Sutra 3.35 “The mind, which is subject to change and the Perceiver, which is not, are in proximity but are of distinct and different characters. When the mind is directed externally and acts mechanically towards objects there is either pleasure or pain. However, when at the appropriate time, an individual begins enquiry into the very nature of the link between the Perceiver and perception, the mind is disconnected from external objects and there arises the understanding of the Perceiver itself.” (Desikachar translation+counting)
So when I focus on the object my inner Perceiver stays unrevealed to me – but still strong. When I move my focus to the perceiving act or process, when I experience something in me receives or perceives the emotion or sensation – I start to experience the inner seer. That, which is not the stimuli, not the sensation but the canvas or the space.
Desikachar writes about how an attachment to an object is like having muddy glasses on – it doesn’t help that the eye is good and the sight is clear, the mud on the glass makes the object blurred.
Iyengar writes about being “free from egoism” this is very useful for me. I was given the definition of the ways ego “blurs the sight” we know them as “selfish, self-seeking, dishonesty and fear”. Or the yamas and niyamas give us useful hints :-)
When I read these two texts, I think what Iyengar calls the soul, is what Desikachar calls the perceiver. I find that in my world it is more easy to relate to the inner seer or inner Perceiver for now. But I’m not sure.
I love these sentences; “By samyama, the yogi has to disentangle the knot that binds the intellect and the self, and isolate the refined intelligence. From this comes isolation of the senses, mind and ego, and finally the release of the light of the soul.” (Iyengar on sutra 3.36)
Namasté
Jenni
Saturday, May 14, 2011
Sunday, May 08, 2011
heart and mind
3.34 "Samyama on the heart will definitely reveal the qualities of the mind." (Desikachar translation+counting)
Heart is considered the seat of the mind.
If the mind's quality is unsteady, shifting and nervous - well my experience is that my heart beat is affected as well. If there is pain on my mind I can actually feel it in my heart region. Medically they have found that there are cells in that heart that we also have in the brain. You can read about it here:
"The idea that we can think with our hearts is no longer just a metaphor, but is, in fact, a very real phenomenon. We now know this because the combined research of two or three fields is proving that the heart is the major center of intelligence in human beings. Molecular biologists have discovered that the heart is the body's most important endocrine gland. In response to our experience of the world, it produces and releases a major hormone, ANF - which stands for Atriol Neuriatic Factor - that profoundly effects every operation in the limbic structure, or what we refer to as the "emotional brain." This includes the hippocampal area where memory and learning take place, and also the control centers for the entire hormonal system. And neurocardiologist have found that 60 to 65% of the cells of the heart are actually neural cells, not muscle cells as was previously believed. They are identical to the neural cells in the brain, operating through the same connecting links called ganglia, with the same axonal anddendritic connections that take place in the brain, as well as through the very same kinds of neurotransmitters found in the brain."
I had a slight problem to find the (french, I think) researcher who made the discovery... But I read his book 6 years ago, and this reference is describing the same thing.
Iyengar uses the word consciousness in this sutra- which is different.
I'm still not sure about what the mind is and what the consciousness is, in your beautiful language, but I will get there, I'm getting more and more close.
Iyengar writes that the yogi can tap the source of her being and identify herself with the supreme - by samyama on the heart.
If reality or authenticity is the supreme, and already the hearts movements so easily reveals to us where we're really at, I'm all open to the suggestion that samyama (meditation and integration) on the heart should lead me to my essence, and to the great reality within.
In class and practice; let the heart lead, connect to heart in practice and asana. Maybe make the connection more tangible by doing some chest-openers and some pranayama that make the area sensitive and aware.
Namasté
Jenni Saunte
Heart is considered the seat of the mind.
If the mind's quality is unsteady, shifting and nervous - well my experience is that my heart beat is affected as well. If there is pain on my mind I can actually feel it in my heart region. Medically they have found that there are cells in that heart that we also have in the brain. You can read about it here:
"The idea that we can think with our hearts is no longer just a metaphor, but is, in fact, a very real phenomenon. We now know this because the combined research of two or three fields is proving that the heart is the major center of intelligence in human beings. Molecular biologists have discovered that the heart is the body's most important endocrine gland. In response to our experience of the world, it produces and releases a major hormone, ANF - which stands for Atriol Neuriatic Factor - that profoundly effects every operation in the limbic structure, or what we refer to as the "emotional brain." This includes the hippocampal area where memory and learning take place, and also the control centers for the entire hormonal system. And neurocardiologist have found that 60 to 65% of the cells of the heart are actually neural cells, not muscle cells as was previously believed. They are identical to the neural cells in the brain, operating through the same connecting links called ganglia, with the same axonal anddendritic connections that take place in the brain, as well as through the very same kinds of neurotransmitters found in the brain."
I had a slight problem to find the (french, I think) researcher who made the discovery... But I read his book 6 years ago, and this reference is describing the same thing.
Iyengar uses the word consciousness in this sutra- which is different.
I'm still not sure about what the mind is and what the consciousness is, in your beautiful language, but I will get there, I'm getting more and more close.
Iyengar writes that the yogi can tap the source of her being and identify herself with the supreme - by samyama on the heart.
If reality or authenticity is the supreme, and already the hearts movements so easily reveals to us where we're really at, I'm all open to the suggestion that samyama (meditation and integration) on the heart should lead me to my essence, and to the great reality within.
In class and practice; let the heart lead, connect to heart in practice and asana. Maybe make the connection more tangible by doing some chest-openers and some pranayama that make the area sensitive and aware.
Namasté
Jenni Saunte
Saturday, April 30, 2011
to understand instead of being understod
Sutra 3.33 “Anything can be understood. With each attempt, fresh and spontaneous understanding arises.”(Desikachar translation and counting, Iyengar 3.34).
I resently took a class where the teacher passed on the word from Iyengar that “as long as we’re trying we haven’t failed”. I guess this makes sense to me. I’ve had some time to follow the guideline of “trial and error” what’s right will always survive, what’s true is still true after any test or tryout. Only the false and … wrong, will vanish or disappear (I love the later).
Godfrey Deveraux repeated to me that the birth of new cells and the new generation of cells, make it so vitally important – this attempt we’re in right now! right here.
To me this connects into this sutra.
This sutra also relates to Saint Francis of Assisi’s prayer; (grant me;) to understand instead of being understood. An authentic position for the “I” maker is to try to understand, it’s ok that it is a “trying” not just “doing” it :-) I’ve had some difficulties about the position as “trying” which ment for me, not to succeed but I’m another place now. Trying is just as true a position, alongside succeeding or doing – trying to understand, is just as fine as understanding. The balance or tension between these two positions is a spark, a transformative power.
Iyengar writes; “As day follows the dawn, impulsive nature is transformed into intuitive thought through which the yogi possesses universal knowledge”
Starting to trust, having an intuition is fantastic, nothing less, and doing this in a fellowship among others on the same path is even better, having a guide to share with; who has gone through the journey is a blessing. I get more real, sharing my experience and I get more connected to My path, My truth and clarity.
My path and truth becomes clearer when I listen to others expressing their truth and path.
When we are in very different worlds I get to reinvest in what’s working for me, free from “agreement” and safety of consensus. I get to play I choose my path as something different and as independent. When I listen to someone who’s having the same path as me, I also become more real and rich (this experience is just more pleasant for my ego ;-)
So this week; attempt and facilitate new understanding. Keep on trying and keep on living it – moving towards and being already there!!!
And experiment in practice, with trusting new intuition.
Namste
Jenni
I resently took a class where the teacher passed on the word from Iyengar that “as long as we’re trying we haven’t failed”. I guess this makes sense to me. I’ve had some time to follow the guideline of “trial and error” what’s right will always survive, what’s true is still true after any test or tryout. Only the false and … wrong, will vanish or disappear (I love the later).
Godfrey Deveraux repeated to me that the birth of new cells and the new generation of cells, make it so vitally important – this attempt we’re in right now! right here.
To me this connects into this sutra.
This sutra also relates to Saint Francis of Assisi’s prayer; (grant me;) to understand instead of being understood. An authentic position for the “I” maker is to try to understand, it’s ok that it is a “trying” not just “doing” it :-) I’ve had some difficulties about the position as “trying” which ment for me, not to succeed but I’m another place now. Trying is just as true a position, alongside succeeding or doing – trying to understand, is just as fine as understanding. The balance or tension between these two positions is a spark, a transformative power.
Iyengar writes; “As day follows the dawn, impulsive nature is transformed into intuitive thought through which the yogi possesses universal knowledge”
Starting to trust, having an intuition is fantastic, nothing less, and doing this in a fellowship among others on the same path is even better, having a guide to share with; who has gone through the journey is a blessing. I get more real, sharing my experience and I get more connected to My path, My truth and clarity.
My path and truth becomes clearer when I listen to others expressing their truth and path.
When we are in very different worlds I get to reinvest in what’s working for me, free from “agreement” and safety of consensus. I get to play I choose my path as something different and as independent. When I listen to someone who’s having the same path as me, I also become more real and rich (this experience is just more pleasant for my ego ;-)
So this week; attempt and facilitate new understanding. Keep on trying and keep on living it – moving towards and being already there!!!
