The Sutras, Samkhya Philosophy

The Sutras, Samkhya Philosophy The Sutras are built on a foundation of Samkhya philosophy. The division into the Eight Limbs (Sanskrit Ashtanga) of Yoga is reminiscent of Buddhas Noble Eightfold Path; inclusion of Brahmaviharas (Yoga Sutra 1:33) also shows Buddhisms influence on parts of the Sutras. In the Yoga Sutras, Patanjali prescribes adherence to eight limbs or steps (the sum of which constitute Ashtanga Yoga, the title of the second chapter) to quiet ones mind and achieve kaivalya. The Yoga Sutras form the theoretical and philosophical basis of Raja Yoga, and are considered to be the most organized and complete definition of that discipline. Yoga Sutras of Patanjali is a book of 195/6 separate phrases that are designed to be easy to memorize. Because it is a work that is every bit as much a part of modern yoga as it was a part of the birth of yoga, this particular book is held in very high esteem in the yoga world. Philosophical Background There are several philosophical concepts, which were pondered over by various schools of thought around 600 B.C. to 400 A.D. in eastern region of the world. The school of Samkhya is one of those philosophical systems. Samkhya, marks the shifting of idea from Vedic monism to the concept of dualism as the primary cause of the universe. In Samkhya philosophy it distinguishing between Self (Spirit/Consciousness Purusha) and Matter/Nature (Prakrti) is of central importance to Samkhya Philosophy. Samkhya Philosophy elaborates a fundamental dualism between such aware Selves and all the phenomena that is presented to such Selves by Matter/Nature. Such phenomena of Matter/Nature includes reflections of the intellect, the faculty that makes things personal (the I-Maker/Ahamkara), the instinctual mind (manas), the capacities to perceive sense data, the capacities to act, the principles of the elements of sense perception, and the gross elements. These arise when Prakriti is in the presence of a Purusha, and they become enmeshed and entangled when there is mis-identification between Prakriti and Purusha. False confusion between the Self and what is not the Self is considered the fundamental ignorance that perpetuates bondage in this world. Liberation is sought by becoming aware of such distinctions on a very deep level of pe rsonal knowledge, so that one may eventually use the great faculty of the mind intellectual reflection (Buddhi/Mahat) without mistakenly identifying it with the Purusha, and then the effects of such entanglement will unravel and one will no longer be bound by incarnations or confused by Prakriti In Samkhya philosophy a guna is one of Prakritis three tendencies: tamas, sattva, and rajas. Guna is the tendency of the mind and not the state. For instance, sattva guna is that force which tends to bring the mind to purity but is not purity itself. Similarly rajas guna is that force which tends to bring the mind to perform some action but is not action itself. Sattva (originally being, existence, entity) has been translated to mean balance, order, or purity. This typically implies that a person with more of Sattva has a positive or even orderly state of mind. Such a person is psychologically kind, calm, alert and thoughtful. Rajas leads one to activity. This type of activity is explained by the term Yogakshem. Yogakshem is composed of two words: Yoga and Kshem. Yoga in the present context is acquiring something that one does not have. Kshem means losing something that one already has. Rajas is the force that creates desires for acquiring new things and fears for losing something that one has. These desires and fears lead one to activity. Tamas has been translated to mean too inactive, negative, lethargic, dull, or slow. It is the quality of inertia which provides coherence for all things. Mentally, it is associated with darkness, delusion, or ignorance. A tamas quality also can imply that a person has a self-destructive or entropic state of mind. That person is constantly pursuing destructive activities. Vedanta maintains that Brahman is the only Immaterial Sentient Existence; and being non-material and simple, It has to be all pervading and the only One Reality. Before everything there exists Reality as Absolute Consciousness. The Will to become many is the beginning of manifest universe. The Will evolves as Illusion: the Maya. Absolute Consciousness, Brahman, willed to become many, this is Maya. Maya is the cosmic illusion that creates ignorance and veils the vision of the Only Reality. Due to the power of Maya, the Same Oneness is perceived as manifold universe. Absolute Consciousness was never modified, is not modified, and will not be modified. This is the basis of Advaita Vedanta. Based on their experiences the seers or rishis of ancient ages came to the conclusion that the entire manifest universe is the illusory expression of One Substance -the Absolute Universal Consciousness. Samkhya with its dual philosophy is said to be the foundation of The Yogasutras and Purusa and Prakriti are a fundamental part of the text. The origin of the Yoga Sutras of Patanjali is the topic of some debate among both historians and practitioners. For instance, there are some people who credit the writing of this set of sutras to a grammarian named Patanjali. Later, though, a timeline was constructed that showed that to be unlikely. Within the yoga community, though, many say that Patanjali was actually just a compiler and that before the work was written, the Sutras were simply memorized and passed down between teacher and student. Timelines do, though, suggest this text was constructed in about the second century B.C. An