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17 February, 2016

Pillayar suzhi - Ganesha rituals



       In Tamil Nadu, Pillayar suzhi or Ganesha circle is drawn first before writing anything on paper. It is comprised of a circle, a curve, two lines and a dot.  Perhaps in earlier times, when there was no paper, scribes used palm leaves to write on.  Before they started writing, they checked the quality of leaf by making a circle, a curve, a line and a dot.  



       This came to symbolize Ganesha, the scribe who helped Vyasa write down the Mahabharata.  Since then the Pillayar Suzhi is supposed to make things auspicious and bring good luck.  In examinations, students draw this symbol at the beginning of their answer paper in the hope that the examinations go well.



       The 'pillayar suzhi' as shown in the above picture, contains all the basic shapes necessary to write down any letter in Tamil.  Namely, straight lines and curves.  Additionally people also add a dot in the bottom.

       This helped people identify good pal leaves to write on.  The ones on which they couldn't draw the 'pillayar suzhi' comfortably were discarded.  This habit persisted and is still followed as a tradition albeit without any particular use.



Symbolism behind Pillayar Suzhi


       naatham kodu vadivam.  Idu Sivam.
       Aduthuthu thondrum Vindhu pulli vadivam.  Idhu Shakthi
       Sivanum Sakthiyum sernthathu than Pillayar suzhi.  

       This is the prayer.




        In Pillyar suzhi , the Tamil Letter  begins with small circle, then semi circle expands and end with straight line.

       First small circle represents poornathvam - Brahman aspects, second the expanded semi circle presents - apoornathvam - represents the world.  It symbolically represents that from the poornam Brahman which represent small circle, this world - appornam [semi circle] came into existence.   Since this Brahman aspects is complete poornam and the world comes out of it from the same substance must also be Brahman only.   



SHRI


       This Pillayar Suzhi in Tamil Nadu serves the same functions as the mark of SHRI in North India.  Shri is also said to be another name for Ganesha.  By writing his name in the beginning, one is heralding auspiciousness and ensuring absence of obstacles in any activity.  

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Source:  Excerpts from the book on "99 Thoughts on Ganesha" written by Dr.Devdutt Pattanaik
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13 February, 2016

Sita versus Draupadi



       Sita and Draupadi are the two great heroines of India and they are as different from each other as the Ramayana is from the Mahabharata.  A comparison of these two legendary female characters reveals to us much about human personality as it does about human society.

Birth


       Both Sita and Draupadi are princes.  Both have unnatural or supernatural births.  But while Sita is born of earth.  Draupadi of fire.  

Father


       Sita's father Janaka, King of Videha finds her accidentally while he is ploughing a field and decides to adopt her.  Sita also addressed as her father's name Jnaka's Janaki.  Janaki is another name of Sita.

King Janaka - Sita's father

       Draupadi's father Drupada, king of Panchala, creates her with the sole purpose of destroying the Kuru household that patronized Drona, who used his students, the Pandavas and the Kauravas, to conquer and then divide Panchala.  

       Thus while Sita is born an infant.  Draupadi is born an adult, with no appreciation of childhood or parenting.

Upyaz showing his elder brother to Drupada

      And while Sita is raised in love.  Draupadi is raised in hatred, designed for destroying a family. Curiously, mothers play little or no role in their upbringing.  They are always addressed as their father's daughters.  Janaka's Janaki and Drupada's Draupadi.  

Marriage



       Both Sita and Draupadi are trophies in an archery contest.  Ram breaks a mighty bow that he was supposed to string to win Sita's hand while Arjuna strikes the eye of a fish rotating on a wheel hanging from the ceiling to win Draupadi's hand.  



Romance


       Some Ramayana retellings tels us of how Sita met Ram in a garden before marriage and it was love at her first sight, there is no such romance in Draupadi's life.  In fact, she prevents Karna from participating in the archery contest as he is of low caste and ends up marrying a brahmin who turns out to be Arjuna disguised.  

       Sita's sister and cousins are given in marriage to Ram's brothers.  Draupadi is shared by Arjuna's four brothers, all of whom have many other wives.  Thus, while Sita experiences monogomy, Draupadi experiences polyandry and polygamy.  

Vengeance


Shurpanakha after her nose was cut by Lakshmana 
       Sita pays dearly for the actions of her husband and brother-in-law.  She is abducted by the Rakshasa-king, Ravana, on grounds that her husband had mutilated his sister Surpankha.  


Duryodhana slips into water

       Draupadi pays disproportionately for her own actions.  She insults her husbands' cousin Duryodhana, the eldest Kaurava, when he falls in a pool of water calling him the blind son of a blind man, not realizing how oversensitive he was.  As a result Duryodhana goes out of her way to publicly humiliate her, getting her husbands to wage her in a gambling match and having lost her, watch helplessly while he gets her dragged in front of in full of the court and proceeds to disrobe her. 

       Both Sita and Draupadi are feared by their abusers.  Ravan fears forcing himself on Sita as there is talk of him losing his life if he touches an unwilling chaste woman.  Duryodhana's father, the blind Dhirtarashtra, warned by Vidura, gives back to the Pandavas all that they have lost to the Kauravas in the gambling match when he hears Draupadi swear that she will not tie her hair until she washes it with the blood of her abusers.

       Sita never screams vengeance but displays silent stoic confidence that her husband will rescue her.  Draupadi Screams vengeance but doubts if her five husband will avenge her insult.  She has reason to doubt them.  They do not kill Jayadharata, the husband of her sister-in-law, even though he drags her out of her house onto his chariot determined to make her his concubine.  They hesitate to kill Kichaka for fear of making their secret identities public when he abuses her in the final year of their exile when they all live as servants in the palace of king Virata.

       When Ram finally rescues Sita, he reveals rather heartlessly that he is more worried about his family honor, and not her person, forcing her to prove her chastity while in captivity in Ravana's house by undergoing a trial by fire.  There is never talk of Draupadi's chastity;but that she has five husbands often leads to accusations that she is public woman and not a queen.

       In the final chapter, Sita is abandoned in the forest, banished from her husband's house as the public feels she is stain on royal reputation and unfit to be queen.  She suffers silently.  Ram however, never remarries, thus declaring his love for her.  Draupadi gets her vengeance; her abusers are massacred and she washes her hair in their blood.  But the joy of vengeance is short-lived.

