Sunday, April 29, 2012
"Mental activities are always known to the perceiver which is non-changing and the master of the mind" Desikachar translation 4.18.
The mind cannot function without the power of the Perceiver. I guess this is good news. That the stable is driving, or empowering the unstable.
"Purusa is ever illuminative and changeless. Being constant and the master of the mind, she always knows the moods and modes of consciousness." Iynegar translation of sutra 4.18
So, this is what I understand. I do not only get to perceive more clearly, but I also get to perceive what in me is perceiving and in what state this observing position is.
In yoga I get this great promise, that I will get to know and experience this stable and constant master deep within.
I'm showing up, doing my daily in this way this week.
This is as good as it gets today.
I relate to this from my practice, when it's stable I get to know the consistent force within. In asana, when I got in there and all parts get together. The I get to experience another sense of stillness and stability.
In class we worked on openess, in shoulders, chest, groins and hips.
In my personal practice I'm doing a lot of navasanas to work on my stability. I'm currently doing some sunsalutations to wake up (been tired a lot).
Namasté
Jenni Saunte
Tuesday, April 03, 2012
existance of a greater reality 4.16 and 4.17
iyengar:
4.16
an object exists independent of its cognizance by any one consciousness. What happens to it when that consciousness is not there to perceive it?
4.17
an object remains known or unknown according to the conditioning or expectation of the consciousness
desikachar
4.16
if the object were indeed the conception of a particular individuals mind, then in the absence of her perception, would it exist?
4.17
Weather an object is perceived or not depends on its accessibility as well as the individuals motivation.
Trying to keep it simple here.
Desikachar supports my view that there is a greater reality that exists independent of me as an observer. I'm motivated by many different things, and if my motivation for doing yoga is to get more strong or flexible, then this is what I will get. But it doesn't mean that this is all I can get. My master tells me to look deeper and ask for more (well he didn't say to ask for more, he just told us there was more, and this inspires me to search for more).
In supta swastikasana I'm told, that it most certainly can be about stretching the groins or about staying alert, but there is more, much more to find. And this is just one example - there are so many treasures to find.
So this inspires me to go for the subtle. To examine the neutral observer position.
Namasté
Jenni Saunte
4.16
an object exists independent of its cognizance by any one consciousness. What happens to it when that consciousness is not there to perceive it?
4.17
an object remains known or unknown according to the conditioning or expectation of the consciousness
desikachar
4.16
if the object were indeed the conception of a particular individuals mind, then in the absence of her perception, would it exist?
4.17
Weather an object is perceived or not depends on its accessibility as well as the individuals motivation.
Trying to keep it simple here.
Desikachar supports my view that there is a greater reality that exists independent of me as an observer. I'm motivated by many different things, and if my motivation for doing yoga is to get more strong or flexible, then this is what I will get. But it doesn't mean that this is all I can get. My master tells me to look deeper and ask for more (well he didn't say to ask for more, he just told us there was more, and this inspires me to search for more).
In supta swastikasana I'm told, that it most certainly can be about stretching the groins or about staying alert, but there is more, much more to find. And this is just one example - there are so many treasures to find.
So this inspires me to go for the subtle. To examine the neutral observer position.
Namasté
Jenni Saunte
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