Tag: Bhagavad Gita

Karma Yoga and the noise in my head

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I have written here before that the main reason why Yoga appealed to me was that instead of finding the answers to our mental struggles “out there” we are encouraged to look inside ourselves. This felt empowering and reassuring, however, little did I suspect that it would be a very hard journey. More often than not, just when I feel that I “get” something that I believe will help me modify those aspects of myself that limit me, I soon discover that my understanding is limited and needs refinement.

Since the Summer, with the changes I have been going through in my life, going back to studying the Gita and finding a great therapist, I have managed to come a little bit closer to some sort of clarity about my purpose for “working with myself” through the study and practice of Yoga. Why did I embark on this journey? What is my main priority? I have come to the conclusion that at this point in life, it is peace of mind. I am tired of the incessant “noise” my mind can make at most times.

This noise is mostly (if not always) linked to what I do and don’t do, and that is why, restudying some of the main aspects of Karma Yoga is helping me now better understand certain things that I want to share here.

Karma Yoga is the path of Yoga that is allegedly most suitable for most of us who live in the practical world because it is the path of action. Recently, during an online course I am taking about the Gita with my teacher, Prasad Ragnekar, he defined Karma Yoga like this:

“Karma Yoga [then] is a path of mental refinement for those like us who are deeply involved in
day to day, mundane living, who would like to sincerely lighten the load of our limitations”

According to the Gita, inaction is impossible for us regular human beings. Even when we are apparently inactive, our minds are all over the place. Either reviewing what we have done, regretting what we didn’t do, planning what we are going to do next, or even worse, worrying about the outcome of our next action. So, since we are bound to be active, why not be active with the “right attitude.”

I have written before about how, by putting all our attention on the intention behind our actions and letting go of the need to control the outcome, we can reduce the noise stress, and worry in our minds. It has been useful in my daily life, to a certain degree. If I say something with good intentions and it is perceived negatively, I can be at peace with myself. If I do something out of anger or frustration and the outcome is negative, I have to be honest with myself and take responsibility for it.

But there are two more concepts that suddenly made “click” in my mind a couple of weeks ago. The concepts of svabhava and svadharma.

Svadharma can be defined as one’s own unique duty/responsibility, while Svabhava is one’s own intrinsic nature, natural inclination, or aptitude based on psychological disposition (Prasad, 2023). Ideally, our svadharma should be aligned with our svabhava. This is relevant in everything we do, and it is natural to think of some of the aspects of everyday life that take a lot of our time, like for example, work. If I am a rather extrovert person who feels happier surrounded by people, I most probably wouldn’t thrive working in a place where I sit on my own most of the time isolated from others. Now, if the goal is to cultivate peace of mind, to reduce the “mental noise”, it is very important to always keep these two concepts in mind, especially when choosing a profession.

My therapist recently asked me when is it that my (over) thinking activity is reduced, and I could immediately answer when I teach Yoga asana. I always feel relaxed and centered after teaching a Yoga asana class. I think it is because I need to be fully present. I need to be aware of the energy in the room, the way my students are responding to the sequence I am offering, consider modifying some of it, and last but not least, how I lead the class, which includes which words I am using. I enjoy also the feeling of doing something that can benefit others. Not only by teaching a class, but also by maybe inspiring them to know their bodies better, respect their bodies, and take care of themselves. Interestingly enough, this doesn’t bring any anxiety.

Unfortunately, working in a school doesn’t bring this peace of mind… yet, but I am exploring ways to reach it. I am working on focusing more on what I do and how I do it than the system around me, having some values and principles that are nonnegotiable for me and sticking to them, and opening up for the possibility of being part of a discussion about them, of having to change the environment if necessary. I am also trying to make it a habit to use NVC (non-violent communication), especially in challenging situations so I can communicate my needs and understand the needs of others. In other words, to reduce self-doubt. I have been so afraid of being perceived as irrational or difficult, but I mean, there will always be someone who will disagree with me and who will think I’m “irrational”, so why do I invest so much energy in this idea? And what does it even mean?

At my new job, I teach different subjects than at my previous job. I have taught Spanish as a foreign language before, but that was a long time ago, and I have taught sewing as an elective, but never to more than ten students at a time. Now, suddenly, I’m an Arts and Crafts teacher, teaching up to 22 students at the same time. However, Spanish is my mother tongue, and although I am fluent in French, I am now noticing how “easy” it is to be spontaneous in Spanish and make the subject more “mine” since I am Mexican and can share my culture with my students. It is a bit of the svadharma and svabhava alignment.