And experiment in practice, with trusting new intuition.
Namste
Jenni
Sunday, April 24, 2011
reality is here to live
3.32 “Samyama on the source of high intelligence in an individual develops supernormal capabilities.” (Desikachar translation and count)
Through this, he writes, we may receive support and greater vision from the divine forces. To me it means supernormal, so deep into the normal (real) that it touches its essence.
To receive support and vision from the divine forces, is to me to connect into what’s real on a deeper more true level. When my mind and perception is less disturbed, I can see more clear and thereby find guidance and support in something real instead of my disturbed story of whats going on…
So this week go for a deeper more steady connection – reach out to touch and sense and be as awake as ever possible!
We will be working with heart and chest, with feet and foundation.
Partly because this is as real as it get’s for me these days, but also because this is the most rewarding and transforming part of my practice – as a teacher I stay true to where I’m at, and thereby I give the best I have to my students at all times.
Namasté
Jenni
Through this, he writes, we may receive support and greater vision from the divine forces. To me it means supernormal, so deep into the normal (real) that it touches its essence.
To receive support and vision from the divine forces, is to me to connect into what’s real on a deeper more true level. When my mind and perception is less disturbed, I can see more clear and thereby find guidance and support in something real instead of my disturbed story of whats going on…
So this week go for a deeper more steady connection – reach out to touch and sense and be as awake as ever possible!
We will be working with heart and chest, with feet and foundation.
Partly because this is as real as it get’s for me these days, but also because this is the most rewarding and transforming part of my practice – as a teacher I stay true to where I’m at, and thereby I give the best I have to my students at all times.
Namasté
Jenni
Saturday, April 16, 2011
the scared is here to die
“Samyama on the chest area and enquiry into the sensations felt there in different physical and mental states gives one the means to remain stable and calm even in very stressful situations.” Sutra 3.21 Desikachar translation+counting)
We experience the symptoms of stress and anxiety in chest area.
Iyengar mentions the six spokes of the mind; lust, anger, greed, infatuation, pride and envy. Samyama on the chest transforms them into friends and brings steadiness and the emotional center into a state of undisturbed.
I relate to this, intuitively I've searched into asanas where I can feel my chest (and meditate on this sensation) in times of stress or anxiety. It works. In my world it's been formulated as - chest-openers takes courage and brings courage.
The sunsalutation, the virabhadrasanas, the natarajasana and chandrasana...
Mostly this year I've enjoyed the preparation work for kapotasana.
I also have had great enjoyment of a teachers words about the "yoga-heart" where he tried to talk about this sensation where the heart is more and transcending the heart and chest area - an energy clearly felt and beautiful to meditate on.
In my life I have a gesture where I touch my chest with my right hand, to invite the scared or worried position in me to join in the situation we're at.
I guess for practice this is an observation-point that enriches the practice. It's easter so my focus is also on being reborn. I guess the scared is here to die and the position of being reborn into courage is a possibility - for example this could be via the journey of samyama on the chest.
Namaste
Jenni Saunte
happy easter light
We experience the symptoms of stress and anxiety in chest area.
Iyengar mentions the six spokes of the mind; lust, anger, greed, infatuation, pride and envy. Samyama on the chest transforms them into friends and brings steadiness and the emotional center into a state of undisturbed.
I relate to this, intuitively I've searched into asanas where I can feel my chest (and meditate on this sensation) in times of stress or anxiety. It works. In my world it's been formulated as - chest-openers takes courage and brings courage.
The sunsalutation, the virabhadrasanas, the natarajasana and chandrasana...
Mostly this year I've enjoyed the preparation work for kapotasana.
I also have had great enjoyment of a teachers words about the "yoga-heart" where he tried to talk about this sensation where the heart is more and transcending the heart and chest area - an energy clearly felt and beautiful to meditate on.
In my life I have a gesture where I touch my chest with my right hand, to invite the scared or worried position in me to join in the situation we're at.
I guess for practice this is an observation-point that enriches the practice. It's easter so my focus is also on being reborn. I guess the scared is here to die and the position of being reborn into courage is a possibility - for example this could be via the journey of samyama on the chest.
Namaste
Jenni Saunte
happy easter light
Saturday, April 09, 2011
throat is a vital area
Sutra 3.29 (Desikachar counting) “Using the throat as the point of enquiry Samyama provides an understanding of thirst and hunger. This enables one to control extreme symptoms” (Desikachar translation)
My first reaction was that I have nothing what so ever to relate to this, but I love the suggestion and the game it invites to. I’m a pig for candy and sugar is a stimulant that just grabs me and I get this urge or craving for it sometimes… oh yes. So this sutra suggest the game, next time with sugar-craving try focusing on my throat ;-) and see what happens. Ok! I’m on it.
I can relate to Desikachars words “the throat is a vital area” and to me appetite is a part of loving life and a sign of vitality. When it’s in balance… I know that something is working when the bandhas just happen, and the jalandhara bandha is fabulous and clear to experience.
To the women that have given birth; I think the most similar experience to the bandhas are the experience of giving birth; when the body(or reality) just takes over and uses the body and the only position left for “me” to take; is to follow along, observe, enjoy (not so much the birth, but the bandha). We can make certain effort to make it happen (tired of the rhino–experience, remember? We tried to make the birth happen with sex :-) walk, wash the floor, drink certain tea, and hospital can give drugs..) but we still can’t do it, suddenly it appears and we can be more or less consciously participating (or trying to get out of it). Ok, I’m not completely sure, but that’s fine.
Now I have been in teacher training for a month and I love it! I love the focus on the everyday practice and I love the transformation that happens. I have to order some of my books still…
Namaste
*jenni*
My first reaction was that I have nothing what so ever to relate to this, but I love the suggestion and the game it invites to. I’m a pig for candy and sugar is a stimulant that just grabs me and I get this urge or craving for it sometimes… oh yes. So this sutra suggest the game, next time with sugar-craving try focusing on my throat ;-) and see what happens. Ok! I’m on it.
I can relate to Desikachars words “the throat is a vital area” and to me appetite is a part of loving life and a sign of vitality. When it’s in balance… I know that something is working when the bandhas just happen, and the jalandhara bandha is fabulous and clear to experience.
To the women that have given birth; I think the most similar experience to the bandhas are the experience of giving birth; when the body(or reality) just takes over and uses the body and the only position left for “me” to take; is to follow along, observe, enjoy (not so much the birth, but the bandha). We can make certain effort to make it happen (tired of the rhino–experience, remember? We tried to make the birth happen with sex :-) walk, wash the floor, drink certain tea, and hospital can give drugs..) but we still can’t do it, suddenly it appears and we can be more or less consciously participating (or trying to get out of it). Ok, I’m not completely sure, but that’s fine.
Now I have been in teacher training for a month and I love it! I love the focus on the everyday practice and I love the transformation that happens. I have to order some of my books still…
Namaste
*jenni*
Saturday, April 02, 2011
navel navel who am I??
Sutra 3.28 (Iyenhgar counting) “By samyama on the navel, the yogi acquires perfect knowledge of the disposition of the human body” (Iyengar translation)
And since it’s the body we gain knowledge Iyengar recalls what the five layers of the body are.. I just keep on quoting;
“The anatomical sheath consists of seven substances: skin, blod, flesh, sinew, bone, marrow and semen…
The physiological sheath consists of the circulatory, respiratory, digestive, excretory, endocrine, lymphatic, nervous and reproductive systems.
The psychological sheath is the seat of motivation…
The intellectual sheath, reasons and judges.
The spiritual sheath, body of bliss, is also called the casual body.”
So these are the areas of knowledge we are promised to achieve, if we meditate on and integrate (samyama) the navel.
One of my daughters had a very close relation to her navel her first 7 years in the world. She should always touch it if she was sad or when the evening came.. She called it “maldi” which means nothing in Nordic languages (it’s called navel here as well…), so when Iyengar mentions that the navel is a centre of all the nadis in the body, known as kandasthana (kanda=egg) and that all our energy arrives from this centre, well I’m not completely surprised :-) even though I still have only a vague idea of the nadis.
But this new form of Yoga I’m committed to, shows me so much more from the inside, (wordless I’m gaining knowledge of the nadis and the chakras – sorry guys if this is too flowery for you)
I don’t have to read books (haha working at a library, even if I work a lot with development it’s still a BIG statement). Actually the organization of the sheaths is also interesting if you work with organization of knowledge or databases in any old way (Linné, dk5…Dewey classification system). It serves as an opposing force – beautifully to us westerners thinking we have it all put into the right places – I just love this!!
So for the asanas, the teaching, the home practice this week; energy of the body (thanks) and focus on the navel, recognizing the sheaths or starting to experience some of this wisdom (not instead, but along with).
Namsté
Jenni Saunte
And since it’s the body we gain knowledge Iyengar recalls what the five layers of the body are.. I just keep on quoting;
“The anatomical sheath consists of seven substances: skin, blod, flesh, sinew, bone, marrow and semen…
The physiological sheath consists of the circulatory, respiratory, digestive, excretory, endocrine, lymphatic, nervous and reproductive systems.
The psychological sheath is the seat of motivation…
The intellectual sheath, reasons and judges.