objective study might well suggest that Patanjali lived within even a more tight range of 200 BC to 200 AD (or around the time of Jesus), than some common suppositions (as if he were the 2nd century BCE grammarian by the same name) or even the second or third centuries CE based on the dates of the first extant commentary (by Vyasa). ATHA YOGANUSASANAM Atha = now, Yoga = Of Yoga, Anusasanam = exposition or instruction. Now the exposition of Yoga is being made. (Patanjali Ch-1, Vs-1) The name of this text is named using Sanskrit words: yoga, is a mindset wherein you are able to gain mastery of feelings and thoughts alike. Sutra literally means thread. This thread is basically the connection between the sutras in the work. These Sutras are just combinations of words threaded together sometimes not even well formed sentences with subjects, predicates and so on. Within the space of these 196 short Sutras, the entire science of Yoga is clearly delineated: its aim, the necessary practices, the obstacles one may meet along the path, their removal, and precise descriptions of the results that will be obtained from such practices. (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-1, Pg-1). (b) Give a brief summary of the four chapters The sutras in the text are divided into four books (chapters). Fifty one of the sutras are contained in the book called Samadhi Pada, fifty five of them are in Sadhana Pada, fifty six are also in Vibhuti Pada, and thirty four of the sutras can be found in Kaivalya Pada. Yoga Sutras Chapter 1 Concentration Samadhi Pada The book Samadhi Pada contains sutras that are most considered fundamental to yoga. It emphasizes that yoga is about discipline and that it is the ability to master your feelings and thoughts. Many of the most famous yoga sutras come from this particular book Concentration: Chapter 1 of the Yoga Sutras is entitled Samadhi Pada, which means the chapter on concentration. Chapter 1 describes yoga, witnessing five kinds of thoughts, uncoloring thoughts, the twin principles of practice and non-attachment, the stages of concentration, efforts and commitments, obstacles and solutions, and means and results of stabilizing the mind. . Yoga Sutras Chapter 2 Practice Sadhana Pada In the Sadhana Pada, there is much about practice since the Sanskrit word sadhana actually does mean practice. This chapter is where Kriya Yoga and the eight limbs of yoga first appear. These aspects reflect the idea that yoga is both selfless and spiritual. Practices: Chapter 2 of the Yoga Sutras is entitled Sadhana Pada, which means the chapter on practices. Chapter 2 outlines specific tools of attention that are used to systematically carve out, or cut away the obstacles of the inner mental shield that is blocking the light of the Self within. This includes the first 5 of the 8 rungs of yoga, known as ashtanga yoga. Yoga in the form of action (kriya yoga) has three parts: 1) Training and purifying the senses (tapas), 2) Self-study in the context of teachings (svadhyaya), 3) Devotion and letting go into the creative source from which we emerged (iswara pranidhana). (tapah svadhyaya ishvara-pranidhana kriya-yogah) Tapah = literally heat accepting the purifying aspects of painful experience, purifying action, training the senses Svadhyaya = lit ones own or self-study in the context of teachings, remembrance of sacred word or mantra Iswara = creative source, causal field, supreme Guru or teacher. Omniscient But not Omnipotent pranidhana = practicing the presence, dedication, devotion, surrender of fruits of practice, or contemplation. Kriya-yogah = yoga of practice, action, mental purification Kriya Yoga: When thinking about life and spiritual practices, it is easy then to remind yourself of this foundation by internally saying such words as, I need to train my senses, explore within, and let go of these attachments and aversions. Contained in a simple sentence like this is the outline of Kriya Yoga (that simple sentence contains tapas, svadhyaya, and ishvara pranidhana). Iswara pranidhana: The emphasis of iswara pranidhana practice is the release or surrender that is done in a sincere, dedicated, or devotional attitude. It is easy to get caught up in debates over the nature of God, Guru, creative source, and teacher. Yoga is very broad and non-sectarian, leaving it open to each individual how to perceive these realities. The more important part is that of letting go rather than holding on to the images and desires of the senses (tapas) and the personal characteristics and makeup uncovered through introspection (svadhyaya). Iswara: In the Upanishads, the word Ä ªÃƒâ€¦Ã¢â‚¬ ºwara is used to denote a state of collective consciousness. Thus, The Lord is not a being that sits on a high pedestal beyond the sun, moon, and stars; Iswara is actually the state of Ultimate Reality. But due to the lack of direct experience, The God has been personified and given various names and forms by religions throughout the ages. When one expands ones individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. This is the fundamental difference between monism and dualism, one is essentially theistic and the other is not. Yoga Sutras Chapter 3 Progressing Vibhuti Pada The Vibhuti Pada can be translated power. The roles of the sutras in this particular book are to describe and help the yogi to achieve full awareness through yoga. It is essentially about attaining higher levels of awareness of ones self. Progressing: Chapter 3 of the Yoga Sutras is entitled Vibhuti Pada, which means the chapter on progressing. Chapter 3 starts by presenting the last 3 of the 8 rungs of yoga, which are concentration, meditation, and