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November 10, 2010     The Julian News
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November 10, 2010
 

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November I0, 2010 (760) 765 0192 We have our own private parking lot behind the office... entrance off 'C' Street ROPERTIEs C ORNER O IN':& TREET www.j uli an-p ro p erti es. co m 9 The Julian News Est. 1967 P.O. Box 10(30 Julian, CA 92036 VERY SPECIAL OPEN FLOOR PLAN - 2 Bed- : ..................................... CHOICE PARCEL IN JULIAN ESTATES - 4.24 room/2 Bath Home with 9 foot Ceilings, Roman RAMONA, PRICED TO Acres at the end of the road. Many large oaks and Slate Stamped Concrete Floors, Granite Counter Bath Spacious pines, views, underground, power and phone, Tops, Plantation Shutters, RV Parking & Hookups. room. Located at paved roads, gated commumty. Allon 1.08 Acres Bank approved $210000OII0000000000glI $199,000 $359,000 ESPECIALLY NICE HOME on prime, level, wooded 2.5 acre site in desirable Wynola Estates. )aratelaundry Two fireplaces, open floor plan, balcony off private paved road. bedrooms, many upgrades. Not a distress sale. ring your buyers... Lots of potential, competitively priced at: 00,000 $395,000. LOVELY NEWER HOME. Very Private - on 4.68 Acres adjoining State Park property. Great for horses. Open floor plan, 3 bedrooms, 2 baths, great views! Many trees, nicely landscaped. Priced right at: $399,000 Juli Zerbe, Broker Associate email: julinjoe@gmail.com $169,000 WYNOLA ESTATES - 2 bedroom/2 bath home. Spacious and open floor plan. Converted 2 car garage with full bath & private entrance. Attached lit 1bedroom1 bath granny fiat with private entrance. ]l 2.5 Acres. $578 000 1 Bring alfoffers! ]1 Rose Steadman, Broker/Owner Melo-de Savage, Realtor Associate email: melo-de@sbcglobal.net GREAT LAKE VIEW! From this newer two- bedroom home. Master bedroom downstairs, and bedroom + sitting area and more space upstairs Great kitchen with First-Class appliances. Deck double garage. $445,000 Kirby Winn, Realtor Associate email: kirbylwinn@gmail.com What is Yoga? 3reg Courson When many Americans hear the word "yoga," they imagine someone holding themselves in a special posture, like a headstand; or imagine someone in a specific, sitting position for the purpose of meditation or contemplation. Yoga to many Americans is a system of physical exercises which tone and strengthen muscles and organs, and which give balance and poise. People have used yoga to lose weight and become slim. In recent times, Americans have, as well, learned that some specific yoga practices can be a part of a healing program for certain diseases like asthma and diabetes. While all of the above are a part of yoga, yoga itself is something much larger and much more profound. More profound? Yes, and to uncover some of this profundity one can look at the origin and meaning of the word "yoga," a Sanskrit term referring to the yoke used for connecting livestock such as oxen, donkeys, or water buffalo to a cart. What is Sanskrit? Sanskrit is a language belonging to the Indo- European family of languages. It is an ancient language spoken by one of the cultures which has inhabited the subcontinent of India now for thousands of years; a culture from which arose a unique philosophy and practice which could yoke the individual to the Divine; to God. And in its very traditional and essential sense, yoga is known as a spiritual science. Yet when this profound spiritual science was introduced to and eventually absorbed by Western culture, both in the Americas and in Europe, it took on Western attributes. Quite a number of American forms of yoga now have little resemblance to the traditional and classical ones known for hundreds and even thousands of years in India. These distilled, American forms emphasize yoga's physical side, focusing exclusively on creating strength, health and vitality in the physical body and doing away altogether with the spiritual science. This strength, health and vitality, from a traditional point of view, are, however, only seen as a beneficial side-effect which accrues in the course of devoting oneself to the central aim; an aim which involves communion with God through the application of this "science of consciousness." A science of consciousness? Yes, which is a good way to define it beyond simply knowing the literal meaning, "yoke." A fundamental question posed by this ancient science is, "What is consciousness?" "What is awareness?" Is our ordinary human awareness something material in origin, originating within our "body, the result of a sophisticated nervous system, brain, and biochemistry? Or does our awareness originate from something non-corporeal; from "spirit" or from an "essence" beyond the material world and beyond the physical body? In American culture, we know science very simply as the observation of nature through the medium of human reason and experimentation; observation of the world around us and of the world within us. For instance, not only is physics a science but psychology as well. Western scientists from the 17th century onward developed the scientific method as a way of understanding the nature of the natural world and the universe. They came up with mathematical/ geometric formulas and theorems expressing the physics of and the movements of the material universe far more precisely than the Aristotelian scholasticism which preceded the scientific revolution in the West. The yogic scientists of the East have done something similar, as a way to explore and to understam, what awareness is; developing yoga and other traditions out of an enormous body of observation, experimentation, and experience. Knowing yoga as a religion is, however, not an unmerited idea. The word "religion" means to re- connect (re + ligio). Reconnect with what? With the Divine; with God. When practiced skillfully under the guidance of an experienced master, yoga can bring us to a religious experience. Yet when that experience comes to us by virtue of a scientifically founded, traditional corpus, this author feels that it is truer to call such a body of knowledge a science. And as a science it has been known as the