"We must remember asana is not about personal achievement but of letting go of the ego." -David Frawley-
Coming to the yoga mat with a competitive spirit negates the purpose of the practice. I am not practicing to be the "best" yogi in the class, but to be the best person that I can be. This, however, is not about personal achievement, but about coming to know myself better. I come to the mat with a sense of humility - with an acceptance of the perfectly imperfect human that I am. In practice, I begin to see more clearly both my strengths and challenges, in my physical body and, more important, in my deeper self. Do I struggle to stay focused as I hold a posture? Am I making my shopping list during savasana (relaxation). Do I run out before relaxation and meditation because it is agonizing to be still/quiet for 7-8 minutes? Am I busy watching others in practice, losing my inner focus? Am I impatient with myself when I struggle with a posture? Do I take myself too seriously or, just the opposite, minimize myself in practice?
In yoga practice, I am exploring the relationship that I have with my body, breath and mind; There is no room for the ego. I come to the mat to discover myself.
Wednesday, December 28, 2011
Thursday, March 24, 2011
THE NIYAMAS
Following the yamas, the five restraints, come the five observances, the niyamas. The niyamas are the second step of raja yoga, or the eightfold path.
The first of the niyamas, shaucha, has been described as the goal of the whole of yoga philosophy. Translated from the sanskrit, saucha means self-purification. Sovik and Anderson, explain in their book, YOGA MASTERING THE BASICS, ..."from the yogic point of view the accumulation of internal wastes (whether in the form of undigested food or undigested experience) is the primary cause of disease. The aim of shaucha is to remove internal toxins and wastes, and to select wisely from the many choices of food, emotions, and thoughts waiting to come in."
I have always heard that keeping your surroundings neat and orderly helps to keep your thinking clear. I know that to be true for me. But, if I'm keeping my surroundings clean, while surrounding myself with negative people, reading material, tv programs, am I practicing self-purification? Striving to eat food that is pure, and as unrefined as possible serves to purify the body, leading to clearer thinking and healthier living.
The second of the niyamas,santosha, means contentment. Sovik and Anderson describe contentment in this way: "Practicing contentment means letting go of the past. It means not condemning ourselves for not being wiser, wealthier, or more successful than we are. It also means that we must free our mind of expectations. Then we will see life in a larger context and be able to ride its ups and downs with equanimity. Contentment allows us to know that we are making the right effort."
This boils down to acceptance. My life will change when I can accept myself for who I am, my spouse and my children for who they are. When I no longer expect life to be a certain way, I find contentment. In theory, this sounds simple, but in practice it is not easy. I accept this fact, and continue to practice, accepting that I will slip along the way.
The third nyama, tapas, translates to self-discipline. The literal translation is heat, that which grows with right-minded effort. To quote Sovik and Anderson again: "Tapas accompanies any discipline that is willingly and gladly accepted in order to bring about change of some kind-whether it be improved health, a new habit, better concentration, or a different direction in life. Tapas focuses energy, creates fervor, and increases strength and confidence. The practice of asanas is a form of tapas for the body; meditation is a tapas that purifies and focuses the mind." It is a good idea to be realistic with tapas. If I attempt to make too many changes at once, I may be setting myself up to fail. One or two small changes at a time will allow me to more reasonably follow through with tapas.