samadhi, collectively known as samyama. The rest of the chapter explains how samyama is used as the finer tool to remove the subtler veils of ignorance. The last three rungs of Yoga: Dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of Yoga. Dharana: Concentration is the process of holding or fixing the attention of mind onto one object or place. Dhyana: Meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. Samadhi: Samadhi is the deep absorption, wherein only the essence of that object, place, or point shines forth in the mind, as if the mind were devoid even of its own form. Stages of attention: It is attention itself, which is progressively moving inward through these few stages: Attention leads to concentration (dharana). Concentration leads to meditation (dhyana). Meditation leads to absorption (samadhi). Yoga Sutras Chapter 4 Liberation Kaivalya Pada Meaning of Kaivalya: The fourth chapter of the Yoga Sutras is entitled Kaivalya Pada. The word Kaivalya literally translates as isolation. It is usually taken to mean liberation or enlightenment. However, the way in which isolation is a quite effective term is that pure consciousness or purusha is now standing alone, separate from all of the manifestations of prakriti, including literally all of the manifestations or swirlings of all levels of the mind field. In Sutra 1.16 supreme non-attachment is mentioned as a stage beyond the many other levels of attachment. Sutra 4.32 explains how the primary elements called gunas have finished their purpose and recede in perfect equilibrium into that from which they arose. These are aspects or byproducts of the process of the isolation (kaivalya) of pure consciousness (purusha). Purusa is literally liberated from its attachment to Prakriti. The purpose of the whole of creation is to give us a context for understanding what we are and what we are not. When we understand that, then there is kaivalya, and prakrti has fulfilled its purpose. A person who experiences kaivalya sees prakrti, the material world, simply as it is, with no meaning beyond that. Kaivalya describes the effect on the personality of being in a continuous state of samadhi. This is the state of inner freedom that yoga strives for. A person in the state of kaivalya understands the world so well that he stands apart from it in the sense that he is not influenced by it, although he may well be in a position to influence the world. People in kaivalya behave like normal people, but they do not carry the burden of the world on their shoulders. They live in the world, but they are not subject to it. They are not free from sensual perception or free of the body, they have a foot in both worlds. Wherever they happen to be, they are sure of themselves. That is kaivalya. External forces have no power over a person like this, though he knows the external world very well. (c) Choose two of the following topics: Yogic concept of the mind The Kleshas Kriya Yoga Significance of Iswara The Siddhis The Yogic concept of the mind YOGAS CITTA VRTTI NIRODHAH Yogas = Yoga, Chitta = of the mind stuff, Vritti = modifications, Nirodhah = restraint. The restraint of the modifications of the mind stuff is Yoga (Patanjali Ch-1, Vs-2) In this Sutra Patanjali gives the goal of Yoga. For a keen student this one Sutra would be enough because the rest of them only explain this one. If the restraint of the mental modifications is achieved one has reached the goal of Yoga. The entire science of Yoga is based on this. Patanjali has given the definition of Yoga and at the same time the practice. If you can control the rising of the mind into ripples, you will experience Yoga (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-1, Pg-3,4). Normally, the word Yoga is translated as union, but for a union there should be two things to unite. In this case, what is to unite with what? So here we take Yoga to mean the Yogic experience. The extraordinary experience gained by controlling the modifications of the mind itself is called Yoga (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-1, Pg-4). There is a Sanskrit saying; Mana eva manushyanam karanam bandha mokshayoho. As the mind, so the man; bondage; or liberation are in your mind. If you feel bound, you are bound. If you feel liberated you are liberated. Things outside neither bind nor liberate you; only your attitude toward them does that. These vrittis, or mental activities/modifications, are said to be either painful, or not painful. They are five-fold :- PRAMANA VIPARYAYA VIKALPA NIDRA SMRTAYAH Pramana = right knowledge; Viparyaya = misconception, Vikalpa = verbal delusions, Nidra = sleep, Smritayah = memory The are right knowledge, misconception, verbal delusion, sleep and memory (Patanjali Ch-I, Vs-6 ) Patanjali explains that right-knowledge can be acquired by direct perception, inference, or testimony. In other words, one can sail the ocean personally and bring back direct knowledge, or one can hear of the travels undertaken by another sailor explorer, or one can read the book written by the sailor on his return. Even right-knowledge is however limited as the original sailor still cannot know everything there is to know about the ocean he is exploring. Wrong-knowledge is likened to the delusion we experience when we see something and believe it to be something else, such as a snake in the dark which proves to be nothing but a rope when seen in daylight. Imagination is perception which is coloured by fanciful thoughts or dreams. The dreaming phase of sleep known as the REM phase is littered with random thought patterns, but even the deep-sleep stage, which leaves no conscious trace in