|
In all recorded history, the most profound shared human experience has
been the sight of the earth from the far side of the moon. More than
any other single event, seeing earthrise for the first time set in
motion a subtle, but deeply significant and irreversible shift in
human consciousness. The shared vision of earthrise accelerated the
process of observing humanity as an integrated whole; one organism
free of those individual, familial, racial, religious, political,
economic and cultural divisions that bring misery and bondage.
The yearning for peace beats strong within the human heart. This is
especially true today, in part because the inspiring vision of the
earthrise reminds us that the carnage and brutality of terrorism and
war--regardless of its location--is being waged on our own family by
our own family. In this new and growing consciousness, we must
identify and fight the real enemy of the one human organism. But who
is that enemy, and how is it to be fought?
The Bhagavad Gita describes the very real battle that rages within
every one of us all the time--the war between the darkness of seeing
ourselves as separate, fearful individuals and the light of a fearless
and unerring conviction that we are essentially all One (Sat-Chit-Ananda:
eternal consciousness, wisdom and bliss). When we forget our
bliss-filled Oneness, self-will compels us to fight the "other," who
we believe is thwarting our happiness. Yet each of us has the power to
make discriminating choices. Shall we continue to fight against each
other--driven by fear, anger and greed--or shall we fight against the
forces of darkness within ourselves and thereby put an end to all
sorrow for all time?
If we turn our backs on this war within because we doubt our personal
capacity to make peace, we abdicate our responsibility as human
beings. The Gita calls such behavior unworthy and ignoble. By facing
our own hidden hostilities that corrupt and destroy human
relationships, and by our vigilant endeavor to put an end to them, we
can eventually win the battle and live in unbounded freedom and
happiness.
This same wisdom is taught by many Muslim scholars as the higher
jihad--the absolutely essential struggle of the individual self to
resist the temporary gratification of unskillful action (evil) by
serving the perfection of intuitive inner wisdom (a.k.a. God). Unless
this higher jihad is fought with full engagement and won, the
battles will continue to erupt within, wreaking havoc in our
consciousness and, consequently, in the world at large. For Muslim and
non-Muslim alike, without the sincere effort to serve Truth in every
personal relationship (higher jihad), no action against a
perceived "infidel" or enemy can accomplish peace. In fact, the
absence of higher jihad in mind, action and speech only assures
further pain, misery and bondage.
So how can we effectively wage war on the real enemies of peace?
The Bhagavad Gita traces all these enemies within--fear, anger and
greed--to self-will (ego, ahamkara in Sanskrit). It is the limiting
notion of "I, me and mine" that separates you from me and that lures
human beings into following the misguided suggestions of the family,
tribe, religion, race, nation or culture. Self-will, the denial of the
indivisible unity and inherent wisdom that underlies all life, is the
very root of all problems. Actions prompted by self-will cannot bring
about peace and harmony anywhere. It is only by sacrificing your
separate sense of self and serving your Divine intuitive inner wisdom
that you will establish peace within and without.
The current strategies to end terrorism
and war offered by politicians, the military and television
commentators may be well intentioned, but they will surely fail to
bring about a lasting peace because their solutions--born of self-will
and separateness--sow again the old seeds of fear, anger and greed.
Relying exclusively on the ego, senses and unconscious, most human
beings never fully understand that we are really citizens of two
worlds: the transitory world of name and form and the eternal world of
intuitive wisdom and consciousness. Sadly, the continued reliance on
mental software that defines humans only as separate individuals
always gives rise to fear--the fear that we won't get what we want, or
that we might lose what we have. And sooner or later, that fear is
certain to invite danger.
Inner conflict, therefore, is the "mother of all problems." When mind,
action and speech are in conflict with intuitive inner wisdom, pain
will inevitably be experienced in the workings of some current
relationship. Depending on your particular limited perspective, you
might label the cause of that outer pain Hezbollah, Hamas, Al-Qaeda,
America or Israel, but the simple fact remains that whenever there is
a disconnect between inner wisdom and outer action, external conflict
and pain will manifest somewhere in the human organism.