Svadhayaya, the fourth niyama, means self-study. I can explore self-study by reading inspirational/spiritual literature. Eventually, I gain awareness of myself through the practice of the yamas, niyamas, breath work and meditation. I learn to notice when my thoughts and actions are in line with my goals. Eventually, the practice of self-study moves inward. Using a mantra during meditation creates a connection to the inner self. "Self-study is not prescriptive. Any practice of yoga can be part of it, as can the words of yogis, saints, and sages, as well as inspiration gained through teachers we are drawn to." (Sovik and Anderson)
Ishvara Prandhanai is the last of the niyamas. This translates to self-surrender. Contrary to popular belief, surrender is not about losing, giving up, defeat. Sovik and Anderson explain: "Self-surrender, then, is not a process of defeat or of mindlessly submitting to another's will. It is the act of giving ourselves to a higher purpose-and when we do we feel uplifted and invigorated." In yoga philosophy, we discuss the four instinctive urges: food, sleep, sex and self-preservation. It is when life becomes ruled by these urges, that I lose track of my inner purpose. The reason for the yamas and niyamas, is to guide one in regulating desires so that life is not dictated by never ending wants and attachments. We as humans have another strong urge, and that is for self-realization. By not allowing the four urges to run rampant, I am more able to move inward, through meditation, giving myself to a higher purpose. (Sovik and Anderson)
The first of the niyamas, shaucha, has been described as the goal of the whole of yoga philosophy. Translated from the sanskrit, saucha means self-purification. Sovik and Anderson, explain in their book, YOGA MASTERING THE BASICS, ..."from the yogic point of view the accumulation of internal wastes (whether in the form of undigested food or undigested experience) is the primary cause of disease. The aim of shaucha is to remove internal toxins and wastes, and to select wisely from the many choices of food, emotions, and thoughts waiting to come in."
I have always heard that keeping your surroundings neat and orderly helps to keep your thinking clear. I know that to be true for me. But, if I'm keeping my surroundings clean, while surrounding myself with negative people, reading material, tv programs, am I practicing self-purification? Striving to eat food that is pure, and as unrefined as possible serves to purify the body, leading to clearer thinking and healthier living.
The second of the niyamas,santosha, means contentment. Sovik and Anderson describe contentment in this way: "Practicing contentment means letting go of the past. It means not condemning ourselves for not being wiser, wealthier, or more successful than we are. It also means that we must free our mind of expectations. Then we will see life in a larger context and be able to ride its ups and downs with equanimity. Contentment allows us to know that we are making the right effort."
This boils down to acceptance. My life will change when I can accept myself for who I am, my spouse and my children for who they are. When I no longer expect life to be a certain way, I find contentment. In theory, this sounds simple, but in practice it is not easy. I accept this fact, and continue to practice, accepting that I will slip along the way.
The third nyama, tapas, translates to self-discipline. The literal translation is heat, that which grows with right-minded effort. To quote Sovik and Anderson again: "Tapas accompanies any discipline that is willingly and gladly accepted in order to bring about change of some kind-whether it be improved health, a new habit, better concentration, or a different direction in life. Tapas focuses energy, creates fervor, and increases strength and confidence. The practice of asanas is a form of tapas for the body; meditation is a tapas that purifies and focuses the mind." It is a good idea to be realistic with tapas. If I attempt to make too many changes at once, I may be setting myself up to fail. One or two small changes at a time will allow me to more reasonably follow through with tapas.
Svadhayaya, the fourth niyama, means self-study. I can explore self-study by reading inspirational/spiritual literature. Eventually, I gain awareness of myself through the practice of the yamas, niyamas, breath work and meditation. I learn to notice when my thoughts and actions are in line with my goals. Eventually, the practice of self-study moves inward. Using a mantra during meditation creates a connection to the inner self. "Self-study is not prescriptive. Any practice of yoga can be part of it, as can the words of yogis, saints, and sages, as well as inspiration gained through teachers we are drawn to." (Sovik and Anderson)
Ishvara Prandhanai is the last of the niyamas. This translates to self-surrender. Contrary to popular belief, surrender is not about losing, giving up, defeat. Sovik and Anderson explain: "Self-surrender, then, is not a process of defeat or of mindlessly submitting to another's will. It is the act of giving ourselves to a higher purpose-and when we do we feel uplifted and invigorated." In yoga philosophy, we discuss the four instinctive urges: food, sleep, sex and self-preservation. It is when life becomes ruled by these urges, that I lose track of my inner purpose. The reason for the yamas and niyamas, is to guide one in regulating desires so that life is not dictated by never ending wants and attachments. We as humans have another strong urge, and that is for self-realization. By not allowing the four urges to run rampant, I am more able to move inward, through meditation, giving myself to a higher purpose. (Sovik and Anderson)
Friday, February 4, 2011
YAMAS: THE FIVE RESTRAINTS
What better time than January, the depths of winter, for a little introspection! Having spent the last five weeks in class studying the yamas, the five restraints, I have become all too aware of the times when I am challenged by these principles.
Let's start with the first yama, ahimsa (non-harming).
