Laughing Lotus College of Yoga Personal Submissions 1

Fall 2009
 Assigned term from the 
Submitted by  Pages
Yoga Sutras 
Aparigraha  Roberta Arruga  3‐4 
Asana  Katrina June Butkas  5 
Avidya  Georgina Aymerich  6 
Bhoga  Maria Medina  7 
Dharna  Holly Ramey  8 
Karma  Laticha Sotero  9 
Parusha  Tim Griffin  10‐12
Partyahara  Taryn Matusik  13 
Pratipaksha Bhavanam  Michael Whiston  14‐15
Prakriti  Lara Dwyer  16 
Samadhi   Robyn Stein  17 
Santosa  Alexandra Blatt  18 
Saucha  Sage Mehta  19 
 Aparigraha
Roberta Arruga

Aparigraha, the fifth and last of the yamas, is non-possessiveness (also

known as abstinence from greed). It is actually complete freedom from
greed or covetousness. You should not try to possess more than you
minimally need. As Swami Satyananda Saraswati mentions in Four
Chapters on Freedom, “This keeps the mind unoccupied and also he (the
aspirant) does not have to worry about anything because there is nothing
(no possessions) there to be protected.” When we become non-possessive,
or non-attached, we become impartial and in that way the conditioned
love, affection, compassion and so on becomes unconditional, and not
merely restricted to family, friends, relations, etc.

“One who is not greedy is secure. He has time to think deeply. His
understand of himself is complete” – Yoga Sutra II.34

The more we have the more we need to take care of it. The time and
energy spent on acquiring more things, protecting them, and worrying

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about them cannot be spent on the most basic questions of life. What is
the limit to what we should posses? For what purpose, for whom and for
how long?

Staying focused in aparigraha helps us to also stay focused on the matters

which are truly the most meaningful to us. We must prioritize how our
time and energy is spent.

Aparigraha is also can be translated as “hands-of”, that’s for me is the

learning of let it go, let it go our attachment to things, people and
thoughts. The more we let it go in all areas of life unfolds itself to us.
When we are holding so much that our hands are full, we prohibit the
capacity to hold even one more item. When we set-forth holding pre-
determined ideas and beliefs, we inhibit our capacity to discover new
ideas and experiences. Aparigraha is the practice of give it away. Give it
away!

I also need to mention that aparigraha is also understood as we should

only to take what we have earned. Gifts from others affect us and make us
greedier. One consequence is that we start giving gifts because we expect
something in return, which is bad because we get offended if we do not
receive anything. A sannyasin should therefore avoid gifts. Greed also
leads to attachment, and anxiety accompanies attachment. These are all
obstacles to gaining spiritual knowledge. Swami Sivananda says, “. . .
freedom from attachment will result in knowledge of the whole course of
our journey.” Also, it will be easy to observe asteya, or abstinence from
theft, if we have mastered aparigraha.

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  Asana
 
 

  Katrina J Butkas
 

I was happy to receive the word “asana.”  I dove intensely into the practice of yoga postures 
about one year ago and saw this assignment as a great opportunity to reflect upon why I am 
engaging this practice.  

Why do I/we do the asana? The first answer that came to my mind is that they make me feel 
good. This answer is acceptable but could be slightly troublesome. Perhaps, I am only doing the 
asana because they release endorphins and make me feel good; maybe I am little addicted. 
However, upon further reflection, I realized that I also do the asana because they calm my mind, 
help me make clearer decisions, and allow me to approach life with greater compassion for 
myself and others.  These answers are more in keeping with what the Yoga Sutras tell us.

What follows is what came to me regarding the purpose of the asana while reading the Yoga 
Sutras and talking to my gurus (my parents – Al and June Butkas). 

