What Causes Suffering?
Part Three

Elizabeth Knowledge , , , , ,

Letting GoIt is hard to give up a dream. But that is what my husband and I had to do. It started with our visits to Santa Fe, New Mexico. We enjoyed the landscape, the climate, the ambiance and everything about it. We decided to move there. It even became more of an obsession once our good friends moved there. We even had the house designed for the property we wanted, which would have made us neighbors of our friends. But it all fell through when we saw the cost and the reality that retirement was still a way off. Two more pieces of property became possibilities and both of those fell through for various reasons.

The dream was out of our reach. We had to let it go, and it was painful.

Describing the causes of suffering, the Yoga Sutra identifies raga as the desire to re-experience a pleasurable experience. The desire can be as simple as wanting a cup of coffee or as complex as an obsession with a relationship. Or it can be a house situated in a place to which many positive, pleasurable experiences are attached.

If we feel pain and discomfort when we cannot fulfill a desire, that is a sure sign that we are experiencing raga. It comes about because we have formed an attachment as a result of our previous enjoyable experiences. We want to re-experience the pleasure.
In our case, the underlying belief was that our house in Santa Fe would allow us to enjoy every day the pleasure we had experienced in our visits. Of course, had we moved, we would soon have had to face the reality that we wouldn’t be living in the pleasure zone constantly. Sometimes getting what we desire can cause suffering as well when the past pleasurable experience diminishes. Think about the experience of someone addicted to alcohol or drugs.

While we most often think of attachment in relation to material things – food, sex, honors, drugs, achievement, travel, relationships – it can also be in relation to the spiritual as well. Imagine someone so attached to the teachings of a guru that he leaves his family and his job to live on an ashram.

A problem with living in a state of raga is that takes away our ability to experience things as they are. We don’t live in the present because the desire that is created is foremost in our mind. In my mind, my life would begin when we bought our house in Santa Fe and moved. Until then, my life was on hold.

Something shifted, however. I accepted that I was not going to be moving, and I would have to build a life where I am now. That shift created detachment from the dream of a life in Santa Fe.

The Yoga Sutra suggests we practice kriya yoga to deal with any of the klesas or afflictions, such as raga. Kriya yoga offers tools to help us move toward positive change, and in doing so our attachment or raga diminishes. We will explore the concept of kriya yoga in a later post. In the meantime, notice if any excessive attachments cause you discomfort or pain.

 

What Causes Suffering?
Part Two

Elizabeth Knowledge , , , ,

Empty roadCheck out last week’s blog –
What Causes Suffering? pt.1

This morning as I dressed to meet my friend for coffee, my husband plugged in the vacuum and started vacuuming the upstairs rugs. “Lucky,” so many of my friends would say. Instead of feeling lucky, however, I felt guilty.

“I will do that,” I told him. “You don’t have to.”
“When will you have time?” he responded. “I don’t mind.”

I realized he was right, but even as I sit and write this, I still feel disappointed I had not taken care of the vacuuming, especially as my husband does many chores to maintain our home.

The unease I feel comes from two sources. The first, the comparisons I make with other women who are far more attentive housekeepers than I. They maintain homes appearing orderly, vacuumed, and elegantly decorated. While my unease as a housekeeper does not qualify as “suffering,” my thinking leads me to feel “inadequate” when the subject of housekeeping comes up. I start to think about the bathroom needing cleaning, the rug needing vacuuming, or the cobwebs to be dusted from the top kitchen shelf.

But, on the positive side, I am able to recognize my thinking and assumptions as avidya (lack of understanding, misapprehension), and specifically as that branch of avidya called asmita. Asmita or ego can also be described as “I-am-ness.” When asmita rules the mind we have a distorted view of ourselves. We think we are better than others or not as good – superior or inferior, both of which are avidya.

In our own lives, each of us has a set of descriptions we use when asked about our background. “I am a mother.” “I am a doctor.” “I am a yoga student.” “I am a diabetic.” “I am a Methodist.” “I am an American.” “I am a homeless person.” “I am a wife, a husband, a child, a father, a teacher, a heart patient, a loser, a success” and on and on. This is “I-am-ness.”

