each one of usis on the outside and see who we really are. The life in theAshram forces us to become selfless and to experience self-less love.

We have the idea of romantic love…."I like this particularperson because they mirror back what I love about myself. Ilove this other person because of what I love about myself."This is a selfish kind of love, a love that is conditional to theego. Unconditional love is when we just like, just share, justaccept, just are compassionate. It is a love that is notromantic because it is not personal. We don't promote per-sonal attachments, personal kinds of relationships, a per-sonal kind of love. We laugh together, we joke, we have agood time, but we don't have the idea that "I am special andyou are special." Everyone is special. This kind of love pro-vides a breath of fresh air, taking us away from much of thedrama we experience in our emotional life. When we are in an Ashram, love has no name and no form and it is veryrefreshing.

Serve, Love, Give….We have to give in an Ashram. People come and we haveto serve. We have to give of ourselves. The idea of every

one's uniqueness is fine, but the idea of personalityand ego is not promoted. We are habituated to func-tioning from the ego. When we have to bend, adjustand do things we don't like, it is at this point that wehave to give of ourselves. We have to say "OK,because somebody else wants it this way, eventhough I don't, I will go along with it" or "it willstrengthen the Ashram, so I will do it". We sacrificeour own time and feelings and ideas in order to givesomething more than ourselves. This is true giving.Giving is not only donating money, but giving of one-self. We may give money, but if we don't give of our-selves, then there is no power behind the giving. It isonly a token. It is not an easy practice to truly give ofoneself.

Serve, Love, Give, Purify….Purification occurs when we do yoga and meditationall day long - putting the body in shape, putting themind in shape, putting the spirit in shape, putting theaction in shape. We purify the body with the rightkind of food and with exercise or asanas. We purifythe prana with pranayama. We purify the mind andemotions with mantra and chanting. We purify theintellect by listening to discourses or study of scrip-tures or enquiry into the nature of the Self. We let goof our regular ideas and replace them with moresattvic ideas - making them pure, instead of tamasicand rajasic. Instead of having very turbulent and self-centered or dark thoughts, we replace them with thelight and with the truth.

To purify also means that we go through ups anddowns. People come to the Ashram and say, "Oh thismust be heaven on earth." They feel as if they arewalking three feet above the ground and they justwant to quit the world, enter the Ashram and enjoylife fully. They imagine they will talk with the butter-flies and sing with the birds. It is not like that.

We do karma yoga, we have to deal with other people, wehave to cope with strict rules, we have to manage differentfoods cooked by different cooks.We begin to realise that lifein an Ashram is hard work and is not as romantic as we firstthought. And then we have to deal with the ups and downsof our own mind. Toxins start to come out which manifestas negativity. When we try and shift this negativity, it is atthis point that we can say we are practising yoga. need tobe strong to withstand and understand this process of purifi-cation. We must be patient and realise that it will come to anend.

by Swami Sitaramananda

Our true nature is purity, our true nature is peace, our truenature is happiness.

So this is a part of Ashram life - the ups and the downs.Some people will be moody and unhappy-this is fine. It is partof Ashram life. The Ashram is a place where we are accepteddespite our faults. Normally in the 'world' we do not find thisacceptance - we have to put on a façade. We have to act asif everything is fine, when inside it is not so. But in an ashramit is allright for us not to put on this act. It is allright to live outthe ups and downs and know that we will laugh about it aftersome time.

Serve, Love, Give, Purify, Meditate….How can Ashram life bring us to meditation? Of course wepractise meditation every day, but thatdoes not mean that when we sit, wemeditate. The mind can be rac-ing, it can be crazy. Theway that we live our dailylife influences our med-itation. So, becauseof the "Serve, Love,Give, Purify" thatis practised in theAshram, medita-tion comes byitself, eventhough we don'tnecessarilyexpect it. Justthe fact that wepractise medita-tion every day ---5.30am the bellrings, 6.00ampractise - it is just amatter of time. Everysingle day, whether welike to or not, regardless ofour mood, we sit for meditationevery day. We do yoga every dayand we lead a simple, positive, sattviclifestyle. Automatically, without being aware, our meditationpractice will improve. Then it is just a matter of time beforerealisation will be there.

Serve, Love, Give, Purify, Meditate,RealiseSo, if we practise "Serve, Love, Give, Purify, Meditate…",then realisation will follow. What does realisation mean? Itmeans that the impurities are removed and we have theexperience of meditation, both during the time we sit for med-itation and outside of it. It means that when we meditate, we

havethe experience and feeling of calmness. And in our daily life,when we are challenged by circumstances and the peoplewho come and go, still we remain calm. It is at this point thatrealisation happens. We realise that WHO we really are hasnothing to do with the coming and going of the mind and thecoming and going of the different circumstances of our life.We realise that whatever happens, it is only ourselves whocreate our world. We bear and tolerate much more, webecome calm, we become strong and after sometime wesmile at everything. Nothing touches us - we becomedetached and we smile. This is what we call realisation.