the mind, is actually a stage of thought. The sleeper knows nothing, but knows that he knew nothing on waking. All extraneous thought is temporarily suspended and only the thought of emptiness remains to leave an impression on waking. Memory is the process of remembering past experience. Each memory is first processed to make it palatable, and then filed for future reference, leaving an impression in the mind. These impressions can either remain on the surface of the mind and be recalled at will, or sink to the bottom where they take root. Patanjali describes the restless mind as outgoing (paranga cetana) and the quiet inward-turned mind as (pratyak cetana) I.29. When the mind focuses on external influences the Self appears to assume the forms and images projected by the mind. When the vritti activities are quietened through sensory withdrawal, concentration, and meditation, man is said to rest in his true nature. Patanjali gives us two tools which will help us control the mind abhyasa or regular, sustained practice, and vairagya, a process of detachment from objects of desire, which is attained as a direct result of abhyasa. Patanjali likens both states of mind to a mirror. When the mirror is dusty or smeared, it reflects a distorted image of whatever it reflects. When the mirror is cleaned the image is reflected without distortion, shining in its own essence samadhi. Patanjali concludes by saying that success in Yoga depends on the strength of our desire for enlightenment, and the amount of effort we are prepared to put into our practice. The Siddhis KAYEDRIYA SIDDHIR ASUDDHI KSAYAT TAPASAH Kaya = body, Indriya = senses, Siddhi = occult powers, Asuddhi = impurities, kshayat = due to destruction, Tapasah = austerities. By austerity, impurities of the body and senses are destroyed and occult powers gained. (Patanjali Ch-2, Vs-43) Siddhi is a Sanskrit word that literally means accomplishment, attainment, or success. It is also used as a term for spiritual power (or psychic ability). The term is used in that sense in Hinduism and Tantric Buddhism. These spiritual powers supposedly vary from relatively simple forms of clairvoyance to being able to levitate, to be present at various places at once, to become as small as an atom, to materialize objects, to have access to memories from past lives, and more. There are many perspectives of attaining Siddhis. One school of thought states that they are a normal set of occurrences that should not be focused upon because they will pull one from the path. Other perspectives hold that each siddhi should be pursued because it will allow one to understand the power of the Godhead. Siddhis may occur in many ways: naturally though the agency of karma, as a result of extended practice (sadhana), through rigorous austerities (tapasya) or by grace. They are often mentioned in conjunction with Riddhi (pl Riddhis), which means material or worldly wealth, power, luxurious lifestyles, etc. TRAYAM EKATRA SAMYAMAH Trayam = the three; Ekatra = upon one object; samyama = the practice of dharana, dhyana and samadhi. The practice of these three (dharana, dhyana and samadhi)upon one object is called samyama. (Patanjali Ch-3, Vs-4) From the practice of samyama, come the siddhis. You dive deeply into an object or idea, and it releases its secrets. In a way, scientists have done samyama on the atomic particles. The particles released their energy, and the scientists got the knowledge of them. They accomplished the truth behind the particles. Samyama is usually done on objects or ideas connected with results. When the results come, you call them siddhis or vibhuti. (Patanjali Ch-3, Pg-177). TAD VAIRAGYAD API DOSA BIJA KSAYE KAIVALYAM Tad = that; Vairagyat = by non attachment; Api = even; Dosha bija = seed of bondage; Kshaye = destroyed; Kaivalyam = independence. By non attachment even to that (all these siddhis), the seed of bondage is destroyed and thus follows Kaivalya (Independence) (Patanjali Ch-3, Vs-51) This means that all those siddhis are beautiful, but they will bind us, because siddhis are the outcome of the mind. The mind wants something. It wants to achieve this or that. What for? To be proud of itself, It develops ego, It makes your I and mine bigger, Selfish desires are still there. So are the siddhis bad? If so why are they there? I say they are not bad. They are beautiful; they are good. When? They come to you. When you run after them they are bad. Thats all the difference. Let the siddhis come and beg. Dont become a slave or attached to siddhis let them come to you and be used as tools (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-3, Pg-199,200). Nine main Siddhis Parkaya Pravesha: Parkaya Pravesh means ones soul entering into the body of some other person. Through this knowledge even a dead body can be brought to life. Haadi Vidya: This Vidya or knowledge has been mentioned in several ancient texts. On acquiring this Vidya, a person feels neither hunger nor thirst, and can remain without eating food or drinking water for several days at a stretch. Kaadi Vidya: Just as one does not feel hungry or thirsty in Haadi Vidya, similarly in Kaadi Vidya a person is not affected by change of seasons, i.e. by summer, winter, rain, etc. After accomplishing this Vidya, a person shall not feel cold even if he sits in the snow-laden mountains, and shall not feel hot even if he sits in the fire. Vayu Gaman Siddhi: Through this Siddhi a person can become capable of flying in the skies and traveling from one place to another in just a few seconds. Madalasa Vidya: On accomplishing this Vidya, a person becomes capable of increasing or decreasing the size of his body