The sages of all spiritual traditions explain that beneath all
physical, mental, and cultural differences there exists a seamless
underlying reality that is not subject to change. Jesus the Christ
teaches us to "love thy neighbor as thy Self," not because it's a
moral or practical idea, but because on the highest level of
consciousness thy neighbor is thy Self--with a different body, mind
and personality. When we come to know this One underlying principle of
all existence, then we will become free from our fears and we will
stop inviting danger, violence and war.
This is not work to be undertaken exclusively by politicians or
governments.
They do not hold the real key to peace. You do! Real peace is the
consequence of basing your outer actions on your own unerring
intuitive wisdom now within the constellation of your everyday,
personal relationships.
NOW is the time for you to realize the profound wisdom and peace that
you already possess. There is but one consciousness. When you change
your consciousness of fear, anger and greed, you are, indeed, changing
the consciousness of the planet.
Since 9-11, our leaders have wrestled with strategies to deal with
terrorism without knowing themselves first. But it is impossible to
accurately know a world that constantly changes, with a mind that is
constantly clouded. To help clarify humanity's world vision, you must
first free yourself from the tyranny of separateness by willingly
updating the software of your own mind. The mind is your most powerful
instrument. It facilitates perception, discrimination, action, and
their consequences. The mind can be your greatest friend, but with the
currently installed software package, it represents an impossible
challenge for the operator.
Once this inner battle, or higher jihad, begins in earnest, a new
software program is operating in the mind. It enables you to recall
that you are an integral part of the Supreme Reality and that every
relationship you have is with your own Self. This understanding offers
you access to your soul's intuitive library of super-conscious,
discriminative wisdom that can faultlessly guide your mind, action and
speech for your highest and greatest good--without pain or bondage.
Through the consistent practice of meditation and other allied
disciplines of yoga science, you can begin to think, speak and act in
non-habitual, non-injurious creative ways. When you become accustomed
to seeing the unity in the diversity--as suggested by the vision of
earthrise--you become the compassionate Light of the world. As that
Light shines through you, Its wisdom can heal every relationship. It
is you who hold the key that ends terrorism and war. Transform your
own consciousness and you transform the consciousness of the planet.
Then, and only then, will all humanity live in peace.
Top
Mahatma Gandhi: On Non-Violence
By Eknath Easwaran and Timothy Flinders.
In the traditional lore of India there
is a story about an old sannyasi, a Hindu monk, who was sitting on
the bank of a river silently repeating his mantra.
Nearby a scorpion fell from a tree into the river, and the sannyasi,
seeing it struggling in the water, bent over and pulled it out. He
placed the scorpion back in the tree, but as he did so, the creature
bit him on the hand. He paid no heed to the bite, but went on
repeating his mantra.
A little while later, the scorpion again fell into the water. As
before, the monk pulled him out and set him back in the tree and
again was bitten. This little drama was repeated several times, and
each time the sannyasi rescued the scorpion, he was bitten.
It happened that a villager, ignorant of the ways of holy men, had
come to the river for water and had seen the whole affair. Unable to
contain himself any longer, the villager told the sannyasi with some
vexation:
"Swamiji, I have seen you save that foolish scorpion several times
now and each time he has bitten you. Why don't you just let the
rascal go?"
"Brother," replied the sannyasi, "the fellow cannot help himself. It
is his nature to bite."
"Agreed," answered the villager. "But knowing this, why don't you
avoid him?"
"Ah, brother," replied the monk, "you see, I cannot help myself
either. I am a human being; it is my nature to save."
For Mahatma Gandhi the yogic precept of Ahimsa, (non-violence) was
the noblest expression of Truth. But for practitioners of yoga
science ahimsa is more properly spoken of as the way to Truth.
"Ahimsa and Truth are so intertwined
that it is practically impossible to disentangle and separate them.
They are like the two sides of a coin. Who can say which is the
obverse and which the reverse? Nevertheless, ahimsa is the means;
Truth is the end."
