9 TIPS FOR CREATING POWERFUL SANKALPA

Setting our motive or Sankalpa is the fundamental part of Yoga practice. It is the only way to reach the final practice of manifesting our desires and aspirations and also leading us towards what we want to create.

But what really does the Sankalpa mean?

First of all, Sankalpa has two meaningful words.

Here, San means “Connected to cosmos consciousness or Divine truth”.

“Kalpa” means “Vow, commitment, promise, wholeheartedness.

The divine truth that you already possess must be perpetually discoverable. Our practice does not revolve around completing a task and moving on. Truth is cultivated over a lifetime and need to be nurtured in all procedure.Sankalpa is a powerful tool that may be used in all steps of your life and has resonance throughout your body and soul. It attempts to direct your purpose off the mat as well, not merely to support your practice on the mat. Now that we know the function of our Sankalpa, which is to guide us constantly, let’s be more aware of how our intentions impact us both on and off the mat.

And the aim is the course of action that enables learning, allowing us to take unjudged diversions, finally discovering where we are. If we find ourselves taking a detour, we can always stop and pick a different path and back to our Sankalpa.

Our goal is not something we judge in this way. It does not cause to become more critical of ourselves for taking these diversions or bring up any contradictory thoughts in our heads. Naturally, the mind will wonder we are not trying to get rid of this at all. Instead, our purpose notices the tendency of our attention to wander and gently brings it back to the root we have set for ourselves.

When we don`t live up to our objectives and resolutions, we may feel conflicted. We could discover ourselves falling into the cycle of negativity and humiliation while looking for further ways to compensate for our supposed failures. Our body itself can experience this conflict as well. It becomes more challenging for us to go through those unpleasant emotions and find our actual Sankalpa if we place too much emphasis in what we consider perfect.

Instead, through purpose free from conflict or criticism, our Sankalpa seeks to operate at the deepest levels of who we are. If detours are taken we are gently and compassionately led back to the path we have made for ourselves.

With all these in mind, you might be thinking the ways to set the meaningful Sankalpa.

The following 10 steps are the answer to your queries for setting a perfect sankalpa helping you to focus in on what you truly aspire to be and opening you to new prospects.

1. Locate a Suitable place and time

1. Setting a specific time and place for your practice can help you to focus on your meditations without any disturbances.
2. Better place to make your own Sankalpa maybe somewhere in nature, at night time, or in the morning before and after yoga practice.
3. Be sure that the place you are meditating makes you feel protected and safe to allow you to explore all possibilities.
4. You can come back to the same place if you feel like you need to reapproach your motive.
5. You can set a timer so that it helps you to commit to the moment and present within yourself in that period of time. In this way, your mind will not wander about how much time has passed.

2. Meditate

• Meditation practice will allow your mind to reach higher consciousness of the divine truth to many more new possibilities. Also during your yoga teacher training in Nepal with Himalayan Yoga Academy, you will meditate every day to enhance your Sankalpa and Practice.
• This practice of calmness will certainly help you to know the intention you want to cultivate for your own self.
•  You are totally a charge of the restrictions you set in your mind.
• Over time, your concentration will lessen and lessen until you be in the moment.

3. Be Present

• A purposeful Sankalpa comes from the eagerness to be present in the moment.
• When we are in the present, we let us to sense everything around us, including our inner sounds that can cloud our mind.

• If we listen to our inner noise, eventually the fog covering our mind will lift up and then unlock important information that will inform our Sankalpa.
• If your mind deviates somewhere then bring it back to its central focus.
• Make sure you express compassion and sympathy towards yourself.
• Your mind will get distracted outside but don`t blame it for doing it so.

4. Focus your intention on you

• When you are about to create an intention, make sure that it is about you.
• Your motive is all about the core of your being, something that can only be manifested within the body and soul that you have polished.
• Ask yourself these questions when creating your intention:
• What does inner peace feels like for you?
• What makes you feel alive?
• How do you want to be in this world?

5. Let it reverberate within you

• Once you find the right intention, it will resonate throughout your entire being will feel right.
• It shall create an expansion within your body and increase your strength to feel vibrations in your body.
• If you don`t feel this immediately, don`t worry.
• Listen to small vibrations in your body with exploring different parts of the body.
• Follow the vibrations which will lead you to a greater one.
• Open your mind and body to new possibilities.
• Do not limit yourself.

6. Keep it simple

• Keeping your intentions simple makes it easier to re-remember it in any situation.
• If words are not applicable for you, then you can start making your intention an image or sense.
• Explore the different kinds of senses you can demonstrate including sight, smell, touch, sound, or taste.
• Your intention is anything that works for you but should conclusively be something you can easily recall.
• Your Sankalpa should provide you with comfort and lightness.