according to his wish. Lord Hanuman had miniaturized his body through this Vidya while entering the city of Lanka. Kanakdhara Siddhi: One can acquire immense and unlimited wealth through this Siddhi. Prakya Sadhana: Through this Sadhana a Yogi can direct his disciple to take birth from the womb of a woman who is childless or cannot bear children. Surya Vigyan: This solar science is one of the most significant sciences of ancient India. This science has been known only to the Indian Yogis; using it, one substance can be transformed into another through the medium of sun rays. Mrit Sanjeevani Vidya: This Vidya was created by Guru Shukracharya. Through it, even a dead person can be brought back to life. I recognise some of these Siddhis from the Shaman rituals that are carried out, for example the native americans used rituals/dances and trances to empthise and take on the characteristics and power of wolves and eagles, wearing feathers and or wolf hide etc. to help invoke the powers. (d) List the yamas and niyamas and give a brief translation of their names. Do you feel they are rules to be observed? Or are they the result of sustained practice of yoga? Yamas: There are many interpretations of and opinions about the yamas and niyamas. While the ancient Indian text, the Bhagavata Purana assigns 12 yogic restraints the Parashar Smriti, another text, puts forward ten. But the yamas as described in Patanjalis Yoga Sutras there are only five, which are also known as the great universal vows or the sarvabhauma maha vratas, because they are not limited by either class, creed, time or circumstances. They are the guidelines for how we interact with the outer world, the social disciplines to guide us in our relationships with others. These five are: à ¢Ã¢â€š ¬Ã‚ ¢ Ahimsa (non-violence), à ¢Ã¢â€š ¬Ã‚ ¢ Satya (truthfulness), à ¢Ã¢â€š ¬Ã‚ ¢ Asteya (non-stealing), à ¢Ã¢â€š ¬Ã‚ ¢ Brahmacharya (celibacy) and à ¢Ã¢â€š ¬Ã‚ ¢ Aparigraha (non-covetousness) Niyamas: The niyamas are the second constituents of Ashtanga Yoga. How we interact with ourselves, our internal world. The niyamas are about self-regulation-helping us maintain a positive environment in which to grow. Their practice harnesses the energy generated from the cultivation of the earlier yamas. According to sage Yajnavalkya, there are ten niyamas and the Bhagavad Gita lists 11 constituents. But Patanjali names only five: à ¢Ã¢â€š ¬Ã‚ ¢ Shaucha or purity, à ¢Ã¢â€š ¬Ã‚ ¢ Santosha or contentment, à ¢Ã¢â€š ¬Ã‚ ¢ Tapa or austerity, à ¢Ã¢â€š ¬Ã‚ ¢ Swadhyaya or self-education and à ¢Ã¢â€š ¬Ã‚ ¢ Ishwar-Pranidhan or meditation on the Divine The Benefits of Practicing Yamas and Niyamas: The yamas and niyamas help in managing our energy in an integrative manner, complementing our outer life to our inner development. They help us view ourselves with compassion and awareness. They help in respecting the values of this life, in balancing our inner growth with outer restraint. In short they help us to lead a conscious-life. Yamas and niyamas are not about right and wrong. They are about being honest with the true Self. Living according to these principles are about living our lives in a better way, about moving towards an understanding, about making it possible to connect with the Divine. (e) Define the terms dharana, dhyana and samadhi. Briefly summarise the differences between them. The last three rungs of Yoga: Dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of Yoga. Dharana: Concentration is the process of holding or fixing the attention of mind onto one object or place. DESABANDHAS CITTASYA DHARANA Desabandhah = binding to one place; chittasya = of the mind ; dharana = concentration. Dharana is the binding of the mind to one place, object or idea. (Patanjali Ch-3, Vs-1). Dhyana: Meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. TATRA PRATYAYAIKATANATA DHYANAM Tatra = therein; Pratyaya = flow of cognition; Ekatanata = continued; Dhyanam = meditation. Dhyana is the continuous flow of cognition toward that object. (Patanjali Ch-3, Vs-2). Samadhi: Samadhi is the deep absorption, wherein only the essence of that object, place, or point shines forth in the mind, as if the mind were devoid even of its own form. TAD EVARTHMATRA NIRBHASAM SVARUPA SUNYAM IVA SAMADHIH Tad eva = that (meditation) itself; Arthamatra = the object alone; Nirbhasam = shining; Svarupa = of its own form; Sunyam = devoid of; Iva = as if samadhih = contemplation. Samadhih is the same meditation when there is the shinig of the object alone, as if devoid of form. (Patanjali Ch-3, Vs-3). The differences between Dharana, Meditation and Samadhi are subtle but profound, in my view they are more complimentary than different, they are like a two dimensional jigsaw, when joined up becomes three-dimensional. In Dharana you are training the mind. It is the beginning of meditation. Concentration is the beginning of meditation. Normally, we see our mind running here and there. When we try to fix it on one thing, within a fraction of a second we see it somewhere else, keeping it fixed on one thing is concentration. Meditation is the culmination of concentration, continuous flow; it is like pouring oil from one pot into another. The mind is fixed; communication between meditator and object is steady. Time and space has no meaning in meditation; when you feel five minutes as an hour, you are not meditating; you are still concentrating, whereas when an hour feels like five minutes that is meditation. Meditation culminates in the state of Samadhih. One cant consciously practice Samadhih. In Samadhih there is neither the object nor the meditator. There is no feeling of I am meditating on that.