The spiritual sheath, body of bliss, is also called the casual body.”
So these are the areas of knowledge we are promised to achieve, if we meditate on and integrate (samyama) the navel.
One of my daughters had a very close relation to her navel her first 7 years in the world. She should always touch it if she was sad or when the evening came.. She called it “maldi” which means nothing in Nordic languages (it’s called navel here as well…), so when Iyengar mentions that the navel is a centre of all the nadis in the body, known as kandasthana (kanda=egg) and that all our energy arrives from this centre, well I’m not completely surprised :-) even though I still have only a vague idea of the nadis.
But this new form of Yoga I’m committed to, shows me so much more from the inside, (wordless I’m gaining knowledge of the nadis and the chakras – sorry guys if this is too flowery for you)
I don’t have to read books (haha working at a library, even if I work a lot with development it’s still a BIG statement). Actually the organization of the sheaths is also interesting if you work with organization of knowledge or databases in any old way (Linné, dk5…Dewey classification system). It serves as an opposing force – beautifully to us westerners thinking we have it all put into the right places – I just love this!!
So for the asanas, the teaching, the home practice this week; energy of the body (thanks) and focus on the navel, recognizing the sheaths or starting to experience some of this wisdom (not instead, but along with).
Namsté
Jenni Saunte
Monday, March 28, 2011
Saturday, March 26, 2011
Sutra 3.28 “Samyama on Polaris gives knowledge about the relative movements of the stars” Desikachar translation (3.29 Iyengar counting).
So by integrating and meditation on the Polar star the yogi will get knowledge of the movement of the stars. I have never tried this, I have no experience with this. But I can relate to Iyengars word by word translation;
dhruve – fixed, firm, permanent, the Pole star, era, tip of the nose
tat – from that, of their
gati – movement, course of events, fortune
jnanam – knowledge
To me this means by meditation on and integrating what's firm and fixed I get to know what's changing and moving.
I can relate to this! For example, in the asanas where I twist, when a part of the spin is fixated (upper back fixated by arms along the floor to the sides or lower back fixated by knees together...) I get to deepen my experience the part which actually moves. The sutra also brings to mind "looking at the sky" and how intense the clouds movements gets when there is a high building or a mountain to look at simultaneously.
The sutra gets turned over in me to every time I know something about the change and movement I know it from an integration of a fixed polar star in me. My position as an observer is that of firmness and steadiness.
In my teaching this becomes working the foundation (feet) working the focal points in balances and perhaps using floor and wall a bit more than usually.
Namasté
Jenni
So by integrating and meditation on the Polar star the yogi will get knowledge of the movement of the stars. I have never tried this, I have no experience with this. But I can relate to Iyengars word by word translation;
dhruve – fixed, firm, permanent, the Pole star, era, tip of the nose
tat – from that, of their
gati – movement, course of events, fortune
jnanam – knowledge
To me this means by meditation on and integrating what's firm and fixed I get to know what's changing and moving.
I can relate to this! For example, in the asanas where I twist, when a part of the spin is fixated (upper back fixated by arms along the floor to the sides or lower back fixated by knees together...) I get to deepen my experience the part which actually moves. The sutra also brings to mind "looking at the sky" and how intense the clouds movements gets when there is a high building or a mountain to look at simultaneously.
The sutra gets turned over in me to every time I know something about the change and movement I know it from an integration of a fixed polar star in me. My position as an observer is that of firmness and steadiness.
In my teaching this becomes working the foundation (feet) working the focal points in balances and perhaps using floor and wall a bit more than usually.
Namasté
Jenni
Saturday, March 19, 2011
smooth even breaths ;-)
Sutra 3.28 “By samyama on the moon, the yogi will know the position and system of the stars” Iyengar translation (3.27 Desikachar counting)
Like the sun is equated with the seat of the soul (the core of ones being) spreading light through our life, the moon (candra) can be equated with the mind and the consciousness.
Coming from a country with four seasons I love the metaphor of how the sun changes in seasons, more or less light and warmth, but the cooling system stays the same all through.
We will gain knowledge of position and system. This last weekend I started Iyengar Teacher Training – I love it and I am in awe for the greatness of this gift in my life. Welcome.
One of the things, this sutra connects to the TT, for me, is for example that when we sit – we wait for the inner body to be still. This is for me to get the lunar aspect to be included in what’s next. The sutra also connects to the fact that in every asana we move our energy body as well, as the physical and the mental. And :-) Most Important for ME!! We’re on a quest for indifference, neutrality or getting undisturbed – I can’t tell you how grateful I’m for this. And this sutra, to me, means the same. Going for something smooth, cool and still. This reminds me of yogas words: “soft abdomen, throat and face, smooth even breaths”. It connects to the idea of learning to be indifferent in order to be able to observe everything with a clear mind and see reality more clear (instead of seeing little selfs stories) Great Reality. Seeing the system and the position in us and around us. Love love love
So, this week go for experiencing the inner body settle in every asana (every action in life). Starting up work with headstand and candrasana.
Namsté
Jenni
Like the sun is equated with the seat of the soul (the core of ones being) spreading light through our life, the moon (candra) can be equated with the mind and the consciousness.
Coming from a country with four seasons I love the metaphor of how the sun changes in seasons, more or less light and warmth, but the cooling system stays the same all through.
We will gain knowledge of position and system. This last weekend I started Iyengar Teacher Training – I love it and I am in awe for the greatness of this gift in my life. Welcome.
One of the things, this sutra connects to the TT, for me, is for example that when we sit – we wait for the inner body to be still. This is for me to get the lunar aspect to be included in what’s next. The sutra also connects to the fact that in every asana we move our energy body as well, as the physical and the mental. And :-) Most Important for ME!! We’re on a quest for indifference, neutrality or getting undisturbed – I can’t tell you how grateful I’m for this. And this sutra, to me, means the same. Going for something smooth, cool and still. This reminds me of yogas words: “soft abdomen, throat and face, smooth even breaths”. It connects to the idea of learning to be indifferent in order to be able to observe everything with a clear mind and see reality more clear (instead of seeing little selfs stories) Great Reality. Seeing the system and the position in us and around us. Love love love
So, this week go for experiencing the inner body settle in every asana (every action in life). Starting up work with headstand and candrasana.
Namsté
Jenni
Saturday, March 05, 2011
my inner milky way
Sutra 3.27 (Iyengar counting) "By samyama on the sun the yogi will have knowledge of the seven worlds, and of the seven cosmic centers of the body"
This is one of these "coincidences" - that I love. Last week I asked the great reality to reveal itself to me within, free and clear from my intellectual interpretation of a sign. And I was given a day where I woke up a 4 am with a feeling that my whole inner center was a cosmos, a planetary system, a milky way within, slowly turning around itself.
Now Iyengar writes that Patanjali doesn't only talk about how the yogi should meditate and integrate the sun (in the sky) - but to search within! "As microcosm represents the macrocosm, man's body epitomizes the entire structure of the great universe."
So.. I say yes! I can relate. He also writes about the sun of within "The light that shines from the seat of the soul is the sun of life".
My teacher says that the Gayatri mantra is a celebration of the sun - that we pray to shine our light on all around us, as life giving and generous and not judgmental but including. We give thanks for the life that the sun gives and the light that makes us able to see clearly (awaken) the world.
So focus for this week - my inner sun (and the outer spring sun coming around) the Gayatri mantra and going for integration and meditative state on this :-) exploring the micro- and macrocosm.
love jenni saunte
This is one of these "coincidences" - that I love. Last week I asked the great reality to reveal itself to me within, free and clear from my intellectual interpretation of a sign. And I was given a day where I woke up a 4 am with a feeling that my whole inner center was a cosmos, a planetary system, a milky way within, slowly turning around itself.
Now Iyengar writes that Patanjali doesn't only talk about how the yogi should meditate and integrate the sun (in the sky) - but to search within! "As microcosm represents the macrocosm, man's body epitomizes the entire structure of the great universe."
So.. I say yes! I can relate. He also writes about the sun of within "The light that shines from the seat of the soul is the sun of life".
My teacher says that the Gayatri mantra is a celebration of the sun - that we pray to shine our light on all around us, as life giving and generous and not judgmental but including. We give thanks for the life that the sun gives and the light that makes us able to see clearly (awaken) the world.
So focus for this week - my inner sun (and the outer spring sun coming around) the Gayatri mantra and going for integration and meditative state on this :-) exploring the micro- and macrocosm.
love jenni saunte
Saturday, February 26, 2011
focusing on the life force
Sutra 3.25 (3.24 Iyengars counting) “Directing the mind to the life force itself, and through samyama, sustaining that direction, results in the ability to observe fine subtleties and understand what is preventing deep observation.” (Desikachar translation)
In my asana practice focusing on life force is most clear, when I focus on prana, experiencing presence, awareness, the sensation of energy flow or well some kind of power.
This will be my weeks focus point – life force itself.
It’s just a blessing, because this is exactly where I am. This week I’ve been in contact to being a survivor, being alive and my passion for life today.
And I have a meditation focus from before I read this sutra that is “Great Reality will reveal the Great Reality to me” so it all comes together.