7. Phrase your intention positively in the present.

•  Even if you don`t believe in your intention, it should be a statement of truth.
• You should be a desire or something you would like to incorporate.
• Don`t worry if you are not realizing the truth yet.
• Try not to be distracted by negative thoughts as negativity does not motivate us.
• Stay positive as it allow you to change and transform into something better.
• Focus on what you want and what you want to create.
• A good example of meaningful Sankalpa is “ I am at peace”, “just for today i want to be happy”.
• Allow your energy to direct wherever you want and to explore possibilities within your new intentions.

8. Translate your message

• Sometimes your Sankalpa does not come to you in the form of words, so sometimes try translating them into words and writing it down.
• Again, your Sankalpa is anything that suits you, that works for you whether it could be in the form of an image or a different kind of sense.
• You can try exploring these messages and use this translation as an exercise.
• You can ponder on them throughout the practice and find various meanings within the various settings you recall your intention within.

9. Remember that you are your sankalpa

• It is part of you always.
• It is free to be with you not only when you are on the mat.
• Practice the same Sankalpa consistently rather than changing it from time to time.
• This will allow you to explore your Sankalpa in all manner and apply it to every phase of your life bringing you closer to yourself.
• Most importantly trust in your Sankalpa.
• Your Sankalpa is you. You require the same love and compassion you give to others.
• It`s time to give that same love for yourself.

Dosage

The sections on diseases in the book list individual herbs for different conditions. These herbs can be taken as single remedies, usually one ounce of the herb per pint of boiling water, taken daily in two or three portions. If the herbs are very pungent or very bitter, like cayenne or goldenseal, lower dosages are better, one-quarter to one-half the amount. Herbs can be taken as powders,1-4 grams (four grams is one teaspoon or a little more for most powdered herbs), two or three times daily. Again the lower dosage is for the stronger tasting herbs. The appropriate vehicles like honey for Kapha, ghee for Pitta, or warm milk for Vata, should be used. The same dosages and manner of taking can be used for those who wish to prepare for themselves the formulas listed in the text. For the premade medicines listed in this section, the dosages are included.

Principles Formula Development

To devise Ayurvedic herbal formulas, we must first comprehend the main principles of formula development. We can build on classical Ayurvedic formulas or combinations or use similar ideas to make our own base formulas. We can build on classical Ayurvedic formulas or combinations ( Trikatu, for instance) , or use similar ideas to make our own base formulas. We can use Western or Chinese herbs and combinations once we use raw herbs, rather than premade pills and tablets, we can make stronger preparations and have greater variability in our treatment approach. It also allows us to make a remedy when appropriate. Ayurvedic herbs or premade formulas are not available. However, it is less convenient and requires a certain skill and familiarity with herbs that can take some time to acquire.

There is no great mystery about formula development. There are a few major principles with adaptations according to conditions. Yet certain combinations, theoretically no better than others are found to work especially well. A good starting principle is to use two or four herbs that most typify the action one wishes to achieve, like the famous three pungent herbs, the Tritaku formula of Ayurveda, just mentioned. Imagine that we want a formula with a primarily bitter taste, which can treat a large variety of Pitta and Kapha conditions. We can make a simple formula with three common bitters gentian, barberry, and goldenseal. To such a base formula we add supplementary herbs to adjust or modify its effects in various directions. We can add herbs to strengthen its action or balancing agents to prevent its action from being too extreme.

Diuretics would aid in its cleansing properties: uva ursi or pipsissewa, also mainly bitter, would strengthen its antibiotic properties against bladder infections.

We could add alternatives like dandelion or static to aid in its blood cleansing action for dealing with boils or severe infections. Purgatives to aid in its bile cleansing action could be rhubarb root and aloe powder, also bitter.  

To increase its weight-reducing action and to prevent these bitter herbs from weakening the digestive fire, we could add spices like dry ginger. This would be especially good for Kapha types.

As it is a fairly reducing formula, we might want to add some tonifying herbs to balance it out. Licorice, marshmallow, or Shatavari would do this, giving it some nourishing properties but retaining its anti-Pitta action. Moreover, the demulcent property of these tonics, combined with the bitterness, makes a good combination for ulcers and hyperacidity, adding a soothing action to the mucus membranes.

As all disease involves stress, tension, and disturbed mental or emotional states, we might want to add a nervine or antispasmodic herb. Gotu Kola or bhringaraj would be good; they aid in the basic liver-cleansing action of the three bitters. Such a combination would help deal with alcohol and other substances that make the liver toxic.

The disease is commonly based on stagnation of energy or blockage of the channels, WE might want to add some turmeric for opening up the liver and pancreas and relieving any blockage in their systems.