The mind can be thought of as many threads. Each thought, feeling, and idea is a separate 
thread. These threads extend all throughout the body and, if left untended, move, tangle, knot, 
and fray. Due to our experiences, these threads can become so knotted and thick that they 
restrict and block what lies behind the mind. What lies behind the mind is a steady, pure, true 
creation. I like to think of this thing as light (e.g., “Inner Light”). When light travels through a 
vacuum (e.g., outer space) it remains unchanged. It is only when light interacts with matter that 
it changes.  Our Inner Light tries to shine through our physical being to do good deeds in the 
world but has a hard time doing so when the threads of our mind become restrictive.

How do we reweave the threads of the mind into something more orderly and loose so that the 
light can shine through? Yoga is just one of many ways. One of the definitions of Yoga is to 
weave together the strands of the mind. All eight limbs of Astanga Yoga help us reweave the 
strands of the mind but meditation may be the main activity during which the transformation 
actually occurs. The other parts of Yoga mostly serve to prepare the yogi for meditation.  The 
Sutras seem to imply that first come the “cultural asana” (the poses we do in our Vinyasa Flow), 
then comes meditation in a single asana (often a seated posture), then comes pranayama, then 
comes the reweaving of the mind. However, I think we can also find meditation and rework our 
minds while doing the Vinyasa Flow practice (asana strung together in a purposeful manner with 
the breath).

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 Georgina Aymerich

AVIDYA

In the yoga sutras Patanjali talks about Avidya as the obscuration of the
nature of Brahman. We all have a Brahman inside of us, we are our own
God and we all have the answers, but is Avidia that limit us in a way
that we perceived things as they are not and not perceive things as
they are, we don’t recognize the things around us and in us clear
enough.

Avidia is called ignorance, not as stupid or uneducated but more us

having a veil in front of us that clouds our perception LACK OF
CONSCIOUS AWARENESS.

Avidia is express in four different ways: Ego, fear of death, (of let go),
refusal and the desire to have something whether we need it or not.

Here I gave
Avidia is theanforgetting
example of of our
my true
ownSelf
situation a few weekstoago
and attachment the when I
material
moved to a smaller
world around apt and Iawareness.
us. conscious could not see beyond the things I left in my
other apt, and how I was not able to enjoy myself at the new apt
because
One of the of the obsession
reasons why weof wanting
do Yogathese materials
is to reduce things…finally
Avidya to get read of
realizing
this veil that
that were just “things”
is in front andtrue
of us so the I didunderstanding
not need them to beto
comes happy.
surface.
As we grow we eliminate ignorance by educating ourselves, the same
way philosophy
Yoga by studyingclaimsyoga we thatcan
the eliminate this veil that
way to eliminate is in front
suffering, pain,of us so
we can see who we really are and Just like education
depression, grief, is by eliminating its cause which refers to this presents
opportunities
“ignorance” ofand increased
not seeing our potential.
true Brahma, Yoga ourphilosophy
true self, thispromises
lack ofan
unlimited increase in potential and opportunities by the removal of
Avidya. .

Avidya is not something one has to live with, is only a state of the mind
and it does not have to be permanent because it can be changed.
NAMASTE.

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 BHOGA

Maria Medina-

Fun, adventure, enjoyment of the senses, consumption

The root word is derived from the root word Bhug, which
means to “partake of”
Bhoga is making either pain or pleasure evident to the senses.

In the yoga sutras Patanjali translated bhoga as partaking of

experience, especially those which result from one’s karma (and
ego)

Ex: “I am pained, I suffer, I am enjoying, I am pleased.”

So bhoga = experience.
But experience does not equal consciousness.
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The 6th limb of yoga-
concentration
"Dhr"- to hold- to
Dharana Holly Ramey
hold the concentration
or focus in one
direction

Example- A farmer's
resevior is used to
water his crops. If
he digs the channels
all the same the
water is dispersed
equally, but if one
channel is deeper
than the others-
most of the water
will go to that
channel. This is
what we want to do
with the mind, focus
on one point so that
all other activity falls
away.

