Pranayama, the fourth limb of Yoga.

Greetings Yogis and Yoginis,

This week in class we will be exploring Pranayama, the fourth limb of Yoga. 

Pranayama – rhythmic control of the breath.

In verses II.49 – II.53 of Patanjali’s Yoga Sutras the concept of pranayama is presented.

II.49 – tasmin sati svasa prasvasayoh gativice hedah pranyamah

Pranayama is the regulation of the incoming and outgoing flow of breath with retention.  It is to be practiced only after perfection in asana is attained.

Prana means breath, respiration, life, vitality, wind, energy or strength.  Ayama means length, expansion, stretching, or restraint.

Normally the flow of breath is unrestrained and irregular.  Observing these variations, and conditioning the mind to control the inflow, outflow and retention of the breath in a regular, rhythmic pattern, is pranayama.

II.52 – tatah ksiyate prakasa avaranam

Pranayama removes the veil covering the light of knowledge and heralds the dawn of wisdom.

Its [pranayama] practice destroys illusion, consisting of ignorance, desire and delusion which obscure the intelligence; and allows the inner light of wisdom to shine.  As the breeze disperses the clouds that cover the sun, pranayama wafts away the clouds that hide the light of intelligence.

The yogini’s life is not measured by the number of days but by the number of breaths.  Therefore she follows the proper rhythmic patterns of slow deep breathing.  These rhythmic patterns strengthen the respiratory system, soothe the nervous system and reduce cravings.

As a fire blazes brightly when the covering of ash over it is scattered by the wind, the divine fire within the body shines in all its majesty when the ashes of desire are scattered by the practice of pranayama.

The practice of pranayama develops a steady mind, strong will power and sound judgment.

  

Homework:

Why is it important to have practiced asana for some time before practicing pranayama and how does the practice of asana prepare you for the practice of pranayama?

How do the practices of yama and niyama prepare you for the practice of pranayama? 

References:

Light on Yoga, Light on Pranayama, and Light on the Yoga Sutras, by BKS Iyengar

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Asanam

Greetings Yogis and Yoginis,

This week in class we will be exploring Asana, the third limb of Yoga. 

Asana is described in the second chapter of Patanjali’s Yoga Sutras.  The concept is found in verse II.46, II.47 and II.48 of Patanjali’s Yoga Sutras.

Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit.

Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached.

From then on, the yogini is undisturbed by dualities.

Asana means posture, the positioning of the body as a whole with the involvement of the mind and soul.  Asana has two facets pose and repose.  Pose is the artistic assumptions of a position.  “Reposing in the pose’ means finding the perfection of a pose and maintaining it, reflecting in it with penetration of the intelligence and with dedication.

In the beginning, effort is required to master the asanas.  Effort involves hours, days, months, years and even several lifetimes of work.  When effortful effort in an asana becomes effortless effort, one has mastered that asana.  In this way, each asana has to become effortless.

The conjunction of effort, concentration, and balance in asana forces us to live intensely in the present moment, a rare experience in modern life.  This actuality, or being in the present, has both a strengthening and a cleansing effect: physically in the rejection of disease, mentally by ridding our mind of stagnated thoughts or prejudices.

The yogini frees herself from physical disabilities and mental distractions by practicing asanas.  She surrenders her actions and their fruits to humanity in service of the world.

Asana practice serves as a bridge to unite the body with the mind. In our practice of any asana, we begin with the gross – the placement of our feet, the lifting of our arms. Once the general direction of the posture is achieved, we move our attention to the more subtle aspects of the pose – the movement of our skin, the minute adjustments of the intercostals of our torso. At this subtle level, our attention moves deeper inward to the spirit within us. It is there that we are able to observe the relationship of our mind, body, and spirit to achieve the balance and grace of the asana.

It is said that the body is the temple of the soul. As effort in a posture becomes effortlessness, we are better able to see the relationship between the body and the mind more clearly. The small fluctuations of our body are the outward manifestations of the fluctuations of our mind. The practice of asana encourages us to maintain steadiness and ease in our body. Once achieved, our mind becomes still and there is no difference between pleasure and pain, joy or sorrow, internal or external, or other dualities.

Homework: 

1. Consider a pose that you can practice with effortlessness. Practice this pose. Notice the stillness of your body. Begin to explore the relationship between your body, mind, and spirit in this state of firmness and steadiness. Then, notice this relationship as you practice a pose that is more challenging. How is it different?

2. Where does the body end and the mind begin?  Where does the mind end and the spirit begin?

References:    

Light on Yoga and Light on the Yoga Sutras, by BKS Iyengar.

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Ishvara Pranidhana

Greetings Yogis and Yoginis,
 

Described in the second chapter of Patanjali’s Yoga Sutras, the Niyamas establish the rules of conduct that apply to individual discipline.  Practicing and adhering to these principles creates self purification in the practitioner. 

This week in class we will be exploring Isvara Pranidhana, the fifth Niyama. 

The fifth niyama, Isvara Pranidhana is found in verse II.45 of Patanjali’s Yoga Sutras.