Namaste
Jenni
In my asana practice focusing on life force is most clear, when I focus on prana, experiencing presence, awareness, the sensation of energy flow or well some kind of power.
This will be my weeks focus point – life force itself.
It’s just a blessing, because this is exactly where I am. This week I’ve been in contact to being a survivor, being alive and my passion for life today.
And I have a meditation focus from before I read this sutra that is “Great Reality will reveal the Great Reality to me” so it all comes together.
Namaste
Jenni
Saturday, February 19, 2011
my structure and course is solid
Sutra 3.25 (3.24 Iyengars counting) “Samyama on the physical strength of an elephant can give one the strength of an elephant.” Desikarchar translation, he writes it up like an example of the previous sutra; that in our yoga practice we can cultivate different qualities of the mind and the body.
My first thought was: “Yes – it’s like that stone in the middle of the hill that you don’t want to hit, skiing. But the more you think about the stone, the more your skis somehow go there, and yes…
Samyama means integration, so I guess it’s natural we partly become what we integrate with.
This sutra also reminds me of earlier sutras, that talks about choosing our focusing point and/or our teacher as an important decision. I get this. What I focus on rubs of on me. After my first teacher training I used many of the same sentences and movements as my master, partly because I was new and didn’t have my own expression yet, but also because in the intense process of teaching/learning there is most certainly an element of samyama especially the integrative part.
But I will focus on strength this week. Asanas that give and require strength. But also being strong as shown in choosing reality, staying within personal limitations and being strong as daring to look and admit weakness. My meditation has been on “faith, love and worship” being the tissue of my life, the qualities that set my structure and my course. This relates into strength as well, and point of focus. If I worship … a man, or money or being right, the structure I build will have a base in human/material limitations, it will be weak. If I worship my gift of having this experience of being alive, having sensations or worship my solution – my structure and course is solid.
Love
Jenni
My first thought was: “Yes – it’s like that stone in the middle of the hill that you don’t want to hit, skiing. But the more you think about the stone, the more your skis somehow go there, and yes…
Samyama means integration, so I guess it’s natural we partly become what we integrate with.
This sutra also reminds me of earlier sutras, that talks about choosing our focusing point and/or our teacher as an important decision. I get this. What I focus on rubs of on me. After my first teacher training I used many of the same sentences and movements as my master, partly because I was new and didn’t have my own expression yet, but also because in the intense process of teaching/learning there is most certainly an element of samyama especially the integrative part.
But I will focus on strength this week. Asanas that give and require strength. But also being strong as shown in choosing reality, staying within personal limitations and being strong as daring to look and admit weakness. My meditation has been on “faith, love and worship” being the tissue of my life, the qualities that set my structure and my course. This relates into strength as well, and point of focus. If I worship … a man, or money or being right, the structure I build will have a base in human/material limitations, it will be weak. If I worship my gift of having this experience of being alive, having sensations or worship my solution – my structure and course is solid.
Love
Jenni
Saturday, February 12, 2011
my inner friend :)
Sutra 3.24 (3.23 Desikachars counting)
“Different qualities such as friendliness, compassion and contentment can be enquired into through samyama, Thus, one can learn how to strengthen a chosen quality” (Desikachar translation) In the same way as a mental or physical skill can be obtained.
“[The sadhaka] gains moral and emotional strength by performing friendliness and other virtues towards one and all.” (Iyengar translation)
Iyengar writes that the practice of friendliness, compassion and benevolence keeps the consciousness free from desire, anger, greed, lust, pride and envy. This disposition of the mind creates a graceful disposition of the heart.
How do I relate to this?
I relate this sutra to my daily inventory-practice, where I ask my self how the yamas and niyamas have been unfolded in my day.
In my yoga posture practice, I relate this sutra to how, asana to me, symbolizes all action in every day, and how I get to develope patience, loving kindness or acceptance in my relation to the asana and my human limitedness or amazement today :-)
What is my experience?
The sutra reminds me of starting to do the inventory many years ago gave me insight into being innocent. This last year with the yamas and niyamas, the inventory given me knowledge of where I'm consciously aware of for example "being moderate" or "being considerate". These inventories and moments of meditation on my actions also have the effect that I sometime during my day consciously get in touch with the idea - "ok, I'm listening and not talking here - this is me practicing "being moderate" today"...
This inspires me to go for working with the attitude of being friendly and with my inner friend. Both in my personal practice but also as a teacher..
My mind works with compassion to me - giving me a voice that says "Oh, honey" in a loving motherly way, really nice and comforting and I get to feel accepted.
"Do not listen to friends when the inner friend says: Do this!” (Gandhi)
Namasté
Jenni Saunte
“Different qualities such as friendliness, compassion and contentment can be enquired into through samyama, Thus, one can learn how to strengthen a chosen quality” (Desikachar translation) In the same way as a mental or physical skill can be obtained.
“[The sadhaka] gains moral and emotional strength by performing friendliness and other virtues towards one and all.” (Iyengar translation)
Iyengar writes that the practice of friendliness, compassion and benevolence keeps the consciousness free from desire, anger, greed, lust, pride and envy. This disposition of the mind creates a graceful disposition of the heart.
How do I relate to this?
I relate this sutra to my daily inventory-practice, where I ask my self how the yamas and niyamas have been unfolded in my day.
In my yoga posture practice, I relate this sutra to how, asana to me, symbolizes all action in every day, and how I get to develope patience, loving kindness or acceptance in my relation to the asana and my human limitedness or amazement today :-)
What is my experience?
The sutra reminds me of starting to do the inventory many years ago gave me insight into being innocent. This last year with the yamas and niyamas, the inventory given me knowledge of where I'm consciously aware of for example "being moderate" or "being considerate". These inventories and moments of meditation on my actions also have the effect that I sometime during my day consciously get in touch with the idea - "ok, I'm listening and not talking here - this is me practicing "being moderate" today"...
This inspires me to go for working with the attitude of being friendly and with my inner friend. Both in my personal practice but also as a teacher..
My mind works with compassion to me - giving me a voice that says "Oh, honey" in a loving motherly way, really nice and comforting and I get to feel accepted.
"Do not listen to friends when the inner friend says: Do this!” (Gandhi)
Namasté
Jenni Saunte
Saturday, February 05, 2011
My purpose of writing is to connect into a tradition and let it influence my life and teaching
Sutra 3.22 (3.23 Iyengars counting) “The results of action may be immediate or delayed. Samyama on this can give one the ability to predict the course of future actions and even one’s own death.” (Desikachar translation)
The translations are very close to each other here. I love that – ease and comfort to me.
My everyday inventory of my actions is a meditation on this. And it is my experience that it brings me the ability to see where I’m steering at :-) and where I’m most likely to end up, unless my course is changed. I don’t know anything about foreseeing my own death, but I sometime have a big ego-trip, almost compulsive (ok let’s say compulsive) and my meditation on my actions can give me insight into when this part of my ego will die. But until now I haven’t had much to do about it, well knowing I should not do/say/argue/eat cake :) I have to let it take the time it takes. Other times I feel like I access a power greater than this ego-trip and I just stop. I’ve come to love them both. In asana work, I can know an obstacle and that there will be freedom after its removal. I can feel how long this will take and give into it.
Desikachar writes that all action is influenced by “the purpose of the action, the state of mind of the actor, the clarity at our disposal and the circumstances”. I love this list. I don’t have anything to add, that’s satisfying. My purpose of writing is to connect into a tradition and let it influence my life and teaching. My state of mind is somehow agitated (reacting to a stupid e-mail) but also smiling and calm. Clarity is given freely and in overwhelming amounts doing this!! My situation is a bit influenced by having kids at home, and part of me is paying attention to them, but this is also a situation I’m used to and embrace! Love this here and now!!
Namasté ¬
_/I\_
Jenni
The translations are very close to each other here. I love that – ease and comfort to me.
My everyday inventory of my actions is a meditation on this. And it is my experience that it brings me the ability to see where I’m steering at :-) and where I’m most likely to end up, unless my course is changed. I don’t know anything about foreseeing my own death, but I sometime have a big ego-trip, almost compulsive (ok let’s say compulsive) and my meditation on my actions can give me insight into when this part of my ego will die. But until now I haven’t had much to do about it, well knowing I should not do/say/argue/eat cake :) I have to let it take the time it takes. Other times I feel like I access a power greater than this ego-trip and I just stop. I’ve come to love them both. In asana work, I can know an obstacle and that there will be freedom after its removal. I can feel how long this will take and give into it.
Desikachar writes that all action is influenced by “the purpose of the action, the state of mind of the actor, the clarity at our disposal and the circumstances”. I love this list. I don’t have anything to add, that’s satisfying. My purpose of writing is to connect into a tradition and let it influence my life and teaching. My state of mind is somehow agitated (reacting to a stupid e-mail) but also smiling and calm. Clarity is given freely and in overwhelming amounts doing this!! My situation is a bit influenced by having kids at home, and part of me is paying attention to them, but this is also a situation I’m used to and embrace! Love this here and now!!
Namasté ¬
_/I\_
Jenni
Saturday, January 29, 2011
to be the black pattern on black
Sutra 3.21 relates to being noticed or not – to be the black pattern on black, or the white pattern on black, so to speak… “Samyama on the relationship between the features of the body and what affects them, can give one the means to merge with one’s surroundings in such a way that one’s form is indistinguishable” (Desikachar translation).