Ahimsa is the bedrock of satyagraha, the
insistence on Truth. It is the "irreducible minimum" to which
satyagraha adheres and the final measure of its value.
Ahimsa is usually translated as "non-violence," but as we have seen,
its meaning goes much beyond that. Ahimsa is derived from the
Sanskrit verb root han, which means to kill. The form hims means
"desirous to kill," the prefix a- is a negation. So ahimsa means
literally "lacking any desire to kill," which is perhaps the central
theme upon which Yoga Science is built. In the Manu Smriti, the
great lawbook of the Hindu tradition, it is written, "Ahimsa paramo
dharma": ahimsa is the highest law. It is, as Gandhi puts it, the
very essence of human nature.
"Non-violence is the law of our
species as violence is the law of the brute. The spirit lies dormant
in the brute and he knows no law but that of physical might. The
dignity of man requires obedience to a higher law--to the strength
of the spirit."
The word non-violence connotes a negative, almost passive condition,
whereas the Sanskrit term ahimsa suggests a dynamic state of mind in
which power is released. "Strength," Gandhi said, "does not come
from physical capacity. It comes from an indomitable will.'' Therein
he found his own strength, and there he exhorted others to look for
theirs. Latent in the depths of human consciousness, this inner
strength can be cultivated by the observance of complete ahimsa.
Whereas violence checks this energy within, and is ultimately
disruptive in its consequences, ahimsa, properly understood, is
invincible. "With satya (Truth) combined with ahimsa
(non-violence)," Gandhi writes, "you can bring the world to your
feet."
When Gandhi speaks of ahimsa as a law, we should take him at his
word. Indeed, it was a law for him like gravity, and could be
demonstrated in the midst of human affairs. Gandhi even
characterized his practice of ahimsa as a science, and said once, "I
have been practicing with scientific precision non-violence and its
possibilities for an unbroken period of over fifty years." He was an
extremely precise man, meticulous and exacting, fond of quoting an
old Marathi hymn that pleads, ''Give me love, give me peace, O Lord,
but don't deny me common sense.'' He valued experience as the test
of Truth, and the non-violence that he pursued and called "true
non-violence" had to conform to experience in all levels of human
affairs. "I have applied it," he declares, "in every walk of life:
domestic, institutional, economic, political. And I know of no
single case in which it has failed." Anything short of this total
application did not interest Gandhi, because ahimsa sprang from and
worked in the same continuum as his religion, politics, and personal
life. Only practice could determine its value, "when it acts in the
midst of, and in spite of, opposition." Then he advised critics to
observe the results of his experiments rather than dissect his
theories.
"Non-violence is not a cloistered
virtue to be practiced by the individual for his peace and final
salvation, but it is a rule of conduct for society. To practice
nonviolence in mundane matters is to know its true value. It is to
bring heaven upon earth . . . I hold it therefore to be wrong to
limit the use of non-violence to cave dwellers (hermits) and for
acquiring merit for a favored position in the other world. All
virtue ceases to have use if it serves no purpose in every walk of
life."
Gandhi's adherence to non-violence grew from his experience that it
was the only way to resolve the problem of conflict permanently.
Violence, he felt, only made the pretense of a solution, and sowed
seeds of bitterness and enmity that would ultimately disrupt the
situation.
One needs to practice ahimsa to understand it. To profess
non-violence with sincerity or even to write a book about it was,
for Gandhi, not adequate. "If one does not practice non-violence in
one's personal relationships with others one is vastly mistaken.
Non-violence, like charity, must begin at home." The practice of
non-violence is by no means a simple matter, and Gandhi never
intimated that it was. As a discipline, a "code of conduct," true
nonviolence demands endless vigilance over one's entire way of life,
because it includes words and thought as well as actions.
"Ahimsa is not the crude thing it has
been made to appear. Not to hurt any living thing is no doubt a part
of ahimsa. But it is its least expression. The principle of ahimsa
is hurt by every evil thought, by, undue haste, by lying, by hatred,
by wishing ill to anybody. It is also violated by our holding on to
what the world needs."