But the “magic” happened today as I was teaching one of my classes in yr8 Arts and Crafts. We are upcycling an old men’s shirt into an apron, and we are sewing by hand. It is not a surprise that some students with poor executive skills have been struggling to get started, and it has been challenging to help them at the same time as I help those who are capable of getting started. Last week, I made myself a plan for this week’s lesson. I came into the classroom, and in small groups or in pairs, I got all the students who were falling behind started, at the same time as I helped the others when they needed further explanations. It really felt like I was in a flow. Things happened, as they always do, but I stayed calm and focused and communicated with all my students in a constructive way. An hour and a half passed, and almost everyone was now on track. I think I’ve found it! The svadharma and svabhava alignment as a school teacher. I like to “make” things, I enjoy being active, and I like also being in contact with my students in a relaxed setting. I use the challenges they meet while working on a project to help them reflect on what is important to develop in life: resilience, patience, discipline, problem problem-solving mindset, and maybe even more importantly, a growth mindset. Still, they are chatting, some of them are laughing, they can take breaks, and they go back to their work, and I don’t feel stressed.

I feel definitely less stressed now than when I was teaching more theoretical subjects, and when I was a contact teacher. I did enjoy both, but if my goal is to reduce the noise in my head, and I have the opportunity to choose, I think I know what I need to continue doing, at least for a while, and keep exploring these concepts. Also in the other areas of my life. I want to pay attention to what I do that doesn’t harmonize with my nature and see if I can stop doing it, or do it in another way, bring more of myself into it. Would that reduce even more noise in my head?

So, this post is an invitation to reflect on your own state of mind as you go about in your everyday life. What reduces the noise? Where do you feel that you flow? Can you combine your skills and your nature with what you do and how you do it? I really recommend you try!

On time and mindful living

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I have been trying to simplify my approach to life with the intention to create slience and thus peace of mind. I realize I have been exposed to many different concepts within the Yoga and Buddhist traditions that resonate with me, but I haven’t been able to internalize them in such a way that they really make a difference in my state of mind. Even worse, I suspect I have been using them to put more pressure on myself as I wrote in my previous post resulting in more overthinking.

During the last three weeks, every time I start stressing about something, I have reminded myself of the power of silence, and since I am not able to create complete silence in my mind yet, I do my japa (repetition of a chosen/given mantra with focus on my breath). It has sometimes helped by slowing down the constant stream of thoughts that tend to just go in circles. Following this intention, I started reflecting on where my thoughts usually go, and not surprisingly, they are either in the past like regretting something I did or didn’t do, trying to understand why someone said or did something, longing for something I enjoyed that no longer is, and repeating a situation that brought stress or distress- what we call ruminating; or in the future like planning for whatever is coming, but not only that, also imagining the worst case scenarios and dreading them. My fear is mostly not being able to cope with them. But when am I in the present? And what would bring to be in the present? Well, if you’re reading this blog post, you are most probably familiar with the concepts of “mindfulness” and “mindful living”. It’s power lies in letting go of the past to be completely present in the moment with a fresh mind free from judgement and prejudice. It allows us to better notice our role in the now, and to save energy from dreading what might come. So, why do we keep traveling with the mind back and forward? I honestly don’t know. Personally, I think it is connected to fear and lack of trust in myself. How do I build that trust? I think it goes back to silencing my mind, and repeating my japa. I have tried to use “reason” against my anxious thoughts. To list the moments I have been challenged and managed to get through. It doesn’t help. The best I can do with my own mind is to not engage in the stream of overthinking.

I am also learning to better be with my emotions without trying to change them but without elaborating on them either. So, if I suddenly feel fear for the challenges I might meet tomorrow, I allow myself to feel the fear. I do not push it away, but I do not try to make explanations or even find solutions for it either. When I manage to do that, it seems to fade away faster. I go back to my japa, and remind myself that the only thing I can do now is to do what I need to do now.

If you are a seeker like me, you have most probably understood that we don’t reach conclusions. We just keep walking, keep trying, and we have to constantly remind ourselves of the tools we have in hand to go inwards.

Like the Gita tells us, the world “out there” is so vast and varied, it is constantly changing. It is good to engage in it, but we do better to fix our peace of mind inwards, in this silence that I still haven’t found, instead of in any given situation, person or object.My inner peace needs to be build inside out. Why do I keep forgetting this? Because I keep forgetting.