Kyle Miller, states "Compassion is essential to the practice of ahimsa because it helps us break down the differences we've constructed between ourselves and others. By really seeing yourself in someone else's shoes, you begin to understand that we are all the same, all trying to survive and be happy, and the desire to inflict harm is automatically lessened."
I get that I'm not supposed to physically harm another human being or living thing, but it doesn't stop there. If I am thinking negative thoughts about another person, I not only harm him/her, but I harm myself with that negativity. How often I find negative, harmful thoughts entering my consciousness! To break the chain of harmful thinking, I can bless the other person and forgive myself for being human. I could go on and on, but this is meant to scratch the surface, making room for your thoughts. Besides, there are four more yamas!
Satya, translated as truthfullness, is the second of the yamas. With regard to satya, Lauren Flax, says "Simply defined, this is "truth within". We each have a space of truth-our own absolute personal truth. It can not be wrong, it shouldn't be judged. It is a nugget of pureness and -I think- that is where we feel most at home. When we are living in our most authentic vibration, when our actions align with our life affirming intentions, we are experiencing satya."
Isn't this the purpose of our existence, searching for our own personal truth? What I know, however, is that my truth does not always align with another's. As long as I am intending no harm, ahimsa, then I must follow my truth. This yama becomes a whole lot more than not telling lies!
Asteya, or non-stealing, is the third yama. On the "yogawithamy" blog, this insight was shared: "While reflecting on incorporating asteya into one's life, it is also worthwhile to remember some of the intangible ways in which we take from others. Being knowingly tardy to an appointment with a friend presumes that our time is more valuable than theirs. Speaking on behalf of another takes away their opportunity to express themselves. Doing homework for, or stifling curiosity in children robs them of learning on their own. Presupposing the outcome of a disagreement with a loved one steals both parties from the chance to carve out a new path to a familiar worry. Taking credit for ideas which are not rightly yours,or accepting praise which is undue are also examples of taking something which is not yours to take."
In downplaying my talents, not sharing my gifts with the world I am robbing myself of the chance to shine. This withholding is a form of stealing. No one benefits there. In what life situations, or with whom are you taking more than your give?
Moderation of the senses, or brahmacharya, is the fourth yama.
Jenn Ryan puts it this way: "It is important to apply moderation to moderation also, so it is not a burden. It is a beautiful practice. It is about moderating the extremes, not wanting too much and being happy with what you have. The practice of Wanting Wanting Wanting will always leave you feeling unsatisfied."
I can find the practice of moderation quite challenging. It seems as though there is a fine line between doing too much and not doing quite enough. I like to push myself physically, whether it is on the mat or the ski slopes. I have been practicing stopping before I succumb to complete exhaustion. If I am truly listening to my body, I will have more to give at a later time. Moderation of thoughts can be quite tricky. Usually when I'm getting carried away with obsessive thinking, I need to get physical, to shift my focus. A little asana practice and some alternate nostril breathing, followed by meditation can be all it takes to moderate my thoughts. When it comes to alcohol and drug addiction, things become more complicated. All of this is, in theory, is simple, but not easy!
The fifth yama, aparigraha, is non-possessiveness.
Marimar Higgins, shares her insight into aparigraha: "On a more philosophical level, aparigraha is the practice of letting go and allowing for change. Just as our inhale and exhale keeps us alive, there is an expansion and contraction of all things. We give and we take. We obtain and we give away. In this way, aparigraha looks not only at physical possessions but also at the beliefs, ideas and even grudges that we hold onto (or hoard). Aparigraha is about inviting the present moment to just be what it is. When we notice what we have rather than what we lack, all we need will be acquired."
How often in my life I have held onto an idea of how I "think things should be." When I grasp at these unreal expectations, I am not accepting what is. I see this principle of non-possessiveness as all about acceptance: acceptance that I have enough, that my thoughts/ideas are not the only ones or, necessarily, the right ones, that the people in my life will do just fine if I can just loosen my hold on them!
In essence, I see the yamas as a path towards personal freedom. I don't see the practice of the restraints as an indictment for my errors, but more as a gentle guideline for good living. After all, that is what life is all about, practice, practice, practice!