Children



       Sita  gets the pleasure of raising her children and they do inherit Ram's kingdom.  Draupadi, however, does not get the pleasure of raising her children; they are sent to the house of Krishna while she lives in exile in the forest with her husbands.  All five are murdered by Drona's son who refuses to take defeat lying down.  The kingdom of the Pandavas is passed on to the grandson of one of Arjuna's other wives.  

Death


       When Sita finally disappears under the earth refusing to rejoin her husband on his throne.  Ram weeps and decides he cannot live on earth without her.  He enters the river Sarayu and does not rise again.  Draupadi; by contrast, dies a lonely death when she slips and falls down the slopes of the Himalayas; not one of her five husbands come to her rescue as her first husband, Yudhishtira, feels that having renounced the world they have to let go of all bondage.

Goddesses


Deities of Sita (far right), Sri Rama (Center), Lakshmana (far left)
and Hanuman (below seated) at the Bhaktivedanta Manor in Watford, England. 

       Both Sita and Draupadi are enshrined as Goddesses.  Sita is more familiar sight in temples.  She is the graceful Lakshmi, without whom Ram is never worshipped.  Draupadi worship is popular in some parts of India as in North Tamil Nadu.  There she is Amman, the mother-goddess, worshipped alone without any of her husbands, the fearsome Kali who drinks blood of her abusers.  

Draupadi Amman Idol in Udappu, Sri Lanka.

       It is interesting to note that modern writers tend to project Sita more as a silent suffering victim and Draupadi more as a outspoken demanding heroine while traditional story tellers saw Sita as a person full of love, wisdom and patience and Draupadi as a glamorous intimidating diva.  What everyone agrees with is that there can be no two characters more different from each other. 

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Source:  An article by Dr Devdutt Pattnaik
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15 January, 2016

How to accept the Choiceless?




       In our culture, the life of an individual is to be governed by the teaching of the Vedas.  Vedas are otherwise known as sruti.  Therefore, an individual's life should be in keeping with the sruti, just as a musician's performance is in keeping with the sruti.

       If sruti is behind and the musician is aware of the sruti, the music will be enjoyable.  Not only he himself enjoys, in the process, he gives enjoyment to others also.  



       If the sruti support is not there and the music becomes apasruti, not only if it is problem for him, it is terrible for other people also.

       In the same way, if our life is governed by the sruti teaching, our life will be like music.  Not only we enjoy, but other people also enjoy our presence.

       If our life is not supported by the sruti, our life becomes apasruti, against sastra, it becomes a problem for us and more than that it becomes a problem for others also.

      We do not know the origin of this sruti.  It comes down to us as parampara, anaadi parampara - the author of it is unknown.

       That is why they say, if it is a sruti, it is heard.  From where it was heard, nobody knows.

       Therefore, we say it is apaurusheyam - not created by human beings or we say it is a gift from the Lord himself.



       This sruti teaching can be broadly classified into two parts.  

       In the first part of the sruti (of the Vedas) deals with our common problem in life.  Every human being, while living faces a lot of situations by which it creates lot of mental problems, emotional strain, depression.  

       Only if you talk to an individual asking, "How are you", you know about it.  If you ask in a place like bus stop, the answer will just "I am fine".  But, if you go to his home or call him to your home over a cup of coffee, stories will come.  It will be about daughter, son, daughter-in-law, son-in-law or other relatives.

       This emotional problem is unique to human being.  The animal don't face this problem.  They don't feel separation from the children.  They happily grow up and happily get separated.  The cow does not cry on seeing its child go somewhere else.



       The first part of the Veda deals with the mental problem of a human being.  If we analyse, all our mental problems can be reduced to one basic problem.  That is, we are not able to accept some of the situations, that we are facing.  

       If you take hatred, I hate a person because I am not able to accept his behaviour, character, way of life.

       If you take anger, you find that it can be reduced to one problem.  I am not able to accept my son's behaviour - therefore I am angry.

       Take the problem of jealousy.  It can reach down to one problem - I am not able to accept my neighbour's prosperity, neighbour's son getting first Rank and my son getting second or third.

       What is fear?  I am not able to accept the future, that may come to me.

       If we analyse, all our mental problems can be reduced to one basic problem.  That is, we are not able to accept some of the situations, that we are facing.



What is fear?  One is not able to accept the future, that may come to oneself.

       I don't want certain situations to come to me.  And if it comes, I will not be able to accept.  This non-readiness to accept a certain future situation is fear or anxiety.

       My son is writing IIT examination.  I am anxious - it means I will not be to accept that fact.

       Thus, all our emotional problems can be traced to one fundamental problem.  Certain situations in life, certain people in life, certain things in life, I am not able to accept.  Now, Veda tries to give lot of pariharams for this point.  In fact, varieties of rituals, japa, tapas, puja, pilgrimage are prescribed. Because Veda believe that many of the situations can be changed, cured and remedy is possible.

       But Veda itself accepts one thing - for many situations remedies are there, there are many other situations for which remedy is not there.



       That is why we divide our Vidhi or Prarabdha into two types - durbala praabdha and prabala praarabdha.  Durbala praarabdha is a weaker problem or a weaker situation over which, I have control.  I can use my free-will and work out a solution.  

       But there are certain types of praarabdha or karmas, which are stronger.  Even if you do puja, pilgrimage or charity, astrology, palmistry, including black magic etc., it cannot be cured.

       There are certain aparihaara artha - to use Krishna's expression for certain situations there is no remedy. 

       It is simple common sense that which cannot be cured, should be endured accepted.  We don't require a great logic for this.

       But here alone we face a problem.  We know that we have to accept.  All doors are closed and there is no other way out.  Our intellect tells that, we have to accept.  But our mind refuses to accept.

       Verbally, we can say that we have to accept.  But the mind is incapable of facing the situation, even though I know that I have to face.  

       It is illogical not to accept the situation.  When such an emotion, frustration, depression, etc., comes, what is the logic behind that?

       There is no logic behind frustration.  Because, logically if you analyse, we should accept that.

       This person alone fixed the son's or daughter's going abroad for higher studies and cries.  He alone has fixed it and he is crying to part with the children.  The person wants them to stay abroad.  He knows very well that it is for the benefit of the daughter or son and he alone has planned it.  But there is no logic behind his crying.

       Any amount of logical arguments doesn't seem to be meaningful in such situations.  The mind continues to have depression, frustration etc. where intellect itself fails to solve the emotional problem.

       The mind continues to have depression, frustration etc., where the intellect itself fails to solve the emotional problem.

