Welcome to the second installment in my set of articles on the influences on our modern yoga practice. In this article, we move from Taoism to the Yoga Sutra.
This is the classical text of our path; writing briefly about it is a great and humbling joy for me. Many people are more qualified than I to do so. That I am a seeker (just like all of my students) on the spiritually evolutionary parts of this path is, I believe, one of my great strengths as an asana teacher.
I work in this blog from Chip Hartranft's translation and commentary on the Sutra, published by Shambhala Classics. This is a useful "intermediate" text on the Sutra. It is unique among texts that I've read for not including the sanskrit along with the English translations, which I think detracts from the experience of this beautiful treatise. But Mr. Hartranft is decidedly a westerner and his metaphors for the weighty subjects in this sutra are decidedly western.
For a brief, begining overview of the Sutra, I recomend the aphoristic presentation written by Michael Roach and Christie McNally and published by doubleday.
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The Yoga Sutra of Master Patanjali is concerned with a description of the many differences between prakrti, the "stuff" of the phenomenal world (including our own consciousness), and purusa, which is pure awareness. We are incorrect in our view of reality, the sutra tells us, because we believe our consciousness to be "ourselves." This incorrect view is the cause of all the suffering in the world.
The most immediately usefull part of this for me and many westerners is the program that the master describes for bringing the end to this misconception. Luckily for us, this path can be easily listed, and I'll list it here:
1. Personal Restraints (Yamas)
- Non-violence (Ahimsa)
- Truthtelling (Satya)
- Non-Stealing (Asteya)
- Faithful and fulfilling sexual conduct (Brahmacharya)
- Non-coveting (Aparigraha)
2. Relations to the World (Niyamas)
- Cleanliness (Saucha)
- Contentedness (Santosha)
- Passion (Tapas)
- Study (Svadhyaya)
- Mindfullness of the reality of pure awareness (Ishvara Pranidhana)
3. Seated Meditation (Asana)
4. Calming and Control of energy through the breath (Pranayama)
5. The turning of the senses toward a calm, reflective consciousness (Pratyahara)
6. Single-pointed concentration exercise (Dharana)
7. Steadfast, lasting meditation (Dhyana)
8. Absorption in meditation. The illusion of a self falls away. (Samadhi)
It bears noting that these are definatively MY takes on this beautiful Ashtanga (eightfold path) of ours. In particular, my explanation of tapas and brahmacharya are somewhat off from the orthodox. These are also my *current* impressions of this path. I rather expect them to change somewhat in the future.
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As I mentioned, the purpose of this path, and indeed the reason for the entire Sutra, is to gain an understanding of Prakrti (the material world) as distinct from purusa (pure awareness). The interesting problem is that pure awareness is unable to see itself; it is, in fact, the seeing. Consciousness (yes, our consciousness!), on the other hand, is a part of the material world. It comes into being, it fluctuates, and it falls away. None of these facets exist for pure awareness.
To illustrate this, Mr. Hartranft provides us with a visual metaphor for the relationship. It's in the commentary of the fourth pada (chapter), and I find it abundantly usefull.
Imagine yourself sitting in front of a television screen. The set is on and is tuned to a station. You're completely absorbed intthe program. This is the natural state of affairs for a person living in the world. The images on the screen seem like tangable, compelling objects. They seem to exist.
In this metaphor, the images on the screen are all the parts of nature which are external to your consciousness. The television screen is your consciousness. It seems to be the window for observing the whole world.
Now imagine switching the television off. You can see your reflection in the screen. You suddenly remember you exist, because you can see yourself in the screen.
In the formulation, "you" play the part of purusa. It's the part, the seeing, that exists whether the TV show is playing or not. It's eternal and unfluctuating. When we return to it, we know bliss.
Master Patanjali's Sutra is a prescription for how we can remember to return to it. I'm so honored to be on the path he layed out.