To me this is a great promise. If I work with inventory, meditation and integration I can get to choose weather to be noticed or not. To attract more or less attention.
In the last years I’ve been given the experience to sit in company with “attention-demanding” persons or persons who I don’t agree with at all or in big companies where I got all the attention or none at all.
The new thing, to me, is that I’ve been consciously aware of this and sometime been given the experience of choosing to not “take any attention” or choose to be seen and heard. This is new and very exciting to me.
In my past I always felt like a victim, or all powerful :-) not much in between – haha! For example; after a big dinner where I got a lot of attention, I could get all remorseful “Oh, I shouldn’t have told this/that. I should have appeared more humble and silent –haha “Oh, ego!” But it could also go the other way; “Why don’t they listen to Me?!”, “If I left – nobody would take notice”
I love that the Sanskrit word for ego is the same as for pride; ahamkara :-)
This sutra promises me to get power to make a conscious choice and feel content with the outcome.
I know it is my investment in the path that has given me the baby-experience of this.
I actually felt free when I don’t fill up. When I don’t “stand by my convictions” they can still fill me up – I get to experience my love for them inside me, freely. Without the attachment (addiction) to somebody’s confirmation of me.
To my teaching situation, this tells me that I can as a teacher choose how controlling or “visible” I want to be, if I work samyama on the relationship between the features of the body and what affects them. This is a gift to both my students and me. It also tells me that I can recognize when others fill up the room or try to become one with the wall. It’s ok.
Being part of something and consciously aware of how I participate. Going for balance and honesty in every asana.
Namasté
Jenni Saunte
To me this is a great promise. If I work with inventory, meditation and integration I can get to choose weather to be noticed or not. To attract more or less attention.
In the last years I’ve been given the experience to sit in company with “attention-demanding” persons or persons who I don’t agree with at all or in big companies where I got all the attention or none at all.
The new thing, to me, is that I’ve been consciously aware of this and sometime been given the experience of choosing to not “take any attention” or choose to be seen and heard. This is new and very exciting to me.
In my past I always felt like a victim, or all powerful :-) not much in between – haha! For example; after a big dinner where I got a lot of attention, I could get all remorseful “Oh, I shouldn’t have told this/that. I should have appeared more humble and silent –haha “Oh, ego!” But it could also go the other way; “Why don’t they listen to Me?!”, “If I left – nobody would take notice”
I love that the Sanskrit word for ego is the same as for pride; ahamkara :-)
This sutra promises me to get power to make a conscious choice and feel content with the outcome.
I know it is my investment in the path that has given me the baby-experience of this.
I actually felt free when I don’t fill up. When I don’t “stand by my convictions” they can still fill me up – I get to experience my love for them inside me, freely. Without the attachment (addiction) to somebody’s confirmation of me.
To my teaching situation, this tells me that I can as a teacher choose how controlling or “visible” I want to be, if I work samyama on the relationship between the features of the body and what affects them. This is a gift to both my students and me. It also tells me that I can recognize when others fill up the room or try to become one with the wall. It’s ok.
Being part of something and consciously aware of how I participate. Going for balance and honesty in every asana.
Namasté
Jenni Saunte
Practical note
After sutra 1.21, my three texts differ in the numbering of the sutras. Iyengar gives space to a sutra 1.22 that has the same content as sutra 1.21 (about attracting less or no attention from our surroundings), but this sutra relates to other senses than sight, not being heard/smelled or felt…
I will relate to sutra 1.22 in Iyengars translation, together with sutra 1.21 in all my texts.
Therefore when I move on to sutra 1.22, this will be Iyengars sutra 1.23.
My texts put different numbers on the sutras – but (almost) the same focus/content/subject.
If this is not clear, write to me :-) and I will try to make it more understandable.
Namasté
Jenni Saunte
I will relate to sutra 1.22 in Iyengars translation, together with sutra 1.21 in all my texts.
Therefore when I move on to sutra 1.22, this will be Iyengars sutra 1.23.
My texts put different numbers on the sutras – but (almost) the same focus/content/subject.
If this is not clear, write to me :-) and I will try to make it more understandable.
Namasté
Jenni Saunte
Saturday, January 22, 2011
grace of yoga
“But can we see from [our ability to know the mind of others] what the origin is of the state of mind?” Desikachars translation of Sutra 3.20, answers: “No, the cause of state of mind of one individual is beyond the scope of observation by another”
Ok, so in asana and teaching situation I can see symptoms of what’s going on in the student. I can have an idea of the origin of these symptoms, but I cannot know for sure. The more experienced I get, the more qualified are my ideas, but I still cannot know. And maybe it’s not important. “It’s not why, why, why it just is” like Van Morrison sings. Let’s just go with the answer “it’s the big bang” to all the “why” questions. Iyengar writes that for a yogi to try to look into the minds of others is a waste of time and a risk to loose “the grace of yoga”, unless it is to know how to act best towards this person. I have personal experience with this, it’s like staring into an abyss, to try to understand some people in my surroundings that act so… let’s call it negative. Trying to relate to this or trying to understand this and worst: trying to change this – I loose my contact to consciously knowing that I live in grace.
So here I am in my graceful morning. 1. I’m alive! 2. I love life and being 3. I love my idea for today! –whatever-
Iyengars translation is somewhat different, and he points out that this sutra is sometimes omitted, because it should be a later addition. I’m just keeping it simple and going with what makes sense to me right now. Desikachars translation gives me contact to my perception, experiences and it fits into a whole.
For this weeks class I’m going with “grace”. Right now it means to me; going with the position as “treasure-hunter” the one who receives and gets to experience. Not deserving the grace of yoga, just receiving it from showing up on the mat.
Namasté
Jenni
Ok, so in asana and teaching situation I can see symptoms of what’s going on in the student. I can have an idea of the origin of these symptoms, but I cannot know for sure. The more experienced I get, the more qualified are my ideas, but I still cannot know. And maybe it’s not important. “It’s not why, why, why it just is” like Van Morrison sings. Let’s just go with the answer “it’s the big bang” to all the “why” questions. Iyengar writes that for a yogi to try to look into the minds of others is a waste of time and a risk to loose “the grace of yoga”, unless it is to know how to act best towards this person. I have personal experience with this, it’s like staring into an abyss, to try to understand some people in my surroundings that act so… let’s call it negative. Trying to relate to this or trying to understand this and worst: trying to change this – I loose my contact to consciously knowing that I live in grace.
So here I am in my graceful morning. 1. I’m alive! 2. I love life and being 3. I love my idea for today! –whatever-
Iyengars translation is somewhat different, and he points out that this sutra is sometimes omitted, because it should be a later addition. I’m just keeping it simple and going with what makes sense to me right now. Desikachars translation gives me contact to my perception, experiences and it fits into a whole.
For this weeks class I’m going with “grace”. Right now it means to me; going with the position as “treasure-hunter” the one who receives and gets to experience. Not deserving the grace of yoga, just receiving it from showing up on the mat.
Namasté
Jenni
Saturday, January 15, 2011
To see a world in a grain of sand
Sutra 3.19, Desikachar translation "Samyama on the changes that arise in an individual's mind and their consequences, develops in one the ability to acutely observe the state of mind of others."
I relate this to William Blake's "To see a world in a grain of sand, And a heaven in a wild flower, Hold infinity in the palm of your hand, And eternity in an hour."
It's actually a shortcut :-) getting to know my fellow human beings - through getting to know me. I'm always around, I can always hear my ideas, opinions, thoughts -sometimes unfortunately :-)
At my other work, we been through some user innovation processes, they gave me insight to a problem and a gain that easily can apply to the process of this sutra.
The problem with examining or inventorying ourselves - is that we cannot see the tip of our own nose :-) the gift of examining ourselves, is that when we hit our target it goes deep and is most efficient! To me this is one of the sutras that builds upon the truth that "we are all one". Whatever I see in you or call you - is me. If you're an as so am I, if you are great, well, so am I.
Iyengar translates the sutra into: "(S)he acquires the ability to understand others"
At an asana perspective, Desikachar writes; "Every mental activity produces a distinct physical effects" like sleeping with slow, almost invisible breath and being agitated and red in the face, and almost hyperventilating :-) By knowing us and our physics we get to know something about our mind and thereby we will know the mind of others..
Iyengar; "The word "saksatkarnat... means seeing realilty" (oh, I love that), "The word pratyaya means perceiving the content of mind." "Both convey the same meaning."
By knowing me, I will know you. Knowing reality and knowing content of mind is not separated but inclusive.
I always act at the most awaken state I know.
This is the big forgiveness and the big love-declaration from universe to me.
In my practice and my teaching this means to inquire, to measure to explore every breath, every asana. And to experience and live the most awake in every moment of every asana - which is possible for me today!
namasté
Jenni
I relate this to William Blake's "To see a world in a grain of sand, And a heaven in a wild flower, Hold infinity in the palm of your hand, And eternity in an hour."