It can readily be seen that the practice of ahimsa is a serious
matter. Lived properly, it would alter the fabric of life. True
ahimsa might require a lifetime to learn, but Gandhi is not talking
about a momentary diversion or pastime. He is talking about changing
the face of the world, and he is quite serious.
"Non-violence does not mean meek
submission to the will of the evil-doer, but it means pitting of
one's whole soul against the will of the tyrant. Working under this
law of our being, it is possible for a single individual to defy the
whole might of an unjust empire to save his honor, his religion, his
soul, and lay the foundation for that empire's fall or its
regeneration."
Ahimsa is not meek. This is a common misconception. Ahimsa faces the
opponent with kindness and sympathy but with the sure determination
that whatever the opposition, it will hold its ground. Unlike
violence, ahimsa is subtle and pervasive, so that we are not likely
to be aware of its work. Its subtlety does not diminish its
efficacy; on the contrary, it makes it more difficult to oppose.
"Non-violence is like radium in its
action. An infinitesimal quantity of it embedded in a malignant
growth acts continuously, silently, and ceaselessly till it has
transformed the whole mass of the diseased tissue into a healthy
one. Similarly, even a little of true non-violence acts in a silent,
subtle, unseen way and leavens the whole society."
Ahimsa is our dharma, the central law of our being, written into our
every cell. The "law of the jungle," Gandhi used to say, is all
right for animals; violence is their dharma. But for men and women
to be violent is to reverse the course of evolution and go against
their deepest nature, which is to love, to endure, to forgive.
From Gandhi The Man by Eknath Easwaran, founder of the Blue
Mountain Center of Meditation, © 1982; reprinted by permission of
Nilgiri Press, P. O. Box 256,Tomales, CA 94971, www.easwaran.org.
Top
|
Individual Counseling
Yoga Self-Therapy
Leonard Perlmutter
AMI Founder and Director
Member: International Association of Yoga Therapists
Yoga Self-Therapy is
based on the perennial psychology of yoga science. Each
individual counseling session will teach you how to free
yourself from habits and expectations that cause stress and
give rise to illness. By observing and training your internal
processes, you can become creative in all relationships while
establishing a state of personal contentment. By learning to
rely on your own Divine inner wisdom you become free to make
choices in life that continually improve your physical, mental
and emotional wellbeing.
AMI Home Center, 60 Garner Road, Averill Park
By appointment only.
|
Top
Lesson of the Samurai Warrior
by Leonard Perlmutter
From The Heart and Science of Yoga: A
Blueprint for Peace, Happiness and Freedom from Fear
A bold and handsome young Samurai warrior stood
respectfully before the aged Zen master and asked, "Master, please
teach me about heaven and hell." The master snapped his head up in
disgust and said, "Teach YOU about heaven and hell? Why, I doubt
that you could even learn to keep your own sword from rusting! You
ignorant fool! How dare you suppose that you could understand
anything I might have to say?"
The old man went on and on, becoming even more insulting, while the
young swordsman's surprise turned first to confusion and then to hot
anger, rising by the minute. Master or no master, who can insult a
brave Samurai and live? At last, with his teeth clenched and blood
nearly boiling in fury, the warrior blindly drew his sword and
prepared to end the old man's sharp tongue and life. At that
instant, the master looked straight into his eyes and said gently,
"Now, that's hell."
At the peak of his rage, the Samurai realized the importance of this
teaching; the Master had hounded him into a living hell of
uncontrolled anger and ego. The young man, profoundly humbled,
sheathed his sword and bowed low to this great spiritual teacher.
Looking up into the wise man's beaming face, he felt more love and
compassion than he had ever felt in his life--at which point the
master raised his index finger as would a schoolteacher and said,
"And that, my son, is heaven."
Yoga science reminds us that our rigid attachments cause pleasure
and pain--both of which limit our range of action. When we become
habituated to likes and dislikes (raga/dveshas), we cut ourselves
off from the fullness of our Divine source and consequently fail to
employ our intuitive creativity and to enjoy our innate Happiness.