These identities we take on are what our minds tells us we are, or what we are taught we are. We identify with what each of these means to us. And because there are values assigned to identities within our culture, labels of superior and inferior may be assigned to individuals either by others or themselves.

That was the second source of my unease when my husband plugged in the vacuum. “Wife” is an identity I take on. Because of my upbringing, there are certain standards I associate with it, like “wife does vacuuming.”

At the core of the problem of “I-am-ness” is this: When we believe these identities constitute who we are, we are blind to our higher consciousness, known as purusa. This higher consciousness, the unchanging light of awareness, lies within each one of us. There is no superior or inferior. But when our “I-am-ness” gets in the way, it blocks our ability to recognize who we truly are and, instead, leads us down another road to suffering.

 

What Causes Suffering?
Part One

Elizabeth Knowledge , , , ,

Dark windowCorrect perception characterizes the state of yoga. We see a situation clearly; we base a decision on our perception; we act on the decision, and things go well. Without correct perception, we have no clarity. A decision is then based upon misunderstanding, and when we act based upon misunderstanding, things do not go well. Suffering then results for us and perhaps others.

We saw President Bush make a decision based upon incorrect understanding when invading Iraq in 2003. He based the decision on inaccurate reports that Iraq possessed weapons of mass destruction. The resulting devastation and chaos military action caused much suffering to many people – suffering that continues to this day.

How many times in our own lives have we made a decision based upon incorrect understanding? How many times have we correctly understood a situation but failed to act, even though to do so would have been beneficial?

Patanjali, author of the Yoga Sutra, identifies the incorrect perception or misapprehension characterizing both of these situations as avidya – the absence of the inner light of knowledge or wisdom. It is the most important of the five klesas or afflictions that cause us suffering. And, it is also the source of the other four klesas.

Where does avidya come from? In our lives we develop habits of acting and perception that come from our upbringing, environment, experiences, and culture. The habits of action and perception become deeply rooted so we are often unconscious of them – they are called samskara.

Imagine looking through a window onto a city street. A window so dirty we can’t see clearly what is happening is like our vision when these habits of perception or avidya veil our ability to see clearly. Yet, without the light of awareness we make decisions and take actions based upon our clouded vision. And, if we are not aware of this veil, we continue to make decisions and to act based upon misapprehension and wonder why things are going wrong. Why are we suffering?

Bernard Bouanchaud, in his commentary on the Yoga Sutra, explains that the klesas are the causes of “self-induced suffering.” He goes on to say: “The suffering that comes from oneself…is the only cause of suffering on which we can take direct action.” For we cannot eliminate suffering caused by others, and we cannot eliminate suffering caused by natural disasters. By “cleaning” our distorted perceptions from the window through which we view the world, we can reduce our own suffering and the ill-conceived actions that may cause suffering to others. Next week we will continue to examine the next of the klesas – asmita, ego or “I-amness.” In the meantime, become aware of your decisions and why you make them. Notice if you are feel uneasy or unsure as you do make them and act. Consider if you may perceive, decide, and act out of habit. Observe the results of your decisions and actions. Try writing your observations in a journal.

Check out What Causes Suffering? pt.2
 

Accentuate the Positive

Elizabeth Health, Knowledge , , ,

Accentuate the PositiveAutumn marks the transition to longer hours of darkness. While many of us welcome the beauty and cooling temperatures of the season, many start to anticipate, with some anxiety and dread, cold, snow, and barren landscapes.

Yoga teachings tell us that “everything changes” – everything that is part of the material world – seasons, weather, the phases of the moon, the habits of animals, friends, our bodies. Even though we recognize this, we often greet change with resistance, especially if we like things the way they are. Let’s face it. If cold weather means our joints ache or the increased hours of darkness leave us depressed, embracing the seasonal changes marking winter’s approach is difficult. Yet, hanging on to the way things are in the face of change inevitably causes anxiety and pain, as we no longer live in the moment but in anticipation of what suffering may come.