It's actually a shortcut :-) getting to know my fellow human beings - through getting to know me. I'm always around, I can always hear my ideas, opinions, thoughts -sometimes unfortunately :-)
At my other work, we been through some user innovation processes, they gave me insight to a problem and a gain that easily can apply to the process of this sutra.
The problem with examining or inventorying ourselves - is that we cannot see the tip of our own nose :-) the gift of examining ourselves, is that when we hit our target it goes deep and is most efficient! To me this is one of the sutras that builds upon the truth that "we are all one". Whatever I see in you or call you - is me. If you're an as so am I, if you are great, well, so am I.
Iyengar translates the sutra into: "(S)he acquires the ability to understand others"
At an asana perspective, Desikachar writes; "Every mental activity produces a distinct physical effects" like sleeping with slow, almost invisible breath and being agitated and red in the face, and almost hyperventilating :-) By knowing us and our physics we get to know something about our mind and thereby we will know the mind of others..
Iyengar; "The word "saksatkarnat... means seeing realilty" (oh, I love that), "The word pratyaya means perceiving the content of mind." "Both convey the same meaning."
By knowing me, I will know you. Knowing reality and knowing content of mind is not separated but inclusive.
I always act at the most awaken state I know.
This is the big forgiveness and the big love-declaration from universe to me.
In my practice and my teaching this means to inquire, to measure to explore every breath, every asana. And to experience and live the most awake in every moment of every asana - which is possible for me today!
namasté
Jenni
Wednesday, January 12, 2011
espresso asana experience!
90 days "with asanas on a chair" celebration!!
soo what did it bring to the celebration?
I found out that I mostly just did preparation work for kapotasana but I never aimed to reach a certain variant of this pose, or even start to pursue it. From day one, it started out as a "follow up" from this summers intense yoga-work. I had troubles breathing (at the Orvieto retreat)with ease and in several other poses fought with stiffness in my shoulders. Soo, this was my motivation to start. To loosen up in shoulders and get to breath in the chair-variant of this pose...
But
I had only done it for a week or two before I noticed it had kind of an espresso-effect to me - it wakes me up! And it's reliable. If I don't have energy to do my daily practice I can always convince me to lay in kapotasana on a chair - and when I come out of it - I'm in "bring it on" mood :-)
Another great benefit is that I found out how much my ribs "sack together" in my ordinary work-life. Like an accordion that nobody played on :-( so vitalizing and pure melody was created through the kapotasana with chair pose - some days I even felt my abdominal muscles stretch - I didn't think that was possible!!!! I mean, pregnancies no strength what so ever...
I became longer, lighter and more straight out of this practice!
To take care of my back, I used a pillow, especially when I did the asana as the first thing in the morning practice, or when I was tired and had -not a back pain- but something in that direction. The asana was most suited for me, to do in the afternoon and after a "warm up", not as the very first thing. But I got too awake to do it as part of my practice in the evening, so many days I did the kapotasana on chair, when I got home from work, and than my practice later in the evening.
It was the perfect thing to start out with, with the tiny exception that my back was.. well let's call it overwhelmed. To do this I started with just laying still with my arms straight and a bit hanging, and after a minute -when my breathing is smoothe and easy- I reach for the little "plank" between the feet of the chair. Grabbing this plank is an "oh-have mercy" moment - but this is part of being set-free, for me.
I can highly recommend anyone to go ahead and use the chair as a tool in the hunt for clear perception and deepening experience on the way through change to freedom :-)
love jenni
soo what did it bring to the celebration?
I found out that I mostly just did preparation work for kapotasana but I never aimed to reach a certain variant of this pose, or even start to pursue it. From day one, it started out as a "follow up" from this summers intense yoga-work. I had troubles breathing (at the Orvieto retreat)with ease and in several other poses fought with stiffness in my shoulders. Soo, this was my motivation to start. To loosen up in shoulders and get to breath in the chair-variant of this pose...
But
I had only done it for a week or two before I noticed it had kind of an espresso-effect to me - it wakes me up! And it's reliable. If I don't have energy to do my daily practice I can always convince me to lay in kapotasana on a chair - and when I come out of it - I'm in "bring it on" mood :-)
Another great benefit is that I found out how much my ribs "sack together" in my ordinary work-life. Like an accordion that nobody played on :-( so vitalizing and pure melody was created through the kapotasana with chair pose - some days I even felt my abdominal muscles stretch - I didn't think that was possible!!!! I mean, pregnancies no strength what so ever...
I became longer, lighter and more straight out of this practice!
To take care of my back, I used a pillow, especially when I did the asana as the first thing in the morning practice, or when I was tired and had -not a back pain- but something in that direction. The asana was most suited for me, to do in the afternoon and after a "warm up", not as the very first thing. But I got too awake to do it as part of my practice in the evening, so many days I did the kapotasana on chair, when I got home from work, and than my practice later in the evening.
It was the perfect thing to start out with, with the tiny exception that my back was.. well let's call it overwhelmed. To do this I started with just laying still with my arms straight and a bit hanging, and after a minute -when my breathing is smoothe and easy- I reach for the little "plank" between the feet of the chair. Grabbing this plank is an "oh-have mercy" moment - but this is part of being set-free, for me.
I can highly recommend anyone to go ahead and use the chair as a tool in the hunt for clear perception and deepening experience on the way through change to freedom :-)
love jenni
Saturday, January 08, 2011
a love relationship to reality
Iyengar translation, sutra 3.18; ""Through direct perception of his subliminal impressions, the yogi gains knowledge of her previous lives"
When Iyengar writes and uses the Hindu concepts of "past and present" lives. I can relate, today.
It is not so much tied up in the death of my body. I actually know something about death and birth going on in my lifetime. The death of an old role, like "wife" she had to die or transcend being divorced. “Daughter” has died many deaths, in order for me and my mum to have a healthy present relationship. "Mother" and co-parent have to die several deaths, the kids and our circumstances and the relation to their father changed so drastically that death and birth is the most accurate description of the process. Going from being a student to being an employee was a death and a birth.
At my last sessions with Godfrey Devereux he insisted to stay on his mat and not play along in the "ending-story" of the class. "There are no endings" well maybe there are deaths, I've experienced this total transformation of mind: I suddenly see the world as I never did before. Maybe "detachment" is a death, death of an old idea or an old story... Maybe awakenings are births, something that dramatically changes the whole perspective and living afterwards.
To me it makes sense to play along and call it an "ending of the class" even doing it consciously as an symbolic act (to see clearly I'm playing). This is the same reason that makes “celebrate new years eve”, as if there is an ending of a year and a start of a new year, meaningfull – to play symbolically. These things that I do, isn't a reflection of my truth or beliefs but recognition of death and birth in a symbolical way. Celebrating them, separated from when they occur to me or my family as human beings.
"Samyama on one's tendencies and habits will lead one to his/her origins. Consequently, one gains deep knowledge of one's past." The same sutra 3.18, translated by Desikachar.
I have been doing daily inventory for 4-5 years. The last year it's been with the yamas and niyamas as inventory-model. It gives me insight into me, it brings perspective and proportions - not a bad thing and; Yes! very deep. This also relates to the asana-work. Doing the same asanas, daily, for about three months in a row, gives me deep knowledge of my habits and tendencies, but like with my inventory I don't enjoy the knowledge as much as seeing what this knowledge gives me - balance, strength, flexibility, lightness and wellbeing, comfort, contentment.
This is how I relate to the words of Desikachar:
"We learn how our behaviour and personal characteristics developed and what events in the past influenced our attitudes, likes and dislikes."
Or in Iyengar's words: "pains and pleasures experienced in present life as a result of good and bad actions in past lives"
Iyengar writes that: "When we see in truth, we see directly "independent of memory, and feelings of joy and sorrow""
This gets turned around for me into a guideline: The things in my life I'm not emotionally reacting to, is the things I'm closest to the truth about.
And :-)
When I’m emotional excited/sad/angry and on a “very important” mission – I might not be in contact with the most truth there is… Good guideline to wait until the wave have crusted and is retracting… I know this is true for me. I know how it feels when the story about "it is soo important!!" lets go and there is suddenly a possibility to move and change and; unlike nothing else, a sense of being real. After I started to have these experiences I've developed a passionate love-relationship with reality - loving it above all else - even when it hurts. (I'm done painting my red flags green - thanks for these words)
Namsté
Jenni Saunte
When Iyengar writes and uses the Hindu concepts of "past and present" lives. I can relate, today.
It is not so much tied up in the death of my body. I actually know something about death and birth going on in my lifetime. The death of an old role, like "wife" she had to die or transcend being divorced. “Daughter” has died many deaths, in order for me and my mum to have a healthy present relationship. "Mother" and co-parent have to die several deaths, the kids and our circumstances and the relation to their father changed so drastically that death and birth is the most accurate description of the process. Going from being a student to being an employee was a death and a birth.
At my last sessions with Godfrey Devereux he insisted to stay on his mat and not play along in the "ending-story" of the class. "There are no endings" well maybe there are deaths, I've experienced this total transformation of mind: I suddenly see the world as I never did before. Maybe "detachment" is a death, death of an old idea or an old story... Maybe awakenings are births, something that dramatically changes the whole perspective and living afterwards.