The wise and loving person, however, guided by the philosophy of
non-attachment, is ever aware of the true Self, and is able to enjoy
the unchanging bliss and fullness of That which is perfect freedom.
The practice of detachment, known as vairagya, teaches us how to
love and be loved, whether things are going our way or not. If we
can constantly be aware of the Absolute Reality within and learn to
practice vairagya at all times--skillfully sacrificing the passing
pleasure of habit when it conflicts with our intuitive inner
wisdom--we will be liberated from all forms of sorrow, here and now,
in this lifetime, and everything we need will be ours.
Excerpt from:
The Heart and Science of Yoga:
A Blueprint for Peace, Happiness and Freedom from Fear
The Sadhu and the Snake
By Leonard Perlmutter
A wandering sadhu (holy man) entered a remote village in ancient
India and found the streets strangely deserted. As he stood
bewildered in the market place, a few villagers peeked out from
shuttered windows, then hurried toward him asking for his help. They
told him the story of their once happy community that had lost its
joy when a huge and aggressive cobra made its den in their midst.
The poisonous snake (naga) had attacked several people. Now all the
children had to stay indoors for their safety and farmers feared to
go into their fields.
"Please help us," they begged. The sadhu thought for a moment about
what he could do, then answered, "Yes. I can help."
He went straight to the cobra's den and called until the powerful
snake emerged. Then he spoke very sternly: "Now see here, Naga, it
seems you have forgotten the first principle of yoga: ahimsa. This
biting must stop! It's not kind." The sadhu proceeded to give the
cobra a convincing lecture on the importance of ahimsa.
The snake saw the error of his ways and sincerely vowed to become
gentle. Upon hearing this, the sadhu returned to the marketplace and
confidently announced the cobra's reformation. Everyone cheered and
thanked him, and he continued on his way.
Several months later, the holy man's travels brought him again to
that same village. To his surprise, he found the cobra--now
extremely thin and weak--lying in the middle of the road, badly
wounded, bloody and barely alive.
"What has happened to you?" the sadhu asked with great concern. "I
did as you told me," the snake gasped. "But the boys, knowing they
had nothing to fear, threw stones at me and beat me with sticks. I
remembered to practice ahimsa and did not harm them. Now, see what
has become of me because of your advice."
As the sadhu began to attend compassionately to the cobra's wounds
he quietly explained, "I told you not to bite, but I never told you
not to hiss!"
Practicing ahimsa never makes you a doormat for someone else's
insensitivity. In fact, you must apply ahimsa to yourself first
before it can become an effective force in relationships with
"others." By respecting yourself and
others, you learn to reach deep into your inner creative resources
to fashion the skillful response that is appropriate to the
circumstance.
Excerpt from:
The Heart and Science of Yoga:
A Blueprint for Peace, Happiness and Freedom from Fear
|
The Heart and Science of Yoga:
A Blueprint for Peace, Happiness and Freedom from Fear
Review by Gregg St. Clair, Healing Springs Journal
We live in
glorious times don't we? We have information available to us
today that we never transferred to only an inner circle of top
students. This usually involved years of dedication proving
your desire to learn, followed by years of practice in the
more external realms of knowledge, and only then would a
master be willing to share the deepest levels of their art,
most highly guarded secrets. But today every esoteric subject
matter is available through books or just a quick click away
on the world wide web.
Everything has pluses and minuses and this is no exception.
Yes, it is all right there for us, but so is fast food. So how
do we discriminate what is valuable or not for our total well
being? Trial and error is, of course, an option, and something
most people have to go through on their path--be it with diet,
exercise or meditation. But when you find the right thing you
know it. This is how I felt when I read The Heart and
Science of Yoga: A Blueprint for Peace, Happiness and Freedom
from Fear by Leonard Perlmutter. I keep wanting to call it
the "Art" instead of the "Heart," probably from being
conditioned by other book titles, but "Heart" definitely works
better. Why? Because you can tell that that is where the book
comes from and that is where it is aimed.