Putting these principles together for a liver-cleansing formula for a strong Kapha type who has eaten too much meat, sugar and fats, might use gentian, goldenseal, and barberry, along with dry ginger, turmeric and gotu kola, taken with honey.

For a week Pitta type suffering from chronic hepatitis, we might use the three bitters with Shatavari, licorice, turmeric and gotu kala, taken with ghee. We might even take out one of the bitters, like goldenseal, to prevent the formula from being too reducing.

With the appropriate strategy, avoiding any excessive or one-sided action, we have much latitude in combining herbs to treat conditions. Yet, whatever the condition, we must take care to treat the underlying dosha and not just proceed symptomatically. The  we must adjust the formula based upon the experience of the patient. In this process we can learn to make our effective combinations.

Herbs, whether classifically, formed and commercially made or formulas made by ourselves, do not always have the expected result, even if fall factors appear correct. Experience must always be our final teacher. Using these Ayurvedic herbs and formulas, we may find that their effectiveness varies according to time, place and culture, requiring some adaptation and adjustment.

Potentization of Herbs

Not only must we have the right diagnosis and right prescription to adequately treat a condition, the herbs must have the right potency. Many old or commercially prepared herbs may lack this.

Potentization of herbs is not just a physical or chemical matter. It requires strengthening the prana or life-force of the herbs, which in turn requires an act of consciousness. It cannot be done by mechanical methods alone. A physically oriented medicine must fail because it cannot serve as a vehicle for the life-force.

In some respects it is misleading to speak of the general properties of an herb. These vary, particularly by degree, according to how the herb is grown, prepared and combined. They are general guidelines, not rigid rules. Miraculous powers can be found in very ordinary herbs when they are specially grown and prepared. All herbs are vehicles of prana or cosmic healing power. As such, they all possess certain neutrally and can be made into vehicles for that power on different levels.

Specially Powerful Herbs

Some herbs, like ginseng or ashwagandha, are endowed with a special power. They tend to retain this power even when other supporting factors are lacking. Generally, roots hold their power longer than other plant parts, then barks and fruit; leaves and flowers deteriorate first.

Specially Grown Herbs

Fresh herbs maintain a special power, having more prana or chi than dry ones. Their juice is particularly strong. Fresh herbs, even singly or in small dosages, can affect the body and mind directly, and have better healing power, than large amounts of old herbs. Homegrown herbs, grown with love and attention, possess a more gentle, yet consistent, healing power.

How an herb is grown is as important a factor in healing as what the herb is, A few well frown or prepared herbs can cure diseases that many herbs otherwise cannot touch. Some herbalists, therefore, choose to use a few herbs, perhaps very common ones, grown and prepared with care. This is not a lack of sophistication but a sophistication of a different nature.

Wild herbs

Wild herbs possess the strongest prana. Handpick your own with care, love, and respect. They transmit the force of Nature herself. Wildcrafted herbs also tend to be stronger than those cultivated.

Special Combination of herbs

The right combination of herbs allows the individual herbs to function synergistically, with geometrically increases powers. Each herbal tradition has such combinations. We can discover others ourselves.

Special Extraction

The active ingredients of herbs are best extracted by the appropriate medium. These include water alcohol, vinegar, salt, honey, and oils. These may be used as vehicles for taking the herbs also.

Addiction to Potentizing Herbs

Some herbs are able to potentize others in different directions and can be added as an activating principle. These include stimulants such as cayenne, ginger camphor and mint which serve guiding herbs,

Vehicles (ananas), or special media such as honey or ghee, also help to direct the effects of herbs.

Herbal Preparations

Herbal wines, oils, and jellies not only extend the life of herbs but also can heighten their powers.

Trituration

This process involves stirring an herb with a mortar and pestle. Usually, a powder or a liquid paste is used. Juices or decoctions, or the herb or the other herbs, can be added. This allows more uniform energy to the herbal preparations as well as greater strength. The properties of the substances the mortar and pestle are made of is important. Stone, copper, silver, or gold add their special qualities to the herbs triturated in them.

Alchemical Preparations

Spagyric tinctures are very powerful. The combination of herbs with specially incinerated minerals is commonly used in Ayurveda.

Gems and Minerals

Gems can be used to energize plants, using gem waters or gem tinctures along with herbs. Prepared or cooked and iron also can help energize herbs. Prepared or cooked in vessels of these metals, herbs gain additional power. Tinctures of metals transmit their properties to the herbs, without causing any toxicity. Gold aids in reducing Vata and Kapha. Silver reduces Pitta and Vata. Copper reduces Kapha. Iron reduces Vata, Bronze reduces Pitta.

Attunement methods

Attunement is growing, preparing or prescribing of herbs according to the right time. Astrology is the main attunement method. Proper power and aspect of the Moon is important, as it rules plants generally. Mercury, which rules healing, and Jupiter, which gives vitality, are also considered.