David
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This is the first of a set of many articles I'd like to write collecting the many influences on our yoga practice in the west today.
Doing such a thing, of course, carries some implicit assumptions. Primary among these is the strong belief I have that our practice today is eccumenical, collective and reflective. Very few of us in the practice within the United States today were born into its tradition. Most of us, in fact, engaged in the physical practice of Hatha Yoga for months or years before we even knew that the Bhagavad Gita was a foundational text of this path. While we had probably heard of the Yoga Sutras, we couldn't have said much about their content. I didn't even begin to study them myself until my teacher training program.
Secondly, and massively importantly I think, almost all of us think like westerners. This means that our thought is grounded in (no, more than that: our thought often IS) the scientific method. I hardly need to detail that here, but I'd like to point out one of its major facets: we're prepared to discard any world views, any moral directives, that just don't pass some basic tests of reason. Some of you may not agree, and I hope you'll feel free to comment if you don't. But I've seen it again and again. Moreover, I think it's a real strength of our community. I know we'll talk more about this.
There would be many ways to begin discussing the mind-bogglingly complicated and interwoven influences on our practice today. One would be to look at them chronologically, in which case we'd surely begin with Patanjali's Sutras. But that's only one way of looking at the world. I'd like to start almost randomly and discuss Taoism. Once we have a good number of the articles in place, it will be fun to re-assemble them in a number of new ways. Chronology will be one of those.
So, on to the briefest discussion ever of the Tao. Let's start with broad generalizations. Four major tenets of Taoism are:
1. The Tao. There is a "way" to the universe. It's like water: yielding but powerful. Nature, in fact, is almost always an illustration of the Tao, the way.
2. Te: human action in accordance with the way. Humans should act effortlessly and effectively and wisely. Like nature.
3. Wu wei: non-action. It's important to know when not to act to be effective.
4. P'u: uncluttered mind. receptive mind. Mind uncluttered by thoughts.
I have the sense that the Tao has affected our modern practice in two distinct and important ways.
First, we as a people began to feel as though we were out of sync with nature. We knew we could move lots of earth around and produce lots of novel goods, but we were cluttered. We couldn't stop to think. A "chinese form of decorating" called feng shui suggested an alternative. The virtues of Taoism became our goals, even if we had never read any of its texts.
Secondly, Zen Buddhism was essentially created in China (it was called Chin then) when Indian Buddhist thought merged with Taoism. We'll talk much more about this in later articles, but I have a theory. I think that in the west today, hinduism and buddhism are reintegrating (both in part; we're leaving some things out) in the form of our yoga practice.
We can accept comments on our blog now, and I hope you'll write in if you have any experiences with or comments on the Tao. As always, please write in if you have any disagreements.
Shanti,
David
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In response to my previous blog posting, I received a poem from Mark Weber. It relates to the wonder of practice itself, and comes from a perspective, I think, that we westerners all feel. It's not a Haiku, but it inspired Mark, and I hope it inspires you, to.
Mark's a great practitioner, and I'm so glad to have him at our studio. For his views on jazz and life, tune into KUNM at lunch times on Thursday.
- David
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Namaste friends,
I'd like to invite you to write a haiku. This is a great practice that I've followed myself over the years, and you might like it to.
Haiku is a form of Japanese poetry with rather formal rules. We take some small liberties when we translate these into English, but I think we preserve the felling of reading and writing a very small snapshot of life.
Specifically, in English we write Haiku with 17 syllables written in three lines. The first line should contain five syllables, the second seven, the third five. If you'd like to stay even closer to the Japanese form, mention nature or the season.
And that's it: very simple rules, very few words. I recommend that you stick pretty closely to the guidelines. Writing in this way practically demands that you focus on nouns and verbs. There's little room for adjectives. This has a parallel in our yoga practice, and that's one reason I'm so interested in Haiku. Don't try for it though, it will happen on its own. Just enjoy picking a subject and distilling your feelings about it.