We think that realisation must be like being struck by light-ning. We will see lights and float in the air, visit Indra in

heaven and have darshan of our deity or guru It isnot like that at all. Remember well the say-

ing, "Before realisation, chop wood. Afterrealisation, chop wood." Life goes

on. But inside we experiencechanges. Our outlook is different

and our feeling about things isdifferent. We receive inner

confirmation that we areuntouched by the comingsand goings and that weare capable, beyondmeasure, of anything. Weunderstand that we arenot conditioned by thisexistence, by age, by ourbody. We call this theknowledge of Immortalityor a state of All-knowing-

ness. We call it BlissAbsolute. Realisation is

experiencing this -- a statethat is touched by no thing and

experiencing it all the time.

In an Ashram, there is nothing static.The only thing that is stable is the schedule

and the practice of meditation showing us our impuri-ties. It is as if we are constantly being washed. We no longeridentify with the comings and goings around us. We haveequipped ourselves to deal with challenges, using the prac-tices and the tools that we have been taught. We becomestrong and detached. We know it all already, we've seen itall before, so therefore nothing touches us. This is whenrealisation comes.So, Serve, Love, Give, Purify, Meditate,….Realise. And theAshram is a place to do it. Hari Om Tat Sat

Swami Sitaramananda is Director of the Sivananda Yoga Farm Ashram inGrass Valley, California and the Sivananda Yoga Centre in San Francisco.

4746

The winter is quiet in the Ashram, but not desolate quiet, oreery quiet. The silence is soothing, peaceful like a healingbalm. To live here in the winter is a lesson in establishing arhythm with nature. The diversions are few, very little to dis-tract the mind. We live in nature. We are surrounded byancient mountains, the Laurentians in Quebec, said to be theoldest on earth. The Lodge, where the guests sleep, is builtinto the fabric of the land, with the actual mountain serving assome of the walls. The forests around us have remainedintact for many thousands of years. Even though our sched-ule for each day is the same, we know each day to be differ-ent. The light is different. We have come to know the individ-ual routines of the crows and squirrels, the only animals to beseen at this time of year, their black forms silhouetted againstthe glistening canopy of snow. We know the weather inti-mately and are aware of our response to the ups and downs

of atmospheric pressure. We know when the sun rises andfalls. We know how high it will go each day in the sky.

We are only a few 'staff', at this time of year, unpaid spiritualaspirants who have, for the time being, dedicated our lives tothe Ashram, providing a retreat from the stresses and strainsof daily life for those who seek it. And in this process we workunceasingly at improving our own lives. We are going slowlytoward the final emancipation. Some are nearer than others.Some may succeed in this lifetime, but it is more likely thatmost of us will have to return again and again before the les-sons we need to learn are fully absorbed.We rise at 5.30am with the dawn and spend an hour and ahalf in satsang: one half hour of silent meditation, one halfhour of Sanskrit mantra chanting and a short talk on thephilosophy and psychology of yoga. Satsang literally

means to be in the company of the wise and it forms theheart of the life of the Ashram. Swami Sivananda says ofsatsang "there is nothing so inspiring, elevating, solacingand delightful as satsang. Satsang is the greatest of allpurifiers and illuminators of man". However down we feel,however angry, we are always uplifted and inspired by sat-sang.

At 8am our first class of yoga is held. Students from out-side, who use the Ashram as their local yoga centre, aswell as guests and staff join together for just under twohours of classical, traditional yoga. We are taken through abeautifully-sculpted class designed by Swami Vishnu-devananda incorporating the twelve basic postures ofyoga, with emphasis on breathing, relaxation and concen-tration.

At 10am we eat the first of our two meals-pure, organicand vegetarian based on the principles of a yogic diet. Noonions, garlic, mushrooms, meat, fish, fowl or eggs. Nottoo much spice. Swami Sivananda has taught us that thesubtle essence of food creates the mind. To allow us tokeep the mind calm and to go deeper into our meditationwe keep our diet simple and pure. At first, it seems impos-sible to cook without these ingredients, let alone have asatisfying meal, but we learn to use herbs and less heatingspices with ingenuity and the food is delicious. We take itin turns to cook.

At 11am, for one hour, guests and staff together clean theAshram. Karma yoga is the practice of giving selflessly,offering the work to God, with no expectation of reward.The practice allows guests and staff to get to know eachother and introduces the guests into the spirit of Ashramlife.

And then for the next few hours the staff spend time onthe various tasks allotted to each. We may be office-based, working on accounts or administration. We may beon housekeeping, dusting, sweeping, washing, keepingthe adage “cleanliness is next to Godliness” in our hearts.Or maintenance--clearing snow, fixing heaters, paintingdoors. We take it in turns to cover the phones, a twenty-four hour task, and each week a different person is onwake-up, ringing the large sonorous bell in the middle ofour grounds calling us to satsang, night and day.During the afternoon the guests are free to explore the natu-ral beauty surrounding us. Opportunities for snow-shoeing,skiing, hiking, swimming in the nearby lakes, canoeing on thelocal river abound. Or they may have a query on their individ-ual yoga practice, how to do a headstand or questions on thelife of the Ashram and we have one of the staff on hand tohelp. On Saturdays we have two-hour workshops on yoga-related topics. How to control anger, fear, how to developcompassion, joy and contentment. We teach basic Sanskrit,

we study the scriptures.

At 4pm we have another yoga class, at 6pm another mealand 7.30pm another satsang. Our day is always the same.We follow a discipline, we become disciples.