       The intellect tells that there is no other way other than acceptance, but the mind is not ready to accept.  Nothing can be done with respect to the situation.  There is only one way, mind has to accept.  If the mind is not able to accept what it has to accept, it only means that the mind is weaker.

       All emotional problems are indications of not a weak intellect.  Intellect is wonderful, sharp, brilliant, capable of even analyzing Vedanta. but has depression.  Intellect is not weak or depressed.  Mind is not strong enough to face what it has to face.

       The only remedy is mind has to be strengthened.  If you yourself can strengthen the mind, it is fine.

       Otherwise, you gather strength from a source where the strength is available.  This alone is called saranagati, surrender, devotion to the Lord.

       Don't ask for any logic.  When the emotional problem itself is illogical, I need not give you any logic for the solution.  For faith, there is no logic.

       For emotional non-acceptance, there is no logic.  In the case of faith also, there is no logic.  Even though it is logical, emotional problem is there.  Even though there is no logic in faith, faith works.

       For a non-logical problem, the solution given also happens to be non-logical.



       Therefore, Lord Krishna tells in the Gita,

       Karmanyevadhkaraste ma phaleshu kadchana
       ma karmaphalaheturbhu: maatesangostvakarmani

       Then later he tells,

       mayi sarvaani karmani sanyasyadyaatmachetasaa
       niraasheer nirmamo bhootvaa yudhyasva vigatajvarahe

       There is only one remedy - surrender to the Lord, who is an infinite source of strength.

       "O Lord, give me the strength to face or accept what cannot be changed."

       The above prayer is not to solve our intellect problem, it is only to solve our emotional weakness.  It is only to strengthen our emotional personality.

       This is the entire Karma Kanda, the first portion of the Veda.

        Religion helps to solve some of the problems, it also helps to accept the unsolvable problems.

       Religion gives solutions to solve what can be solved; it also gives the strength to accept what cannot be solved.

       Once a person has gathered sufficient emotional strength, he is able to accept the imp[act, the onslaught of lot of emotional strain.

       Once the emotional problem is reduced to some extent, then intellectual problems begin to raise its hood.

       When some problem arises, the mind asks the question, "Why should I get this problem?"  I did not do any mistake.


       There is a tennis player, who was the youngest to win the US Open Championship.  She won it twice and she was having a wonderful future.  At that time, she gets in a big accident.  Some knee injury took place with which her future was totally wiped off.  She cannot play any more and can only give commentaries.

       In an interview she has said that "It was a terrible accident and I was unlucky to lose my knee.  I was lucky enough at least to survive.  And I am happy that people have accepted my glory etc.."

       Finally there is a sentence in the interview that she spends a lot of time thinking "Why me?"  Why should it happen to me?"

       Whenever some accident happens, whenever a popular person dies, the mind raises this question, What is this all about?  Why should that person who is all the time singing about the Lord's glory die? Why should that happen to a person, who is devotee of Swamiji?



       What happens to Karma?  What will happen to rebirth?

       When such accidents happen, our intellect begins to question, "Why should this suffering come to me?

       Everyone answers this question very simply.  "Your Karma!".

       This answers the question immediately, but if the person has got sufficient intellect, he will ask the question how did that Karma come?  I have not done any papa.  I have been nice person, a devotee going to temple regularly, I don't miss Guru Purnima.



       We answer that it is all because of purva janma karma - results of actions done in previous births.

       Purva karma came from last birth.

       How did the last birth come?

       Because of its last birth and so on.

       How did this all happen?

       Slowly the mind becomes philosophical.  Once the emotional problems are solved to some extent, the intellectual or philosophical problems begins to occupy the mind.

       I am not able to accept that everything is predetermined.

       I ask the question, "Predetermined by whom"?

       Someone says, "Predetermined by God?"



       If we say karma, the question of first karma arises and we don't have an idea about that.

       God determines that a musician should die in an accident?  God determines that an innocent person should be killed by a terrorist?  God determines that there should be a feminine in Africa?

       If God determines all these, why should I accept that God?  A sadistic terrible God, who kills all the people, who creates terrorists - why should I worship him?

       Who is that God?

       You raise questions about God or questions about the world or you begin to ask questions about your very life.  If everything is predetermined, my effort has no meaning.  Then why should I study or work? Because whether I should get a job or not is predetermined.

       Why should I marry?  Why should I get children.

       We get into a philosophical question of why we live at all.  All these struggles are only for dying.

       If all unions are meant for separation, why union at all?

       All growths are meant for declination, why grow at all?

       Thus you find that the philosophical questions begin to occupy the mind, when emotional problems are solved.

       To solve the philosophical questions like, what is the meaning of  life, my achievements etc., the last portion of the Veda is there.  It gives answers to our intellectual quest for the fundamental questions of life.


       Religion helps to solve or face our emotional problems.  Philosophy helps to solve the intellectual, philosophical questions.

       Once we have tackled both of them, the intellect subsidies with satisfaction.  The mind will also be quiet either with the solution or acceptance.  Then our life becomes smooth.  This is in short, the content of the Vedas.


Veda teach us indirect method to solve emotional and philosophical problems


       Even though Veda contains this wonderful treasures to solve the emotional and intellectual or philosophical problems.  Veda teaches not in a direct method, but uses a very peculiar method.  A method which cannot be directly understood.

       So, we require a key to open the Veda and get its teaching.

       A person planned to have a dinner in the beach.  So, he carried the dinner and also the tomato sauce as side dish.  But, he forgot to bring the opener to open the sauce bottle!  You have side dish, but you cannot taste it.



Key to Vedas


       Similarly, Veda has got a solution for our emotional and intellectual problems.  But unless we have the key we cannot open it.  That key is sampradaya - method of teaching, unfoldment.  This key also is coming down in the form of Anadi parampara.  Just as Veda itself is anaadi - beginningless, the key to the Veda to Veda is also anaadi.  Like some books which contain the questions as well as the key answers.


      That key is called mimamsa - purva mimamsa is the key to the first portion of the veda.  The uttara mimamsa is the key to the final portion.  Mimamsa is the method of bringing out the teaching.  The key has been maintained in the form of Guru - Sishya Parampara, which alone is expressed as

       narayanam padmabhvuam vashishtam....

      Narayana is the Adiguru, not only of the Veda, but the opener also.  The food is Veda, the opener is mimamsa.



      Even though it is coming down in the form of traditional teaching, the credit of putting the vedas and the mimasa is written form - that credit goes to Vyasacharya.