Although Ishvara is the Sanskrit word for God, it is not personalized.  The ancient teachers of yoga were not offering a theological testament on the Godhead, but rather a deep psychological analysis of the transformational potential of the opening of the human heart and mind to the divine.  In the Yoga Sutras, Ishvara is described as being without suffering or the seeds of suffering, and not as the Creator God of traditional religious doctrine.  In this context, Ishvara represents that living symbol of the divine that is in our hearts.  For the Christian, it could be Jesus; for the Muslim, it could be Allah; for the Hindu, it could be Krishna; for the Buddhists, it could be Buddha; for the atheist, it would represent whatever is the highest value in his or her heart.

Pranidhana is a technical term usually translated as “surrender.”  The implication of this word is the profound recognition of that which sustains us and gives meaning to our lives.  It is a kind of faith – in the sense of the “place” where we put or give our hearts.  It implies an element of self-sacrifice – the sacrifice of our own self-importance.

Ishvara Pranidhana is an implicit knowing that we are not in control of everything and cannot know what is ahead.  In this sense, there is a surrendering of control and an openness to receive whatever life brings.  This attitude is antidotal to the pervasive fixation around “me and mine” that dominates most all of us most of the time.  It implies an open attitude towards our own mistakes and a sincerity in relation to repentance.  Ultimately, it is faith, deep in our hearts, in our potential to become free from suffering and to achieve our destiny as human beings.

What we can see from this is that Ishvara Pranidhana is fundamentally about a relationship to something higher than or beyond ourselves.  It may be a higher force, as in the context of traditional religious traditions, or it may be in relation to human values, such as kindness and compassion.  In either case, it will manifest in our lives as the ability to let go of the tyranny of our self-importance – whether it reveals itself as pride and arrogance, or self-pity and low self-esteem.  It will awaken in us attitudes such as gratitude and appreciation.  As a result, we will be able to simply wake up in the morning and say,”Ah, I’m alive another day.”  We will feel grateful in our hearts for the gift of this life.  We will take the time to look and appreciate the beauty around us.  In our relationships we will become open to receiving each other with respect and appreciation.       

Homework:  What does the concept of “sacrificing your own self-importance” mean to you to?   Does this sacrifice have to come before the qualities of kindness, compassion, gratitude, appreciation and respect can be cultivated?  What little step can you take today to begin or deepen your practice of Ishvara Pranidhana?

References:

Quoted and paraphrased from Iyengar the Yoga Master, edited by Kofi Busia, Kriya Yoga: Transformation Through Practice – A Western Perspective, by Gary Kraftsow.

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Svadhyaya

Greetings Yogis and Yoginis,

Described in the second chapter of Patanjali’s Yoga Sutras, the Niyamas establish the rules of conduct that apply to individual discipline.  Practicing and adhering to these principles creates self purification in the practitioner. 

This week in class we will be exploring Svadhyaya, the fourth Niyama. 

Svadhyaya is found in verse II.44 of Patanjali’s Yoga Sutras.

Svadhyaya means - literally and entomologically – “to move towards oneself,” “to comeback to who we are” by some means.  If we can understand Tapas as purifying or refining our systems, then Svadhyaya is self-reflection, coming deeper into a self-understanding and a self-awareness.

Tapas makes us fit for Svadhyaya.  Tapas cleans the vessel; Svadhyaya looks at the vessel.  There is a mutual relationship between the two.

This suggests that we find a means to discover who, in essence, we are.  It means to reflect deeply on our actions not only to achieve something external, but as a mirror to see ourselves more deeply in terms of what we are doing and how we are motivated.  It means piercing through the veil of our self-image.  It means inquiring into the nature of our being through deep inner reflection.  This implies looking honestly at our behavior, our motivations, and all of the strategies we use to maintain our self-image.

In a more general sense, Svadhyaya suggests that the study of sacred or inspirational texts can result in insight into the human condition.  Such classical texts include the Yoga Sutras and the Bhagavad Gita, the Bible, the Talmud, various writings of the saints, or any spiritual or inspiring text - again, not abstractly or academically, but as a means of understanding ourselves more deeply.  These activities are seen as mirrors that reflect back to us our true nature.  Spiritually inspiring teachings are tools to help us understand ourselves and, through that understanding, to change our attitudes and behavior.  When we are practicing with this self-reflective quality, we will deepen our self-understanding.

This teaching is not meant only for those dedicated to the spiritual life.  It has great practical meaning for all of us who recognize that there is room for improvement in our lives.  In this context, Svadhyaya represents a process through which, at any given moment, we can assess where we are in relation to things.

Svadhyaya is also the ability to look in the mirror of how people are responding to us and let that be an opportunity to understand something about the way we are operating.  Svadhyaya suggests that we can use all of our activities as mirrors to see something about ourselves - a way of coming deeper into self-understanding - for we can use the feedback from all of our interpersonal interactions and reactions.  Svadhyaya is also suggestive of a mirror to remind us of our higher potential.

As we go deeper and deeper into this process of self-investigation and self-discovery, as we go deeper into ourselves we will slowly discover or uncover the divine. 

Homework:  What would it mean to you to “reflect deeply on your actions” and to “look honestly at your behavior?”  Take the time to do this and consider how this “reflection” and “honesty” will guide you in your practice of Svadhyaya?

References:

Quoted and paraphrased from Iyengar the Yoga Master, edited by Kofi Busia, Kriya Yoga: Transformation Through Practice – A Western Perspective, by Gary Kraftsow.

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003