Tree of Yoga:
Yama (roots)- the foundation
Niyama-(trunk)- the core principles
Asasanas- (branches)- we extend our limbs as the branches extend for nourishment
Pranayama- (leaves)- the leaves take in oxygen as our breath provides the vital life force
Dharana- (sap)- the juice that flows in one direction just as we focus our attention in one
direction
Dhyana (flower)- meditation allows our mind to open up and blossom
Samdhi (fruit)- sweetness, bliss

Just as the water in a lake touches all the banks equally, we allow our consciousness to extend out
and touch every frontier of the body so there is no room for thoughts.
This is full concentration and awareness, which preps our minds for dhyana.

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In the Yoga Sutras, Patanjali refers to the notion of Karma as that which has a cause and effect. Simply put, 
Karma is that which is action or deeds that will have an ultimate reaction. This idea is often referred to by the 
modern world as the universal principle of cause and effect which is believed to govern all life.  Further, it is 
the idea that everything that we put into the universe will come back to us, sometimes referred to as the law of 
attraction.  
 
To that end, one might ask how does one overcome the idea of Karma. Patanjali suggests separating the self 
from the outcome. The yoga practitioner must become aware of his or her actions and realize that every action 
that is completed by the practitioner will result in a reaction coming back to them. Once the practitioner 
understands this notion, it is suggested that one begin to live their life without connection or attachment to 
the outcome of action.  
 
This seems rather challenging.  However, when the practitioner begins to examine the “monkey brain” 
thoughts of his/her head, they begin to calm the thoughts of the mind and live in the moment. Patanjali 
suggests that by living in the moment and forgetting about the outcome to one’s actions, one will be elevated 
from Karma and released of all suffering and pain. My answer to that is taking the time to ground the self and 
live now. Once the practitioner is able to do that, Karma becomes easier avoid.  

Meditation of the here and now:  
 
Eckhart Tolle writes in “The Power of Now”, that he does not remember any events before his 29th birthday and yet he 
recalls that year the most due to his realization of the present. It wasn’t until he was able to recognize that his 
attachments caused him ultimate suffering, that he began to shift his thinking and detachment to outcomes.  
 
(Read the following meditation first and then try it on your own) 
Close your eyes and begin simply witnessing your breath. How are you feeling at this moment? Are you beginning to 
think about what you want to do later on or what you did before you came to this moment? If your mind is drifting, 
recognized the thought, let it go, and gently bring yourself back to the present moment.  
 
Imagine yourself is a field or park. You’re sitting on the ground in a comfortable seat. The grass is the greenest you have 
ever seen. Then you begin to look up and at the sky. The sky is the darkest sky you have ever seen. It’s so dark that it 
appears to be a velvet black. As you continue to look up, you can’t help but notice this bright shinning star. As you look 
up at this star, it feels as though you are ascending to it. You get closer and closer to this star and before you pass 
through the light, you realize that this light is the light of your soul. You pass through this light and all of a sudden you 
are in your favorite place. Everyone you love is there. People who have passed on and people who are still with you on 
this earth. They smile at you and motion you to come closer to them. And you feel like you are home. You then realize 
that they are all here to support you, to love you and protect you. You walk around for a while and you notice that 
everyone is wearing their best outfits. Each person has a distinct outfit that fits their personality. You continue to walk 
around and everyone seems to be so happy to see you. Before you know it, it seems like its time to go. Everyone smiles, 
they hug you and kiss you. As you take the last step, you look down and it appears as if you are floating back towards the 
light. Remember this is the light of your soul. It’s looking to bring you back to yourself. You wave goodbye and everyone 
smiles and waves back to you.  
 
You float until your back, sitting in the park or field looking up at the velvet sky, at that beautiful star. You then realize 
that you are here now and that nothing will happen to you. You are protected always. On the count of 3, come back to 
yourself feeling absolutely marvelous, better than you’ve ever felt before…1‐2‐3.   

