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Every session will not only involve an in-depth exploration of the timeless classic, the “Bhagavad Gita,” but will also incorporate time-tested yoga and meditation practices aimed at fostering holistic well-being.

Please register using the following link:

https://tinyurl.com/neu-aoc2gita

Program

8-week Certification Course

Level Two: The Art of Connection with Mind, Body, and Soul (unlocking the secrets of the Bhagavad Gita)

Introduction

This 8-week certified course offers a comprehensive exploration of the timeless wisdom found in the Bhagavad Gita. Participants will delve into the fundamental principles of karma yoga, jnana yoga and bhakti yoga, learning to integrate these teachings into their daily lives for spiritual growth and inner peace.

Throughout the program, students will engage in practical exercises, including meditation techniques, self-reflection practices, and ethical decision-making scenarios based on the Gita’s teachings. By the end of the 8 weeks, participants will have gained a deeper understanding of the mind-body-soul connection and how to apply the Gita’s wisdom to navigate life’s challenges with greater clarity, purpose, and spiritual insight.

Venue

Sacred Space (Ell Hall, 2nd floor)

Dates

Jan 27 to Mar 31 (8 Mondays)

Time

7:30 – 8:30pm

Agenda

Details

1.    Power of inquiry (BG chapter 1-2)

The first session will discuss how these ancient wisdom teachings can be applied to modern life, helping individuals navigate ethical dilemmas and personal challenges. By analyzing the dialogue between Arjuna and Krishna, participants will gain insights into the transformative power of spiritual inquiry and its role in overcoming ignorance and attachment.

2.    Matter and Spirit — the essence of our existence (BG chapter 2, 13)

This session explores the fundamental distinction between matter and spirit in the Bhagavad Gita, revealing the eternal nature of consciousness beyond physical manifestations. Participants will discover how understanding the relationship between the temporary material world and the unchanging spiritual essence can transform their perception of reality and self.

3.    The Yoga of action (BG chapter 3, 5)

This seminar explores Karma Yoga, the Yoga of Action, emphasizing selfless action and detachment from outcomes as paths to spiritual growth. Participants will learn how aligning actions with purpose and performing duties without attachment can transform daily life into a journey of personal and spiritual development.

4.    The Yoga of meditation (BG chapter 6-8)

This session explores the Yoga of Meditation from Chapters 6-8 of the Bhagavad Gita, focusing on practical techniques for spiritual realization and inner transformation. Participants will learn how meditation, self-discipline, and a focused mind can lead to profound spiritual growth and liberation from material bondage.

5.    Who’s the Boss? (BG chapter 4, 9, 10, 15)

This session examines the concept of divine supremacy in the Bhagavad Gita, exploring the nature of the Supreme Being as the source of all creation and knowledge. Participants will explore the cosmic hierarchy, cultivating a deep sense of inner confidence and security that empowers them to transcend their personal limitations.

6.    The Yoga of interaction (BG chapter 13-14, 16-18)

This session explores the complex interactions between the individual soul, material nature, and the Supreme Being as described in the Bhagavad Gita. Participants will learn about the three modes of nature and how understanding these concepts can lead to ultimate freedom and practical wisdom for daily life.

7. The Yoga of love (BG chapter 9-12)

This seminar explores bhakti yoga, the path of love and devotion, as presented in Chapters 9-12 of the Bhagavad Gita. Participants will learn about cultivating a loving relationship with the divine, the power of sincere devotion, and how this practice can systematically lead to experiencing the platform of eternality, bliss and knowledge.

8. Bhagavad Gita’s conclusions — Transform your life!

In this final session, participants will review key concepts from previous sessions, learning practical methods to transcend ego, cultivate inner peace, and align with a higher purpose through selfless service and devotional practices.

Please register using the following link:

https://tinyurl.com/neu-holistic-harmony-24

Program

6-week Certification Course

The Art of Connection with Mind, Body, and Soul

Introduction

Embark on a transformative journey with “Holistic Harmony: The Art of Connection with Mind, Body, and Soul.” This comprehensive certification course delves into the ancient practice of yoga, emphasizing its profound impact on physical health, mental clarity, and spiritual growth. Participants will explore a variety of yoga styles, breathing techniques, and meditation practices designed to foster inner peace and overall well-being. Through a blend of theoretical knowledge and practical application, this course aims to equip individuals with the skills to integrate yoga and other holistic practices into their daily lives, enhancing their ability to connect deeply with themselves and others. Whether you’re a seasoned practitioner or new to yoga, this course offers valuable insights and tools to enhance your personal and professional journey.