Mental Methods

Methods of mental empowerment are mantra, meditation, and prayer. They may involve the energization of a particular wish or intention. Some use an energy pattern in the mind on a subtle level to empower that in the herb on a gross level. Others concentrate on a certain deity or divine power to work through the herb.

Some may be a part of , or involve, physical actions or rituals. All preparation of herbs should be a ritual, a sacred action in a harmony with the rhythm of the cosmos to facilitate the cosmic healing force. Such methods are essential to any form of holistic healing. Otherwise, on a subtle or astral level the herbs, with their sensitivity and neutrality , may pick up negative energies.

Mantras For Potentizing Herbs

Many different mantras can be used for potentizing herbs. Deities may be called on as part of this process, as each mantras is a Divine Name. OM affirms and empowers whatever we direct it towards. It also empowers other mantras. The mantras SOM increases the energy of plants, their Soma.

Other factors

Herbs have a better effect when applied close to the site of the problem; for instance, the use of enemas for Vata. Also, herbs have to be integrated into an appropriate life- regimen in harmony with an individual`s nature. They can only work through the tree of our own soul.

The universal field is divided into four-level or dimensions, each interpenetrating the other and each vibrating within a specific range of frequencies. Occupying the lower level is the physical; plane, and the physical plane, and the physical body dwells on it. More on Subtle Body

The Physical Body:

The physical body is the point of contact with subtle bodies which interpenetrate it is the etheric double. It is the vehicle of consciousness for the physical body. Prana transmits physical sensations to the etheric double from the nervous system. It is the prana running along the nerves of the body which generates the sensations. Emotions do not start from the physical body although they do produce chemical reactions within it. They originate in the astral body (the body of emotions) and are transmitted via theChakra through the etheric double to the physical body.

The astral body:

The astral body is made up of matter found on the astral plane. The astral body connects the mental body to the physical body through its connection to the etheric double. An important function of the astral body is to provide the physical body (through the etheric double) the energy it needs to remain sentient and to keep it connected to the universal field. It is through the astral body that sensations received via the physical senses are transmitted to the mental body.

Mental body:

The mental deals with concrete thoughts, as well as intuition, and the various paranormal abilities such as clairvoyance and clairaudience. The mental body does this by processing abstract thought which originates in the spiritual body and applying it to concrete situations. The mental body connects the astral body with the casual body  (spiritual body), the body of highest vibration.

The casual body:

In the Upanishad, it is called atman and in Tantra, it is called Karana Sarira. The casual body is not actually a body but a higher mind. It’s shaped like an egg around the other two bodies. The casual or spiritual body is the divine spark within us, it is the body of highest vibration.

Yogic literature generally describes the life force as creating individuals through the manifestations of the previously identified three bodies- the casual, the subtle, and the gross, in which are contained five kosas or sheats which form the human. The bodies link with one another through the Chakras or energy vortices, five major and five minor pranic fields of energy from 72000 Nadis. The Nadis emanate from the Muladhara, the root, and support of the subtle body system, close to where the kundalini energy lies coiled.

The casual body is called in Sanskrit, the Anandamaya Kosa, or bliss sheath. It contains the three energies of gunas in dormant form harmonious (sattva) activity (Rajas) and inertia or matter (tamas). The subtle energy body contains three sheaths. Vijnanamaya Kosa, contains potentially it of both intellect and ego, manomaya kosha, contains potentiality of the mind and sense organs, and pranamaya kosa containing the vital energies.

The gross body is the Annamaya Kosha, a sheath where the 24 subtle body energies are divided into mental facilities, sense organs, organs of action, ten pranas, and fire elements, as these all are used in the regulation of the human body.

Anandamaya Kosha called the five sheaths or kosas “cells of the mind” and also linked them with the activities of the chakras. He said ajna chakras is the controlled of the kosas and Chakras, so as one develops ajna sadhaka gains increased control over the kosas, and thereby the mind and body organs become more willing and submissive, and less affected by external influences, vanity, inertness and superstition.

In ancient tantric text translated by Rama Prasad in 1889, the creation of human through Kosas is describe as a microcosm of the formation of the planets and the vaniverse, through the constellation of the five various either. These are (1) Akasha, through which brings the equality of spaces;(2) Tejas, which brings luminosity and color of the form (3) Vayu, related to touch, moving in spherical motion (4) Space, related to fast and bringing the quality of construction (5) Prithvi, the either related to smell, having the quality of cohesive resistance at creative bones.

During yoga teacher training in Nepal with us, Himalayan Yoga Academy, we teach our students about these subtle body so that can learn depth about body and they can teach the students accordingly.They are taught deep into the Yoga Philosophy.