The Historical Significance of Puerto Rico Essay -- History Puerto Ric

The Historical Significance of Puerto Rico For most of its history, Puerto Rico has been controlled by an outside power, and its people oppressed. While Puerto Rico is currently a U.S. territory, Spanish colonialism has had a significant impact on the island’s development and identity. The history of the island itself is proof of this fact, demonstrating each step Puerto Rico took to reach its current state. By examining the stages of Spanish control that Puerto Rico experienced, we can determine how each stage affected the structure and identity of Puerto Rico. Before Spain invaded Puerto Rico, the native population known as the Taino inhabited it. At the beginning of the 1500’s, the Taino were conquered by the Spanish and, after a series of revolution attempts, virtually disappeared from Puerto Rican life. Those that were left fled to the interior of the island, which was, at that time, uninhabited. This part of the island became a refuge for the people who had fled from the approaching Spanish conquerors. This was the first stage in Puerto Rico’s development. Spain was the most dominant oppressor of Puerto Rico, and its occupation of the island resulted in many social and economic changes. The native people were marginalized, and Spain took over Puerto Rico in order to turn it into a productive colony. In addition to this, the presence of the Spaniards in Puerto Rico added a different ethnic group to the island’s native population. When the official slave trade began in 1518, African slaves were added to Puerto Ricoâ €™s mixed ethnic heritage. (Figueroa 9/22) According to "A Bicentennial Without a Puerto Rican Colony", Unlike the United States, in Puerto Rico the different races mixed and intermingled to create the moder... ...ed Bergad, Laird. "The Coffee Boom, 1885-1897," from: Bergad, Coffee and Agrarian Capitalism in Nineteenth-Century Puerto Rico (Princeton: Princeton U Press, 1983), 145-203 Cruz, Jose. "Puerto Rican Independence-then and now". http://www.hartford-hwp.com/cp-usa/archives/95-09-23-2.html Scarano, Francisco, "Sugar and Slavery in Puerto Rico, 1815-1849: An Overview," from Scarano, Sugar and Slavery in Puerto Rico: The Plantation Economy of Ponce, 1800-1850 (Madison: U of Wisconsin Press, 1984), 3-34 Thomas, Piri. "A Bicentennial Without a Puerto Rican Colony". http://www.cheverote.com/texts/bicentennial.html Valle Antiles, Francisco del, "The Spiritual Life of the Jibaro, " from: Iris M. Zavala and Rafael Rodrigues (eds.) The Intellectual Roots of Independence, An Anthology of Puerto Rican Political Essays (New York: Monthly Review Press, 1980), 95-103

The Many Uses of Baking Soda

The Many Uses of Baking Soda – Informative Speech 1 The Many Uses of Baking Soda General Purpose: To Inform Specific Purpose: The audience will learn about baking soda, the many different ways that it can be used to promote their health, cleaning uses around the home, cooking, in the home uses, and enhancing beauty. Thesis: Baking soda is very low cost, effective alternative to cleaning around the home, promoting health, and enhancing beauty. Introduction I)Fellow classmates, what if I told you that what I have in this small box has been used to promote health, used in cooking, great for cleaning, and enhancing beauty since the 1700’s. Additionally, what if I told you that it only cost about a $1. 00, and is used in two out of every three homes in America. However, most people don’t realize all of the great uses that baking soda has. Well, I am going to tell you just how powerful this stuff actually is. II)With the uncertain state of our country’s economy today, saving a few cents or a few dollars is what a lot of us are doing. Baking soda, for about a dollar, will let you save on a product with so many uses that you may be surprised by some of them. III)Many of you may already have a box of baking soda in your home that you use now and again, though you may not have yet realized that this product is far more powerful than it appears to be. I have done a substantial amount of research on the benefits of baking soda, and found that it is a low cost box of wonder. IV)According to Tip King, author of â€Å"Resourceful and Ingenious uses of Baking Soda†, â€Å"You will find that there are so many tips and ideas on the many uses of baking soda that you will be able to save dollars, yes count them, dollars, each and every week in your home†. Transition: First I will tell you just some of the things that baking soda can clean. ) Body I. â€Å"According to the web site â€Å"Life Hackery†, baking soda can clean and remove odors from a multitude of things inside and outside of your home. † (75 Extraordinary Uses for Baking Soda, 2008) A. Baking soda is very effective in the kitchen. 1. Clean the fridge with it. 2. Run your coffee maker with a baking soda solution, then rinse, for a clean free-flowing coffee maker. 3. Wash your fruits and vegetables with it. 4. Remove grease from pots and pans. . A combination of baking soda and vinegar will break down fatty acids into soap and glycerin, allowing the clog to wash down the drain. B. It can also be used for general cleaning. 