       Even though it started from it started from Narayana, Vyasacharya gets the glory - a pioneer in which he has uncolded the purvamimasa portion in the form of Dharma Sastra - which is there in all the puranas and in the Vyasa Smriti etc., he has brought out the purva bhaga of the Veda.

       He has equally contributed to the final portion of the vedas in the form of Brahma Sutras.  It is called Uttara mimamsa sultrani or Vyasa Sutrani or Badarayana Sutrani.  They deal with the deeper philosophial problems and intellectual problems.  When a person is emotionally depressed, one should not teach Brahma Sutram.  You have to tell him a parihara to overcome the situation.

      That is why sanyasi has two things.  To a depressed person, he gives vibhuti - holy ash and a few words of moral support and prayers.  The moment a person receives the prasadam and the words, he is feeling peaceful.  There is logical explanation to emotional problems.  When a person comes with intellectual quest and is emotional cool and ready, then sanyyasi teaches him the Upanishads. Vysacharya has contributed to the solution of emotional and intellectual problems.  Thus, Vyasa is considered as an important Guru.

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Source: From the Guru Purnima Talks 1992 delivered by Swami Paramarthananda
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01 December, 2015

Surya Namaskara - A Technique of Solar Vitalization



Salute to the Sun


       Surya Namaskara is a series of twelve physical postures.  These alternating backward and forward bending asanas flex and stretch the spinal column and limbs through their maximum range. The series gives such a profound stretch to the whole body that few other forms of exercise can be compared with it.



       Most beginners will discover stiffness in their bodies from muscular tensions, tightness in the tendons and toxic deposits in the joints.  Stiffness, lack of coordination and the tendency to strain can all be overcome through practicing very slowly, with an emphasis on awareness and relaxation in each posture.  What little physical effort is applied then appears effortless.  Regular practice of surya namaskara is one of the most rapid methods of obtaining a supple body.

       The practice should be mastered by first becoming familiar with the postures individually and then as a whole.  Synchronizing the breath with the movements is the next step.  When this is achieved it will be found that the breathing sequence complements each posture, and to breath in any other manner would be awkward and difficult.  The basic breathing postures due to expansion of the chest and exhalation with  forward bending postures due to compression of the chest and abdomen.



Preparation


       Before commencing the practice, stand with the feet together, or slightly apart, arms relaxed by the sides of your body.  Close your eyes and become aware of the whole physical body.

       Develop awareness of your body as you would in the practice of yoga nidra.  Starting at the top of the head work your awareness down through the body, relaxing any tensions you find on the way.  Your awareness is like a torchlight piercing into the darkness of the body.

       Then develop whole body awareness again.  Ask yourself, how do I feel in relation to my body?  Am I relaxed and comfortable with myself?  Adjust your position so that you are more comfortable.  Feel that you are being pulled upwards by a thread attached to the top of your head.

       Now take your awareness to the bottom of your feet and feel the soles in contact with the floor.  Feel that your whole body is being pulled downwards by gravity and that all the tensions from the top of our head are being pulled down through your feet and into the ground.  At the same time be aware of the vital force moving up through your body, allowing you to maintain a relaxed and comfortable upright position.

       Be aware of this for a few moments and then go on to the practice of surya namaskara.

Position 1:  Pranamasana (prayer pose)


Stand erect with the feet together or slightly apart and close the eyes.
Place both palms together in front of the chest (namaskara mudra).
Maintain your awareness on the mudra, the pressure of the palms and the effect of this mudra on the chest area.
Mentally offer homage to the sun, the source of all life.  
Relax the whole body.

Breathing:  Breathe normally.

Mantra: Om mitraya namaha 

Position 2: Hasta Utthanasana (raised arms pose)



Raise and stretch both arms above the head, with palms facing upwards.
Keep the arms separated, shoulder width apart.
Arch the back and stretch the whole body.
Stetch the head as far as back as is comfortable possible and be aware of the curve of the upper back.

Breathing:  INHALE while raising the arms.

Mantra: Om ravaye namaha

Position 3: Padahastasana (hand to foot pose)



In a continuous movement bend forward from the hips.
Bring the hands to the floor on either side of the feet and try to touch the knees with the forehead.
Do not strain.  The legs should remain straight.
Try to keep the back straight, focusing your awareness at the pelvis, the pivoting point for the stretch of the back and leg muscles.

Breathing:  EXHALE while bending forward.
Try to contract the abdomen in the final position to expel the maximum amount of air from the lungs.

Mantra:  Om suryaya namaha

Contra-indications:  People with back conditions should not bend forward fully.  Bend from the hips, keeping the spine straight, until the back forms a ninety degree angle with the legs, or bend only as far as is comfortable.

Position 4:  Ashwa Sanchalanasana (equestrian pose)



Keeping both hands in place, on either side of the feet, bend the left knee while-extending the right leg backwards as far as possible.
The right toes are tucked under the knee is touching the floor.
Bring the pelvis forward, arch the spine and look-up.
The fingertips touch the floor and balance the body.,
Focus your awareness at the eyebrow centre.
You should feel the stretch from the thigh moving upward along the front of the body all the way to the eyebrow centre.

Breathing:  INHALE while bringing the chest forward and up and and stretching the right leg back.

Mantra:  Om bhanave namaha

Position 5:  Parvatasana (mountain pose)



Bring the palms to the floor.
Take the left foot back and place it beside the right.
Simultaneously raise the buttocks and flower the head between the arms, so that the body forms a triangle with the floor.
The legs and arms should be straight in the final position.
Aim to press the heels down to the floor but do not strain.
Bend the head as far forward as possible so that the eyes are looking at the knees.
Focus your awareness at the neck area.

Breathing:  EXHALE while taking the left leg back.

Mantra: Om khagaya namaha

Position 6: Ashtanga Namaskara (salute with eight parts or points)



Lower the knees to the floor and then bring the chest and chin to the floor, keeping the buttocks elevated.
The hands, chin, chest, knees and toes touch the floor and the spine is arched.
Focus the awareness at the centre of the body or on the back muscles.

Breathing:  The breath is held outside the in this pose.  There is no respiration.

Mantra: Om pushne namaha


Position 7:  Bhujangasana (cobra pose)


Lower the hips while pushing the chest forward and upward with the arms.
Straightening the elbows, arch the back and push the chest forward into the cobra pose.
The legs and lower abdomen remain on the floor and the arms support the trunk.
Unless the spine is very flexible the arms will remain slightly bend.
Focus awareness at the base of the spine feeling the tension from the forward pull.