So, my advice here is, find what it is that you want to cultivate in you and stick to simple principles and techniques. You will have to keep reminding yourself to go back to them because the mind is like a restless bee, it will keep flying from one flower to another if you let it.

I leave you with a quote that kind of relates to this and it kind of doesn’t but I really liked it. It is from a book called The Forty Rules of Love by Elif Shafak:

” Rule 28
The past is an interpretation. The future is on illusion. The world does not more through time as if it were a straight line, proceeding from the past to the future. Instead time moves through and within us, in endless spirals. Eternity does not mean infinite time, but simply timelessness. If you want to experience eternal illumination, put the past and the future out of your mind and remain within the present moment.”

Living Yoga little by little

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I recently watched a Reel where a woman shows how she gets rid of stress by one by one taking out of her home her kids, her dog, her husband, and some objects representing house chores. Funny video, and relatable. I also sometimes wish to take everyone and everything out of the house, except for my cat, of course, or simply run away from it all.

Although meant to be funny in a very simple way, this Reel kept me thinking, mostly because I have been reflecting lately about how I keep going mentally to the same spaces that create stress related to my family life. We all want to run away from what creates stress in our lives at some point. Even the great warrior Arjuna before the battle of his life, as described in the Bhagavad Gita:

  1. “Sanjaya said: After speaking this way to Krishna, the Lord of the senses, Arjuna, who is the terror of his enemies, said: “I won’t fight” and became silent. “Satchidananda, Sri Swami. The Living Gita: The Complete Bhagavad Gita: a Commentary for Modern Readers (Ch 2 p. 12). Integral Yoga Publications. Kindle Edition.

It is the Eater break and with it comes more time spent together in the house, and multiple expectations, many of them unmet. Some are my own expectations, and I have to “deal” with the emotions they bring, and some of them are my kids and my husband’s and for some reason, they feel like my responsibility too, so I also “deal” with the emotions they bring in me and in them. This has been the dynamic since I can remember every time we are on holiday.

The easiest would be to go on a holiday on my own, but I like to spend time with my family, so this time, I decided to be mindful of my frustrations and use my breath to let go of them or communicate in a positive way. When it comes to expectations and frustrations from others, I am working on not making them mine. Allow my kids to feel what they feel, ask critical questions if relevant, and let go as much as possible.

The Easter break has become in our family a time we spend at home, relaxing, the girls and I usually have some handcraft projects, our oldest son does his thing, and my husband does too. This, in reality, should be a very chill holiday, but I make a mental mess out of it having a bad conscience for not taking the kids anywhere, having a bad conscience for not doing something in the house like Spring cleaning or deep tidying up, or any other chore that requires more time that I have been procrastinating for long. The bad conscience is then mixed with annoyance because “only I see the work that needs to be done” while my husband “just sits there are does nothing”. The funny (or tragic) part is that no one knows about all these thoughts. I go through the holiday dealing with them myself. So, this Easter break, when I went into the shed to get something and I saw, again, the mess “nobody” takes the responsibility to clear, I took a deep breath and asked myself “Do I want to tidy up now?”, the answer was obviously no, so I made a mental note, I will do this at the beginning of the Summer break. No expectation of anyone else doing it, I see it, it bothers me, and I will do something about it, but not now.

  1. “You can rise up through the efforts of your own mind; or in the same manner, draw yourself down, for you are your own friend or enemy.” Satchidananda, Sri Swami. The Living Gita: The Complete Bhagavad Gita: a Commentary for Modern Readers (Ch 6 p. 80). Integral Yoga Publications. Kindle Edition.

I am a strong believer that stress and distress are mostly a result of our thoughts, and although there are situations that do create immediate distress such as illnesses and accidents, it is how we deal with them that makes the difference. Life is full of surprises, and we owe to ourselves to live mindfully in the small moments (like my frustrations of everyday life), so we are equipped to deal with what I see as the “real” moments of distress.

I have now been studying Yoga for eight years, and most of what I study and learn makes sense, it is about time that I have a more conscious approach to its modalities and apply them more actively if I really want to see a change happen in my mindset. Little by little, step by step.

And in moments where I feel nothing else helps, I like to think of the Self, this deeper part of myself that is pure, at peace and unaffected by whatever happens in the palpable world.

  1. “Weapons do not affect the Self; fire does not burn it, water does not wet it and wind does not dry it.” Satchidananda, Sri Swami. The Living Gita: The Complete Bhagavad Gita: a Commentary for Modern Readers (Ch2 p. 16). Integral Yoga Publications. Kindle Edition.