Here we are five or so strangers living a fully-communal lifeworking to serve the guests that arrive. We watch them comeand go. We know it is the weekend only because there aremore guests. We welcome the change of energy and we wel-come the new faces. Some know the Ashram, they are oldhands. They may have been coming for over twenty or thirtyyears. Some are first-timers, keen to learn yoga, eager toexperience some quiet in their minds. The fact that most ofthe daily programme is mandatory is a great leveler. All of us,guests and staff alike must attend both satsangs, and theguests are obliged to go to both yoga classes. We all eattogether and we clean together. We do not know if we havehigh flyers or down-and-outs amongst us. We treat everyonethe same. Because we sit on the floor to eat and to meditate,all of us wear easy unpretentious clothes, another way thatkeeps us on an equal footing.

As Spring approaches our work changes. We happily go out-side eager to dig the ground and prepare for planting. Wechant Sanskrit bhajans as we work the land. The four or fiveoutdoor yoga platforms have to be prepped, sanded andwood-stained. The swimming pool has to be drained andpainted. The camping sites have to be cleared, tents erected.The cabins where the kids sleep for Kids' Camp have to becleaned and made and made ready. Bathhouses arerestocked with mops, buckets, shower curtains and more.From the slower pace of winter, we are picking up speed forthe summer season. We bring in karma yogis from ourCentre in Montreal to help, our staff and guest numbersincrease. Instead of cooking for twenty, we now cook for fiftyand more.The sun is now high in the sky. June has arrivedand with it our first courses, a ten-day Meditation ImmersionCourse, a two-week Detoxification and Juice FastingProgramme and Sadhana Intensive, a two-week course forSivananda-certified teachers, unique in the West in which webuild up to six to eight hours of hatha yoga (postures andbreathing exercises) a day. Twenty to thirty students arrive,eager to deepen their yoga practice. This course is based onthe spiritual practice undertaken by Swami Vishnu-devanandain the breathing exercises) a day. Twenty to thirty studentsarrive, eager to deepen their yoga practice. This course isbased on the spiritual practice undertaken by Swami Vishnu-devananda in the Himalayas and offers a profound spiritualexperience for those who participate. July approaches andthere is another increase in tempo. This time we are prepar-ing for the main intake of guests, who come for the Summersun. We also have the first of our two month-long Teachers'Training Courses, (TTC) with up to one hundred and fifty stu-dents enrolled from around the world. They wearlow

by Padmavati

Even though our schedule for each day is the same,we know each day to be different

48

A Year in the Life of an Ashramt-shirts and white pants as part of the course,and they move as one, like a shoal of fish or aswarm of bees. Their schedule is tight andintensive, meant to stretch the mind beyond itsself-imposed limitations. The students arepushed and pulled to greater horizons, theiregos breaking down in the process. The coursecame from a vision that Swami Vishnu-devananda had of the world on fire, with peoplerunning in panic with nowhere to go. He knewthat he had to help the world and devised thecourse, not to create a new profession of yogateaching, but to create future leaders who couldbring peace and harmony to the world. -He knew that the ancient wisdom of yoga wasthe means to do this. He simplified the fourgreat paths of yoga -bhakti, karma, raja andjnana-into five basic principles. These principlesare proper exercise (asana), proper breathing(pranayama), proper relaxation (dharana), prop-er diet (vegetarian) and positive thinking andmeditation (Vedanta and dhyana). All our prac-tices are based on these five simple principlesand are taught in the Teachers' Training Coursethrough the ancient gurukula system, in whichthe student's daily life is fully integrated into theyoga training. By the end of the course the stu-dent possesses a firm foundation for teachingothers. But more importantly the studentsstrengthen their own personal yoga practicethrough self-discipline and exposure to theessence of yoga psychology and philosophy.The majority of students who take the coursefind its effects are profound and life-changing.And now to complete the joy in the Ashram, thekids arrive. Every summer we welcome Kids'Camp, which combines the beauty and disci-pline of yoga with the fun of camp. The kids fol-low a modified daily Ashram schedule--not forthem a 5.30am wake-up call. Swimming,canoeing, story-telling, games and day-trips arecombined with yoga and meditation. Theydevelop a love of nature, learn to respect allreligions and begin to experience the innersilence and peace that comes through the yogapractice. Their laughter and joy is infectious andwe all smile when they join us each evening forthe chants of satsang.

We have been joined by many swamis from ourAshrams and centres around the world. Theyadd a powerful spiritual presence to the

Ashram, giving solace, guidance and advice tothe students, guests and staff alike. We are nowcooking for up to three hundred. Staff numbershave risen to forty or fifty and the languages wehear remind us of the diversity of the world out-side. Our Teachers' Training Course offerssimultaneous translation in four languages, alegacy of Swami Vishnu-devananda's peacemissions around the world. Numerous nationali-ties and religions mingle in the Ashram with nohint of animosity. The atmosphere does notallow for political discussion, it allows only forthe joy of being human together and for thespirit to soar.

