Category: Patanjali

Study - Step 10 to Happiness.

30/11/2012

Study - well, if that doesn't sound ominous, odious, and dreary... Not so, not so - in reality, I'm talking about 'study' as when we find a 'yoga' with something. For instance, when we find an activity or pursuit that really engages and delights us, it's no burden at all to get into it and study up and learn more about it. We seek out those others that are 'good' at it or can help us; we might read up, ask around or work on improving skills. All of this, I suggest, is study.

Study, like watch a flower bloom. Study, like read about a passion. Study, as in observe yourself and your behaviors to learn more about your own subconscious and how that might alter your perceptions. Dive deep, go into something wholeheartedly, devote time and attention. There are so many ways to study.

In the 8 limbs of yoga, we are told that Svadhyaya - study - is one of the imperatives. While there are many ways to translate or interpret the meaning of 'study' in this word, it's most often considered that studying sacred texts will help us study ourselves, as all is allegorical, metaphorical and simply about the true nature of consciousness. By broadening our perspective, we can begin to see the unity.

“It is useful to study different traditions in order to be free of attachment to any one way of expressing what is beyond expression.”
― Ravi Ravindra, The Wisdom of Patanjali's Yoga Sutras: A New Translation and Guide by Ravi Ravindra

Svādhyāya is one of the three key elements in the Kriya (practice, technique) of Yogah (yoga) as defined in the Yoga Sutras. In fact, it opens the second chapter and then later Patanjali mentions Svādhyāya a second time as one of the five Niyamas (observances), along with Sauca (purity), Santosha (contentment), Tapas (zeal, austerity), and Ishvari-Pranadhana (surrender).

I love Sutra 2.1 - I use it on my bio page, because to me, it defines the practice - not of asana, but of yoga. And, while I'm not recovering, it's a basically the Serenity Prayer -

tapah svadhyaya ishvara-pranidhana kriya-yogah (PYS 2:1)

let me have 'Tapah' (the creative force to make change), the Ishavari-Pranadhana (the ability to surrender to that which is greater) and the Svadhyaya (the wisdom to know the difference, what is called for)... this is the Kriya (practice) of Yoga.

I'm not suggesting you have to dive into the Sutras, read the Gita, go back to the Bible, or any sacred text. You could study yourself with Thoreau, with Schopenhauer, with Neitzche, with Shakespeare, with David Sedaris. Really, you can study through reading, or through experience.

I've spent a lot of time reading sacred texts, from all cultures. I'm emboldened by the original purity of the intention and message and how universal they are; I am dismayed by how much culture and time and imposition was added to the those texts and now they have been perverted through poor usage and other agendas. I thought the following quote was right on track...

“Spiritual literature can be a great aid to an aspirant, or it can be a terrible hindrance. If it is used to inspire practice, motivate compassion, and nourish devotion, it serves a very valuable purpose.

If scriptural study is used for mere intellectual understanding, for pride of accomplishment, or as a substitute for actual practice, then one is taking in too much mental food, which is sure to result in intellectual indigestion.”
― Prem Prakash, The Yoga of Spiritual Devotion A Modern Translation of the Narada Bhakti Sutras

This is why I prefer and suggest the study be experiential... that the classroom be the Self, that the Teacher or object of our study is the yoga or the mindfulness or the seva or whatever brings you into relationship with self and Self. Perhaps if you re-appropriated the word "study" out of the academic world, out of tests and proficiencies and all-nighters and simple regurgitation of facts, we could thrive in learning.

I like language, so let me end on that note - study, the etymology. If you trace most language groups back, they got to a common ancestor that is called P.I.E., or Proto-Indo European. This is the 'base language' for hundreds of language groups, which include Sanskrit and Latin and Greek. So, that's why we see cognates in Sanskrit to English. Sukha - Sucrose. Pada - Pedestrian, Podiatrist. Mukha - Mug as in Mugshot...

So, "study" comes down from a PIE root *(s)teu- which means "to push, stick, knock, beat". As it arrived into the Latin, it took on the connotation of "being diligent, moving forward, applying attention". By the 1300s, CE, it had the specific meaning of "application of the mind to the acquisition of knowledge".