Pondering on Karma Yoga

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I studied chapter 3 in the Bhagavad Gita some years ago through the guidance of Prasad Rangnekar, a Yoga teacher from Mumbai, India. I remember that I felt it all made so much sense then, and I believed I understood what it meant for me. Throughout the years, I have revised this chapter a couple of times, reading commentaries from Yogananda, Sri Swami Satchidananda, and Iyengar still feeling that “I got it”.

One of my sangha members asked recently if we could discuss Karma Yoga during our meetings, and I gladly accepted since I felt I could contribute with what “I have learned” so far. So, I started revising Ch2 and Ch3 in the Gita, as well as my notes, just to realize that the more I read, the more I try to wrap my head around it, and the less I am sure I truly understand and am able to internalize these teachings. I remember my teacher saying that Karma Yoga is the path for people like you and me, people who are engaged in the world, but the more I read about its main principles, the more they seem to me as almost impossible to follow in our modern world.

Take selfless action as an example (Gita, ch.2 v47 & 50 among others in ch3 and other chapters in the same book). The only role I play in life that I didn’t choose was to be the child of my parents, other than that, I chose to study to become a teacher and thus, I chose to apply for the teacher job I eventually got, I chose to marry my husband, I chose to have children, I choose my friends, I don’t necessarily choose who I work with, but I choose to interact or not with them outside our duties at school. So where is the selflessness in all this? I can choose to leave my job, I can choose to leave my family, I can choose to not meet my friends anymore. I can make new choices that will lead me into new roles.

Choosing these roles is probably part of human nature, and the drive to stay active. One could even argue that I believe I chose these roles, but maybe they all are part of my karmic bondage. Indeed, Krishna does tell Arjuna that it is not possible to take part in this world without action:

One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.

Bhagavad Gita, ch3 v4

There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature

Bhagavad Gita ch3 v5

So, here Krishna is telling us that part of living this life is to be active. Everything we do and don’t do is an action, but we need to choose the “right” action. The action that will help us grow spiritually, and eventually liberate us from our bondage to the material world.

Work hard in the world, Arjuna, but for work’s sake only. You have every right to work but you should not crave the fruits of it. Although no one may deny you the outcomes of your efforts, you can, through determination, refuse to be attached to or affected by the restults, whether favorable or unfavorable.

Bhagavad Gita ch2 v47

Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yoga.

Bhagavad Gira ch2 v48

So, “right” action is the one that does not bring distress to our mind, and that helps us keep a balanced mind. Since we cannot control the consequences of our actions, all we can do is control the intention behind our actions and how we perform them. If the result is in our favor, we should be thankful and move on, if not, we should also be thankful and move on. Keep the mind stable. On the other side, we can also explore the idea of acting mindfully to avoid harming others because how can our mind be calm if we know we acted mindlessly or, even worse, with the intention to hurt? I guess these are just two sides of the same coin: the intention behind the action.

I once read in one of B.K. S. Iyengar’s books that Karma Yoga is “contained in the Yamas, the Niyamas, Asana, and Pratyahara” which are four of the eight limbs of Patanjali’s Ashtanga Yoga. I don’t know if this connection is correct according to tradition, but I like it.

Yamas and Niyamas are useful in the path of Karma Yoga because they give us guidance. The Yamas (Yoga Sutras of Patanjali 2.30) are non-violence (ahimsa), truthfulness (satya), non-stealing (asteaya), continence (brahmacharya) and non-greed (aparigraha). Ahimsa is an important aspect of the life of any Yogi and also in other Indian traditions such as Jainism and Buddhism. Only this one would keep us on the right track for the rest of our lives, I think. The Niyamas (Yoga Sutras of Patanjali 2.32) are purity (sauca)- both physical and mental, contentment (santosa), study which leads to the knowledge of the self (svadhyaya) zeal (tapas) and resignation to God (isvara pranidhana).

The way I see it, the Yamas are values that we can have at the base of our actions to make sure we have control of our intentions, and the Niyamas are to be used internally to stop the need to act to get something in return. If we practice contentment, if we keep our mind and body healthy and we focus our attention on what will help us grow spiritually, we will eventually stop craving for external gratification. This sounds so inspiring and beautiful but requires a lot of self-discipline and constant checking in with ourselves.