August and September arrive, heralding in theAdvanced Teachers' Training Course and aseries of ten-day courses on Ayurveda. Theleaves are turning. Oranges, reds and yellowsblaze forth from the forests as summer draws toa close. Guests come to drink in Mother Naturein all her glory and the days are still warmenough to have yoga classes outside. AsOctober comes, the tents come down, we saygood-bye to the summer staff and we start tohammer down the hatches. The bathhousesclose, the cabins are firmly locked, the swim-ming pool drained. Our courses continue withan intensive Sanskrit programme introducingsincere students into the beauty of one of therichest languages in the world.

November brings us quietness again, butwe are still busy clearing from the summer andfall. And Christmas is coming. We are takingbookings daily for our Christmas programme,again laden with special guests and swamis. Itis a joyous and joyful occasion with sleigh rides,cross-country skiing, snow-shoeing, feasts, car-ols, and of course yoga. And now Januaryagain. We are still here, practising our yoga.Back to four or five staff, but we are different.We have learned a great deal. We are a littlemore tolerant, a little more patient, a little lessangry, a little more courageous, generous andjoyful. The difference may be small, but stillthere is a difference, there is growth and thereis change. We are blessed. And we thank ourteachers Swami Vishnu-devananda and SwamiSivananda in the silence.

Padmavati is Director of the Sivananda Yoga Ashram Camp inVal Morin, Quebec, Canada

50

Prison Project News

I have relocated to San Francisco, bringing the PrisonProject along with me. We are settling down in this beautifulcity, trying to catch up with the huge pile of prisoners' letterswhich are pouring in at an enormous rate. San Franciscoopens new doors, especially with the proximity of one of themost notorious prisons in the USA, San Quentin, where Ihope we will soon be teaching. This is the prison where arecent execution landed Governor Schwarzenegger intointernational trouble. Krishnadas has moved to the YogaRanch on a permanent basis, and continues to teach at thelocal Sullivan prisons there. Narayani, a graduate of ourTeachers' Training Course 2005, lives not too far from SanFrancisco, and is lovingly taking care of book distribution andmailing list maintenance, while I take care of the never-end-ing correspondence.

My twice relocating has been a setback for the Project,which has suffered from a lack of continuity over the past twoyears. This has resulted in a backlog of books to send andloss of income. The New York Center is still helping out withtheir cookie sales, but we need lots more funds. So -- pleasehelp us to get the Project back on its feet. Contributions canbe sent to the Ranch or the San Francisco Center.

Statistics for 2005Income: US$1,828Books sent: Complete Illustrated Book of Yoga - 109;

Meditation & Mantras - 11; Others - 2

Om and Pranams,Swami Padmapadananda

Letter 1Dear Swami Padmapadananda,I received your book and your kind letter today. I sure do

appreciate your love and generosity! Thank you so very, verymuch! I value the practice of yoga very much. I am still new atit. I receive more information from time to time, in bits andpieces from people like you that enables me to move forward.I am a Christian of many years in that faith. I have foundmuch peace and much better understanding in life by incorpo-rating yoga into my lifestyle.

The book you sent me is a tool that I will use for betteringmyself with. I sure do thank you. I have never really had anyteacher or instructor. I am just led by God's servants such asyourself.

Thank you one more time and may the Grace and Love of

our awesome God pour out tremendous blessings upon youand yours.

Your Friend eternally,PS

Letter 2Hi:I am on a journey in search of enlightenment. I found your

information on some papers I was about to throw away. Idon't know how long I've had it or where I got it from, but thenote said you offer free books on yoga and meditation. Rightnow that is exactly what I need. If you can send me some-thing to help me with my meditation and educate me on yogaposes, I would be most grateful.

Bless you, D

Sivananda Ashram Yoga RanchPO Box 195, Budd RoadWoodbourne, New York 12788 USATel +1.845.436.6492e-mail YogaRanch @sivananda.org

Sivananda Yoga Vedanta Center1200 Arguella BoulevardSan Francisco, CA 94122 USATel +1.415.681.2731e-mail SanFrancisco@sivananda.org

Swami Padmapadananda NarayaniKrshnadas

Sivananda Yoga Vedanta Centre • 51 Felsham Road London SW15 1AZ • email: London@sivananda.netTel: + 44(0) 20 8780 0160 www.sivananda.org/london

International SivanandaYoga Teachers’ TrainingCourse

Wimborne, Dorset, UKApril 22 - May 21, 2006A 4-Week Intensive Course held in the heart of the English countryside

Wimborne, Dorset, UKApril 22 - May 21, 2006A 4-Week Intensive Course held in the heart of the English countryside

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Ashram and Centre AddressesASHRAMSSivananda Ashram Yoga Camp673, 8th AvenueVal MorinQuebec J0T 2R0, CANADATel: +1.819.322.3226Fax: +1.819.322.5876e-mail: HQ@sivananda.org

Sivananda Ashram Yoga RanchP.O. Box 195, Budd RoadWoodbourne, NY 12788, U.S.A.Tel: +1.845.436.6492Fax: +1.845.434.1032e-mail: YogaRanch@sivananda.org

Sivananda Ashram Yoga RetreatP.O. Box N7550Paradise Island, Nassau, BAHAMASTel: +1.242.363.2902Fax: +1.242.363.3783e-mail: Nassau@sivananda.org

Sivananda Yoga VedantaDhanwantari AshramP.O.Neyyar DamThiruvananthapuram Dt.Kerala, 695 572, INDIATel: +91.471.2273.093Fax: +91.471.2272.093e-mail: YogaIndia@sivananda.org