Breathing:  INHALE while raising the torso and arching the back.

Mantra:  Om hiranyagarbhaya namaha

Position 8: Parvatasana (mountain pose)


This stage is a repeat of position 5.
Keep the arms and legs straight.
While pivoting from the shoulders, raise the buttocks
and bring the head down to reassume position 5.
The hands and feet do not move from position 7.
Raise the buttocks and lower the heels to the floor.

Breathing:  EXHALE while raising the buttocks.

Mantra: Om marichaye namaha

Position 9:  Ashwa Sanchalanasana (equestrian pose)


This stage is a repeat of position 4.
Bring the left leg forward, placing the foot between the hands.
Simultaneously bring the right knee down to the floor and push the pelvis forward.
Arch the spine and look up to reassume position 4.

Breathing:  INHALE while assuming the pose.

Mantra:  Om adityaya namaha

Position 10:  Padahastasana (hand to foot pose)


This stage is a repeat of position 3.
Bring the right foot in beside the left.
Straightening the legs, bend forward and raise the buttocks
while bringing the head in towards the knees.
The hands remain on the floor beside the feet.
This is the same as position 3.

Breathing:  EXHALE while performing the movements.

Mantra:  Om savitre namaha

Position 11:  Hasta Utthanasana (raised arms pose)


This stage is a repeat of position 2.
Bend from the hips, raise the torso and stretch the arms above the head.
Arch backwards to reassume position 2.

Breathing:  INHALE while raising the torso and arms.

Mantra:  Om arkaya namaha

Position 12; Pranamasana (prayer pose)


This stage is a repeat of position 1.
Straighten the body and bring the hands together in front of the chest, reassuming position 1.

Breathing:  EXHALE while assuming the final position.

Mantra:  Om bhaskaraya namaha


PRACTICE NOTE:



       Positions 1-12 continue half a round of surya namaskara.  To complete the other half the same movements ae performed, the only variations being that the left leg is brought back in position 4, and the right leg is moved forward in position 9.  So, one full round consists of 24 moments, two sets of 12, giving a balance to each side of the body in each half round.  When position 12 is completed, lower the hands to the side, and then commence the second half of the round.

 
       One full round consists of 24 asanas.  In an ideal situation these should be performed in a continuous unbroken flow and, except for ashtanga namaskara, each asana should change with each breath.  Of course, if you tire within the round, rest after 12 postures by taking a full breath before commencing the second half.  Breathe normally for a few moments if you need to.  The same applies to each individual asana and between rounds.  Use the time to reorientate your awareness and posture.  Ask yourself, how do I feel.  Then adjust yourself so that you are comfortable, ensuring that the breath is slow and relaxed before you go on.



HINTS AND GUIDELINES


       There are several points to keep in mind while practising surya namaskara.  These guidelines are the keys to successful practice.

       Probably the most important point is to avoid strain.  Each movement should be performed with a minimum of effort, using only those muscles required to assume and maintain the posture.  The rest of the body should remain as relaxed as possible.  Relax into each position.  In this way your stretching will be more efficient and enjoyable and you will conserve energy.  Try to make the moments flow loosely into one another, like a dance.

       Surya namaskara involves alternate flexing of the spinal column backwards and forwards.  Remember that the neck is also a part of the spine and should be stretched to a comfortable limit backwards and forwards according to the asana.  This affords maximum stretch to the body in each position.

Specific hints


01.  When learning surya namaskara it is only difficult to place each piece of the jigsaw together.  To overcome this, learn the asanas one by one in the initial stage.  As most people find the transition from positions 3 to 4 difficult, it is wise to piece the series together in two stages.  The first stage involves repeating only positions 1, 2, 3, 10, 11, 12.  The second stage involves repeating positions 3, 4, 6, 7, 8, 9.  Once these two stages are understood and mastered they can be easily joined and the total flow of the practice will be more easily appreciated.

2.  In padahastasana (positions 3 and 10) the legs should remain straight.  At first this may mean htat the asana will not be perrformed correctly, but practice will gradually stretch the tendons and muscles of the back and legs, ultimately enabling the correct posture to be assumed.

3.  Once both hands are placed on the floor on either side of the feet in position 3 (padahastasana), they should remain at this point until leaving position 10.  Similarly, when the feet have been placed together in position 5 (parvatasana), they should remain at this point until moving out of position  8. If the hands and feet are correctly placed initially then there is no need to move them in compensation during the middle series of exercises.

4.  When performing ashwa sanchalanasana (positions 4 and 9), the knee of the extended leg should touch the floor.  The foot of the other leg shoujld remain between the hands.

5.  In parvatsana (positions 5 and 8) try to bring the heels onto the floor.  Once again, this may be difficult at first but practice will stretch the harmstring muscles, ultimately bringing the heels closer.

6.  Confusion often occurs while moving from position 5 (parvatasana) to position 6 (ashtanga namaskar.).  The following points may be observed.  From position 5 simply bend the knees until they touch the floor.  Then bend the elbows, moving the torso straightl down, u until the chest and chin touch the flour also.  This will naturally arch the spine and keep the buttocks raised.

   Similarly, when moving into position 7 (bhujangasana), the trunk can be pushed forward, straightening the legs until the body is flat on the floor.  Then, with the help of the arms, raise the torso into the final position.  Dividing each asana into stages, and taking each stage slowly, will give a better coordination and understanding of the correct posture.

7.  Retaining the exhaled breath in position 6 (ashtanga namaskara) may prove difficult at the beginning or if the series is performed slowly.  In this case, it is advised to either move from position 5, through 6 into 7 in one continuous movement, pausing only in position 5 and 7, or to hold position 6 and adjust the breath according to your needs.

8.  Older and weaker practitioners may find the efforts of pushing up from position 7 (bhujangasana) into position 8 (parvatasana) too great.  For these practitioners it is advisable to move from bhujangasana into a position with hands and knees on the floor (as in marjari-asana).  From this posture the moment into parvatasana is less difficult.

9.  If the full series of 12 posture proves too strenuous, a modified form of 9 postures can be practised.  this consists of moving from positions 1 to 5 and back up again from 8 to 12, leaving out the middle group of postures (6 and 7).