But just keep it simple - push for it, stick to it, knock the disinformation and your preconceptions out of the way, beat aside falseness and even the temptation to take easy answers over truthful ones. Be diligent, move forward, apply attention. Apply your mind and efforts towards the acquisition of knowledge, and then thrive through that wisdom.

And, if you do all of that on a skateboard, or on the XBox, or by collecting Star Wars figures, then dive in, go deep, learn more. Study, be a student, learn to love learning and you will learn love and happiness.

Be well, give thanks and praise - last day here in Dallas assisting my fabulous teacher and mentor and friend, Seane.

Looking forward to getting back to the ATX and a fun weekend. Next installment coming up is, Step 11 - Aspire to Inspire!

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A Spiritual Practice That Seeks to Eliminate Separation - "Don't Be Mean".

4/9/2012

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apostrophe-hell awaits these judgy fudgers!

To be fair, let me start by saying that I've been feeling pretty emotional this week, and I've got a dog in this hunt, so I'm probably more 'charged' than I should be.

Emotional, weird, but yes - perhaps the blue moon, pulling it all up. I've cried time after time while watching SYTYCD (not a guilty confession, true emotional catharsis)... but, I also cried a bunch in classes at Wanderlust, and few times since then; like watching the really old German Shepherd from down the block, literally stumbling home on his walk, because both his back hips have given out. - insert heart-break and a vision of me carrying old dogs who's legs don't work anymore around... I'm just in that mood where anything tips me.

Add into that a few random and mostly mean-spirited discussions and postings on the Yamas and Niyamas that have come up recently (really, yogis, have opinions, but get off the 'everything is shit and you're a phony' asana-box). I have lots of opinions, so do others, sometimes makes it quite interesting and sometimes it just adds confusion to a simple message.

Thus, someone blogged this week about how little they like the fact that some of the Yamas and Niyamas are formed as negatives, e.g. ahimsa is 'non-harming', and they'd like to restate them in the positive. Well, Sanskrit is a robust and varied language, and if Patanjali wanted them to be phrased as positives, he could've and would've.

I think we do ancient texts disservices in both ways - we often take them too literally; remember, these were aphorisms written in a largely agrarian and serfish society, of another culture anywhere from half a millennia to 3 or 4 millenia before the common era.

Kinda like being really fundamentalist in interpretation of the Old Testament Leviticus - much more about how to survive as a tribal-desert-nomad or herder in the Levant, prior to the common era, but not much to take day to day advice from at this point. The deepest moral lessons remain - be kind, be loving - the day to day proscriptions must cease!

The other error we make is the opposite, but just as egregious... we'd like to update the sentiments to modern sensibilities. Somewhere around the 70s, the 'feel-good generation' evolving into the 'me generation', we became enamored with positivity, even false, forced or faked. We ended up with '15th place ribbons', because no one is a loser. We got to say 'differently-abled' versus disabled, because that is so negative! Next thing you know, dead people are 'collateral damage', fired folks are 'downsized' and no one is a loser, even when they've lost.

When did we get so afraid of reality? Really folks, the message is DON'T, as in DO NOT, as in a statement of how not to act. That's viable, and frankly, how we learn. No one says "prefer to touch the cool burner on the stove, Starflower" as her hand approaches the scorcher - you say "Don't" and then say why not. Can't we leave that language as is and understand we are being warned, not cajoled?

Further, where does Patanjali say not to eat meat?? Quote the sutra, I bid ye... I'm not arguing for or against any diet; I'm speaking against folks being so judgmental, verbally and mentally violent and harmful to others about a personal dietary choice.

I was with some yogis, at a sushi restaurant, when another person at the table said "well, I guess I'm the only real yogi, since I'll be having the veggie roll..." I really appreciated the polite, yet ready answer from a fellow at the table, which was "It says in the sutras clearly not to be violent, but nowhere to not eat meat. First charge, 'don't be harmful' - that applies to people, dinner guests and waitresses - now, what we're you going to order?"

Or, we can go with what one of my favorite teachers goes with - and he studied directly with Desikachar, so I take that provenance... "Ahimsa - how about 'don't be mean'" and we leave it at that. Judgmental is mean, dictatorial is mean, spending time believing folks are more or less enlightened then you or others is mean to you, and to others. Be nice to you, stop being so judgy!!