Sivananda Ashram Yoga Farm14651 Ballantree Lane, Comp. 8Grass Valley, CA 95949, U.S.A.Tel: +1.530.272.9322Fax: +1.530.477.6054e-mail: YogaFarm@sivananda.org

Sivananda Yoga VedantaMeenakshi AshramKalloothu, Saramthangi VillageVellayampatti P.O., Palamedu (via)Vadippatti Taluk, Madurai Dist.625 503 Tamil Nadu, INDIATel: +91.452. 209.0662e-mail: madurai@sivananda.org

Sivananda KutirP.O. Netala, Uttar Kashi Dt(near Siror Bridge)Uttaranchal, Himalayas, 249 193, INDIATel: +91.1374.222624/236296Fax: +91.1374.224159e-mail: sivananda108@rediffmail.com

Sivananda Yoga Retreat HouseAm Bichlachweg 40AA- 6370 Reith bei Kitzbuhel, AUSTRIATel: +43.5356.67.404Fax: +43.5356.67.4044e-mail: tyrol@sivananda.net

Chateau du Yoga Sivananda26 Impasse du Bignon45170 Neuville aux bois, FRANCETel: +33.2.38.91.88.82Fax: +33.2.38.91.18.09e-mail: orleans@sivananda.net

CENTRESARGENTINACentro Internacional de YogaSivanandaJulian Alvarez 2201CP 1425 Buenos Aires, ARGENTINATel: +54.11.4827.9269 /9566Fax: +54.11.4827.9512e-mail: BuenosAires@sivananda.org

AUSTRIASivananda Yoga Vedanta Zentrum

Prinz-Eugenstrasse 18A-1040 Vienna, AUSTRIATel:: +43.1.586.3453Fax: +43.1.587.1551e-mail: Vienna@sivananda.net

CANADASivananda Yoga Vedanta Centre5178 St Lawrence BlvdMontreal, Quebec H2T 1R8, CANADATel: +1.514.279.3545Fax: +1.514.279.3527e-mail: Montreal@sivananda.org

Sivananda Yoga Vedanta Centre77 Harbord StreetToronto, Ontario M5S 1G4, CANADATel: +1.416.966.9642e-mail: Toronto@sivananda.org

FRANCECentre Sivananda de Yoga Vedanta123 Boulevard de SebastopolF-75002 Paris, FRANCETel: +33.1.40.26.77.49Fax: +33.1.42.33.51.97e-mail: Paris@sivananda.net

GERMANYSivananda Yoga Vedanta ZentrumSteinheilstrasse 1D-80333 Munich, GERMANYTel: +49.89.52.44.76Fax: +49.89.52.91.28e-mail: Munich@sivananda.net

Sivananda Yoga Vedanta ZentrumSchmiljanstrasse 24D-12161 Berlin, GERMANYTel: +49.30.8599.9799Fax: +49.30.8599.9797e-mail: Berlin@sivananda.net

INDIASivananda Yoga VedantaNataraja CentreA-41 Kailash ColonyNew Delhi 110 048, INDIATel: +91.11. 292.40869 / 292 30962e-mail: Delhi@sivananda.org

Sivananda Yoga Vedanta CentreHouse No.18, TC 36/1238Subhash NagarVallakkadavu PO, Perunthanni,Trivandrum,695 008, Kerala, INDIATel: +91.471.245.1398 / 245.0942Fax: +91.471.246.5368e-mail: Trivandrum@sivananda.org

Sivananda Yoga Vedanta Centre3/655 (Plot No. 131) Kaveri NagarKuppam Road, KottivakkamChennai 600 041, INDIATel: +91.44.2451.1626 / 2451.2546e-mail: Chennai@sivananda.org

Sivananda Yoga Vedanta CentrePlot # 23, Dr Sathar RoadAnna Nagar, Madurai 625 025Tamil Nadu, INDIATel: +91.452.252.1170Fax: +91.452.539.3445e-mail: maduraicentre@sivananda.org

ISRAELSivananda Yoga Vedanta Centre6 Lateris StTel Aviv 64166, ISRAELTel: +972.3.691.6793Fax: +972.3.696.3939e-mail: TelAviv@sivananda.org

ITALYCentro Yoga Vedanta Sivananda +39 347 426 1345roma@sivananda.org

SPAINCentro de Yoga Sivananda VedantaCalle Eraso 4E-28028 Madrid, SPAINTel: +34.91.361.5150Fax: +34.91.361.5194e-mail: Madrid@sivananda.net

SWITZERLANDCentre Sivananda de Yoga Vedanta1 Rue des MinoteriesCH-1205 Geneva, SWITZERLANDTel: +41.22.328.03.28Fax: +41.22.328.03.59e-mail: Geneva@sivananda.net

UNITED KINGDOMSivananda Yoga Vedanta Centre51 Felsham RoadLondon SW15 1AZ, UKTel: +44.20.8780.0160Fax: +44.20.8780.0128e-mail: London@sivananda.net

UNITED STATESSivananda Yoga Vedanta Center1246 Bryn MawrChicago, IL 60660, USATel: +1.773.878.7771Fax: +1.773.878.7527e-mail: Chicago@sivananda.org