To me it makes sense to play along and call it an "ending of the class" even doing it consciously as an symbolic act (to see clearly I'm playing). This is the same reason that makes “celebrate new years eve”, as if there is an ending of a year and a start of a new year, meaningfull – to play symbolically. These things that I do, isn't a reflection of my truth or beliefs but recognition of death and birth in a symbolical way. Celebrating them, separated from when they occur to me or my family as human beings.
"Samyama on one's tendencies and habits will lead one to his/her origins. Consequently, one gains deep knowledge of one's past." The same sutra 3.18, translated by Desikachar.
I have been doing daily inventory for 4-5 years. The last year it's been with the yamas and niyamas as inventory-model. It gives me insight into me, it brings perspective and proportions - not a bad thing and; Yes! very deep. This also relates to the asana-work. Doing the same asanas, daily, for about three months in a row, gives me deep knowledge of my habits and tendencies, but like with my inventory I don't enjoy the knowledge as much as seeing what this knowledge gives me - balance, strength, flexibility, lightness and wellbeing, comfort, contentment.
This is how I relate to the words of Desikachar:
"We learn how our behaviour and personal characteristics developed and what events in the past influenced our attitudes, likes and dislikes."
Or in Iyengar's words: "pains and pleasures experienced in present life as a result of good and bad actions in past lives"
Iyengar writes that: "When we see in truth, we see directly "independent of memory, and feelings of joy and sorrow""
This gets turned around for me into a guideline: The things in my life I'm not emotionally reacting to, is the things I'm closest to the truth about.
And :-)
When I’m emotional excited/sad/angry and on a “very important” mission – I might not be in contact with the most truth there is… Good guideline to wait until the wave have crusted and is retracting… I know this is true for me. I know how it feels when the story about "it is soo important!!" lets go and there is suddenly a possibility to move and change and; unlike nothing else, a sense of being real. After I started to have these experiences I've developed a passionate love-relationship with reality - loving it above all else - even when it hurts. (I'm done painting my red flags green - thanks for these words)
Namsté
Jenni Saunte
Saturday, December 25, 2010
ocean of communication
Merry Christmas
This sutra is about the samyama on communication. Words can mean so many things and can be interpreted in so many ways. Iyengar relates the samyama of words to the Christian wonder of the apostles breaking through the wall of language, communicating on a different level. I relate to this as “when words are not needed” – truth comes in many forms.
Desikachar translates sutra 3.17 to;
“Samyama on the interactions between language, ideas and objects is to examine the individual features of the objects, the means of describing them and the ideas and their cultural influences in the minds of the describers. Through this, one can find the most accurate and effective way of communication regardless of linguistic, cultural and other barriers.”
Desikachar writes “Our ability to see an object is based on our interests and potentials” This relates to a course I went through this week, where the leader explained about efficiency, how we have a space of interest; this space is bigger than our space of influence (potential space/possibilities). Her message was to put our effort and energy into the focus where we both had our interest and most potentiality. When I combine this with Desikachars comment on the sutra, I get that; my understanding of the world will be deepest where I have both interest and potential to connect, when one lack, my knowledge becomes more superficial and if both lack, well.. my understanding most certainly is close to nothing. (This doesn’t mean I don’t have an opinion about the matter ;-)
Language has been part of my meditation for years, this posting in English and reading philosophy translated from the unspoken Sanskrit into English is part of this. I come to experience different truths through this. Right now I’m at a balancing-point where meaningful and meaningless surrounds me. Words sails around like little boats on the great ocean of communication. I have no idea what they are all about. Sometimes I take them very personally and they can hurt the role that interprets in me. Sometimes I think I see how they are expressions of another subject and I feel like I get some more insight of another being.
But right now – words have become anonymous. They don’t mean anything. They are not meant for me/against me or expressions of her/him. They are just little boats on the ocean of communication.
When I relate into this sutra, I start to look at communication in my life today today – and this is a big one for me. So I turn to the asana, to get grounded again. In the asana there is this effortless state – to me, this is a state beyond words. Maybe this is the samyama of communication? As a teacher I dictate or I show the student what to do. Some lineages of yoga looks down on not showing the asana and some others looks down on showing anything at all ;-) this is so amusing – the human nature in yoga – Anyway, my personal way is to see what arises in the situation. If I can teach using only a few words – marvellous! If I need to show something – wonderful.
If I’m hurting in my body, and need to not show – well I need to dictate better ;-) my experience is that different student get it differently – some gets it immediately if they see it, some gets it through the right choice of words. Personally I love both words and showing.
Namsté
Jenni
This sutra is about the samyama on communication. Words can mean so many things and can be interpreted in so many ways. Iyengar relates the samyama of words to the Christian wonder of the apostles breaking through the wall of language, communicating on a different level. I relate to this as “when words are not needed” – truth comes in many forms.
Desikachar translates sutra 3.17 to;
“Samyama on the interactions between language, ideas and objects is to examine the individual features of the objects, the means of describing them and the ideas and their cultural influences in the minds of the describers. Through this, one can find the most accurate and effective way of communication regardless of linguistic, cultural and other barriers.”
Desikachar writes “Our ability to see an object is based on our interests and potentials” This relates to a course I went through this week, where the leader explained about efficiency, how we have a space of interest; this space is bigger than our space of influence (potential space/possibilities). Her message was to put our effort and energy into the focus where we both had our interest and most potentiality. When I combine this with Desikachars comment on the sutra, I get that; my understanding of the world will be deepest where I have both interest and potential to connect, when one lack, my knowledge becomes more superficial and if both lack, well.. my understanding most certainly is close to nothing. (This doesn’t mean I don’t have an opinion about the matter ;-)
Language has been part of my meditation for years, this posting in English and reading philosophy translated from the unspoken Sanskrit into English is part of this. I come to experience different truths through this. Right now I’m at a balancing-point where meaningful and meaningless surrounds me. Words sails around like little boats on the great ocean of communication. I have no idea what they are all about. Sometimes I take them very personally and they can hurt the role that interprets in me. Sometimes I think I see how they are expressions of another subject and I feel like I get some more insight of another being.
But right now – words have become anonymous. They don’t mean anything. They are not meant for me/against me or expressions of her/him. They are just little boats on the ocean of communication.
When I relate into this sutra, I start to look at communication in my life today today – and this is a big one for me. So I turn to the asana, to get grounded again. In the asana there is this effortless state – to me, this is a state beyond words. Maybe this is the samyama of communication? As a teacher I dictate or I show the student what to do. Some lineages of yoga looks down on not showing the asana and some others looks down on showing anything at all ;-) this is so amusing – the human nature in yoga – Anyway, my personal way is to see what arises in the situation. If I can teach using only a few words – marvellous! If I need to show something – wonderful.
If I’m hurting in my body, and need to not show – well I need to dictate better ;-) my experience is that different student get it differently – some gets it immediately if they see it, some gets it through the right choice of words. Personally I love both words and showing.
Namsté
Jenni
Saturday, December 18, 2010
Sutras on change
Desikachar interpret that the following sutras gives examples of how samyama can give us deep knowledge "the process of changing our mental potential from incomplete, or no comprehension at all, to total comprehension" (this I read as what Iyengar calls "transformation of consciousness"). I need to remember what samyama is, so no; “guessing wrong”, makes me take a detour here.. Samyama; "Sutra 3.4 “The three together – dharana, dhyana and Samadhi – constitute integration or samyama.” (Iyengar translation)" So, the experience of "moments of grace" where it all comes together, is tastes of samyama.
3.16 "Samyama on the process of change, how it can be affected by time and other factors, develops knowledge of the past and the future." (Desikachar translation)
Combining these glimpses of "coming together" on change… I guess I relate this to the feeling of; change making sense, or suddenly seeing the bigger picture, where change is the transformer and samyama is the state of graceful insight. When the experience of past and the movement towards future in the now feels like ... right/making sense/authentic/obvious..
I also relate this to the asana - where the past (why there for example is flexibility or pain somehow), the now (the experience in the body and mind in the asana)and the movement towards something (experienceing getting further or deeper), gets dissolved and just background that deepens the contact into the asana today.
Desikachar reminds us that Patanjali cautions us to misuse samayama to other focus than "true freedom" or "deep knowledge". This makes me think of Iyengars words on how easily we can get distracted by exhibitionism or the more enjoyable sensations we discover on the path of yoga :-)
Iyengar writes, on this sutra, that we develop knowledge of the past and the future, the present is felt. This knowledge unfolds in a good (correct) practice and we are encourage to "intensify [our practice] with sustained faith and enthusiasm and to be indifferent to our achievements, so as to avoid deteriorating into affliction, fluctuation and self-gratification"
My guiding words this week; to meet change with faith (for me trust) and enthusiasm in my daily practice and in the yoga lesson.
I love that the sutras I read now is all about change, the year is moving towards a fictive end :-) and the darkness of winter is turning towards more light of spring these days, so nature unfolds change and I most certainly experience change in my life- in my family structure. It's very real to live in and most giving to work the sutras on!! Grateful jenni! This Sunday I want to do all the letting go exercises, I know - to prepare and let go of what we are prepared to not carry into the story of a new year :-)
namasté
jenni
3.16 "Samyama on the process of change, how it can be affected by time and other factors, develops knowledge of the past and the future." (Desikachar translation)
Combining these glimpses of "coming together" on change… I guess I relate this to the feeling of; change making sense, or suddenly seeing the bigger picture, where change is the transformer and samyama is the state of graceful insight. When the experience of past and the movement towards future in the now feels like ... right/making sense/authentic/obvious..