There, I've let it go - I'm not sure for the better as I'm sure I've sounded judgy and violated my own admonishment! Always being a student, while taking the seat of the teacher - interesting to play this game with one's self.

Just trying to offer the opportunity to see things as they are, and for us all to start treating each other a little more nicely... Stop looking for blame, it's too easy to find.

Stop looking for separation, it exists... look for opportunities to be nice, to NOT not be mean - take the time, listen, share, thank and praise. When in doubt, start any conversation with one of the following four (or all of them!):

Thank you, I love you, I'm sorry, Please forgive me...

Give thanks and praise!

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Faith, Belief, or Experience?

12/6/2012

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How do you approach the unknown? When you simply don't have the answers, don't know the way or are just unsure, where do you draw strength to move, to respond or to simply persevere?

Often times, we don't know the way, or it's unclear what action we should take. Some of the time, when we are beginning a new endeavor or moving into a new area, we can wonder and ponder whether we are making the right choices, whether our efforts will yield results or be fruitless.

The asana practice is a place to experience - to experience life, self, our emotions, our physical form, our mental and emotional state. And it's a place to work on transformation, on change and on growth. Many times this means leaving one thing to make space for another, letting go of something in order to open your hands and hearts to another.

Folks often ask if yoga is a religion - isn't it part of Hinduism? Well, it bears many similarities to religion, it has dogma, it has scriptures, it refers to deities and supernatural events. However, in my experience, it's more of a cafeteria arrangement rather than one codified belief system. And I use that term specifically - a 'belief' system.

In my estimation, the largest distinction between the asana practice of yoga versus a religion is this: religions require belief through faith; the pathway to the divine is not in knowledge but rather in wonder. In religions, there is scripture that asks you to take acts and words and deeds on faith, and to believe in those things that are intangible. There is no real desire for experience outside of faith - true, the experience folks can have during religious ceremonies or religious ecstasy is no less profound, but it comes as an article of faith and belief to create the experience.

Asana practice, on the other hand, doesn't require the scripture, or the deities or the accompanying fables and parables. I do feel that it's greatly enriched by those factors, but first and foremost the intention of asana practice is a connection with self, and internalization of attention and effort in order to create sacred space.

Religion, by it's nature, casts this experience externally and ask us to move away from self towards the perceived godhead in order to experience the sacred. I'm not here to comment any further than that, just that the practice of asana internalizes what is divine through experience, and I suggest that religion externalizes that which is divine through faith and belief.

Ultimately, whichever path leads one to the experience of wholeness, of godhead, of personal and transpersonal union with that which is greater, is not important how one gets there but rather that there is movement on a path.

So, just ponder the consideration - think about how you relate to the greater experience in those times where you feel lost, alone, disconnected, uncertain, wary or confused. Do you rely on your faith? Do you have a strong sense of belief - belief in things going your way, or it all working out right?

Do you rely on experience - and if you do, where do you go to experience what you can, in order to investigate your place in the big dance, in the great ongoing mini-series we call your life!?

I like the asana practice - it's a great reminder and a living metaphor for a spiritual practice. It connects me with me, with that which is greater, it requires compassion and growth, it is unwavering and it creates experiences within me that fortify me through my struggles and my challenges.

What do you do? What do you rely on? What gives your faith? Where do you derive belief - and how do you use those tools to keep it all onward and upward?

Think on it, strike out a comment or opinion, share, but above all, give thanks and praise!

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Pay Attention to the Intentionality of That Intense Tension

11/6/2012

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As I was teaching today, I found myself chuckling at one of those really simple, seemingly bizarre and counterintuitive, but very tangible realities of the asana practice.

That thought was - "we are here and engaged in this practice to intentionally create a series of intense sensations of tension with our bodies in the asanas, in order to examine not only the physical manifestations of that tension and the subsequent release, but also the emotional and energetic elements of tension, stress and how we process or hold them".

You've been there - think that 'when was the last time my teacher was a sadist' thought; you know, holding a lunge for an absurd length of time or relentlessly returning to Utkatasana (chair - awkward - fierce) over and over. Sure, maybe your teacher's a sadist (not giving away all the secrets), or perhaps there is something really revelatory to intentionally moving into discomfort, if for no other reason than to identify what added the 'dis' to the 'comfort'.

