Hypothesis: the body is a giver, the mind is a taker

Breaking from somewhat chronological order, these notes are more recent, from fall 2014.

It is a hypothesis that I need to remember to experiment with: that I can experience more calm an fulfillment from focus on the body instead of the mind.

For most of my life I have focused on pleasing my brain, or whatever part of mentality iyengar would call it.  It’s a part of the brain that wants to be entertained, occupied, interested, fulfilled.  
To the extent that I have taken care of my body it was in service of this mind.  Doing yoga because it will calm the mind and make my ego feel better about th  body and moreover because it is interesting and fulfilling and entertaining.

But perhaps this in is not my best ally.  Perhaps my body is,  perhaps this is what yoga is telling us and this is what Buddha and thich mean about stopping thinking and being HOME in the breath and the body.  

Today during yoga I found it so comforting to just do it for the love of my body itself.  The Body really can comfort me and of course can give suffering.  But the  body is a giver either way.  The mind is a taker.  It says entertain me. The body says feel me.  Be me.  

Lately my focus on what gives me comfort and makes me feel at ease has focused on being with others and loving them.  But I can at least get some of that just from loving my own body.


Inswar or Ishvar: A Monolithic “God” in Hinduism?

As discussed here, Ishwar-Pranidhan is the last of the Niyamas, and is often translated to mean ‘surrender to god.’  When I first encountered this, I thought it strange to refer to a single “God” in a tradition rooted in Hinduism.  I cobbled together some definitions in my notes on the subject from 2007 – not sure where I copied these from:

Isvara (Sanskrit) (from the verbal root is to rule, be master):

Lord; the supreme self or hierarch of any universe, large or small, likewise the divine spirit in man. Also a title for many gods in the Hindu pantheon, such as Vishnu and Siva.

In the Bhagavad-Gita Isvara is that which “dwelleth in the heart of every creature” and which “causeth all things and creatures to revolve mounted upon the universal wheel of time” (chs 43; 6l). It is the essence of the spiritual monad in any individualized evolving being, the spiritual root, the god within, and the source of the spiritual and vital streams in any being which bring about its unfolding in evolution and its peregrinations through the fields of experience.

Equivalent to the Father in Heaven of Jesus, and hence the source of the inner Christos or Buddha. Thus in one sense it is the individualized dhyani-buddha of every being.

Yamas and Niyamas

As usual, Iyengar explains it best in the Tree of Yoga:

The first level of yoga consists of what can be called dos and don’ts. Niyama tells us what we should do for the good of the individual and society, and yama tells us what to avoid doing because it would be harmful to the individual and to society. These are ethical disciplines which have existed in the human race in all places from time immemorial. Yama and niyama  are traditional whether in the civilisations of the East or the West, the North or the South.

(at 6)

The sages of old, who experienced the sight of the soul, discovered its seed in yoga.  This seed has eight segments which as the tree grows give rise to the eight limbs of yoga.

The root of the tree is yama, which comprises the five principles of ahimsa (non-violence), satya (truthfulness), asteya (freedom from avarice), brahmacharya (control of sensual pleasure) and aparigraha (freedom from covetousness and possession beyond one’s needs).

Then comes the trunk, which is compared to the principles of niyama (Observances). These are sauch (cleanliness). santosha (contentment), tapas (effort), svadhyaya (self-study) and Isvara pranidhana (self surrender).

(at 7-8)

I have read literally dozens of slightly differing interpretations of these ethical precepts- the 10 commandments of yoga – and if you click on the tags for each of them you will find discussion relating to each of the yamas and niyamas.  But here are a few quick notes that may give extra context to the brief descriptions above:

Asteya – above Iyengar says this is freedom from avarice.  It is often translated as non-stealing.

Bramacharya – In the passage above Iyengar calls this “control of sensual pleasure,” but it is often translated as continence or sexual continence or even a celibacy.  In particular, Gandhi wrote extensively about his own practice of brhamacharya, which he meant to mean complete celibacy.  But as Iyengar points out in Light on Life, it cannot mean complete celibacy as so many of the primary sages of yoga were married and had children.

Aparigraha – Although I think the definition above covers it I think it’s useful to add that aparigraha includes moderation in consumption.

Svadhyaya – I have seen this interpreted to include study of yoga texts and spiritual texts.  These can be considered self-study but it’s important to understand this does not mean solely introspective contemplation.

Isvara prahidhana or “Ishwar-Pranidhan” – often translated as “surrender to god.”  In fact, “Isvar” or “Ishvar” means something like “God.”  But in my own practice I have come to understand that for me, surrender to god and self-surrender — or surrender of the ego — are the same thing.  More on that topic here.

Experiment result: Asana is not enough!

Following my initial successes practicing yoga daily and becoming mindful about my consumption, I had been feeling the most confident and happy in years in the fall of 2007.  But it all kind of fell apart in December and January: I was still doing yoga asanas and pranayama every morning started regularly feeling angry and upset, gained 10 lbs, and got sick for the first time in over a year.

Part of this was situational stress caused by a private medical issue in my family.  But I noticed something else: I had stopped focusing on pracicing the yamas and niyamas.  Once I started that practice again, my mood and my health drastically improved.

So this was a simple experiment that taught be that simply doing pranayama and asana is not enough to make me healthy and happy.  I absolutely have to work on nonviolence, compassion, continence and moderation as well – all of the yamas and niyamas.

February 2008 – travel is great for mindfulness


In 2008 I took a 3-day weekend motorcycle trip by myself to Joshua Tree and the Salton Sea in California.  The picture above is not me, but it’s what I felt like the first night, driving in a light snow, having not realized that the high desert in winter is not great with a bike.

While going on my motorcycle weekend I had momentary glimpses of that great feeling I always have when starting on a long trip away from regular life — the same feeling I used to have when riding in the back of my parents’ car at night on a really long drive.

And I realized that what’s so great about that feeling is that it is pure mindfulness.

What I’m feeling is that it is totally pointless to plan anything for the future, because I’m just going to wait until I get there and all the other necessary planning is done — and it’s totally pointless to ruminate about my home life, because I’m leaving it behind me for at least a while — so the only thing there is left to think about is this precise moment.

It’s funny because I didn’t realize before how much being in the moment is associated with being carefree.  And really, purely happy.

The trick is to identify and remember that feeling, so as to bring it more into my regular life.