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Showing posts with label yoga philosophy. Show all posts
Showing posts with label yoga philosophy. Show all posts

Tuesday, July 27, 2010

Maitri Karuna Mudita Upeksanam

Sunday's discussion group was focused around the idea of how we react to those around us in a way that brings peace of mind.  Patanjali's 33rd Sutra of the 1st pada (chapter) spells out 4 strategies:

I.33 maitri karuna mudita upeksanam sukha dukha punya apunya visayanam bhavanatah cittaprasadanam

Through cultivation of friendliness, compassion, joy and indifference to pleasure and pain, virtue and vice respectively, the consciousness becomes favourably disposed, serene and benevolent


maitri
friendliness
karuna
compassion, mercy
mudita
gladness, joy
upeksanam
to be indifferent and apathetic, to look at things without interest
sukha
happiness
duhkha
sorrow
punya
virtue
apunya
vice
visayanam
regarding an object, concerning a thing
bhavanatah
conception, remembrance, infusion, recollection, thoughtfulness
cittaprasadanam
graceful diffusion of the consciousness, favourable disposition

“This sutra asks us to rejoice with the happy, to be compassionate to the sorrowful, friendly to the virtuous, and indifferent to those who continue to live in vice despite attempts to change them....This approach to life keeps the mind on the [practitioner] serene and pure.” ~BKS Iyengar,  Light on the Yoga Sutras of Patanjali.
  • Rejoice with the Happy - How do I act when others are happy? Do I celebrate their happiness? Do I feel jealous? 
  • Be Compassionate to the Sorrowful - How do I respond to others sadness? Do I empathize? Pass judgment? Do I try to become the center of attention?
  • Be Friendly to the Virtuous - How do I feel about other that are honorable and ethical? Do I feel positively to them? or somehow feel like I don't measure up? Do you ever feel that others are "too nice" or "too good"?
  • Be Indifferent to the Unethical - Do I get emotionally attached to the faults of others? Do I judge them and drag myself into their drama?  Can I let go of my desire to feel superior? 

Monday, July 19, 2010

The 5 Qualitatvie Types of Consciousness

At any given moment the intelligence can have one of the following qualities: dull, distracted, agitated, attentive, or restrained.  One of the ways to develop introspection is to notice when the consciousness is not in a state of yoga, or oneness. By noticing how you feel you can begin to determine what triggers the state you are in and work toward eliminating the causes of the fluctuations of the mind.

Mudha - silly, stupid, ignorant, dullness, a foolish or dull state
Ksipta - neglected or distracted, a mental force which is scattered, a state of disarray or neglect
Viksipta - agitated or scattered, neither marshalled nor controlled
Ekagra - one-pointed or closely attentive
Niruddha - restrained or controlled

  • When have I felt each of these qualitative states of mind?
  • Is there a common occurrence that disrupts my peace of mind?
  • What do I do when I notice that I am feeling dull? distracted? agitated?
  • How do I begin to shift the quality of my intelligence toward restraint?

Wednesday, July 7, 2010

Cooling Summer Class with Patricia Walden on 7/6/10

On the only night I had off on the whole concert band tour, Patricia Walden taught a 2.5 hour class in the same town I was in! Yay for yoga and serendipity! The class was located at St. Mary's Orthodox Church in Cambridge, MA, and I had the pleasure of attending. The room was nice and big, but pretty warm. Patricia didn't want the air conditioning on during the pranayama and supine poses, but it was (thankfully) turned on just after those poses were completed.

The focus of the practice was cooling (it was probably 95 degrees in Boston yesterday) forward bends.  She made a point that during hot summer weather we should avoid practicing strenuous standing poses and backbends unless we get up early enough to avoid the heat.  She also made sure we understood how to approach poses differently when the focus is to cool and calm the mind and body; that is, to work from the skin rather than the musculo-skeletal system.

So here's what we did (any omissions or lack of clarity is entirely due to my memory and experience of the class):

Swastikasana - We were instructed to observe the state of our consciousness.  Was it ksipta (scattered), mudha (dull), viksipta (agitated or distracted), ekagra (one-pointed), or niruddha (restrained)?  If it was scattered, dull, or agitated, which of the kleshas were involved? Attachment? Aversion? Fear? Egoism?

Sithali Pranayama in Supta Swastikasana with arms in Urdhva Baddha Hastasana, Supta Baddha Konasana (holding ankles if possible), and Dwi Pada Pavanmuktasana - roll the tongue into a tube or straw (if unable to roll the tongue, make an "oooh" shape with the lips as if drinking thru a straw), inhale thru the mouth with the tongue rolled, close the mouth, and exhale ujjayi exhalations (if unfamiliar with ujjayi, then exhale normally thru the nose).  On the inhalations, allow the ribs to broaden from the mid-line. Exhale with awareness first on the lower abdomen, allow the exhalation to be like a cooling wash for the abdomen.  Gradually move the focus of the exhalations up the trunk, from lower abdomen to middle abdomen, to lower ribs, to mid-ribs, to upper ribs allowing each area to be cooled by the exhalations.

