in the flow of Shakti

I am so grateful for my continued ability to follow my passion, my interest in yoga and my spiritual union with god. Since I began my love affair with yoga six years ago I have faced personal, internal, external, and spiritual challenges as well as put a lot of time, money and dedication into this ancient practice. Standing where I am today, I think back to the person I was when I did my first downward facing dog pose I am shocked at how different my life is on so many aspects Now the relationship I have with myself is of compassion, acceptance and understanding. The relationships I have with others are more meaningful and genuine. The relationship I have with the world around me and the way I step into the current of life/grace is one hundred percent different. Because of my yoga and studentship I am continuing learn how to align and flow with the sweet flow of Shakti through life’s ups and downs.

my summary of THE YOGA SUTRAS OF PATANJALI

(I wrote this paper for my immersion part 3)

The Yoga Sutra of Patanjali is based off of Classical Yoga, which is dualistic. We see this dualism in almost every sutra, where Patanjali makes a sharp distinction between Purusha (Self or Spirit) and Prakriti (non-self or matter). Classical Yoga holds that two totally distinct realities exist. One is Purusha the Self, and then separate from that Sprit, there is Prakriti, the non-self, the gross material. Patanjali believes there is no connection, linkage or interaction between Purusha and Prakriti (dual). Although Purusha and Prakriti are not connected, they do depend on each other. Without Purusha there could be no Prakriti, and without Prakriti there could be no Purusha (2:23). Classical yoga believes that humans suffer because they are ignorant to dualism, to the fact that there is both Purusha and Prakriti. Instead of realizing this dualism they falsely identify Purusha (Spirit, Self) with Prakriti (non-self, matter, materialism). Classical yoga says in order to reach liberation (mukti) we must distinguish between the two. We must believe in dualism and we need to realize that there is a Self (Purusha), and at the same time there is a non-self (Prakriti). Patanjali is telling us in The Yoga Sutras that we need to learn how to nirodhah (restrain) our Prakritic nature so we may be absorbed in Spirit (Book 1). Patanjali then goes on and tells us what practices will help us do that (book 2), he says through this practice we may receive supernatural abilities (Book 3) and then we will experience absoluteness, and unlimitedness (Book 4).

It has been really interesting for me to go back to The Sutras after getting so interested in non-dual philosophy. I have read this book many times over the past 5 years, but this time as I read it I tried to see how I could translate the sutras into a more non-dual teaching. I have included my thoughts in parenthesizes on how I think tantra would explain them. However I might be completely wrong in my translation. :)

Book one, Samadhi Pada: a Portion on Contemplation. In the first book of The Yoga Sutras Patanjali talks about the process of separating our identity from our thoughts. We should concentrate and absorb our self into the Spirit (Purusha) instead of mis-identifying with our Prakritic self. The first sutra says “atha yoganusasanam” Now! The teaching/ instruction/ exposition is offered. I really like how he uses the word atha, now. He tells us that the practice of yoga is happening now, in this moment. In this book he talks about learning how to control the mind. In 1:2, Patanjali says that the minds natural state is peaceful but the chitta vritti “the modifications of the mind-stuff” or thoughts disturb that peace. If we could learn how to control the mind though nirodhah (restraints) we would experience this peaceful state. (The tantra side would say instead of restraining the mind, go into the mind and figure out how to appropriately use it in an effective way, so we may align with Grace.) He continues to say only when the chitta vritti, the modifications of the mind-stuff is nirodhah, restrained is it possible to rest in our True Self, and that at all other times when our mind isn’t still we are falsely identifying with our material nature.

Patanjali explains the different kinds of vritti which are either painful or not painful and that we can control the mind through non-attachment (1:12). (The tantra side would say we can align with the mind through appropriate attachment.) Patanjali says that you need to be continuous and steadfast in your practice of non-attachment (or appropriate attachment). Patanjali says if we can detach from the mind and its personal desires completely we will then experience a reflection of Purusha. Since Patanjali believes in dualism, then we are Prakriti and are completely separate from Purusha we can only ever experience the reflection of Purusha, but even the reflection of Purusha is peaceful and is much better than our Prakritic nature.