Pratyahara is the practice of restraining the senses, and in the Bhagavad Gita, we do learn about the importance of having control of the mind and senses in order to be on the path of Karma Yoga.

Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.

Bhagavad Gita ch3v6

But those karm yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior.

Bhagavad Gita ch3v7

In this context, we have five organs of action (karmendriyas) which are feet for locomotion, hands for dexterity, rectum for excretion, genitals for reproduction and mouth for speach; and five sense organs (jnanendriyas) which are the ears, the eyes, the nose, the tongue and the skin. In addition comes the mind or manas because as we read above, we not only have to work with controlling our actions by gaining control over our senses, but we also need to work with the mind to ultimately detach from the need for physical reward.

I am unsure how Iyengar connects Asana to Karma Yoga, but I have learned that the meaning of Asana in The Yoga Sutras of Patanjali is to sit steady, basically, in preparation for Pranayama, Dharana, Dhyana and ultimately Samadhi which are the remaining eight limbs of Ashtanga Yoga.

So, Karma Yoga encourages us to act in a way that allows us to keep a balanced mind which in turn will allow us to act more skilfully and eventually liberate us from. the “wheel of karma” which is basically being reborn over and over again to continue paying our karma and, if not acting skillfully, creating more karma…

One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yoga, which is the art of working skillfully (in proper consciousness).

Bhagavad Gita ch2 v50

Now, Krishna told all this (and more) to Arjuna to help him make the right choice right before the most important battle of Arjuna’s life. How would this apply in other areas of Arjuna’s life? How does this apply to my life? How does this apply to your life? It would be interesting to hear how you apply these principles in your own life. I will try to share in future posts.

Reflections over Karma Yoga, Pancha Klesha and Yamas/Niyamas

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Although the path to liberation from suffering described by Patanjali is through meditation, we cannot reach a state of meditation as long as our mind is a mess. In order to calm the mind, we need to live a mindful life, and this can be done through the modalities Patanjali gives us in the method of Ashtanga Yoga, which in some aspects, seem to me to be connected to the principles of Karma Yoga as I have studied them in the Bhagavad Gita.

I recently wrote a post about the Yamas and Niyamas which can be seen as values and observances that when used in our interactions with ourselves and others, help reduce and eventually eliminate the fuss in our minds (chitta vrittis). In the same scripture, The Yoga Sutras of Patanjali, we learn about the five kleshas (pancha klesha) or afflictions which are described as the obstacles to cultivating a calm state of mind. As long as our actions are a result of these afflictions, we are stuck in the cycle of karma – cause and effect. If we, on the other hand, choose to live a life of awareness and apply the Yamas and Niyamas, we avoid increasing the karmic load for ourselves, and contribute to a better world.

II.12 The stock of karma has the kleshas as its root. It is experienced in present or future lives. -Patanjali Yoga Sutras

The five kleshas are: avidya (ignorance), asmita (egoism), raga (attachment), dvesha (repulsion or aversion) and abhinivesha (fear of death – clinging to a life of delusion).

The klésha that keeps us in the loop of the other four is avidya, or ignorance. In the context of Patanjali’s Yoga Sutras, the ignorance referred to is our inability to see what is called our True Self (Purusha) which lies beyond our thoughts and physical body. This ignorance bounds us to act out of attachment and/or aversion and their derivates such as anger, fear, greed and so on. Purusha is described as eternal consciousness or pure potential. It is said, that once we realize our True Self, we find inside us a steady state of peace, love, freedom, and happiness. The problem, and the source of our suffering, is that since we’ve lost contact with Purusha, we keep seeking for peace, love, freedom and/or happiness through our actions, but nothing in the world around us -called Prakriti in the Yoga Sutras and Sankhya philosophy- can give us a constant unchangeable feeling of peace, love, freedom, and happiness because the nature of the world is transient.

“II.5 Ignorance is the notion that takes the self, which is joyful, pure, and eternal, to be the nonself, which is painful, unclean, and temporary.” [Commentary: ] Patañjali here gives a very important definition of ignorance, the primary cause of all bondage: Avidyā, ignorance, entails confounding the nature of the soul with that of the body. The body is here described as painful, duḥkha; unclean, aśuci; and temporary, anitya, unlike the puruṣa who is joyful, sukha; pure, śuci; and eternal, nitya.” Bryant, Edwin F.. The Yoga Sutras of Patañjali (pp. 216-217). Farrar, Straus and Giroux.