Let's start with the first yama, ahimsa (non-harming).
Kyle Miller, states "Compassion is essential to the practice of ahimsa because it helps us break down the differences we've constructed between ourselves and others. By really seeing yourself in someone else's shoes, you begin to understand that we are all the same, all trying to survive and be happy, and the desire to inflict harm is automatically lessened."
I get that I'm not supposed to physically harm another human being or living thing, but it doesn't stop there. If I am thinking negative thoughts about another person, I not only harm him/her, but I harm myself with that negativity. How often I find negative, harmful thoughts entering my consciousness! To break the chain of harmful thinking, I can bless the other person and forgive myself for being human. I could go on and on, but this is meant to scratch the surface, making room for your thoughts. Besides, there are four more yamas!
Satya, translated as truthfullness, is the second of the yamas. With regard to satya, Lauren Flax, says "Simply defined, this is "truth within". We each have a space of truth-our own absolute personal truth. It can not be wrong, it shouldn't be judged. It is a nugget of pureness and -I think- that is where we feel most at home. When we are living in our most authentic vibration, when our actions align with our life affirming intentions, we are experiencing satya."
Isn't this the purpose of our existence, searching for our own personal truth? What I know, however, is that my truth does not always align with another's. As long as I am intending no harm, ahimsa, then I must follow my truth. This yama becomes a whole lot more than not telling lies!
Asteya, or non-stealing, is the third yama. On the "yogawithamy" blog, this insight was shared: "While reflecting on incorporating asteya into one's life, it is also worthwhile to remember some of the intangible ways in which we take from others. Being knowingly tardy to an appointment with a friend presumes that our time is more valuable than theirs. Speaking on behalf of another takes away their opportunity to express themselves. Doing homework for, or stifling curiosity in children robs them of learning on their own. Presupposing the outcome of a disagreement with a loved one steals both parties from the chance to carve out a new path to a familiar worry. Taking credit for ideas which are not rightly yours,or accepting praise which is undue are also examples of taking something which is not yours to take."
In downplaying my talents, not sharing my gifts with the world I am robbing myself of the chance to shine. This withholding is a form of stealing. No one benefits there. In what life situations, or with whom are you taking more than your give?
Moderation of the senses, or brahmacharya, is the fourth yama.
Jenn Ryan puts it this way: "It is important to apply moderation to moderation also, so it is not a burden. It is a beautiful practice. It is about moderating the extremes, not wanting too much and being happy with what you have. The practice of Wanting Wanting Wanting will always leave you feeling unsatisfied."
I can find the practice of moderation quite challenging. It seems as though there is a fine line between doing too much and not doing quite enough. I like to push myself physically, whether it is on the mat or the ski slopes. I have been practicing stopping before I succumb to complete exhaustion. If I am truly listening to my body, I will have more to give at a later time. Moderation of thoughts can be quite tricky. Usually when I'm getting carried away with obsessive thinking, I need to get physical, to shift my focus. A little asana practice and some alternate nostril breathing, followed by meditation can be all it takes to moderate my thoughts. When it comes to alcohol and drug addiction, things become more complicated. All of this is, in theory, is simple, but not easy!
The fifth yama, aparigraha, is non-possessiveness.
Marimar Higgins, shares her insight into aparigraha: "On a more philosophical level, aparigraha is the practice of letting go and allowing for change. Just as our inhale and exhale keeps us alive, there is an expansion and contraction of all things. We give and we take. We obtain and we give away. In this way, aparigraha looks not only at physical possessions but also at the beliefs, ideas and even grudges that we hold onto (or hoard). Aparigraha is about inviting the present moment to just be what it is. When we notice what we have rather than what we lack, all we need will be acquired."
How often in my life I have held onto an idea of how I "think things should be." When I grasp at these unreal expectations, I am not accepting what is. I see this principle of non-possessiveness as all about acceptance: acceptance that I have enough, that my thoughts/ideas are not the only ones or, necessarily, the right ones, that the people in my life will do just fine if I can just loosen my hold on them!
In essence, I see the yamas as a path towards personal freedom. I don't see the practice of the restraints as an indictment for my errors, but more as a gentle guideline for good living. After all, that is what life is all about, practice, practice, practice!
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