In BKS Iyengar's book Light on Yoga, he highlights four different types of pupils or aspirants: 1) mrdu (feeble), 2) madhyama (average) 3) adhimātra (superior) and 4) adhimātratama (the supreme one). The supreme ones, of course, gain the most freedom and union with the "source". They are able to transcend the shackles of the ego, desires, and expectations of the manifest world and live a life of love, moderation, and humility. Iyengar explains:
I don't want to short change Iyengar's message on the role of a real Guru (and remember from my last article gu=darkness ru=light - so Guru lights the dark areas for the aspirant). The Guru inspires us to maintain abhyasa (constant and determined practice) and vairagya (freedom from desires) so that we can create the foundation of a calm and tranquil mind needed for our growth and evolution. A Guru has deep significance in Yoga, because someone who has reached true Guru status is free from ego drives, so is unequivocally devoted to our growth and isn't in it for the "fame or gain". In turn, the student must have confidence, devotion, and love for the Guru. The student must believe in the guidance provided.
It is this idea of "belief" on which I want to concentrate. I'm going to tangent off subject to make a point that belief creates a powerful energetic exchange. Much of our world is created on beliefs. Belief that our currency has a particular value. Belief in the medical testimony of wellness as a result of a series of specific diagnostic procedures and/or prescriptions. Belief in the Scientific Method of query, observation, hypothesis, prediction, testing, and analysis.
Over the last several years, belief has created much controversy as our blind faith in certain institutions has duped us --sometimes out of our life savings. It has come under scrutiny as well in scientific experiments with what has become known as the Observer Effect. It has been an ongoing question (for some) as to whether the experimenter has any influence on the outcome of an experiment. It was most publicized on the Double Slit Experiment where depending on the experiment set up a photon behaved like a particle or a wave. (Click on experiment but also see New Scientist article and search others)
The result in my eyes has been that we've had to be a lot more discerning. Steve Jacobson, a teacher of Philosophy at Georgia State University and of Yoga at Stillwater Yoga in Atlanta has delved into the concept of belief in regards to the Ancient Indian Theories. He tackles the subject of rational belief much better than I ever could in a chapter he wrote for the book, Yoga - Philosophy for Everyone: Bending Mind & Body, edited by Liz Stillwaggon Swan. In Chapter 5, entitled "Standing on your head, seeing things right side up," Steve sets up vivid examples of scales of rational belief that (as a quick broad statement) run the gamut of people who would be considered scientifically illiterate to those with highly specialized scientific expertise. He explores the question of whether it is reasonable to believe in Ancient Indian Theories when there are clearly superior theories in science. I encourage you to read it and decide for yourself what is reasonable for you and don't stop there. Keep searching.
As I've explained, our world is dependent on our having certain beliefs. There are benefits and pitfalls, so we must be discriminating. However, it has been my personal experience in the whelm of learning that when I believe in something wholeheartedly for the time that I am learning it, I gain much more. I feel when we believe in our teachers, if only for that hour and a half in class, we create a solid space for new learning and growth. Iyengar explains that when the student has faith in the teacher and teacher has faith in the student the senses are more alert, the concentration more absorbed, the actions are more focused. So learning takes place faster. Iyengar tells the story of two students: Indra and Virochana. Indra, the king of the Gods, and Virochana, a demon prince both went to a spiritual teacher Brahmā to learn about the Supreme Self. Both were in the same space, listening to the same words, but Indra obtained enlightenment, and Virochana did not. Indra developed and evolved with intellectual humility, his memory sharpened with every lesson - all due to his devotion to the subject and belief in his teacher. Virochana stayed in his intellectual pride. He wanted the knowledge so he could pontificate, impress, and gain power. His memory was limited by his intellect. Even though he was an intellectual giant, he gained nothing from his lessons. He felt it condescending to listen to Brahmā, so he left a doubter and no brighter.
You may be thinking, 'That's all well and good, but what if one of my teachers tells me to do it this way and another says something totally different. How do I know which is the right way? What is the truth?' Did you ever consider that the truth is still unfolding for you? The little I know about BKS Iyengar, I've come to truly admire how his articulation of a particular pose changes as his experience of it evolves through his personal practice and teaching. Therefore, what may be emphasized one year, may be totally different from the next. However, if we were lucky enough to be there for both years (and I hope to one day), we'd have the benefit of comparison - the benefit of evaluating how both articulations bring more intelligence, more stability, and more depth to the pose. Remember from my last article the goal of Iyengar teachers is to help us find Sthira Sukham Āsanam (Sutra 11:47, sweet, stable comfortable yoga pose within a vibration of oneness), so that Prayatna śaithila ananta samāpattibhām (Sutra 11:48, the effort to perform the pose becomes effortless), which will help us experience Tatah dvandva ānabhighātah (Sutra 11:49 a place where the dualities of the pose (or life) cease to disturb or constrain us). Our devotion to the variety of articulations provided by our teachers of any particular pose brings us closer and closer to attaining the benefits outlined in these three Sutras.