I would posit that we don't want to exacerbate stress, but like many seemingly overwhelmingly large forces, if we can simply demystify and approach that sensation from a place of neutrality or equanimity, then we might tame that savage beast and understand the nature of stress.

The stress response is inherently natural, innate and helpful; but not when we live in an environment that is hyper stimulating, that seeks to continue to activate our limbic systems and keep us amped out! The food we eat, the speed at which we live, the degree of connectivity - read distraction - that is so prevalent, all of these are subtle stressors and take their toll on our body. Because they are so continual and incremental, and rarely actually life-threatening and requiring of all of the physical attributes a good adrenal rush provides, we simply pack away our physical tension into our bodies.

The body, much as we'd like to study it as an series of overlapping systems and structures, works holistically. Therefore, stress that is experienced and yet not relieved through the appropriate physical response becomes a burden on the overall system. The stress can often translate into constricted and tightened muscles, and that translates through the skeletal and muscular system into other structural parts of the body. Chronic stress often translates directly into chronic tension or pain in the body, in some readily identifiable areas.

Therefore, if we approach the asana practice as self care, and self study, we can use the intensity of the practice to move the body, with the breath, into a series of asanas that challenge us to remain present. Often, the payoff comes when we are instructed to hold a sensate posture for an extended period of time. For many, there are a few breaths worth of physical adjustments, and that can be the distraction. However, as the hold extends, we are awash in sensation, often very challenging and grossly physically intense sensation. Never lost a leg yet, but I've seen some that could light a fire!

Right then, in the intention of the intensity, where do you go?? Mentally, emotionally, physically - do you withdraw or displace or project or reflect? Or, do you simply step right up and dive a little deeper and just take a big sip of that particular experience? Can you become aware of where you have transferred the unlikeable pieces of sensation - has your jaw locked, teeth together, brow knit, fingers curled, toes crunched?? In your shoulders, in your hips??

Can you help yourself learn yourself by looking at where the sensation is, where you feel it moving if you can be aware of that, and what the actual physical, emotional and mental sensations are when you release from the pose and allow yourself to come to calmness?

It's intriguing, it's observation, it's discernment and it's work - so, check it out on the mat. Make sure you are respecting the asana practice, appreciate the intention of creating tension to examine it's side-effects and notice the release that comes from learning to diminish tension. Perhaps even learn what the signs are, physical - mental - emotional, that warn you of rising tension, and learn to begin to diminish it before it becomes so gross.

That's one way of approaching the practice, both as participant and observer. And, the discernment I'm working on currently. How does that resonate with you?? How do you process and understand the tension that occurs, both on the mat and off the mat?? What can you do, within you, with you, to improve you, and your experience?

Give thanks and praise and practice!

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anubhutavisaya-asampramosah-smrtih (PYS I.11)

27/2/2012

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With all respect to Mr. Desikachar and his student, my teacher, Chase Bossart - contemplation on smrtayah (memory).

As I indicated in my prior post, I had the opportunity to study the Yoga Sutras of Patanjali all weekend - the study was in the classic form of learning the Invocation as well as the first dozen Sutras through call and response and repitition. Then, we delved into the concepts and the philosophy.

The persistence of memory... I, like many I suppose, share that concern of 'reacting from memory' rather than 'acting from insight or clarity' of the present situation. We all 'time-travel'. For instance, when we fall into the trap of arguing, we are rarely emotionally involved in the actual issue at hand, but rather time-traveling to all of our prior conflicts, arguments, disappointments and unresolved anger with the 'other' or 'others'. It's a rare person who can actually stop that momentum and pose the question "What are we really talking about here?".

And, when we are uncertain, or in conflict, often the voices from the 'committtee in our head' are those from the past; again, the memory, which taints our experience of the present by casting it's pall over the action and flavoring the reaction.

So, is our goal to ablute the memory, to completely forget who we were before we became yogis?? No, not at all, and Sutra I.11 tells us we cannot erase or eradicate the memory. But we can 'overcome it' and tame it, or yoke that wild beast.