Adho Mukha Virasana with forearms supported on blankets or a bolster- roll skin of thighs so the back of the thigh turns from inside out, broadening away from the mid-line. Allow the feet to sickle so the groins soften.

Prasarita Padottanasana - begin with concave spine, palms flat, move the skin of the back of the leg up toward the buttock and the skin of the buttock forward toward the kidney as you descend the head at the same rate as the rest of the trunk to the floor or support.

Keeping head down and transitioning with grace, pivot to Parsvottanasana to the right.  Lift bottom ribs up, broaden them, and then re-extend forward, head down

Gracefully transition back thru Prasarita Padottanasana to Parsvottanasana to the left and finally return to Prasarita Padottanasana. Hold the outer ankles with the head resting on the floor or support.

Uttanasana, feet wider than hips width apart - come to concave spine first and lengthen the trunk forward, then take trunk and head down. Manually adjust the flesh and skin of the thighs, turning the backs of the legs from inside-out. Move the skin of the buttock and back-body toward the head and the flesh of the back-body toward the waist.

Paschimottanasana, feet apart - same movement of the skin and flesh of the back-body as above. Patricia said this many times in many forward extending poses: find on your front body where you are not extending, circle it with your mind, move there (one inch forward), and then it is tapas that holds it there.

Baddha Konasana - roll flesh of inner thigh and inner calf away from each other. Hold the thigh flesh just above the inner knee, broaden the knees away from each other and roll the thighs back with the hands there.

Janu Sirsasana - bend the right knee into Janu Sirsasana, extend the trunk 90 degrees to the right, over the right knee and feel the even extension of the trunk, incrementally move the trunk counter-clockwise (toward the left leg), continue to observe and correct the evenness of the extension of the trunk, until you are outside the left leg in Parsva Janu Sirsasana. (do other side.)

Parivrtta Janu Sirsasana - The most important action in this pose is to keep the lift of the pubis as in Utthita Parsvakonasana. We usually come into this pose from akasha (space), but today from the earth.  Extend forward over the right knee as in Janu Sirsasana (above) and walk hands and trunk toward left leg. Marry the side waist and ribs to the inner thigh as "lover and beloved." Hold foot with hands and extend side ribs evenly.  (She threatened to get out weights and put them on the ribs that were sticking up in the air, but she didn't actually do it to anybody.)

Paschimottanasana - Roll backs of legs from inside-out with the hands. Feel the effect of the other forward extensions on this Paschimottanasana.  Make the skin of the top thigh thin by pressing the knees down.

Supta Padangusthasana I - keep the thighs like Paschimottanasana (especially the leg on the floor)

Triang Mukhaikapada Paschimottanasana - Patricia announced that even though we weren't going to do this, it would be a good practice to do the same 90 degrees to the side extending the trunk and working forward incrementally as we did in Janu Sirsasana. The first stage of a forward extension is just that, extending forward.  For more experienced practitioners, once the trunk is fully extended, then take the lungs and heart down (toward the legs).

Krounchasana - come into the bent leg position (one leg in Virasana, the other thigh into the trunk, shin parallel to the floor) and coordinate the lifting of the lumbar spine up with the extension of the leg.  This coordinated movement gives a different effect in the mind. Instead of the movement being driven by the ego, "prayatna saithilya ananta samapattibhyam" or "perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached." (Sutra II.47 - thanks to Karen's Sutra Program, it was easy for me to look this up!)

Supta Baddha Konasana, holding ankles, allowing exhalations to rinse the abdomen

Supta Upavistha Konasana - keep the tailbone on the floor

Upavistha Konasana, forward, arms extended straight ahead

Paschimottanasana - final comparison to see what the sequence and practice gives

Uttanasana, we could choose whether to have our feet apart or together - she made a point of saying that after a long sequence of forward extensions, it is good for the back to stand up before twisting

Bharadvajasana I - everybody on two blankets, keeping the head straight ahead, turn the trunk as much as possible, then turn the head in line with the sternum and see how much easier is it to get movement.  Keeping the rotation of the trunk turn the head the opposite direction. 

Paryankasana - we didn't do this pose, but Patricia said it would be good to do this before Setu Bandha Sarvangasana if time permitted.

Setu Bandha Sarvangasana, sacrum on a block - after the abdomen was "squeezed and soaked" thru the practice of all of the forward bends it is good to create space and opening in Setu Bandha and Paryankasana

From Setu Bandha Sarvangasana, lift legs into Viparita Karani. Practice both with legs together (classic position) and legs in Upavistha Konasana.