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 Tim Griffin
To me the idea of “Purusha”, also referred to as the “seer”, the “true self”, and the
“witness”, was a very new and foreign idea of the soul. As I understand it, it is our little
piece of the infinite. It is always there, watching what is happenings, but not part of the
actually experience. If we can tap into it, it can help us better understand everything
around us (Prakrti) and navigate the human experience with love. To tap into it, the
mind must quiet, and the mind quiets when we work through obstacles like the ego.

I struggled with concept quite a bit. The crux of my challenge grasping the concept was
in no small part due to my own religious upbringing as a Catholic, where the soul was
very much an active participant in the human experience. In fact, I was taught that the
soul is directly impacted by our choices.

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I have a particularly powerful memory of when the concept of the soul was explained to
me by my 6th grade religion teacher. And as many of you have probably have
experienced, it is not uncommon for religious teachers when explaining canon to the
young to take the doctrine and grind it into an easy-to-eat can of spiritual DOGma food
so that kids can “understand”. And trust me, there is a lot lost in translation.

Just to give you a little context, the Catholic faith believes in an afterlife, one that is
experienced in one of two ways: that being, 1) eternal happiness and joy in union with
God (heaven) and 2) eternal damnation with the creature that embodies the nucleus of
all that is evil (the devil). Your after-life destiny is determined by the number and
severity of sins (or acts against God) you had in your life.

The most serious sins are called mortal sins (e.g., murder, adultery) – you will not
enter the pearly gates with mortal sins. Lesser sins are called venial sins (e.g., talking
back to your religious teacher), and depending on your portfolio of venial sins you can go
straight to heaven or take some time in purgatory to repent for your sins before you join
God in his Kingdom. Purgatory is a sort-of divine truck-stop on the road to paradise, not
a final destination.

When Mrs. Gill explained the soul, she said to imagine it as a windshield. Venial sins
were like small splotches on the window, while mortal sins were dark and large splotches.
And of course, just spend ten minutes in confession and the soul’s windshield wipers come
on and clean off the windshield. It represents a very different idea of the soul, one
where the soul is active and even responsible for our human shortcomings.

This idea of the Purusha as a “witness” or “seer” is quite different. What is also
interesting is how Patanjali (Sutra II-20) explains the Purusha in each of as the same
– and that it is our mind and body (also part of Prakrti) that create the differences
between us. He used the metaphor of colored lightbulbs, where the color they emit is
different but the light inside is exactly the same, white. All of us have the potential to

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tap into this piece of the infinite, which when engaged in our life breathes understanding
and love into our mind and actions.

So how does one come to know Purusha? Through the experience of everything else
around us, or Prakrti. In the state of samyoga (union of the Purusha and Prakrti), the
Purusha is revealed through the experience of Prakrti, and we then see and understand
there is Purusha in all Prakrti.

The part of the Sutra that explained this union also spoke of the union as something that
could not happen in a “deliberate” way. It could not be forced or reasoned. Through
breathing the spirit of yoga into your mind and actions, you will reach that moment of
understanding, and in fact you will be ignorant of it when it happens.

I thought that was beautiful concept, and the first thing that it reminded me off was
riding a bike. When learning to ride a bike, you are trying to find the dance between
balance and momentum. When you go slow, finding balance becomes very difficult and you
fall. When you begin to increase in speed, it becomes easier to balance, but it is hard to
get going if you can not find your balance. And then it happens – you find your balance
and momentum and you are riding your bike. You are no longer trying to balance. You are
no longer trying to get momentum. You are simply riding your bike.