First, the Sutra: it's primarily definitional, it tells us what "smrtayah" is - one of the five 'vrrtis' or states of perception, as listed in I.6. It is our collection of life experiences, or memory. Of "smrtayah," or "smrtih" as it conjugates, Patanjali says: "anubhutavisaya-asampramosah-smrtih". Let's break it down:

anubhutavisaya: anu = following, or to follow; bhuta = a thing or a being; visaya = an object. We construct this to mean 'perceptions'. Let's say "following the existence of an object or thing" or perhaps more clearly "the record of our experience" (something that is evident to us, something we perceive).

asampramosah: a = not; sam = completely; pramosah = can be thieved, or stolen, or taken. Shall we say, "completely unthievable" or "untakeable". That means we cannot have our memories taken from us (short of head or associated trauma), but rather in the course of life our experiences are ours and we carry them as records.

smrtih: the word to be defined, and by such preceding statements, "The Completely Untheivable Record of our Experiences is What we Call Smrtih or Memory." Thus, Patanjali sets the stage and clearly says, we cannot give them away, they can't even be stolen; therefore, we must own and recognize our memory.

Memory is one of the 'false perceptions' when it comes to using our yoga to seek clarity - our rememberances, both of sweetness and sorrow, come into our perceptions on the record of memory, and by my example above, we might find ourselves having that fight, just one more time - "I mean, it's only been like five years now, how would I ever get over it..." We might have one statement from our family time-travel us back to our youth, or a time of diminished self-esteem, of shame or a time of isolation. I think this is called 'going home for the holidays' for some!

So, we can't get rid of memory, and if they are entirely unthievable, then they are ours for a reason. We don't want to forget the past, but rather to know what our true perceptions are. So, memory is great when it comes to what kinds of mushrooms to eat or not eat... memory is a trickster when it comes to remaining present to ourselves and our actions, and not coming from a place of projection and reaction!

Tough work, eh yogis?? Well, the good news is that with clarity comes the ability to know when the "smrtih" is talking and what it is saying. And, for yogis, the place we find clarity is through focus. The place we find focus is in our practice - asana, pranayama, meditation, etc. So, if you want to address the past so you don't keep bringing it into the present and stalling the glory of the future, hit your practice.

It wasn't because P Jois had limited English, though he did; it's not because he taught Asthanga Vinyasa, because he did - but the reason he would answer universally with 'Practice!' was that this is where focus presents, and focus creates clarity and clarity keeps us present, even against the attractive trap of the mind, memory, and time-travel.

Thus, if you've got something troubling you - practice. If you are repeating patterns and poor or unfulfilling relationships - practice. When you need to know what to do - practice.

"Practice and all is coming." What is all? All is clarity. The rest is you using that to make better and better choices and to stay present to yourself and with everyone else.

We have an elegant, complete, philosophical science that enables us not to become saints and liberate as the goal, but rather to live a more present, clear and purpose-filled life as the human creatures we are. Here, at this time, in this world, with these obstacles and tools. Will we achieve it? Perhaps, if we are willing to fail and then start over and learn and get clear - that's why they call it "Practice".

Give thanks and praise - everyone has memories, few are given tools to tame them!

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Study - Step 10 to Happiness.

A Spiritual Practice That Seeks to Eliminate Separation - "Don't Be Mean".

Faith, Belief, or Experience?

Pay Attention to the Intentionality of That Intense Tension

anubhutavisaya-asampramosah-smrtih (PYS I.11)

Chrispy - Bhagat Singh

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Study - Step 10 to Happiness.

A Spiritual Practice That Seeks to Eliminate Separation - "Don't Be Mean".

Faith, Belief, or Experience?

Pay Attention to the Intentionality of That Intense Tension

anubhutavisaya-asampramosah-smrtih (PYS I.11)

Chrispy - Bhagat Singh

Connect with me:Facebook: chrispy bhagat singh Facebook:RockStarYogaFacebook:RaSaYana YouTube:chrispy bhagat singhInstagram:petrastellaTwitter: petrastellaEmail: rockstar@rockstaryoga.us

Archives

Categories

Connect with me:
Facebook:
chrispy bhagat singh
Facebook:
RockStarYoga
Facebook:
RaSaYana
YouTube:
chrispy bhagat singh
Instagram:
petrastella
Twitter:
petrastella
Email:
rockstar@rockstaryoga.us