foundation of all religion, and many religious adherents both past and present employ(ed) yoga as an aide for helping them understand their own faith; their own religion; an idea which may be foreign to to the first sutra, the ability to govern the subtle manifestations of human nature and personality manifesting in the body, in the mental dimension, and also in the spiritual dimension, is yoga." (Saraswati 1997). The second sutra helps us a little more: Yogah chitta vritti nirodhah, which translated means, "Yoga is a system of stilling the modifications of consciousness." In other words, yoga is a way to calm the mind and the emotions. From a yogic perspective, thought and feeling are modifications of consciousness, and when thought and emotion begin well being balance meditatic some readers but not foreign to the many Christians, Jews, Muslims, Hindus, Buddhists and others who understand this concept. Yoga indeed has universal applications in this sense. Another way of understanding what yoga is, is to look at some of the ancient texts on which it is based. One text, the Yoga Sutras of Patanjali, written in the 2nd century B.C.E., begins with several sutras ("threads") which outline the nature of yoga. The very first is the Sanskrit phrase Atha yoga anushasanam. "This first sutra is the most important one because it has used the specific word, 'anushasanam.' Anushasanam is the actual process of yoga. Shasana means to govern, to rule, and anu is a prefix denoting the subtle dimensions and layers of the human personality. According flexibility to calm and perhaps become still, it's then when we begin to experience anything from well- being to happiness and then even ecstasy in the presence of Something continually hidden by our inner dialogues and feelings. Another series of texts which help us define yoga are the ancient Tantras. In reality, yoga is a division within the much larger science of the Tantras. The word tantra is a contraction of two words, tanote and trayati. Tanote means to expand, to stretch, to pull. Trayati means to release, to liberate. Yoga, then, involves the expansion of consciousness and the release of energy. Wlen practicing yoga correctly, one's awareness increases, and one gains more energy. A fundamental intention lies behind this summary concerning the very heart of yoga: the summary will, perhaps, free some people from shallow conceptions. And why is deepening one's understanding important? Because when yoga came to America, the American habit of turning everything it looks upon into a commodity, to be bought and sold in the marketplace, corrupted, in a sense, this tradition. Soon it was that yoga meant being able to contort one's body into one fantastic pose after another. It meant being able to sit absolutely motionless for twelve hours at a time, in meditation. And when the self-appointed purveyors of trends, in the culture at large, set such standards, competition was spawned. Look in any yoga magazine and you may sense some of this among its pages, in addition to ubiquitous ads from cover to cover, selling commodities and promoting images. Why, in the realm of yoga magazines we even have yoga cover girls now! Traditionally, yoga involved renunciation; you left the world and its ways for a life of solitude, study, contemplation, devotion to God, and asceticism. Yet then a classical form of yoga arose wherein you integrated the yogic bo.dy of knowledge and practices into ordinary, daily life. Traditional and Classical yoga both comprise four main yogas: karma yoga, raja yoga, jnana yoga, and bhakti yoga. A simple translation, respectively, is the following: selfless service to humanity, meditation/ contemplation, intellectual study leading to wisdom, and devotional practices. Devotion to what? Devotion to the truth; to peace; to joy; to harmony; to love; to wisdom. Where in these four, main forms lie the activities which make up an ordinary yoga class? They would lie in raja yoga, the path of meditation, because for formal meditation the body needs to be in a comfortable position or pose with the spine straight; the breath needs to be even, full, and calm; and the mind needs to be relaxed, free of distractions, and able to concentrate. Raja yoga has practices for these in its foundation, plus much more. If I don't want to, or if I can't practice postures, breathing, relaxation, visualization, meditation and contemplation, can I still practice yoga? Yes. Helping others selflessly is yoga. Traditionally, it's known as karma yoga, the yoga of action. Helping others selflessly can yoke us to the Divine because selflessness in the face of suffering allows God's compassion to flow through you to others. Figures like Gandhi and Mother Theresa are seen from the yogic point of view as exemplars of karma yoga. Jnana yoga and bhakti yoga, as well, involve activities outside the scope of what goes on in an ordinary yoga class. And then are forms of yoga other than the four just mentioned: Kriya yoga, Laya yoga, Hatha yoga, and more. Jnana yoga is commonly known as the yoga of wisdom. Jnana involves intellect: reading and studying scriptures like Patanjali's sutras and other spiritual literature; debate; discussion. Jnana can mean learning the original language of scripture, learning translation, and understanding various schools of interpretation. Why would this kind of learning be yoga? Because the study of and interpretation of scripture is, really, a spiritual practice, and therefore a yoke which can help us connect with the wordless experience which the words of scripture point to. In addition, the intense inquiry involved in jnana yoga is exercised in every part of one's life; an unquenchable intellectual inquisitiveness dominates the life of a jnana yogi, concerning what awareness is, what life is, what the self is, and so on. The philosopher J. Krishnamurti called it "the flame of inquiry," a flame that never goes out. Bhakti yoga is the yoga of devotion. Bhakti involves emotion, feeling. People who are more emotional in temperament are drawn to bhakti, channeling their strong sense of feeling toward a symbol or concept which, to them, represents the Divine. Emotion and devotion continued on page l O t