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 Pratyahara
Taryn Matusik 

Pratyahara translates as a turning away from that which is taken 
in and is often understood to mean a withdrawal from one’s 
senses. Engaging in pratyahara involves shifting the mirror of 
perception inward, changing the focus from the outside world to 
the world of what lies within us. Pratyahara is the fifth limb in 
Pantanjali’s description of astanga, the eight limbs of yoga. It 
is the first fully inward step following pranayama, the limb that 
is still physical, but starts the journey in. Through pratyahara, 
one releases attachment to the outside world by closing off the 
senses, the gateways of input, perhaps by concentrating on the 
breath, the third eye, intense concentration on one sense until 
it is released by the mind’s grasp, a mudra, mantra, a 
visualization or another point of internal focus. To experience 
this stepping within, there is a mudra in which the thumbs close 
off the ears, the index and middle fingers close off the eyes, 
the former from above the eyelid, just below the brow and the 
latter, beneath the lid atop the eyelashes, the ring fingers 
press gently against the sides of the nostrils, narrowing, but 
not fully closing them and the pinky fingers rest at the sides of 
the closed lips. To breathe, inhale gently and release the exhale 
with a hum through the nose. Inhale went needed, exhale hum. Some 
also regard pratyahara as relating to an inward observation of 
one’s reactions to our perceptions of the outside world. For 
example, instead of blaming or attributing one’s feelings or 
responses to people, places, events, object outside ourselves, 
accepting that everything we experience is of our own creation 
and seeking to understand ourselves more deeply through an inward 
focus on the source of our reactions. 

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 Pratipaksha Bhavanam
Michael Whiston

Dana gave a definition yesterday of Pratipaksha Bhavanam that I liked. She said it was the
practice of “teachings ones thoughts how to dance”. The mind like the body is capable of
dance. Sometimes the dance can be steady and balanced and other times it can be frantic or
one sided. Through sadhana or practice we can learn to bring balance to both the fluxuations
of the mind and the body.

In Pantanjali’s Yoga Sutras, Sadhana Pada 2.33 and 34 he addresses Pratipaksha Bavanam. The
Satchidanda translation of the sutra’s translates this as “When disturbed by negative thoughts
opposite or positive thoughts should be thought of.”

The 33rd Sutra is: Vitarka Badhane Pratipaksha Bhavanam

Vitarka – negative or dubious thoughts
Badhane – to be disturbed by or caused pain by
Pratipaksha – opposite thoughts – a contrary viewpoint
Paksa is to take a side in an argument and thus Pratipaksha is to take a counter or opposite
position.
Bhavanam - should be thought of – manifesting, feeling

If one thinks of hatred then one should think of love. He gives the example of a married
couple fighting. He says that in the heat of an argument one should think of your child. If we
run to child’s room we will remember the love we have for the child and this will overshadow
the argument.

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Another way to control negative thoughts is to think of the after effect. Think of how your
anger will affect both you and others. You may loose your friends and you will surely cause
your own nerves and senses to be agitated and upset.

Iyengar’s translation is interesting to look at for comparison. I think he takes it a bit further. He
translates Pratipaksha Bavanam as “principles that run contrary to yama and niyama should be
countered with discrimination”. Or that the practice of Pratipaksha Bhvanam is one of fostering
a temperament that can resist the current of violence, falsehood, stealing and non-chastity
and go with the current of cleanliness, contentment self study and surrender.

In asana practice Patipaksha Bhavanam plays a key role. The asana must be balanced between
dual lines of energy upwards and downwards, to the front of the body and the back, to the
right and to the left. We must find the Sthira Sukham or steady and comfortable seat in our
sadhana.

Today we are filled with news of a world out of balance. Of over pollution, over consumption,
global warming etc… this is because we are out of balance on the inside. The student of yoga
who learns this balanced dance between praksha and pratipaksha can free themselves from
struggles of the mind and body and live in harmony both with themselves and the outside
world.

While I see the practice of Pratipaksha Bavanam as having value and merit, I do see it as more
of an initial stage in yogic practice. For the idea of using counter views or positive thoughts to
counter act negative still put one in a mindset of attachment and delusion.

Iyengar contends and I agree that we need to do more than just think of opposite thoughts
but we need to go deep into the self to find the cause of our anger or violence. Ultimately the
yogi moves beyond the positive and negative, good or bad. We move beyond dualities.
Through balance we can steady the mind in order to clear and empty the mind. With this
sense of spaciousness we may find that we are no longer affected by ideas of positive and
negative are content in the moment with the reality of what is.