Yoga also teaches that while change comes, a place within each one us exists that is unchanging, eternal, and it is called purusa. We can think of purusa as our inner light. When we are able to recognize and identify with purusa as that which is truly who we are, our perception clears and our decisions tend to have positive results. We can experience peace and joy in the face of our ever-changing life and circumstances.

For most of us, however, life fills with tasks, 24/7 news, on-line social connections and activities, advertising telling us what we need and how to live. All of this can fill our minds and engage our emotions in not so pleasant or helpful ways. The concept vrttis in the Yoga Sutra refers to the activity and fluctuations of our mind and our emotions. When the mind fluctuates from the ever-growing “to do” list, to worries about our children, life situation or what is happening on the other side of the world, vrttis with negative effects dominate. We feel overwhelmed, confused, or out of balance. Decisions we make when in that state may be based on faulty understanding and lead to painful consequences.

When the activity of the vrttis so mires the mind, our identity is not with purusa, but rather with what constantly changes around us. A veil covers our inner light.

So how can we deal these negative vrttis in our lives as the realities of our lives involve taking care of ourselves, caring for others, working, being informed, suffering losses, participating in the society in which we live?

“Accentuate the positive” is a simplistic yet realistic and yogic answer. Yoga is not just stretching our limbs. Yoga seeks to move the activity of mind/emotions – the vrttis – in a positive direction. Suppose, for example, we decide to consciously practice the recommended ethical practices of the yamas – compassion, truthfulness, moderation, not stealing, non-hoarding. Living in an ethical and conscious way connects us to positive thoughts and values and causes the negative vrttis to diminish as the positive grows.

The Yoga Sutra offers wisdom to help us better understand ourselves and live with greater awareness, harmony, and joy. I invite you to return to the Yoga 4 Healthful Living Blog as we continue to explore these teachings and relate them to our lives.

 

Breath of Life – Pranayama

Elizabeth Health, Knowledge , ,

Pranayama blog imagePranayama is the conscious regulation of the breath. Considered one of the most powerful tools to purify and discipline the body and mind, it is a subtle practice. To benefit, a practitioner should be knowledgeable in the application of pranayama as its misuse can create harm. That is why pranayama should be learned with the guidance of teacher skilled in its practice.

Why do pranayama?

The practice of asana or postures in yoga help to remove obstacles, restrictions, or tensions in the body. Pranayama helps remove the obstacles, restrictions, or tension in the mind. The work with the breath is also the most important part of moving the body in asana practice.

As we pay attention to the breath, we notice how the breath also reflects the state of the mind. Notice your breath when you are nervous or anxious. It will feel shorter, faster, more shallow. Notice your breath when you feel calm and peaceful. You will see it, too, is calmer, longer, deeper.

Likewise, we can affect the mind by changing our breathing pattern to help feel calmer or more alert. If I am feeling anxious and do a few postures with the breath, and then do a pranayama practice in which my exhale is twice as long as my inhale and use a throat-sounding breath, I will likely feel more calm. If I am feeling sleepy or dull and must take a test, and perform a few postures with the breath. and then do a pranayama practice in which I hold my breath, 2, 3, then 4 seconds after inhale, keeping my exhale the same length as the inhale, I will likely feel more alert as I take my test. But these are just examples to help you see how pranayama can affect how we feel. We have many possible pranayama practices, each with their potential effects depending upon the person and the context.

As you can probably imagine, pranayama requires complete attention. Because pranayama requires so much focus, it helps train the mind for meditation. We can’t be thinking about lunch or work or a disagreement with a friend and do the pranayama practice. Pranayama prepares the mind for moving within, away from the focus on what is around us in our lives and toward our inner life. And, in that way, pranayama helps move us toward yoga. For the goal of yoga is connection. And, not just to mind and body. But beyond to what is most profound and subtle, to what is deep within us – to that place of such clarity that is pure light and peace.

 

Here Comes the Sun

Elizabeth Knowledge, Mantras , , , ,

Horizon imageVisualization can be a powerful tool of yoga, especially when the visualization focuses on an object in nature. One of the most revered objects of visualization and meditation in yoga is the sun.