Sivananda Yoga Vedanta Center243 West 24th StreetNew York, NY 10011, USATel: +1.212.255.4560Fax: +1.212.727.7392e-mail: NewYork@sivananda.org

Sivananda Yoga Vedanta Center1200 Arguello BlvdSan Francisco, CA 94122, USATel: +1.415.681.2731Fax: +1.415.681.5162e-mail: SanFrancisco@sivananda.org

Sivananda Yoga Vedanta Center13325 Beach AvenueMarina del Rey, CA 90292, USATel: +1.310.822.9642e-mail: LosAngeles@sivananda.org

URUGUAYAsociacion de Yoga SivanandaAcevedo Diaz 152311200 Montevideo, URUGUAYTel: +598.2.401.09.29 / 401.66.85Fax: +598.2.400.73.88e-mail: Montevideo@sivananda.org

AFFILIATED CENTRESARGENTINACentro de Yoga SivanandaCarlos y Laura ChiarottoAlderete 97- Neuquen (8300)ARGENTINATel: +54.299.4331774/ +54.299.4484879e-mail: naradaneuquen@hotmail.com

BOLIVIACentro de Yoga Sivananda Santa CruzCalle Junin #271Santa Cruz de la Sierra, BOLIVIATel/Fax: +591.333.1508e-mail: marcelaterceros@hotmail.com

BRAZILCentro Sivananda de Yoga Vedanta

Rua Santo Antonio, 374Porto Alegre 90220-010 -RS, BRAZILTel: +55.51.3024.7717e-mail: centro@yogasivananda.com.brwww.sivanandayoga.com.br

Centro Sivananda de Yoga VedantaRua das Palmeiras n/13Botafogo, Rio de Janeiro CEP 20270-070BRAZILTel: +51.21.2266.4896 www.sivanandayoga.com.br

CANADASivananda Yoga Vedanta CentreSarojini32 Drake CrescentSt. Johns, Newfoundland A1A 3L3CANADATel: +1.709.726.0376e-mail: namaste136@hotmail.com

Sivaram & Sasi"Lakshmi"108 Des BergesVaudreuil-Dorion, Quebec, J7V 9X2CANADATel: +1.450 510 2656/+1.450 510 2657e-mail Psivaraman@sympatico.ca

Mountain View CentreCatherine Gillies (Kumari)17, rue BancroftGatineau (secteur Aylmer)Québec, J9H 4N1, CANADATel: +1.819 684-2084e-mail: mountainview404@yahoo.cawww.yoga-aylmer.com

FRANCECentre de Yoga Sivananda affilié17 avenue Julien Panchot66000 Perpignan, FRANCETel: +33.6.64.14.11.99Shankara(Lou Couture)Lieu-dit "Scalo"20230 Santa Lucia di MorianiCorsica, FRANCETel: +33.4.95.38.48.44. or+33.6.11.39.38.33

GERMANYInternational Sivananda Yoga CentreKleiner Kielort 820144 Hamburg, GERMANYTel: +49.40.41.42.45.46e-mail: post@artyoga.dewww.artyoga.de

INDIASivananda Yoga Vedanta Centre# 79, 4th cross, 4th Block, 16th MainKoramangala, Bangalore -560034Karnataka State, INDIATel: +91.80.2563.4991Mobile: +91 98866 72136e-mail: yogamana@yahoo.co.in

Sivananda Yoga Vedanta CentreSwami Sundarananda'Laxmi Sadan'College RoadPalakkad, Kerala 678 001, INDIATel: +91.491.254.5117 / 354.4549e-mail: pgt_gak@sanchara.net.in

Sivananda Yoga CentreAjitha VijayaraghavanE-94 Income Tax QuartersPanampilly NagarKochin, Kerala 682 036, INDIATel: +91.484.231.3418

T RaghavanKripa, KundanmurMaradu P.O.Kochi 682304, INDIAe-mail: trmenon@vsnl.com

Sivananda Yoga CentreSarath KumarBalan K. Nair Road, Asokapuram,Kozhikode, Kerala 673 001, INDIATel: +91. 495 2771754/2770384Mobile +91 944 6953652e-mail: mail@sivanandayogacentre.com

Sivananda Yoga Centre#236,5th Cross, 3rd Block,H R B R Layout,Bangalore 560043, INDIATel: +91 80 57637144, Mobile: +91 9448464448e-mail: yogaprabhus@yahoo.co.uk

Arsha Yoga GurukulamDouble CuttingCalvarimount PostIdukki (Dt), Kerala 680 681 INDIATel: +91 480284 6080e-mail: harilal_k@yahoo.comwww.arshayoga.org

Sivananda Yoga Centre, GurgaonM13/23 DLF Phase IIGurgaon 122002Haryana, INDIATel: +91 0124 2581353e-mail:yogashowstheway@yahoo.com

Sivananda Yoga Vedanta CentreDurairaj Narayanasamy (Ganesha)L-12, 26th Street, Annanagar East,Chennai 600102 INDIATel: +91.44.2663.0978Mobile: +91.98.402.5.1382 e-mail:durain@gmail.com

INDONESIABali Yoga and WellnessBeate / Billie McLatchieJl Tunjung Mekar 58Br Peliatan, KerobakanBali, INDONESIATel: 62 361 429 828e-mail: info@baliyogawellness.comwww.baliyogawellness.com