1. Boost your laundry detergent’s cleaning power by adding a cup to the wash. Combine with water to make a paste for polishing stainless and chrome. 2. Clean garbage cans. 3. Clean retainers and dentures. 4. Soak brushes and combs in a baking soda solution. 5. Wipe your windshield with it to repel rain. C. Baking soda removes odors. 1. Put an open box of baking soda in the refrigerators to remover odors. 2. Sprinkle it in shoes, boots, or slippers to eliminate foul odors. 3. Suck it in with your vacuum cleaner to remove the odor. 4. Sprinkle it in your cats litter box to absorb bad odor. D. You can do all of your cleaning and deodorizing with a cup or less of this little white powder called â€Å"baking soda†. (Transition: Now that I have discussed many of the ways that you can use baking soda to clean and odor-free your home, let us take a look at how baking soda can be used in promoting ones health. II. There are many health benefits that can be attributed to baking soda. I found just a few at howstuffworks. com. (Uses for Baking Soda: Health and Beauty) 1. Use it as a mouthwash to freshen your breath. 2. Apply it to rashes, insect bites, and poison ivy. 3. Relieve a canker sore by using it as a mouthwash. 4. Heartburn? Take a teaspoon of baking soda mixed with one-half glass of water. (Transition: Since we have talked about many of the ways you can use baking soda to promote your health, let us talk about ways that baking soda can be used to enhance your beauty. ) III. Baking soda is one of the few products on the market for cleaning your teeth or settling an upset stomach. While we have many more choices today, baking soda still does the trick for dozens of health and beauty tasks. 1. 1 tsp baking soda mixed with 1/4 tsp hydrogen peroxide. Mix into paste Treat cold sores by dabbing with baking soda. 2. Rub a baking-soda paste onto your elbows to smooth away rough skin. 3. Soak tired feet in a basin of warm water with 3 tablespoons baking soda. 4. Blackhead Remover Recipe: 50/50 Baking Soda & Water. Use gently on your skin to exfoliate. 11 Easy Food Facials – Homemade Recipes, 2007) (Transition: The lists of uses for this wonderfully versatile product are longer than my allotted time; I’ve told you only a few. Perhaps I’ve sparked your curiosity enough that you’ll look at that little yellow box a bit differently. Conclusion I. Found in superstores, grocery stores, and small markets all across the world, baking soda is ve ry effective in it’s multitude of uses which can help and enhance your life. II. For about a buck, you can go out and buy yourself a box of baking soda and begin reaping all of the benefits of this great product. It will be a dollar well spent. Bibliography 11 Easy Food Facials – Homemade Recipes. (2007, May 3). Retrieved March 8, 2010, from Tipnut: http://tipnut. com/11-easy-food-facials-homemade-recipes/ 75 Extraordinary Uses for Baking Soda. (2008). Retrieved March 5, 2010, from Life Hackery: http://lifehackery. com/2008/07/22/home-4/ Uses for Baking Soda: Health and Beauty. (n. d. ). Retrieved March 5, 2010, from How Stuff Works: http://health. howstuffworks. com/uses-for-baking-soda-health-and-beauty-ga. htm

The Latino / A Community - 927 Words

Individual Reflection For our group project, the five of us worked together to understand and analyze the Latino/a community which exists within the West Colfax neighborhood in Denver, Colorado. In order to conduct this analysis and create our recommendations, we came together as an organization and sought to understand the Latino/a culture through a community practice lens. To understand our organization, I will reflect upon our work through a critical theory for community change lens to help understand how we approached our work, a group story-telling modality to create an idea of the type of change we would seek to effect with our information, and a power cube analysis to understand the dynamics of power within our organization. According to Hardcastle and Powers (2004); â€Å"Critical theory focuses on dominating institutions and how the system works, on large-scale capitalistic structures and how they intersect with local environments† (pg. 47). As our group began to gath er information about the Latino/a community at West Colfax, we began to hone in on two aspects of this community: gentrification and socioeconomic status. Gentrification occurs as capitalism spreads and begins to dominate lower income neighborhoods; as high income businesses, housing developments, and investments are poured into a lower income neighborhood, the lower socioeconomic status residents are forced out, unable to keep up with the capitalist growth. As we learned in our research, many of theShow MoreRelatedThe Latino And Latino Community1610 Words   |  7 PagesThe Hispanic/Latino community has been known to be underrepresented on college campuses, both at the community college and four-year university level. Factors such as low-income households, poor or harsh living conditions, under-educated parents, cultural and family commitments, and unfamiliarity with the college process, all serve as unfortunate barriers that keep Hispanic/Latino students from reaching the goal o f attaining college degrees. Although these barriers keep many students from succeedingRead MoreDiabetes in the Latino Community1648 Words   |  7 PagesIntroduction Diabetes is a prevalent health disparity among the Latino population. Diabetes is listed as the fifth leading cause of death among the Latino population in the website for Center for Disease Control and Prevention, CDC, in 2009. According to McBean, â€Å"the 2001 prevalence among Hispanics was significantly higher than among blacks.