The Heart and Science of Yoga is a manual showing how
ancient wisdom can help us with life today in an increasingly
chaotic world. No longer does one need to travel to India to
learn the deepest secrets of yoga for it is all contained in
this one book. Some might claim that there is too much
information (and at 538 pages they may be right), but not me.
It is written in a style so easy to read and so relevant to
spiritual development today that its information will be
beneficial, almost crucial, for everyone, not just yoga
practitioners.
Leonard Perlmutter has something rare among yoga practitioners
and meditation instructors today, not only a blessing from his
famous teacher Swami Rama, but a direct request to pass on the
knowledge he transferred to him and to become a full time
teacher. Leonard and his wife Jenness have founded and operate
the American Meditation Institute in Averill Park, New York--a
short drive from the capital city of Albany. A tranquil oasis,
the Perlmutters are dedicating their lives to creating
positive change in the world based on the teachings of yoga
with meditation as the key.
The book covers in detail the eight limbs of yoga is of course
more than different contortionist postures and includes a
blueprint for spiritual growth including, proper disciplines,
proper conduct, proper exercise, proper breathing, proper
control of the senses, proper concentration, proper meditation
and finally self realization. I particularly like how they use
quotations and references from all of the worlds religions,
including literature and even current sources (did you know
Elvis was a guru?), making the book very accessible if not
down right enjoyable to read.
With the invention of the airplane, the telephone and now the
world wide web, it has become obvious that it is one world and
we must act together if there is going to be hope for the
future. Unfortunately people become so caught up in their own
realities that they fail to see the bigger picture. But we are
spiritual beings, and as we busy ourselves with the illusions
of the world it separates us from our spirit, creating a
source of suffering that is only going to continue. I take
comfort in the fact that yoga has an 8000 year old history and
though I am a scientist, I don't need another double blind
study to know that it works. The key is, we have to practice
something to take control of our mind & lives, or they will
take control of us. If you are looking for a tried and true
system that has helped millions of people, then The Heart
and Science of Yoga is the perfect companion. I recommend
it for everybody. |
Top
|
The Heart
and Science of Yoga™
|
QUESTION: Every time I watch the news I feel assaulted
by the nonstop coverage of violence and war. It's depressing, and it
makes me feel like withdrawing from the world. Does yoga science
have any positive philosophical advice?
LEONARD: Yoga
philosophy explains that the light of guru appears in every
relationship--even through television news programs. Be
discriminating about how much war coverage you really need to see
and watch it with detachment from your personal judgements. You will
then be open to receive important lessons for growth. To receive
this grace, however, you must include all and exclude none. Even
when the news story appears unpleasant to the ahamkara
(I-maker or ego), you can welcome, honor and observe it without
being controlled by it. If you watch TV news, center yourself in
the fullness and equanimity of the Eternal Witness (Sat-Chit-Ananda).
From that perspective of contentment and wisdom
(Christ-consciousness, Nirvana, Brahman, Land of Milk and Honey), be
open to observe the teaching that is being offered to you by guru.
If the outer Guru conflicts with your inner Guru, the suggestion of
the outer Guru is to be honored and respected as a manifestation of
the One Supreme Reality, but then lovingly rejected because in that
circumstance the outer Guru is trying to teach you what not to do;
how not to conduct your own personal relationships. If you can truly
receive and assimilate that teaching from television's war coverage,
it will inspire you to become a prophet of love--even in the face of
your own fear, anger or greed. The more you serve your inner Guru in
that way, the greater the blessing.
Top
Quotes on: WAR and PEACE
Our task is not to fix the blame for the past, but to fix the course
for the future.
John F. Kennedy
There can never be peace between nations until there is first known
that true peace
which . . . is within the souls of men.
Black Elk
Those who are free of resentful thoughts surely find peace.
Compassionate Buddha
Nothing can bring you peace but yourself.
Ralph Waldo Emerson
War is an instrument entirely inefficient toward redressing wrong;
and multiplies, instead of indemnifying losses.