ISRAELSivananda Yoga Centre3 Reuven StreetJerusalem, ISRAELTel: +972.2.671.4854e-mail: syvc@013.barak.net.il

Sivananda Yoga Centre8 Amnon and Tamar Street, Apt 1Herzelia, ISRAELTel: +972.9.9561004e-mail: gerag@internet-zahav.net

Sivananda Yoga Center11a Einstein StreetHaifa 34605 ISRAELTel: +972.4.8111921e-mail: narayans@netvision.net.il

Sivananda Yoga Centre614A Apartment 11Eilat 88000, ISRAELTel: + 972 8 631 7354email: Yofy@canoemail.com

ITALYAssociazione Yoga SivanandaVia. V.VenetoI-30031 Dolo (VE), ITALYTel: +39 041 51 03 709

Cell: +39 348 89 86 047e-mail: silvia@padmavati.netwww.padmavati.net/yoga-sivananda-venice.htm

In Sabina Yoga CentreTorri in SabinaLazio, ITALYTel: +39.340.387.6028e-mail: giulialandor@tiscali.comwww.insabina.com

LEBANONSivananda Yoga Centre522 Couraud Street #3AGemayzeh, Beirut, LEBANONTel: +961-1-566-770e-mail:sivanandabeirutcenter@yahoo.com

POLANDSivananda Yoga Vedanta Centrumul.Friedleina 20/630-009 Krakow, POLANDTel: +48.12.634.43.83e-mail: parvati@wp.plwww.joga.most.org.pl

UNITED KINGDOMJody Tull (Jyoti)73 Crown StreetBrentwoodEssex CM14 4BD, UKTel: +44.127.7210372e-mail: jodytull@aol.com

UNITED STATESSivananda Yoga Centerc/o Bharat J. Gajjar614 Loveville Road, Bldg. D-1FHockessin, DE 19707-1611, USATel: +1.302.234.8553e-mail: bgajjar@comcast.net

Vishnu-devananda Yoga Vedanta Center1034 Delaware StreetBerkeley, CA 94710, USATel: +1.510.273.2447e-mail: mail@vishnuyoga.orgwww.vishnuyoga.org

Yoga and Inner Peace3964 Lake Worth RoadLake Worth FL33461-4054, USATel: +1.561.641.8888e-mail: b@yogapeace.com

Stone Door Yoga RetreatDattatreya and Sita Lakshmi168 Fahery Road, P.O. Box 256Beersheba Springs TN 37305, USATel: +1.931.692.2350e-mail: yoga@yogadoor.comwww.yogadoor.com

Yoga WarehouseShyam and Mohini508 SW Flagler Ave.Fort LauderdaleFlorida 33301 USATel: +1 954 525-7726e-mail yogis@yogawarehouse.orgwww.yogawarehouse.org

OUTSIDE TEACHERSAUSTRALIAKamala40 Ninth AvenueKatoomba 2780NSW, AUSTRALIA

Tel: +61.2.4782.3245Fax: +61.2.4782.4185e-mail: KamalaDevi@bigpond.com

Daya Devi (Donna Bennetts)P.O. Box 5150Middle Park 3206Melbourne, AUSTRALIATel: +61.427.483.808e-mail: donnabanana@yahoo.com

BERMUDAMohini NatarajanBirkdale98 Harrington Sound RoadSmiths Parish HS01, BERMUDATel: +1.441. 293.0579e-mail: mohininatarajan@hotmail.com

CANADAJames Alfieri (Arjuna)17 rue BancroftGatineau, Quebec J9H 4N1, CANADATel: +1.819.684.2084

Isabelle Boutet (Karuna)69 Third AvenueOttawa, Ontario, K1S 2J7 CANADATel: +1 613.234.4242iboutet@uottawa.cawww.karunayoga.ca

Sue-Anne Hickey (Saraswati)5170 West Hill Avenue #14Montreal QC H4V 2W7CANADATel: +1.514.577.1963e-mail: Harmoni@cam.orgwww.illuminartyoga.com

FRANCE Centre de Yoga VedantaSita7 rue Notre Dame06000 Nice, FRANCETel: +33.4.93.91.09.58

FIJIJames Marlowe2 Kavika PlaceSuva, FIJITel: +679.308.409

IRANIran Yoga CentreChandra (S.A.Hamid.M.Naini)1 Jianpanah Lane, Park AvenueHamila Blvd, Poonak Circle, Tehran14696, IRANTel: +98.98.21.4428072e-mail: IranYoga@mail.dci.co.ir

ITALYElbayogaLoc. Lacona 9BI-57031 Capoliveri Li- ITALYTel/fax: +39-0565-964026 or mobile +39-320-1529854e-mail: elbayoga@yahoo.it

LITHUANIAJogos Centras Narayana (Haridas)Saltoniskiu 29/3, VilniusLt - 2004, LITHUANIATel: +370.52607723e-mail: narayana@yoga.lt

Shanti Yoga Vedanta Center (Rukmini)Medziotoju 14, VilniusLT-10220, LITHUANIATel: +370.52767676e-mail shanti@jogoscentras.lt