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Source: Excerpts from the book on "Surya Namaskara" written by Swami Satyananda Saraswati, Bihar School of Yoga.
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27 October, 2015

Subconscious Mind and Habits


We are what we repeatedly do.
Excellence is not an act, but a habit.
~ Aristottle



Subconscious Mind and Habits forming positive habits and character


       We are all born to lead successful lives, but our conditioning leads us to failure.  We are born to win but are conditioned to lose.  We often hear comments like, "this person is is just lucky, he touches dirt and it turns to gold" or, "he is unlucky; no matter what he touches, it turns to dirt."  These comments are not true of anyone.

       If you were to analyze the lives of the lucky and unlucky individuals being commented on, you would find that the successful person is doing something right in each transaction, and the failure is repeating the same mistake time and again.  Practice does not make perfect - only perfect  practice makes perfect.  Practice makes permanent whatever you do repeatedly.  Some people keep practicing their mistakes and they become perfect in them.  Their mistakes become perfect and automatic.

       Cultivating a habit is like plowing the field.  It takes time.  Habits generate other habits. Inspiration is what gets us started, motivation is what keeps us on track, and habit is what makes it automatic.  



       The ability to show courage in the face of adversity; show self-restraint in the face of temptation, choose happiness in the face of hurt, show character in the face of despair, and see opportunity in the face of obstacles are all valuable traits to possess.  But these traits do not just appear; they are the result of constant and consistent training, both mental and physical.  In the face of adversity, our behaviour, whether positive or negative can only be what we have practiced.  When we practice negative traits such as cowardice or dishonesty in small events, and hope to handle major events in a positive way, it won't happen because that's not what we have practiced.

       If we permit ourselves to tell a lie once, it s a lot easier to do it a second and third time until it becomes a habit.  Success lies in the philosophy of "sustain and abstain."  Sustain what needs to be done and abstain from what is detrimental until this becomes habitual.  Human beings are more emotional than rational.  Honesty and integrity are the result of both our belief system and practice.  Anything we practice long enough becomes ingrained into our system and becomes a habit.  A person who is  honest most of the time gets caught the first time he tells a lie, whereas a person who is dishonest most of the time gets caught the first time he tells the truth.

       Honesty - or dishonesty to self and others becomes a habit:  The choice is ours as to which we practice.  Whatever response we choose, our thinking pattern becomes habitual.  We form habits, and habits form character.  Before, we realize that we have got the habit, the habit has got us!

       Someone once said, "Our thoughts lead to actions, actions lead to habits, and habits form character."  Character leads to destiny.  Form the habit of thinking right.



FORM GOOD HABITS


       Most of our behaviour is habitual - comes automatically without thinking.  Our character is the sum total of our habits.  If we have positive habits, then we have good character.  Conversely, if we have negative habits, others will find our character lacking.  Habits are a lot stronger than logic and reasoning.  In the life cycle of habit formation, a habit starts by being too weak to be felt, and ends up becoming too strong to get out of.  Habits can be developed by default or determination.  If we don;t decide what habits to form, by default we may end up with bad habits.

HOW DO WE FORM HABITS?


       Anything we do repeatedly becomes a habit.  We learn by doing.  By behaving courageously, we learn courage.  By practicing honesty and fairness, we learn these traits.  By practicing these traits, we master them.  Similarly if we practice negative traits such as dishonesty, unjust behavior, or lack of discipline, that is what we become good at.  Attitudes are habits.  They lead to behavior patterns.  They become a state of mind and dictate our responses.

CONDITIONING


       Conditioning is the psychological process whereby we get used to (or become conditioned to) specific events occurring in association with each other.  The most famous example of conditioning is Pavlov's dogs.  



       The Russian scientist Pavlov would ring a bell each time he fed his dogs.  Of course, the dog would salivate at the sight of their meal.  Pavlov did this for some time.  Then Pavlov rang the bell and did not produce the food.  The dogs still salivated because they had been conditioned to expect the bell with their food.

       Most of our behaviour comes as a result of conditioning.  We are all being conditioned continuously by the environment and the media, and we start behaving like robots.  It is our responsibility to condition ourselves in a positive manner.

       If we want to do anything well, it must become automatic.  If we have to consciously think about doing the right thing, we will never be able to do it really well.  That means we must make it a habit.

       When I was a student of martial arts, I observed that even the black belts were practicing block/punch, the basics, because if they needed to use these skills, they had to come automatically.

       Professionals make things look easy because they have mastered the fundamentals of whatever they do.  Many people do good work with promotions in mind,  But the one to whom good work becomes a habit is deserving.

       Good habits are hard to come but easy to live with.  Bad habits come easy but are hard to live with.

HOW DO WE GET CONDITIONED?


       Think of the mighty elephant that can lift in excess of a ton of weight with just its trunk.  How does an elephant get conditioned to stay in one place, tied with a weak rope and a stake, when it could easily uproot the stake and move wherever it wants?  The answer is that when the elephant was a baby, it had been tied by a strong chain to a strong tree.  The baby is not used to being tied, so it keeps tugging and pulling the chain, all in vain.  A day comes when it realizes that tugging and pulling will not help.  It stops and stands still.  Now it is conditioned.



       And when the baby elephant becomes the mighty full grown elephant, it is tied with weak rope and a small stake .  The elephant could, with one tug, walk away free but it goes nowhere, because it has been conditioned.

       We are constantly being conditioned, consciously or unconsciously, by exposure to:


  • The kind of books we read;
  • The kind of movies and TV programmes we watch;
  • The kind of music we listen to;
  • The kind of company we keep.

        While driving to work, if you listen to the same music every day for several days and if the tape deck breaks down, guess what tune you will be humming?

       Insanity is defined as doing the same thing over and over and expecting different results.  If you keep doing what you have been doing, you will keep getting what you have gotten.  The most difficult thing about changing a habit is unlearning what is not working and learning positive habits.

THE GIGO PRINCIPLE


       The computer phrase GIGO (Garbage in, garbage out) is very sound.


  • Negativity in; negativity out.
  • Positivity in; positivity out.
  • Good in; good out.



       Our  input equals our output.  Our subconscious mind does not discriminate.  Whatever we choose to put into our mind, our subconscious will accept and our behavior will reflect accordingly.

       Television has a considerable impact on influencing our morals, thinking and culture.

       While bringing us lots of useful information, television has also contributed heavily to degrading our tastes, corrupting our morals and increasing juvenile delinquency.  By the age of 18, a child sees more than 200,000 violent acts in TV.

       Advertisers are good at conditioning their audience.  Companies spend close to a million dollars for a 30 second and during a major event.  Obviously, they are getting results.  We see an ad for a particular brand of soft drink or toothpaste and we go to the supermarket and buy that brand.  We don't want just any soft drink b ut only that brand.  Why?  Because we are programmed and act accordingly.

