Category: Darren Main

Just as the light bulb allows the electricity within it the opportunity to express its power, the body allows prana—life energy—to express itself. In yoga, our goal is to slowly increase the wattage of the subtle body, allowing prana to flow within us and through us, leaving health and balance in its wake.

The great spiritual tension between the contemplative life of the monk andspiritual activism in the world dissolves entirely with one word—namaste: thelight in me bows to the light in you.When meditation reveals the light in ourselves, we naturally want to bow tothe light in all beings—to act on their behalf in reverence and devotion.When we truly see the light in another being, our own light shines forth, dissolving the seemingly eternal ache in our hearts and the near constant struggle of the ego mind. To see the light in one being—your own light or thatof another—is to win the cosmic game of hide and seek and ease the suffering of the world.

Do numbers hold spiritual significance? Perhaps they do. For me, the most powerful numbers are two and six because when you multiply those numbers, you get the exact amount of square feet required to roll out a yoga mat. Even after years of practice, I’m continually astounded that all I really need to heal my body, open my heart, and still my chaotic mind is twelve square feet.

To the unaware person, karma is the prison in which the mind is held hostage. Because of karma, an unaware person is doomed to repeat the past in perpetuity as the seeds planted yesterday bear bitter fruit tomorrow. But to the mindful person, karma offers the promise of freedom. Mindfulness allows us to change our mind in the present, plantingnew seeds that will bear sweet fruit.

A Kula or spiritual community is like a nudist camp for the soul. Not only are we given the permission to remove our robes of guilt, our suits of shame, and our masks of false identity—we are encouraged to do so. To become naked and hold nothing back is to become truly beautiful.

On a physical level, water is often called the universal solvent because of its ability to dissolve almost anything at the molecular level. On a spiritual level it is the breath which acts as a universal solvent, because there is no trauma so great, no wound so deep, no delusion so convincing, that deep and mindful breathing will not dissolve it.

True spiritual virtues can have no opposite, but they can wear masks and costumes.Joy often masquerades as anger; innocence often dresses up as guilt; lovepretends to be fear. At the end of the day, we discover that we don’t need tobe fearful of these internal monsters—we simply need to unmask them.

Forcing Your body into a yoga pose is like brushing your teeth with a wire brush. You may get rid of the plaque but gingivitis will be the least of your concerns.

Resolutions, like all spiritual virtues, can be misused by the ego when mindfulness is absent. There are few things that will keep you in the bondage of habit like a grand resolution. It is like an empty box wrapped in the best ofintentions, yet lacking anything of substance.

Most people believe that pain and suffering are synonymous—that one begets the other. A yogi recognizes that pain is an unavoidable aspect of life and that suffering is a choice. Pain is what happens when you stub your toe, suffering is what your mind does with the sensation.

It has been said that the body is the temple of the spirit and the mind is the altar within that temple. When we practice hatha yoga we allow ourselves to come fully into the temple of the body—not simply as a tourist wishing to admire the fine architecture, but as a seeker on a pilgrimage of deep devotion and reverence.Meditation is the devotional practice of placing on the altar of the mind that which is sacred, holy, and revered. Just as you would not place garbage on the altar of a great temple, meditation allows a yogi to place on the altar of her mind that which is noble, pure, and free from attachment.

While religions and mystical traditions attempt to address the same spiritual questions with which all human beings wrestle, a religious person demands answers to questions that have no answers and attempts to demand harmony from the paradox of life. The result is less wisdom and varying degrees of bothinternal and external chaos. A mystic, on the other hand, contemplates and makes peace with unanswered questions. The great paradox is that sitting quietly with unanswered questions is the doorway to wisdom, balance, and peace.