Thomas Jefferson
Peace is not merely a distant goal that we seek,
but a means by which we arrive at that goal.
Martin Luther King
When non-violence in speech, thought and action is established,
one's aggressive nature is relinquished
and others abandon hostility in one's presence.
Patanjali
Everybody today seems to be in such a rush.
Children have very little time for their parents
and parents have very little time for each other.
In the home begins the disruption of the peace of the world.
Mother Teresa
The poor long for riches, the rich long for heaven,
but the wise long for a state of tranquility.
Swami Rama of the Himalayas
All human evil comes from this: a man's being unable to sit still in
a room.
Blaise Pascal
Everyone thinks of changing the world, but no one thinks of changing
himself.
Leo Tolstoy
Top
All events are held at the AMI Home Center in Averill Park unless
otherwise indicated.
Every Sunday Meditation & Satsang is FREE
Every Sunday 9:30-11:00 AM. Love donations accepted.
SEPTEMBER 2006
SEP 5 - OCT 10:
THE HEART AND SCIENCE OF YOGA (American Meditation)
Tuesday Nights, 6:30 - 8:30 PM, (6 weeks)
with AMI founder Leonard Perlmutter
SEP 18 - OCT 23:
EASY-GENTLE YOGA
Kathleen Fisk, Monday Nights, 6:30 - 8:00 PM, (6 weeks)
SEP 18 - OCT 23:
BHAGAVAD
GITA STUDY
"The Path of Meditation," Monday Nights, 6:30 - 8:30 PM
with Leonard and Jenness Perlmutter (6 weeks)
SEP 21:
INTRODUCTORY
LECTURE
The Heart and Science of Yoga (American Meditation)
Thursday Night, 6:30 - 7:30 PM with Carl Patka
OCTOBER 2006
OCT 6 -8:
WEEKEND
RETREAT
Friday to Sunday with Leonard and Jenness Perlmutter
"Blessed are the Peacemakers."
OCT 17 - NOV 21:
THE
HEART AND SCIENCE OF YOGA (American Meditation)
Tuesday Nights, 6:30 - 8:30 PM, (6 weeks)
with AMI founder Leonard Perlmutter
OCT 19:
INTRODUCTORY
LECTURE
The Heart and Science of Yoga (American Meditation)
Thursday Night, 6:30 - 7:30 PM with Carl Patka
OCT 25 - NOV 8: THE
ART OF JOYFUL LIVING
"Yamas and Niyamas" Wednsday Nights, 6:30 - 8:30 PM
with Leonard and Jenness Perlmutter (3 weeks)
OCT 30 - DEC 4:
EASY-GENTLE YOGA
Kathleen Fisk, Monday Nights, 6:30 - 8:00 PM, (6 weeks)
OCT 30 - DEC 4:
BHAGAVAD
GITA STUDY
"Knowledge of the Absolute and the Eternal"
with Leonard and Jenness Perlmutter (6 weeks)
Monday Nights, 6:30 - 8:30 PM
|
Tell
a Friend about AMI
If you know someone who might benefit from our American Meditation class, let them know
about the AMI program or call us with their name and address and we'll send them a
brochure with our current class schedule.
Karma Yoga --- the practice of selfless and skillful action
If, as part of your practice, you have a few extra hours during the week
and are interested in helping grow the American Meditation Institute, we need your
dedicated, volunteer energy. As a student of yoga science, you are already familiar with
the kinds of practical services the Institute provides. Each month we write, edit and
publish this newsletter, teach an average of thirty new meditation students and present
stress-reduction seminars to various businesses and organizations. We also invite visiting
speakers of interest to our area, organize seminars on yoga science and do continuing
personal counseling.
Our immediate needs include press relations, seminar management,
clerical assistance and general delivery work. Remember, whatever time or talents you
possess will be put to meaningful, productive use.
If you have the time, please call the Institute at (518) 674-8714.
Top
©Copyright 2006 American Meditation Institute for Yoga Science & Philosophy. All
Rights Reserved |