Venue

Sacred Space (Ell Hall, 200)

Dates

Sep 30 to Nov 18 (6 Mondays)

Time

7:30 – 8:45pm

Agenda

Details

1.    Physical Connection (Introducing Hatha Yoga and Breathing)

Discover the essence of physical connection, where you’ll be introduced to Hatha Yoga and breathing techniques that enhance body awareness, flexibility, and overall vitality.

2.    Inner Self-Connection (Going Deeper Within)

Explore the depths of your inner self, where you’ll delve into meditation and mindfulness practices, learning about the science of the soul as the basis for spiritual well-being and self-actualization.

3.    Psychic Connection (Discovering Personality Traits)

Uncover the layers of your personality, where you’ll explore psychic connection techniques to discover and understand your unique traits. This deeper self-awareness will empower you to choose an occupation that aligns more closely with your true nature, fostering personal growth and fulfillment.

4.    Relational Connection (Enhancing the Emotional Quotient and Overcoming Overthinking)

Enhance your emotional quotient and overcome overthinking, where you’ll learn relational connection techniques to build stronger, more empathetic relationships and achieve emotional balance.

5.    Lifestyle Connection (Improving Time and Priority Management)

Enhance your lifestyle by mastering effective time and priority management techniques, creating a balanced and fulfilling life that aligns seamlessly with your personal and professional goals.

6.    Divine Connection (Introducing Divine Mindfulness)

Experience the profound sense of divine connection, where you’ll be introduced to divine mindfulness practices that foster spiritual awareness and uncover a deeper connection with the divine.

The consciousness of those with controlled senses and that of those without are different as night and day. What is (yā) night (niśā) for all beings (sarva-bhūtānāṁ) is (tasyāṁ) the time of awakening (jāgarti) for the self-controlled (saṁyamī); that (sā) which is (yasyāṁ) the time of awakening (jāgrati) for all beings (bhūtāni) is the night (niśā) for the introspective (paśyato) sage (muneḥ). (BG 2.69) Do the desires go away for an introspective sage? No. As (yadvat) the sea (samudram) remains still (acala-pratiṣṭhaṁ) even when waters enter (praviśanti) and fill it (āpūryamāṇam), similarly (tadvat) in whom (yaṁ) all (sarve) desires (kāmā) enter (praviśanti) but one does not act upon them (acala-pratiṣṭhaṁ) – attains peace (sa śāntim āpnoti), not (na) one who strives to satisfy such desires (kāma-kāmī). (BG 2.70)

BG 2.70 reveals that desires cannot be checked. However, we don’t need to act upon the ever-flowing desires but we can redirect them toward Krishna’s pleasure. That will form the real foundation for peace.

Giving up (vihāya) all (sarvān) desires (kāmān), a person (pumāṁś) who (yaḥ) lives (carati) free from desires (niḥspṛhaḥ), free from proprietorship (nirmamo) and free from false ego (nirahaṅkāraḥ) attains (sa adhigacchati) peace (śāntim). (BG 2.71) This is (eṣā) the status (sthitiḥ) of Brahman (brāhmī), after attaining (prāpya) which (enāṁ) one is not (na) bewildered (vimuhyati). If one is thus situated (sthitvāsyām ) even at the moment of death (anta-kāle ’pi), one attains (ṛcchati) spiritual liberation (brahma-nirvāṇam). (BG 2.72)

Making (kṛtvā) happiness and distress (sukha-duḥkhe), gain and loss (lābhālābhau), victory and defeat (jayājayau) as equivalent outcomes (same) – Arjuna should thereafter (tato) engage (yujyasva) in fight (yuddhāya) and never incur sin (naivaṁ pāpam avāpsyasi). (BG 2.38)

This [the knowledge presented so far] has been described (eṣā te ’bhihitā) in terms of analytical study (sāṅkhye). However (tv), now, we should hear (śṛṇu) of it (imāṁ) in terms of buddhi yoga, or the yoga of intelligence (buddhir yoge). Being (yayā) engaged (yukto) with intelligence (buddhyā), we can get released from (prahāsyasi) the bondage of action (karma-bandhaṁ). (BG 2.39)