I have to say at this stage, that I often see the path of Yoga as a game with levels. At the level, I operate today, the idea of Self Realization, or reaching a state of complete awareness of Purusha seems a bit far out for me and challenging to grasp. However, the path towards it is what motivates me to study and practice Yoga which, will lead me to develop a better version of myself by living more mindfully and creating less suffering for myself and others- note that suffering is used as a common term for distressing feelings such as frustration, anger, regret, stress, and anxiety.

Also, the idea of having, inside me, a place of peace, love, freedom, and happiness that is constant and independent of my mind and the world around me gives me comfort, even though I still have a long way to go, sitting down in silence, practicing breathing exercises and studying and reflecting upon scriptures such as The Yoga Sutras, bring peace and reassurance to my mind and body, especially when being challenged by life and/or my thoughts.

I believe that the two main ways avidya is at the source of all the other kléshas are:

  1. Since we don’t know who we really are, we identify ourselves with our physical body, our mind, what other people think and say of us, and all the different roles we play in life. From the moment we are born until we die, we become the child of someone, the grandchild, the sibling, the student, the friend, and as life advances, we keep adding to the list. We create, in a way different identities in relation to each role. Each identity has its attachments and aversions and whatever happens, through the lens of the identity (ego) will be liked (attachment) or disliked (aversion) leading to a specific thought and emotion in our minds and a possible action or reaction. For example, in my role as a teacher, if I step into a classroom and the students are unable to be quiet and listen, I can experience frustration and anger. Why? Because I expect the students to show respect since I am the teacher. If I go into the same classroom as a guest, I most probably won’t experience the same strong emotion since I have no attachment to the role of being a teacher nor expectations towards the kids in the room. On the other hand, if I start my lesson and things are flowing smoothly, I might feel a pinch of anxiety for the rest of the lesson hoping that the students continue displaying the same expected attitude (attachment). I can observe the same in every role I play. If my husband forgets something that I asked him to do in the morning, I might get offended because I have expectations towards him in my role as the wife. If I ask my neighbour to do the same thing and she forgets, I might not react the same way since my relationship with her and expectations are not the same as towards my husband. But I might get annoyed at her if she parks her car in my carport. And so we move around in the world, each role we play is the ground for likes and dislikes creating a bunch of emotions and thoughts in our heads.
  2. Since we don’t know that we are love, freedom, and bliss, we seek it outside ourselves. We use our identities to find them through validation, recognition, achievements, and so on. Every time we do not meet our own expectations in our role, we experience aversion to what we see as a failure or mistake. We seek our value in our roles and in other people’s opinions about how we perform in these roles. Here again, we get trapped in the cycle of attachment and aversion. One example can be that I get caught up in seeking pleasurable experiences to keep feeding into the idea I have of happiness. Overconsumption can be a good example. We believe our happiness is in having things. Clothes can be a good example for me. I wish for a specific pair of trousers, when I finally get it, the joy of having a new pair of trousers lasts for a little while until I find out that I also want the shoes that go well with them, or the jacket, or the sweater, and so on. In recent years, I have become more mindful of the impact the garment industry has on the environment, so I buy used more often than new. This summer, while tidying up in my closet, I realized that I have lured myself with this. I need to stop buying altogether! It happens also with our roles. I am attached to my idea of a ‘good mum’, My idea of a ‘good mum’ is, among other things, that she is liked by her children, so when I set boundaries, or are strict, and my kids show their displeasure, I experience self-doubt and thus distress because I am not getting the validation that I unconsciously expect from my children. This can lead me to be an unclear and stressed parent affecting also the well-being of my children – I realized this recently too.

So, because we don’t know our True Self, we identify ourselves with our body and mind and the different roles we play in life. For each role, we have consciously and unconsciously a list of likes and dislikes that trigger emotions and thus actions and reactions. When we are not aware of this, we trap ourselves in some sort of hamster wheel (the wheel of karma). Reflect on the following quote written by my teacher, Prasad, for the Yoga Sutras course from 2021:

“The wider the net of I, Me and My, the more our energy dissipates.”

This is the essence of the Pancha Klesha teachings, I think.

The theory of pancha klesha, Karma Yoga and the study and understanding of Yama and Niyama can help us develop better habits to calm our minds and thus live a simpler, more content life. This in return affects in a positive way our environment because we become clearer, more confident, and compassionate members of society.

One way I use to get myself out of an aversion-attachment situation is to tell myself that things are happening and it is when I add ‘to me’ and especially ‘to me in the role of ____’ that distress happens, or at least it is amplified.