Patanjali talks about sraddha (faith) and vigor to restrain the mind stuff so we may experience the spirit. (The tantra side would say it is all one, we are part of that one. Through vigor and faith we can use our freedom and choose to align our heart with grace.) Patanjali explains the final stage of yoga, Samadhi and the different kinds of Samadhi. He believes that Isvara is the highest Purusha and we should surrender to this Supreme God, Isvara pranidhanam. (The tantra side would say this is opening to grace, surrendering to this one big intrinsically good divine energy, and that we in no way separate from this Isvara.)

Patanjali talks about obstacles and explains the different ways to concentrate and the different things to contemplate on to prevent these obstacles and to retain steadiness of the mind. I like the positivity of 1:33, “By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and disregard toward the wicked, the mind-stuff retains its undisturbed calmness” (Sri Swami Satchidananda). Patanjali talks about contemplation on visoka va jyotismati an ever blissful light within (1:36). I remember reading this sutras after I had fallen in love with Anusara and this totally reminded me of the last lines two lines in the Anusara invocation, “Nisprapancaya Shantaya Niralambaya Tejase”. I researched this to see if they had the same or similar meaning, and that is when I learned just how different this dual classical yoga is from the non-dual tantra philosophy that I have been learning about through Anusara. In 1:36, Patanjali is saying that this inner light is separate from us and that we need to move past the body, that the body isn’t a gift it is a hindrance and we need to step over our Prakritic nature so we may be absorbed in this light. The invocation is saying we are that divine goodness and that we are always full of peace. This body is a gift and we should celebrate our embodied freedom.

Book two: Sadhana Pada, The Portion on practice. In this book, Patanjali explains how to attain the goal of Samadhi. This book explains the mind, suffering, and how to live a yoga lifestyle (classical yoga, renunciant). Patanjali explains the three paths of practice that The Bhagavad Gita teaches. Patanjali says we can use our Body/Karma/Action, our Mind/Jnana/Alignment, and our Heart/Bhakti/attitude. “The practical means of attaining higher consciousness consists of three components: self-discipline and purification [Karma], self-study [Jnana], and devotion to the Lord [Bhakti]” (2:1 Mukunda Stiles). He then talks about the 5 kleshas or obstacles that cause suffering including: ignorance, egoism, attachment, hatred, and fear of death (1:3-9) and explains that these obstacles are caused by the ego. (The tantra side would say that the ego isn’t all bad because it allows us to make chooses and allows us to express our freedom).

In 2:29, Patanjali outlines the eight limb path which is made up of yama (the don’ts), niyamas (the do’s), asana (postures), pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation), and Samadhi (contemplation). Ever since I first read The Sutras I loved the yama’s (non-violence, truthfulness, non stealing, creative use of sexual energy, and non selfishness) and the niyamas (cleanliness, contentment, spiritual discipline, self study, and surrender to grace). I try very hard to follow and align these ethical rules in my life.

One of my favorite sutras is when Patanjali describes the third limb (asana) of the eight fold path, sthira sukham asanam (2:46), “asana is a steady, comfortable posture” (Sri Swami Satchidananda). However, I like to look at this sutra a little deeper. Asanam means posture or seat. It is the seat or position you take on or off your yoga mat. This position requires two aspects sthira and sukham. Sthira means strength, stability, and effort, and sukham meaning a sense of comfort, ease, and delight. It is this dynamic balance that brings harmony to our life. Just like how we need a dynamic balance between muscular energy (sthira) and organic energy (sukham) to bring harmony in our body. I used to really use this teaching in my asana practice, and I still do but currently I am finding a lot of strength from this sutra off the mat.