In this (iha) endeavor (abhikrama), there is (asti) no (na) destruction (nāśo) and there is (vidyate) no (na) diminution (pratyavāyo). Even a little (sv-alpam apy) application on this righteous path (asya dharmasya) releases (trāyate) one from the greatest fear (mahato bhayāt). (BG 2.40) What is the essence of this path of yoga of intelligence? Krishna reveals it now in this foundational verse of this chapter. The intelligence (buddhir) is resolute (vyavasāyātmikā) and the focus is one (ekeha). For the irresolute (avyavasāyinām), the intelligence (buddhayo) is surely (hi) many-branched (bahu-śākhā) and (ca) unlimited (anantāś). (BG 2.41)

In other words, in the yoga of intelligence, the intelligence carries (1) vyavasāyātmikā – the purity of purpose (resolute determination to act from our constitutional position as a spirit soul), and (2) ekeha – the clarity of goal (of extricating the soul from the clutches of matter).

Furthermore (api ca), considering (avekṣya) Arjuna’s own duty (sva-dharmam), he should (arhasi) not (na) vacillate (vikampitum). For a kṣatriya (kṣatriyasya), there is certainly (hi) no other (anyat) better engagement (chreyo) than fighting (yuddhāc) to protect righteous principles (dharmyād). (BG 2.31) Happy (sukhinaḥ) are the warriors (kṣatriyāḥ) who gain (labhante) such a fighting opportunity (yuddham īdṛśam), which comes (copapannaṁ) on its own accord (yadṛcchayā), opening for them (apāvṛtam) the doors of the heavenly planets (svarga-dvāram). (BG 2.32)

What is the flip side of neglecting one’s duties?

Now (atha), if (cet) Arjuna (tvam) does not perform (na kariṣyasi) this (imaṁ) duty (dharmyaṁ) of fighting (saṅgrāmaṁ), then (tataḥ) he will incur (avāpsyasi) sin (pāpam), losing (hitvā) his own position (sva-dharmaṁ) and fame (kīrtiṁ ca). (BG 2.33) Furthermore (cāpi), people (bhūtāni) will always (te ’vyayām) speak (kathayiṣyanti) of his infamy (akīrtiṁ), and (ca) for a respectable person (sambhāvitasya ), infamy (akīrtir) is worse (atiricyate) than death (maraṇād). (BG 2.34)

There are two ways infamy is going to haunt Arjuna. The great fighters (mahā-rathāḥ) will think (maṁsyante) that Arjuna (tvāṁ) has left the battlefield out of fear (bhayād raṇād uparataṁ), and (ca) thus he will become insignificant (bhūtvā yāsyasi lāghavam) before those who (yeṣāṁ) have regarded him highly (tvaṁ bahu-mato). (BG 2.35) His (tava) enemies (ahitāḥ) will describe (vadiṣyanti) him in many (bahūn) unmentionable words (avācya-vādāṁś ca) and scorn his ability (nindantas tava sāmarthyaṁ). Thereafter (tato), what could be more painful (duḥkha-taraṁ nu kim)? (BG 2.36)

If Arjuna is killed on the battlefield he will attain the heavenly planets (hato vā prāpsyasi svargaṁ), or he will conquer (jitvā vā) and enjoy the earthly kingdom (bhokṣyase mahīm). Therefore, he should get up (tasmād uttiṣṭha) to fight (yuddhāya) with determination (kṛta-niścayaḥ). (BG 2.37)

Indeed (hi), for one who has taken birth (jātasya), death (mṛtyur) is certain (dhruvo), and (ca) for one who has died (mṛtasya), birth (janma) is certain (dhruvaṁ). Therefore (tasmād), in an unavoidable (aparihārye) matter (arthe), Arjuna (tvaṁ) has no reason to lament (na śocitum arhasi). (BG 2.27) After stating this inevitable fact, Krishna brings out a general principle. All beings (bhūtāni) are unmanifest (avyakta) in the beginning (ādīni), manifest (vyakta) in the interim stage (madhyāni), and certainly (eva) unmanifest (avyakta) in the end (nidhanāny); what (kā) is there (tatra) to lament for (paridevanā)? (BG 2.28)

Indeed, the soul is a source of amazement for everyone. Someone (kaścid) sees (paśyati) the soul (enam) as amazing (āścarya-vat), and (cā) another (anyaḥ) describes it (vadati) as amazing (āścarya-vad), and (ca) another (anyaḥ) hears (śṛṇoti) of it (enam) as amazing (āścarya-vac). And (caiva), someone (kaścit), even after hearing (śrutvāpy), cannot (na) understand (veda) it (enaṁ). (BG 2.29)