Chair Sarvangasana - we didn't do this pose, but Patricia said it would be appropriate in this sequence

Savasana - do Sanmukhi mudra for 30-60 seconds at the beginning of Savasana

Sunday, June 27, 2010

The Five Classifications of Fluctuations of Consciousness

Tonight in the Yoga Philosophy Discussion we talked about the five classifications of the fluctuations of consciousness. These five classes of fluctuations may "disturb the [practitioner] or help him to develop maturity of intelligence and attain emancipation." (LoYS, p. 56)

1. Pramana - valid knowledge, experienced knowledge, correct knowledge
"Correct knowledge is direct knowledge from the core of being. It is intuitive, therefore pure, and beyond the field of intellect."

2. Viparyaya - a mistaken view which is observed to be such after study, mistaken identity, misidentification, perverse perception, illusion, wrong perception
"Wrong perceptions are gathered by the senses of perception and influence the mind to accept what is felt by them."

3. Vikalpa - doubt, indecision, delusion, imagination, fanciful knowledge
"Fanciful knowledge causes the mind to live in an imaginary state without consideration of the facts." (LoYS, p. 56)

4. Nidra - sleep, a state of emptiness
"Sleep has its own peculiarity. As a jar when empty is filled with air, so consciousness is empty in sleep. It exists in space, without a place, and is filled with dormancy. In sleep, one has a glimpse of a quiet state of mind...This dormant state of mind is felt only on waking." (LoYS, p. 56)

5. Smrti - memory, the holding fast to the impressions of objects one has experienced
"Memory helps one to recollect experiences for right understanding." (LoYS, p. 56)

Yoga Sutras I.2-I.11 as translated by BKS Iyengar in Light on the Yoga Sutras of Patanjali:

  • I.2 Yoga is the cessation of the movements of consciousness.
  • I.3 Then, the seer (soul) dwells in his own true splendor.
  • I.4 At other times, the seer identifies with the fluctuating consciousness.
  • I.5 The movements of consciousness are fivefold. They may be cognizable or non-cognizable, painful or non-painful.
  • I.6 They are caused by correct knowledge, illusion, delusion, sleep, and memory.
  • I.7 Correct knowledge is direct, inferred, or proven as factual.
  • I.8 Illusory or erroneous knowledge is based on non-fact or the non-real.
  • I.9 Verbal knowledge devoid of substance is fancy or imagination.
  • I.10 Sleep is the non-deliberate absence of thought-waves or knowledge.
  • I.11 Memory is the unmodified recollection of words and experiences.
Questions:

  • When have I acted upon something that I thought to be true that turned out to be untrue? What were the consequences of this misperception?
  • When have I deluded myself into believing something to be true when it wasn't? Was I conscious of this decision to believe the fantasy? What were the consequences?
  • Is memory always a negative fluctuation? How can examining memories of our experiences be positive? negative?
  • How is the yogic state of union (stilling the fluctuations of the mind) different than that of sleep or the moment of wakefulness? How is it similar?

Monday, June 21, 2010

The Kleshas

In the yoga philosophy group yesterday (which meets on Sundays at 6 pm for 20 minutes) we discussed the 5 afflictions or causes of pain (the kleshas).  Through introspection we can trace all pain and suffering back to at least one of these 5 afflictions:
 
1. Ignorance
2. Egoism
3. Attachment
4. Aversion
5. Fear of death

B.K.S. Iyengar states that "The sadhaka [practitioner] must learn to locate the sources of the afflictions, in order to be able to nip them in the bud through his yogic principles and disciplines." (Light on the Yoga Sutras of Patanjali, p. 113)

Sutras II.3 thru II.9 define the 5 afflictions.  Here are Iyengar's translations from Light on the Yoga Sutras of Patanjali:
  • II.3 The five afflictions which disturb the equilibrium of consciousness are: ignorance or lack of wisdom; ego, pride of ego, or sense of 'I'; attachment to pleasure; aversion to pain; fear of death and clinging to life.
  • II.4 Lack of true knowledge is the source of all pains and sorrows whether dormant, attenuated, interrupted or fully active.
  • II.5 Mistaking the transient for the permanent, the impure for the pure, pain for pleasure, and that which is not the self for the self: all this is called lack of spiritual knowledge, avidya.
  • II. 6 Egoism is the identification of the seer with the instrumental power of seeing.
  • II.7 Pleasure leads to desire and emotional attachment.
  • II.8 Unhappiness leads to hatred.
  • II.9 Self-preservation or attachment to life is the subtlest of all afflictions. It is found even in wise men.
 
Here are some questions I came up with to ask myself regarding the causes of pain. Please add questions that arose during your reading and introspection to the comments section.
  • How do I mistake the transient for the permanent? impure for pure? pain for pleasure? that which is not the self for the self?
  • How do I identify myself as separate/distinct from others?  What labels to I cling to?  How do I perceive myself and how do I think others perceive me?  How does that make me feel?
  • What expectations do I cling to? How do I feel when things don't happen as I'd like them to?  What do I find pleasureful? What emotional attachment arises from this?
  • What do I avoid even though I know it's good for me? When has unhappiness led to hatred?
  • What am I afraid of? How does this change my behaviors and choices?