       When we watch TV or listen to a radio advertisement, our conscious mind is not listening, but our subconscious is open and we receive whatever is being dumped in.  Have you ever argued with a TV?  Of course not.

       When we go to the movies, we laugh and we cry because the emotional input has an immediate emotional output.  Change the input and output changes.

YOUR CONSCIOUS AND SUBCONSCIOUS MIND



       The conscious mind has the ability to think.  It can accept or reject.  But the subconscious only accepts.  It makes no distinction regarding input.  If we feed our mind with thoughts of fear, doubt and hate, the auto-suggestions will activate and translate those things into reality.  The subconscious is like a data bank.  The subconscious is like the automobile while the conscious is like the driver.  Of the two, the subconscious mind is more powerful.  The power is in the automobile but eh control is with the driver.

       The subconscious mind can work for us or against us.  It is not rational.  If we are not successful, we need to reprogram the subconscious.  



       The subconscious mind is like a garden, it does not care what we plant.  It is neutral; it has no preferences.  If we plant good seeds, we will have a good garden, otherwise we will have a wild growth of weeds.  I would go a step further to stay, even when we plant good seeds, weeds still grow and the weeding process must continue constantly.

       The human mind is no different.  Positive and negative thoughts cannot occupy the mind simultaneously.

       In order to succeed, we need to get programmed in a positive way.

HOW DO WE GET PROGRAMMED?


       Remember how we learnt to ride a bike.  There are four stages:  The first stage called unconscious incompetence.  At this stage, we don't know that we don't know.  The young child does not know what it is to ride a bike (unconscious) nor can he ride a bike (incompetence).  This is the stage of unconscious incompetence.

       During the second stage, conscious incompetence, the child becomes conscious of what it is to ride a bike but cannot ride one himself, so he is consciously incompetent.

       But then he starts learning g and is at the third stage of conscious competence.  Now he can ride a bike, but has to concentrate on the mechanics of the process.  So with conscious thought and effort, the child is competent to ride a bike.

       The fourth stage unconscious competence comes when the child has practiced consciously riding the bike so much that he does not have to think.  It becomes an automatic process.  He can talk to people and wave to others while riding.  He has reached the stage of unconscious competence.  At this level, he doesn't need the concentration and thinking because the behavior pattern has become automatic.

       This is the level that we want all your positive habits to reach.  Unfortunately, we probably also have some negative habits that are at the unconscious competence stage and are detrimental to your progress.

NATURE ABHORS A VACUUM


       I have two nephews who are tennis buffs.  One day their father said to me, "This game is getting very expensive.  There is the rackets, balls, lawn fees and now they have a coach.  It all costs money."  I asked him, "It is getting expensive compared with what?"  He could have them stop playing tennis and save some money.  But if they stopped, and came home from school with all their time and energy at hand, what would they do?  He stopped to think quietly for some time and then said, "I think I will have them continue.  It is cheaper this way."  He realized the importance of keeping them involved in positive activities.  Otherwise they would be attracted to the negative because nature abhors a vacuum.  There is either a positive or negative; there is no neutral ground here.

       Character building becomes a habit.  If we want to build a pleasing personality, we have to examine our habits closely.  What begins as an occasional indulgence turns into a permanent flaw.  Ask yourself the following questions:

1.  Do you let the quality of your work deteriorate?
2.  Do you indulge in gossip?
3.  Are envy and ego constant companions?
4.  Is empathy in short supply?

       We are creatures of habit.  That is good because if we have to constantly think before doing anything, we would never get anything done.

       We can control our habits b y exercising self-discipline over your thoughts.  We need to harness the power of our subconscious mind.  We need to cultivate positive habits its during childhood which builds character in adulthood.  But it is never too late to start.  Every exposure to a positive or negative makes a difference.  Learning new habits takes time but positive habits, once mastered give new meaning to life.

       Having an optimistic or pessimistic outlooks is a habit.  Habits are a matter of the pain and pleasure principle.  We do things either to avoid pain or to gain pleasure.  So long as the gain is more than the pain, we continue with the habit.  But if the pain exceeds the gain, we drop it.  For example, when the doctor tells the smoker to stop he replies, "I cannot stop!  It is a habit that I enjoy!"  and he goes on smoking.  The pleasure is greater than the pain.  One day he is faced with a major medical problem and the doctor says, "You better stop smoking immediately if you want to live."  Most would stop.  Why?  Now the pain is greater than the pleasure.

RESISTANCE TO CHANGE


       When people recognize or become aware of their negative habits, why don't they change?

       The reason they don't change is because they refuse to accept responsibility.  The pleasure of continuing is greater than the pain.  They may:

  • Lack the desire to change
  • Lack the discipline to change
  • Lack the belief that they can change
  • Lack the awareness for the need to change

       All of those factors prevent us from getting rid of our negative habits.  We all have a voice.  We can ignore negative behavior and hope it will go away - the ostrich approach - or face up to it and overcome it for life.  Behavior modification comes from overcoming irrational fears and getting out of the comfort zone.  Remember,  fear is a learned behavior and can be unlearned.

       The following excuses are the most common explanations for not changing negative habits:
  1. I have always done it that way.
  2. I have never done it that way.
  3. That is not my job.
  4. I don't think it will make any difference.
  5. I'm too busy.

FORMING POSITIVE HABITS


       It is never too late to change, regardless of your age and how old the habit is.  We can change by being aware of what needs to be changed and using techniques that modify behavior.  The old adage that you can't teach an old dog new tricks is wrong.  We are human beings, not dogs.  Nor are we performing tricks.  We can unlearn self- destructive behavior and learn positive behavior.

       An Earl Nightingale said, the secret of successful people is that they form the habit of doing things that failures don't like to do and won't do.  Just think about the things that failures don't do.  They are the same things that successful people don't like to do, but they do them anyway.  For example, failures don't like discipline, hard work, or keeping commitments.  Successful people also dislike discipline, hard work (an athelete doesn't like and want the discipline to get up and train every day but he does it regardless), but they do these things anyway because they have formed good habits.

       All habits start small but end up eventually being very difficult to break.  Attitudes are habits and can be changed.  It is a question of breaking and replacing old negative habits with new and positive ones.

       It is easier to prevent bad habits than to overcome them.  Good habits come from overcoming temptation.

       Happiness and unhappiness are a habit.  Excellence is the result of repeated conscious effort until the behavior or the attitude becomes a habit.