It is no wonder. The sun is the source of life. All that grows is sunlight transformed. The sun warms the earth, the air, the water and provides light. The light of the sun in yoga is also associated with the qualities of clarity, healing, protection, courage, and health. When we link to the light of the sun in our practice, we may grow in that quality we desire in our life.

If a student comes to a yoga teacher needing more clarity on her life path, the teacher might suggest a practice that incorporates both a visualization and a mantra or chant focusing on sunlight. The practice then would incorporate “sight,” and sound, all with the intention of linking to the clarity the light of the sun brings.

Mantra, like visualization, is another powerful tool of yoga. The translation for mantra is “that which protects.” A mantra focusing on sunlight can help the student move toward clarity not only because of the word or words, but also because of the vibrational quality of the letters of Sanskrit. It is believed the Sanskrit language has the ability to touch and affect our entire system.

The bija mantra or seed sounds of the sun is a powerful mantra connected to the sun. The bija mantra is a relatively simple series of seven syllables in Sanskrit that denote the colors of the light of the sun: red, orange, yellow, green, blue, and violet.

It is even possible to use the bija mantra with the sun salutation or other postures, which can intensify their effect. You can imagine how the layers of movement, sound, and visualization can focus the mind, and, if practiced over time with consistency, could help bring greater clarity to the student.

I know because I have worked with such practices myself and found they helped me to achieve greater clarity, courage, and healing.

Bija mantra:
Bija Mantra
 
You can hear the bija mantra by clicking below:

Discovery Yoga and Yoga 4 Wise Women often include visualization and chant. If you would like to explore these tools check the class calendar or contact me to schedule a private session.

 

Seeing

Elizabeth Advice, Knowledge , , , , ,

Tomato Horn Worm LarveToday at my family’s Labor Day picnic, my niece, an avid gardener, showed me a tomato-devouring hornworm. Bright green, about three inches long, and fat from having feasted on my brother-in-laws tomato plant. He was big enough to see even the detail of his mouth and the aphids that had taken up residence as parasites. I loved seeing him in all his brilliant green detail even while hoping my tomatoes would escape his attentions.

Last May I read Annie Dillard’s Pilgrim at Tinker Creek. What struck me most in Dillard’s memoir was her attention to observing. Noticing. Seeing. She loved paying attention to the small things – observing insects, frogs, tadpoles, minnows. She loved the detail as it required being present, fully, to even notice this glut of life.

Sometimes this idea of seeing comes up for me in ways I don’t expect. In the spring I take my bonzais to a workshop at Nature’s Way. I admit to being a fearful pruner, a hesitant shaper, always afraid I will make a mess of my trees. This spring my patient bonsai teacher placed my oldest juniper on a counter about eight feet from where we stood and instructed – look at the tree. Where is the front? Where are the blocks of growth? What is the deeper shape of the tree to be revealed? That is what guides the scissors. Seeing.

In the spring I was struggling with the details of proper pronunciation of Sanskrit and the rhythm of Vedic chants I am studying. I called one of the teachers to ask for help. She went over three chants with me and told me to work only on those. As I followed her instruction, I saw more deeply into the letters and their pronunciation, recognized syllables and how they built the lines with their rhythm. The more I explored the same chants, the more I discovered, not just about them, but about chanting, and about myself, as I noticed my reactions. Focusing on less, more was revealed. And I saw it.

Often, though, I am not really seeing because I am taken up with speculating, or worrying. I imagine how a new class might turn out or anguish over whether a granddaughter will like a birthday present. When I am so caught up with these thoughts, I am not present. I am not seeing, let alone seeing deeply. The beauty of yoga practice is the awareness it brings so I recognize where my mind is loitering and choose to let go of the fruitless wanderings.

You may not be interested in the details of insect anatomy or bonsais or Vedic chant, but I think all of us seek to live fully, which requires being present to see the world in which we live. As we learn to be present in our yoga practice, we become aware when our mind wanders, as well. Then we can bring ourselves back to the moment. Present, we have the chance to see, to notice, to observe the hornworm and our heartbeat, the tree shape and our suffering, the rhythm of the chant and the ones we love trying to garner our attention for just a minute. Yoga practice gives us the foundation and practices to live fully.

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