† (2317) In other words among the Hispanic or Latino community, there is a higher occurrence of diabetes as compared to other racial/ethnic groups such as BlacksRead MoreInspiring the Latino Community1217 Words   |  5 PagesInspiring the Latino Community When we have dreams we do everything possible to achieve them. We are sometimes faced with barriers that prevent, or make it harder for us to accomplish our goals. Latinos in the United States work hard to give their families a better life. Latinos all have faced many challenging circumstances in order to accomplish their dreams. Latinos look up to other Latinos and when they see other Latinos that have succeed then they feel that they too can succeed in what everRead MoreDepression in the Latino Community1452 Words   |  6 PagesKnow The Latino community, from immigrating to United States born Latinos are often known to be depressed. Depression is a medical illness that causes a constant feeling of sadness and lack of interest, it affects how the person feels, behaves and thinks. Many Latinos rely on their extended family, community, traditional healers, or churches for help during a health crisis. As a result, many Latinos with mental illnesses often go without professional mental treatment. But why is it that Latinos are soRead MoreEffects Of Dropout On The Latino Communities Essay1375 Words   |  6 PagesIncrease G.P.A in Latino Communities The Latino population is increasing and data shows that there is a vast majority of students who are dropping out of school. Dropout rates are a great concern to school districts and to the U.S. in general. If the population is increasing this means that our future generation needs to be well equipped to help us progress. There are several studies and research that discusses the different factors that contribute to dropout rates in the Latino communities. As we lookRead MoreEssay on Racism and The Latino Community1382 Words   |  6 PagesDiscrimination against Latino Immigrants in the South.† In this particular case white supremacy groups discriminate Hispanics that are both legal and illegal in the southern states of America, portraying several theoretical concepts. â€Å"Racism is the practice of discriminating against those alleged to be inferior, either intentionally of without awareness† (Liberman, 36). This is exactly what white supremacy groups such as the Ku Klux Klan are doing; they are targeting Latinos because of their ethnicityRead MoreMental Health Among Latino Communities Essay1172 Words   |  5 PagesHealth Among Latino Communities In the United States, the Latino American population has risen by over 40% within the past decade and accounts for over 17.1% of the Nations society. In 2050, the Latino Community is expected to make up nearly one-fourth of the population and 2/3 of the U.S. Hispanics are from the Mexican-American Subgroup. In the United States, there has been extensive research examining the prevalence of varying psychiatric disorders among the Latino Hispanic Communities. There areRead MoreTeen Pregnancy among the Latino Community2991 Words   |  12 PagesSince the 1920’s, teen pregnancy among the Latino community has been one of the biggest social problems. Factors like poor or no sex education, negative media portrayal, poor or lower than average educational levels, social inequality and family pressure, such as encouraging womanhood in teen years, contribute to the high percentage of teen pregnancy among Latinas. However, teen pregnancy among Latinas has been decreasing in recent years. Recent programs such as public service announcement and sexRead MoreEffects Of Dropout Rates On The Latino Communities Essay1024 Words   |  5 PagesThe Latino population is increasing and data shows that there is a vast majority of students who are dropping out of school. Dropout rates is a great concern to school districts and to the U.S. in general. If the population is increasing this means that our future generation need to be well equipped to help us progress. There are several studies and research that discuss the different factors that contribute to dropout rates in the Latino communities. As we look over previous literature and studiesRead MoreEmergency And Disaster Preparedness Education For The Latino Community3065 Words   |  13 Pages Emergency and Disaster Preparedness Education for the Latino Community Rachael P. Donnelly Joyce K. Wu MCPHS University Emergency and Disaster Preparedness Education for the Latino Community Project Aim The project aims to educate the Latino community in Worcester, Massachusetts about emergency and disaster preparedness. In determining this project, we consulted Healthy People 2020 topics, and selected from among the new topics the one which most spoke