I also relate this to the asana - where the past (why there for example is flexibility or pain somehow), the now (the experience in the body and mind in the asana)and the movement towards something (experienceing getting further or deeper), gets dissolved and just background that deepens the contact into the asana today.
Desikachar reminds us that Patanjali cautions us to misuse samayama to other focus than "true freedom" or "deep knowledge". This makes me think of Iyengars words on how easily we can get distracted by exhibitionism or the more enjoyable sensations we discover on the path of yoga :-)
Iyengar writes, on this sutra, that we develop knowledge of the past and the future, the present is felt. This knowledge unfolds in a good (correct) practice and we are encourage to "intensify [our practice] with sustained faith and enthusiasm and to be indifferent to our achievements, so as to avoid deteriorating into affliction, fluctuation and self-gratification"
My guiding words this week; to meet change with faith (for me trust) and enthusiasm in my daily practice and in the yoga lesson.
I love that the sutras I read now is all about change, the year is moving towards a fictive end :-) and the darkness of winter is turning towards more light of spring these days, so nature unfolds change and I most certainly experience change in my life- in my family structure. It's very real to live in and most giving to work the sutras on!! Grateful jenni! This Sunday I want to do all the letting go exercises, I know - to prepare and let go of what we are prepared to not carry into the story of a new year :-)
namasté
jenni
Sunday, December 12, 2010
trusting the process
Sutra 3.15 “By changing the order or sequence of change, characteristics that are of one pattern can be modified to a different pattern” (Desikachar translation)
“Change has a sequence” (Desikachar)
“this sequence can be altered” (Desikachar)
… like changing the flow of a river in a valley.
Iyengar tells me that consciousness partly exists beyond time but change of consciousness exists in time and therefore; can be altered.
I quote a lot this time, but well… that’s just it :-)
“There is a logic to the involuntary spiritual journey, just as there is in the growth of a plant from seed, to stem, to bud, to flower, to fruit. The original, pure consciousness which we trace through Patanjali’s method is the seed of transformation in oneself. Our own self is the maker of our own spiritual destiny.”(Iyengar)
This is why yoga teachers should be properly trained :-) and this is why a daily practice matters even more when it is lead by competent teachers and this is why it is so important to listen to the heart and the body while doing daily practice. It effects our spiritual path :-) or consciousness and our way of life. I’m bringing my inner teacher to my practice today!!
The second thing I relate to here is my experience with change – one little change a day; like starting my day in prayer or ending the day in gratitude may seem small, but it makes a bigger difference in the thought-sea. Brushing the teethes, with the left hand (standing on one foot) or walking a new way to work, can make a transformation in consciousness. I trust the effect of small changes. I fought with sukhasana (swastika asana) I cried and I tried :-) no progress what so ever. But I met up in the asana for three months in a row (yes the 90 days daily try-out) and suddenly this summer at the Glenn Ceresoli retreat in Orvieto, I bitched to my teacher (big giving up – I can make it on my own), the next day when he was going to check up what my problem was – it was gone –haha how stupid and happy I felt at the same time!
And the problem has been removed ever since. To me this means, I keep doing my daily practice, sometime the results come in small sudden experiences along the road, sometime the change comes big-time-suddenly. What I know is that this change had a huge impact on my consciousness. Mostly I felt it clearly as a relief of pain/problem and relief from some blockings in consciousness. But there was also a change in consciousness, from not giving up just because the effect is not immediate, but trusting the process.
Namasté
Jenni
“Change has a sequence” (Desikachar)
“this sequence can be altered” (Desikachar)
… like changing the flow of a river in a valley.
Iyengar tells me that consciousness partly exists beyond time but change of consciousness exists in time and therefore; can be altered.
I quote a lot this time, but well… that’s just it :-)
“There is a logic to the involuntary spiritual journey, just as there is in the growth of a plant from seed, to stem, to bud, to flower, to fruit. The original, pure consciousness which we trace through Patanjali’s method is the seed of transformation in oneself. Our own self is the maker of our own spiritual destiny.”(Iyengar)
This is why yoga teachers should be properly trained :-) and this is why a daily practice matters even more when it is lead by competent teachers and this is why it is so important to listen to the heart and the body while doing daily practice. It effects our spiritual path :-) or consciousness and our way of life. I’m bringing my inner teacher to my practice today!!
The second thing I relate to here is my experience with change – one little change a day; like starting my day in prayer or ending the day in gratitude may seem small, but it makes a bigger difference in the thought-sea. Brushing the teethes, with the left hand (standing on one foot) or walking a new way to work, can make a transformation in consciousness. I trust the effect of small changes. I fought with sukhasana (swastika asana) I cried and I tried :-) no progress what so ever. But I met up in the asana for three months in a row (yes the 90 days daily try-out) and suddenly this summer at the Glenn Ceresoli retreat in Orvieto, I bitched to my teacher (big giving up – I can make it on my own), the next day when he was going to check up what my problem was – it was gone –haha how stupid and happy I felt at the same time!
And the problem has been removed ever since. To me this means, I keep doing my daily practice, sometime the results come in small sudden experiences along the road, sometime the change comes big-time-suddenly. What I know is that this change had a huge impact on my consciousness. Mostly I felt it clearly as a relief of pain/problem and relief from some blockings in consciousness. But there was also a change in consciousness, from not giving up just because the effect is not immediate, but trusting the process.
Namasté
Jenni
Saturday, December 04, 2010
essence and forms
3.14 "A substance contains all its characteristics, and depending on the particular form it takes, those characteristics conforming to that form will be apparent. But whatever the form, whatever the characteristics. Some have appeared in the past, some are currently apparent and others may reveal themselves in the future"
(Desikachar) and he writes that the sutras tells us that; "everything we perceive is fact not fiction. But these facts are subject to change."
It took me such long time to see that if I'm sad today this might not be the case tomorrow, if I'm sick today this might not be my condition tomorrow. Being sad or sick are true experiences but they are changing states or conditions and maybe not the best basis for choice... For most my life I based my choices on trying to become more safe, happy and healthy - these are good motives. But if the facts I interpret as stable reliable static facts are in essence changing I will get screwed in my search for joy and health. Actually I don't have a clue.
Having a daily practice gives me a new relationship to changing facts like "feel like doing the practice" or "getting something out of my practice" and "doing it tomorrow"... I know I don't have the longest practice but I'm given something steady through meeting up on my mat (and these 90 days on my chair), perspective. This perspective shows me that my "kick of doing it" might not always be there, if I always should feel like doing it, I would have stopped years ago, and never gained a steady practice. And if I didn't get a steady practice I would never have seen how many things change. And I'm given a miraculous "trust the process" and patience that has nothing to do with me and what I recognized as my characteristics.
I'm given the following parables, for example is the substance the same in dust, clay and the formed vase. I guess that the substance is the same in water, ice and steam... So do we have something significant, something essential that is us through childhood, youth and old age.
I relates this to my asana work, something I might have been able to do in my childhood or youth and something I might be able to enjoy and do in my old age. And than there is the form I unfold today. Deep in the center is the essence or substance that don't change into forms, or is the same in all these forms.
Desikachar have written a longer translation than Iyengar, but with my language difficulties it was more understandable. When I read the surrounding commentary I read the same message to me. So it's easy :-)
(Desikachar) and he writes that the sutras tells us that; "everything we perceive is fact not fiction. But these facts are subject to change."
It took me such long time to see that if I'm sad today this might not be the case tomorrow, if I'm sick today this might not be my condition tomorrow. Being sad or sick are true experiences but they are changing states or conditions and maybe not the best basis for choice... For most my life I based my choices on trying to become more safe, happy and healthy - these are good motives. But if the facts I interpret as stable reliable static facts are in essence changing I will get screwed in my search for joy and health. Actually I don't have a clue.
Having a daily practice gives me a new relationship to changing facts like "feel like doing the practice" or "getting something out of my practice" and "doing it tomorrow"... I know I don't have the longest practice but I'm given something steady through meeting up on my mat (and these 90 days on my chair), perspective. This perspective shows me that my "kick of doing it" might not always be there, if I always should feel like doing it, I would have stopped years ago, and never gained a steady practice. And if I didn't get a steady practice I would never have seen how many things change. And I'm given a miraculous "trust the process" and patience that has nothing to do with me and what I recognized as my characteristics.
I'm given the following parables, for example is the substance the same in dust, clay and the formed vase. I guess that the substance is the same in water, ice and steam... So do we have something significant, something essential that is us through childhood, youth and old age.
I relates this to my asana work, something I might have been able to do in my childhood or youth and something I might be able to enjoy and do in my old age. And than there is the form I unfold today. Deep in the center is the essence or substance that don't change into forms, or is the same in all these forms.
Desikachar have written a longer translation than Iyengar, but with my language difficulties it was more understandable. When I read the surrounding commentary I read the same message to me. So it's easy :-)
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