Third Book, Vibhuti Pada: The Portion on Supernatural Abilities and Gifts. This book focuses on the supernatural abilities (siddhis) gained from the practice of samyama. However, Patanjali makes sure to warn us that these powers are not the goal of yoga, they are the by-products (3:38). Patanjali starts this book by explaining the last three limbs of the eight limbed path including concentration, meditation, and contemplation. He says the practice of all three of these on one object is call samyama, and that through the practice of samyama we may receive these powers (3:4). Patanjali talks about many ways to use samyama, and ends this book by saying through the practice of samyama we can purify our mind and when the “mind becomes equal in purity with the Transcendental Self, then absolute freedom, arises” (Mukunda Stiles).

Book four, Kaivalya Pada: The Portion on Absolute Freedom. In this last book Patanjali talks about the forces of nature (gunas) and how to move past the limitations of time and space. He explains that yoga’s goal is a continuously unfolding process of self-knowledge and that this will lead to moksha, liberation. This reminds me of the reasons we practice yoga chit ananda, to know more and to be happy. Patanjali talks about what happens while you are absorbed in Samadhi. In this absolute state of freedom you stop accumulating karma (4:6) and through Samadhi all afflictions and karmas cease (4:30). Patanjali says when you see the duality between the Prakriti and Purusha, “the distinction between the mind and the Atman, thoughts of mind as the Atman ceases forever” (2:25 Sri Swami Satchidananda). (I think tantra would say that when you realize you are part of the one divine energy you are aligning with grace). Patanjali ends this book by saying absolute freedom is the result of “the power of pure consciousness becomes established in it own essential nature” (4:34 Mukunda Stiles).

The story of Virabhadra...with a new lesson...Be fiernce and unite with your heart

The story of virabhadra.what serves you? I love myths. I love how every can teach so many lessons. Every time you return to them even if it is a story you have heard one hundred times before you will learn something new, gain a new insight, be inspired in a new way. This time I thought about how this story reminds us of Anusara "flowing with the heart". I was thinking about the story of Virabhadra the other day. The fierce warrior whom our poses virabhadrasana (warrior) 1, 2, and 3 are named after.

(I posted a blog very similar to this story so if you read it before you can move toward the bottom and read about a different way at looking at this same story :))

Once upon a time in the celestial realms lived a young man, Lord Shiva, and a young woman, Sati (also thought of as Shakti). Shiva and Sati fell madly in love and were wed. Unfortunately their story did not end here. For Sati was the daughter of King Daksha, who never approved of his daughter marrying a dreaded hair yogi who danced, sang, and consumed intoxicants. To show his disapproval, Daksha through a huge party, inviting everyone in the universe except for Shiva and Sati. Sati heard about the lavish party that her father was throwing as a way to punish her and her new husband, Lord Shiva. Annoyed, she begged Shiva to go with her to the party in spite of her father’s wishes. As the wise Lord of Consciousness Shiva replied; “why go, were we are not invited?” Sati disagreed and decided to go alone.

When she arrived her father jokingly announced that she must have come to her senses and left her husband. Sati whom was not amused defended Shiva, even pointing out his divineness, his oneness with nature, his steady unchanging firmness, and his supreme consciousness. She realized her father would never understand so she announced “since you have given me this body I no longer wish to be associated with it!” Determined she took her seat on the floor in the middle of the party and closed her eyes. She visualized Shiva and then through pranayama (breathing techniques) and other yogic exercises she cultivated her Agni (internal fire). Moments later she burst into flames, leaving the body her father had given her!

Out of devastation and grief of Sati’s fiery death, Shiva enraged tore out his hair (or a dread lock depending on which ancient text) throwing it to the ground. From this hair he created the fiercest warrior, which he named Virabhadra. Vira is the Sanskrit word meaning hero and bhadra means friend. I like to think of Virabhadra as faithful servers of Shiva. Shiva instructed Virabhadra to go to the party and seek revenge for Sati’s death.