Krishna finally comes to His original point and concludes this section. This (ayaṁ) embodied soul (dehī) dwelling in every (sarvasya) body (dehe) is always (nityam) deathless (avadhyo). Therefore (tasmāt), Arjuna (tvaṁ) has no (na) reason (arhasi) to lament (śocitum) for any being (sarvāṇi bhūtāni). (BG 2.30)

Weapons (śastrāṇi) cannot (na) break (chindanti) the soul (enaṁ); fire (pāvakaḥ) cannot (na) burn (dahati) it (enaṁ); water (āpo) cannot (na) moisten (kledayanty) and (ca) wind (mārutaḥ) cannot (na) wither (śoṣayati) it (enaṁ). (BG 2.23)

In general, the soul carries the following properties. This soul (ayam) cannot be broken (acchedyo); it (ayam) cannot be burned (adāhyo), moistened (akledyo), or withered (’śoṣya eva ca). It (ayaṁ) is eternal (nityaḥ), goes everywhere (sarva-gataḥ), unchangeable (sthāṇur), immovable (acalo), and everlasting (sanātanaḥ). (BG 2.24) There are some seemingly contradictory properties – the soul goes everywhere (sarva-gataḥ) and at the same time is immovable (acalo). By immovability, we can understand that the soul’s position in relation to the source of its existence does not change, while sarva-gataḥ implies the soul can travel to any nook and corner of creation.

It is said (ucyate) that the soul is unmanifest (avyakto ’yam), it is inconceivable (acintyo ’yam), and it is immutable (avikāryo ’yam). Therefore (tasmād), thus (evaṁ) knowing this (viditvainaṁ), Arjuna cannot (nā) afford (arhasi) to lament (anuśocitum). (BG 2.25)

The soul (ayaṁ) neither (na) takes birth (jāyate) nor (vā) dies (mriyate) at any time (kadācin) – it had not (na) come into existence (bhūtvā), nor (vā na) will it ever come into existence (bhūyaḥ) in the future (bhavitā). The soul (ayaṁ) is unborn (ajo), eternal (nityaḥ), ever-existing (śāśvato) and primeval (purāṇo). It is not killed (na hanyate) when the body is killed (hanyamāne śarīre). (BG 2.20) How (kathaṁ) can a person (sa puruṣaḥ) who (ya) knows (vedā) the soul (enam) to be indestructible (avināśinaṁ), eternal (nityaṁ), unborn (ajam) and inexhaustible (avyayam) kill (hanti) anyone (kaṁ) and whom (kaṁ) can one cause to kill (ghātayati)? (BG 2.21)

In that case, what happens at death? Krishna gives an analogy to help us understand the point of death. As (yathā) a person (naro), giving up (vihāya) old garments (vāsāṁsi) that are worn out (jīrṇāni), puts on (gṛhṇāti) new (navāni) ones (aparāṇi), similarly (tathā), the embodied soul (dehī), giving up (vihāya) worn-out (jīrṇāny) bodies (śarīrāṇi), accepts (saṁyāti) new (navāni) ones (anyāni). (BG 2.22) This connects back to BG 2.13, where Krishna pointed out how a sober person is not bewildered by the change of body at the time of death.

Although we are spirit souls experiencing changes associated with our bodies, all our interactions tend to be expressed in terms of our bodies. Would this not cause us pain if the very framework of interactions is temporary? Krishna helps us out in this regard by giving us a practical tip.

Indeed (tu), contacts with the material sense objects (mātrā-sparśās) give rise to (dāḥ) perceptions like heat and cold (śītoṣṇa), and happiness and distress (sukha-duḥkha). They come and go (āgamāpāyino) – they are temporary (anityās). We must tolerate (titikṣasva) them (tāṁs). (BG 2.14) Indeed, tolerating an experience is easy when we know it is temporary. However, Krishna points out a much loftier goal for tolerating our experiences. A wise (dhīraṁ) person (puruṣaṁ) to whom (yaṁ) these [temporary perceptions of happiness and distress] (ete) indeed (hi) do not (na) cause pain (vyathayanty) and who is equal in distress and happiness (sama-duḥkha-sukhaṁ) is eligible (kalpate) for immortality (so ’mṛtatvāya). (BG 2.15)