MEXICOKaren Anderson

Diego de Osorio 125Lomas Virreyes, MEXICO 11000Tel: +52.5.202.65.78

Tashirat Cosmic Learning CenterBrenda Jacobsonkm 4.5 Carretera Sto. Domingo OcotitlanTepoztlan, Morelos 62520 MEXICOe-mail: contact@tashirat.comwww.Tashirat.com

PORTUGALFrank Jensen (Parameshwara)Moinhos VelhosCotifoLagos 8600-077, PORTUGALTel: +351.282.687147e-mail: frank@moinhos-velhos.com

PUERTO RICOEduardo A. Falcon-Villafane (Vasu)# 274 Avenue Eleanor RooseveltHato Rey, PUERTO RICOTel: 787 761 5625

SOUTH AFRICAAbundance Yoga and Holistic CentreCynthia and Gary Fort11 Montrose AvenueClaremont, Cape Town 7708, SOUTHAFRICAe-mail: abundanceyoga@telkomsa.nethome.telkomsa.net/abundanceyoga

SWITZERLANDSurya-Chandra YogaschuleOttenbacherstrasse 8CH-8912 Obfedlen, SWITZERLANDTel: +41 1 760 3688e-mail: hari@surya-chandra.chwww.surya-chandra.ch

UKRAINESivananda Yoga Centre(Valentina Nikitina)Sadovaya Str 6095050 SimferopolCrimea, UKRAINEe-mail:valentina-nikiti@mail.ru

Victoria Rybachuk (Savitri)Street Baggovutivska 3/15, Flat 88Kyiv 04107, UKRAINETel: +380 44 4833683, mobile +380679925623e-mail: padma04@yandex.ru

UNITED KINGDOMInnergy Yoga CentreEast Row, Kensal RoadLondon, W10 5AW, UKTel: +44 (0) 208 968 1178e-mail: faustomaria@innergy-yoga.comwww.innergy-yoga.com

Sri Ramachandra71 Stansted RoadBishops StortfordCM23 2DT, UKTel: +44.1279.834670

UNITED STATESNeelakantha and Pushpa Robinson 472 M St S. W. Washington D. C. 20024, USAe mail yogini8@hotmail.comTel: +1.202.439.7167 or +1.202.863.7482

Kyle Curley3515 28th St #104Boulder, Colorado 80301 USATel: +1.303.443.2998e-mail: Pepovium@aol.com

Gloria McCartney (Radha)7450 N. Rogers, #906

Chicago, IL 60626-1666, USATel: +1.773.465.2117 cell: 773.450.8248e-mail:radhachicago@12dollaraccess.com

Tony D'Angelo (Keshava)3832 NYS RTE 22PO Box 403Willsboro, NY 12996, USATel: +1.518.963.7928

Grace Welch67 Scotch Pine DriveIslandia, NY 11749, USATel: + 1.631.348.7199e-mail: grace@gracewelch.comwww.gracewelch.com

The Synthesis of Yoga Natural RetreatsAnthony Sadasiva88-10 74th PlaceNY, New York 11421, USATel: 718.296.8543e-mail: sadasiva@earthlink.netwww.yogasynthesis.org

Divine Love YogaDavid LeWinePO Box 519Verplanck, NY 10596, USATel: +1.914.737.0781e-mail: dlyoga@aol.com

Hari Markman888 Louise CircleDurham, NC 27705, USATel: +1.919.383.6326

Nancy Polonitza7 W. 8 StreetBarnegat Light, NJ 08006, USATel: +1.609.361.0957e-mail: yogabythesea@hotmail.com

Uma (Carolyn Esposito)601 Oakwood DriveNorthvale, NJ 07647, USATel: +1.201.767.3898e-mail: carolynuma@yahoo.com

Michael and Swetlana SindlerPrema Yoga1329 Saluda River DriveWest Columbia SC 29169, USATel: +1.803.796.7901e-mail: premayoga@mindspring.com

Bharata (Bruce Cable)43 Walnut StreetGreenville SC 29607-1347, USATel: +1.864.235.4778e-mail: brucecable@hotmail.com

Elias Guerrero (Mahadeva)7406 Dragonfly CourtAustin TX 78744, USATel: +1.512.416.9350e-mail: yogashowstheway@earthlink.net

Faye Yousry (Padmakshi)School of Healing Arts5049 Cass Street, #3San Diego CA 92109, USATel: +1.858 272 2588e-mail: fayeyousry@nethere.com

Mirabai Korallis817 Wallace St.Coral Gables, FL 33134 USATel: +1 305.803-5112 e-mail: Mkorallis@aol.com

54

July 5 - 9 2006Val Morin, Quebec, Canada

Five days of rituals, in which the energy of themain Temple murthis is transferred to smallermurthis and the Temple is cleaned, renovated

and redecorated. The energy is then transferredback to the main murthis in a powerful recon-

secration ceremonies.

The programme will be attended by SwamiVishnu-devananda's closest devotees.

The rituals will be performed by South Indianpriests under the supervision of Potti Swami

and guidance of the Executive Board and withthe blessings of Master and Swamiji.

For programme of events please contact Sivananda Yoga Ashram Camp

673 8th AvenueVal Morin, Quebec J0T 2R0, Canada

tel 819 322 3226e-mail hq@sivananda.org