The actions that Virabhadra took that night in battle are what inspired the asana poses we have come to know as virabradhasana 1, 2, and 3:

Virabhadrasana 1: Virabhadra entered the party by breaking through the ground as he rose from within the earth clasping a sword in each hand.
Virabhadrasana 2: Moments later he spotted Daksha from across the room.
Virabhadrasana 3: Lastly he beheads Daksha.

So that is the story… And every time I think about it a different aspect, a different teaching sticks out to me. I wrote a blog about this story and the ego http://authenticselfyoga.blogspot.com/2010/02/story-of-virabhadra-fierce-warrior.html. In that blog I talk about viewing Daksha as the ego, so Virabhadra is beheading our own ego in service of Shiva, our consciousness. However since writing this blog I have been studying a lot of tantra (Shiva-Shakti and Rajanaka). In this tantra view we don’t believe the ego is nessisaraly a bad thing. The ego is what makes the choices for the I. When I first came across this I idea I was so confused. For so long I have been trying to get rid of my ego. And yes the ego is bad when it makes me coincident, arrogant, cocky….But the ego is also that part of me that chooses to practice yoga, eat healthy, study tantra, meditate, and be kind... The ego in its essence represents the freedom of our life. The freedom what makes life so beautiful. So in tantra we don’t want to behead our ego. Does this make sense?

As I thought about this a different teaching came to mind. I thought about how Shiva represents our Consciousness and the Self while Sati (Shakti) represents the heart and the creative expression of the divine. Their marriage represents the union and experience of the heart, bliss and freedom with the Self. When Shiva and Shakti are united we can experience Param-Shiva the singular Supreme Spirit. Daksha can be viewed as whatever is not serving this union of the self (Shiva) and the heart (Shakti). When we move toward this Supreme Spirit we experience the “Essential Attributes of the Absolute” including: absolute Goodness, Being, Consciousness, Bliss (Sat-chit-ananda), pulsation, self-awareness, ultimate freedom (Svatantrya) and perfect fullness (Purnatva). Daksha represents the “stuff” that stands in our way, prevents us, or pulls us out of our connection with the heart, and the creative freedom of life. Whatever stops you from connecting to the bliss (ananda) that is part of our being (anamaya kosha).

This myth can inspire us to be fierce like the Virabhadra in serves of our Self, encouraging us to “behead” or remove whatever is not serving us in our life. Whatever is stopping us from being more heart centered, and more blissful. I love this. We can then take this view and apply it to each version of virabhadrasana:

Virabhadrasana 1: when he is breaking through the ground. This can represent us showing up for our self. Deciding and acknowledging that there is work to be done so we may connect more fully with our heart. This is the first step. It is empowering it takes strength and dedication, like the strength to break up from the earth.

Virabhadrasana 2: when he is setting his sight on Daksha. This is us looking. It is us being present in our life and seeing what is pulling us out or preventing from experiencing the “Attributes of the Absolute”, from being happy, from being connected to the heart. Maybe this is fear, anger, sadness, insecurity; maybe it is bad friends, drinking, gambling, sex…. Not only do we need to show up (virabhadrasana 1), but we need to dive into our self and see what needs to be “beheaded”.

Virabhadrasana 3: when he is beheading Daksha. This is doing the work. We have showed up (in virabhadrasana 1), we have looked and been present with our self (in virabhadrasana 2), and now we need to do the work, we need to implement changes and behead what is stopping us from being heart centered. Part of this phase is to continuing to show up (virabhadrasana 1 and virabhadrasana 2). It is continuing to practice, continuing to look at our self. A great Sanskrit term for this is Abhyasa.

“Abhyasa is the best term that encapsulates this concept. It's showing up, over and over, for a long period of time with a devoted heart. The word abhyasa means: "a continuous endeavor; constant practice; repetition; exercise; exertion."” (Maria Cristina)

So...as we practice can we show up for our self, look with in and see what is holding us back, and then have the strength to do something about it, and continue this process over and over and over! This is hard work, which is way we can be inspired by this fierce warrior Virabhadra who serves us (Shiva) so we may unite with our heart and creative freedom (Shakti).