AUTO-SUGGESTION


       What is auto-suggestion?  An auto-suggestion is a statement made in the present tense, of the kind of person you want to be.  Auto-suggestions are like writing a commercial about yourself, for yourself.  They influence both your conscious and subconscious mind that, in turn, influence attitude and behavior.

       Auto-suggestions are a way to program your subconscious mind.  They can be either positive or negative.

       Examples of negative auto-suggestions are:

  • I am tired.
  • I am not an athlete.
  • I have a poor memory.
  • I am not good at math.

       When you give yourself a negative auto-suggestion, your subconscious mind believes it and it becomes a self-fulfilling prophecy and starts reflecting in your behavior.  For example, when a person who gives himself the auto-suggestion, "I have a poor memory," is introduced to a new person, he will not make the effort to remember the name because he tells himself, "I have a poor memory, so there's no point in even trying to remember."  Of course, he won't remember the person's name the next time they meet, and will again tell himself, "I have a poor memory."  It's a never-ending cycle - a self fulfilling prophecy.

       When a person repeats a belief often enough, it sinks into the subconscious and becomes reality.  A lie that is repeated often enough becomes accepted as the truth.

Why make positive statements?


       Because you want to create a picture in your mind of what you want to have rather than what you don't want.  Any picture that you hold in your mind becomes reality.  Auto-suggestions are a process of repetition.  If you repeat a statement often enough, it sinks into your subconscious mind.  For example, if you tell yourself, "I am relaxed.  I am cool, calm and collected," you will start responding to situations in a cool, calm and collected manner.


       Auto-suggestions should not be phrased in a negative way.  Don't say, "I am so disorganized."  Instead say, "I am organized person."  When a negative word comes in the auto-suggestion, it forms a negative picture that we want to avoid.  If I tell you, "don't think of the blue elephants."  it's like that the image of a blue elephant immediately propped into your mind.



       Auto-suggestions should be positive statements because we think in pictures, not in words. If I say "mother", what comes to your mind?  Most likely a picture of your mother comes to your mind, and not the word "mother".

       Make your auto-suggestions in the present tense.  Why?  Because your mind tell the difference between a real experience and an imagined one.  For example parents are expecting their child to come home at 9.30 p.m. but the kid is not home and it is now I am.  What is going through the parents' mind?  They are probably hoping everything's okey.  "I hope that kid didn't get into an accident."  What is happening to their blood pressure?  It is going up!  This is an imagined experience.  The reality could be that the kid is having fun at a party and is plain irresponsible.

       Supposing the kid was actually coming home at 9.30 p.m. but got into an accident.  What is happening to the parent's blood pressure?  It is still going up!  In the first scenario the imagined experience was not true.  In the second scenario it was true.  The body's response in both cases was identical.  Our subconscious mind cannot tell the difference between a real and an imagined experience.

Prepare the Subconscious


       Auto-suggestions can be used to eliminate negative habits and develop positive ones.  We have all used auto-suggestions unconsciously.  For example when we have to catch an early morning flight, when we get into bed we tell ourself that we have to wake up at six.  And invariably, we do (often , even without an alarm clock).  A prepared subconscious mind works for us.

       Auto-suggestion is a way to program and condition our mind to make a statement into a self-fulfilling prophecy.

       Auto-suggestion is a repetitive process through which you feed our subconscious with positive statements that translates into reality.  Repetition alone is not enough, unless it is accompanied by emotions and feelings.

       Auto-suggestions without visualization will not produce results.  The first time our mind receives an auto-suggestion, it rejects it.  Why?  It is an alien thought, contrary to our belief system.  Success depends on our ability to concentrate and repeat the process.

VISUALIZATION



       Visualization is the process for creating and seeing a mental picture of what we want to have or do, or the kind of person we want to be.  visualization goes hand in hand with auto-suggestion.  Auto-suggestion without vizualisation is mechanical repetition and will be ineffective.  In order to see results, feelings and emotions - visualization must accompany auto-suggestions.

CAUTION!


       Auto-suggestion may not be acceptable to our mind the first time we do it because it is an alien thought.  For example, if for the past few decades I have believed that I have a poor memory and now all of a sudden, I tell myself that I have a good memory, my mind will reject it, saying, "You liar!  You have a bad memory!" - because that is what I have believed up to this point.  It will take 21 days to dispel this notion.  Why 21 days?  Because it takes a minimum of 21 consecutive days of conscious, continuous practice to make or break a habit.  If you listen to an audio tape in 21 days and your player break down - guess what tune you are humming.

       The big question is:  Is 21 days of conscious effort a heavy price to pay to change a lifetime for the better?  Not really but only the committed do i.  The auto-suggestion process sounds simple, but it is not easy.  But you can do it.  Follow the steps in the next section to turn your auto-suggestions into reality.

21-DAY FORMULA TO FOR POSITIVE HABITS


Translating Auto-Suggestion into Reality

1.  Go to a spot where you won't be disturbed,

2.  Make a list of your auto-suggestions. Make sure they are positive and in the pesent tense.

3.  Repeat auto-suggestions at least twice a day; first thing in the morning and at the end of the day.
In the morning, your mind is fresh and receptive; at night you deposit the positive picture into your subconscious to be working for you overnight.  You can also write each auto-suggestion on a few small sticky notes.  Place them in places you will see them throughout the day (on your bathroom mirror; on your car's dash-board, inside your daily planner, inside your desk drawer).  Seeing the notes throughout the day will cause you to repeat the auto-suggestions again.

4.  Auto-suggestions alone will not work.,  Use visualization as well.

5.  Do this for atleast 21 days until it becomes a habit.

ACTION PLAN


An ounce of action is worth ton of theory. ~ Friedrich Engels

IMPORTANT:
AUTO SUGGESTIONS AND VISUALIZATIONS WILL ONLY WORK AS A SUPPLEMENT (NOT A SUBSTITUTE) TO A TIME BOUND, GOAL-ORIENTED ACTION PLAN.

1.  We all have some negative habits that are pulling us down.  Take 15 minutes alone and undisturbed to make a list of all the negative habits that are pulling you down.

2.  Take 14 minutes alone and undisturbed to make a list of all positive habits you want to develop,

3.  Make a list of auto-suggestions you can give yourself to develop the positive habits listed above.

3.  Follow the 21 day programme with visualizations.

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Source: Exceprts from the book on "YOU CAN WIN" by Shiv Khera
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