When you have one you like email it to me; I'd like to post them here. Some Haiku benefit from a little bit of explanation, some are perfect without it. Include a sentence or two of its origins if you'd like. Please include your name. my email address is d t mackenzie at comcast dot net.
Be well and Shanti,
David
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Hello friends,
It's this time of year that we speak about our gratitude, and it's good that we do so.
One of the things that enriches my life is our broader (yes, our western) yoga community. To celebrate it, I thought I'd take time to note some of the great asana teachers who have passed through Yoga Now over the years and who are now gone. This is not a complete list, it's a personal list. Many teachers are missing from it; maybe some day we can get Meta to put up a complete "Alumni list."
Anyway, here are some of the great teachers I remember from recent years:
Erica DiCaro:
I moved to Albuquerque only a month after having received my own teaching certificate and at the time, Erica was teaching our 3-hour advanced class on Sunday nights. She would commonly teach 5-minute headstands, and for some reason in that environment I could do them. Erica almost always taught while carrying around a cup of tea.
Julie Clover:
Julie was one of many teachers I've had who studied with Pattabi Jois in Mysore, India. Like many of them, Julie seemed to have had compassion for her students pounded into her bones. She described herself as "one of those gym girls." I teach a core set almost every Tuesday night which is lifted mostly from Julie's classes.
Keith Croslin:
Keith absolutely exudes calmness and concentration. If he and Genvieve have had children by now, they have the kind of father every child could want. You never talked to Keith about asana without covering other parts of this path, especially diet and fasting.
Omkara Solare:
Omkara gave a great deal of physical adjustments in class; she really seemed to enjoy doing it. Sometimes you could hear her martial-arts-trained feet sprinting across the floor to set someone's shoulders in down dog. Like me, she loves Bhajans, and you could often hear her singing along with the CDs while she taught. She liked to play her harmonium during Savasana.
Lisa Riser:
There are some teachers who are very shy when they start, but you just know that they have to teach. Lisa was one. She could get out more words between inhales than anyone else I've ever known. She once told her young son, Emerson, about reincarnation; he promptly elected to come back as a butterfly.
Thanks for being there, friends. Maybe we can all be butterflies.
David
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Hi all and shanti.
We're having some technical difficulties at the website here and can't currently accept any of your comments, so my previous post is not so useful and I've retired it.
While we get it fixed, however, I wanted to take the time to recommend a book I liked alot which some of you might find useful as well.
It's called "Instructions for the Cook" by Roshi Bernie Glassman. (http://www.amazon.com/Instructions-Cook-Masters-Lessons-Matters/dp/0517888297/ref=sr_1_1?ie=UTF8&s=books&qid=1258547605&sr=1-1). It's a quick read: one sitting, probably, or maybe two; and it's a pretty remarkable story.
Bernie Glassman was an aerospace engineer in the seventies and eighties before deciding to make his Zen practice full time. He acquired some space in an impoverished section of New York (Brooklyn as I remember), and began a homeless home (shelter is definitively the wrong word). He also started a business to support it (and for it to support).
He describes in detail their process of applying the buddhist precept of "right livelihood" to the decision about which kind of business to start. Also, they needed a trade which his formerly-homeless colleagues (I think he'd like the word colleagues) could learn quickly and teach each other. They chose to start a bakery, and I'm not giving away much of the story to tell you that they eventually became chocolatiers to some of Manhattans highest-end addresses, as well as Ben and Jerry's.
Also of interest to me was when he described starting their food pantry. He served food to the homeless with table cloths and a flower on each table. He was told that soup kitchens don't look that way. But he said that places where people eat do and should look that way.
Anyway, if you can get it, I think you'd enjoy it. I have one copy I'd be happy to lend out. email me at dtmackenzie at comcast dot net if your're interested.
Be well, and as Roshi Glassman would probably remind us: cook, eat and serve mindfully.
Loka Samastha Sukhino Bhavantu,
David
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