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Prakriti
Lara Dwyer-

There is only one, the whole material world grew from one seed.
It is one common universe for us all, Prakriti. Our individual
relationship with Prakriti is different but the surroundings of
nature and the creation of the universe is one. Everything in the
external world influences us, the elements (Earth, Light, Water,
Wind, Space) effect our senses. Have gratitude for the beautiful
creation of Mother Nature around us. Remember the beach (the
surfing example) scenario, live, witness and respect the
elements, heighten your senses to remain a strong connected
relationship with Prakriti, paying attention to what influences
you.

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Fall 2009
Samadhi
Robyn Stein 

Samadhi is the last of the 8 limbs of yoga.   
  
The literal meaning of Samadhi is 'to bring together, to merge' and it describes the 
highest state of pure consciousness and inner bliss where the divine inside of you 
merges 100% with the universe. 
  
In the state of samadhi the body and senses are at rest, as if asleep, yet the faculty of 
mind and reason are alert, as if awake;  
  
One goes beyond consciousness. There is no difference between “I” and “mine” ‐ it is 
the state of True Yoga. 
 
Patanjali says that “When all mental distractions disappear and the mind becomes 
one‐pointed, it enters the state called Samadhi." 
 
It is a difficult state to attain, and even difficult to explain.  Doctors have tried to analyze 
it from a medical and physical point of view, and have failed. It has been described as "a 
state of spiritual ecstasy in which consciousness leaves the body," and in Samadhi, there 
is no time or space.   
  
It’s a big concept and one that could take months, years or even a lifelong practice to 
get.  
  
So, what does it mean for us as students and how can we apply it now? 
It is not difficult to learn how to meditate. In the beginning, one will have the problem 
of restlessness of the mind, but after regular and gradual daily practices, Samadhi will be 
developed. The mind will be more and more tranquil. Peace will arise and suffering in 
one's mind will be eliminated without any difficulty.  
  
To get to Samadhi, we must practice Dharama, the art of concentration. As we all 
demonstrated, a person cannot just simply sit down and say that he or she is going to do 
a Samadhi.  
  
All we can do is create the right conditions to help bring about the state of meditation. 
It’s like the movie FIELD OF DREAMS:  “If we build it they will come.”  
  

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 Santosa
Alexandra Blatt

Santosa means Contentment and is Niyama #2

Sutra 42 of the second book talks about how real contentment will lead us to true joy.
Contentment being different from satisfaction; coming purely from being completely in
the present moment and not because you are feeling the attachment of pleasure or not
feeling the aversion to pain etc. I think satisfaction means you got what you wanted
and have temporarily satisfied your attachment to something or other. Santosa is being
totally at peace right now, wherever you are and no matter what is happening. Here
was the part where I spoke about the cliche-ness of saying that I seem to only
consistently find santosa on the mat (Beth said that isn't cliche, and she is right - we all
came to study yoga for a reason) but more and more with the quieting of my mind
and crazy miserable ego I find it comes more and more frequently. And I guess this is
true for all of us.

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 Sage Mehta

Saucha means purity. The most literal interpretation is

cleanliness. Brush your teeth! Taking care of your body--
washing, is a simple part of taking care of yourself.

I spoke on something more metaphorical in class. The idea

of the purity to be found in aligning your intentions and
actions. I used an example of a character from
Hemingway's book The Sun Also Rises:

"Romero's bull-fighting gave real emotion, because he kept

the absolute purity of line in his movements adn always
quietly and calmly let the horns pass him close each time.
He did not have to emphasize their closeness. Brett saw
how somethign that was beautiful done close to the bull
was ridiculous if it were done a little way off..Romero had
the old thing, The holding of his purity of line through the
maximum of exposure.” (172)

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Fall 2009