As a student of yoga or anything for that matter, we may not ever be able to be the adhimātratama or supreme student as defined by Iyengar. We most likely will teeter from the mrdu to the madhyama and maybe by some miracle get a glimpse of being a adhimātra. However, if we strive to be that supreme student and believe for the duration of our class in what is being taught, our belief will give us the energy to devote ourselves wholeheartedly to what we are learning. When we walk out the door, we can have our doubts (doubts are good in my book, they make you explore and dig deeper) we can do our own homework, and study what we've learned on our own time, so we can see what the truth is for ourselves.
Again, don't take my word for it. Try it for yourself. Whatever you need to learn, believe in what is being taught for the moment. You may be amazed at how much more you'll get out of your classes, books, or other resources; and even more amazed at how fast your body and mind evolve as you discover your new truths for yourself.
Namaste.
"Love begets courage, moderation creates abundance, and humility generates power. Courage without love is brutish. Abundance without moderation leads to over-indulgence and decay. Power without humility breeds arrogance and tyranny."The mrdu seems to be a seeker who is more apt to find fault with the Guru [for purposes here insert teacher, guide, books and other resources of learning] and thus use that as excuse for their lack of enthusiasm. The character, speech, and action of the mrdu is harsh, weak, and unconscious. It takes years for this seeker to root themselves in the practice enough to bear fruit. The madhyama seems to be of more even temperament and engaged in the practice enough to bear the hardships inherent in it, while striving to work steadily, speak gently, and moderate all behaviors. Madhyama is able to devote themselves and ultimately become absorbed in the practice much sooner than the mrdu. In my understanding of what I am reading in Light on Yoga, what differentiates the average student or madhyama from the superior seeker or adhimātra is not only their mastery of character, speech, and action; but also their belief in the Guru [again for purposes here insert teacher, books and other resources of learning on subject]. What differentiates the superior seeker from a supreme one or adhimātratama is their mastery of all the adhimātra has mastered, along with the mastery of the skills as outlined in the Eight Limbs of Yoga, which ultimately create much goodness, skill, and enthusiasm, as well as control of mind and freedom from fear. The idea being the more skilled you are at being a student the faster you reach enlightenment or freedom.
I don't want to short change Iyengar's message on the role of a real Guru (and remember from my last article gu=darkness ru=light - so Guru lights the dark areas for the aspirant). The Guru inspires us to maintain abhyasa (constant and determined practice) and vairagya (freedom from desires) so that we can create the foundation of a calm and tranquil mind needed for our growth and evolution. A Guru has deep significance in Yoga, because someone who has reached true Guru status is free from ego drives, so is unequivocally devoted to our growth and isn't in it for the "fame or gain". In turn, the student must have confidence, devotion, and love for the Guru. The student must believe in the guidance provided.
It is this idea of "belief" on which I want to concentrate. I'm going to tangent off subject to make a point that belief creates a powerful energetic exchange. Much of our world is created on beliefs. Belief that our currency has a particular value. Belief in the medical testimony of wellness as a result of a series of specific diagnostic procedures and/or prescriptions. Belief in the Scientific Method of query, observation, hypothesis, prediction, testing, and analysis.
Over the last several years, belief has created much controversy as our blind faith in certain institutions has duped us --sometimes out of our life savings. It has come under scrutiny as well in scientific experiments with what has become known as the Observer Effect. It has been an ongoing question (for some) as to whether the experimenter has any influence on the outcome of an experiment. It was most publicized on the Double Slit Experiment where depending on the experiment set up a photon behaved like a particle or a wave. (Click on experiment but also see New Scientist article and search others)
The result in my eyes has been that we've had to be a lot more discerning. Steve Jacobson, a teacher of Philosophy at Georgia State University and of Yoga at Stillwater Yoga in Atlanta has delved into the concept of belief in regards to the Ancient Indian Theories. He tackles the subject of rational belief much better than I ever could in a chapter he wrote for the book, Yoga - Philosophy for Everyone: Bending Mind & Body, edited by Liz Stillwaggon Swan. In Chapter 5, entitled "Standing on your head, seeing things right side up," Steve sets up vivid examples of scales of rational belief that (as a quick broad statement) run the gamut of people who would be considered scientifically illiterate to those with highly specialized scientific expertise. He explores the question of whether it is reasonable to believe in Ancient Indian Theories when there are clearly superior theories in science. I encourage you to read it and decide for yourself what is reasonable for you and don't stop there. Keep searching.
As I've explained, our world is dependent on our having certain beliefs. There are benefits and pitfalls, so we must be discriminating. However, it has been my personal experience in the whelm of learning that when I believe in something wholeheartedly for the time that I am learning it, I gain much more. I feel when we believe in our teachers, if only for that hour and a half in class, we create a solid space for new learning and growth. Iyengar explains that when the student has faith in the teacher and teacher has faith in the student the senses are more alert, the concentration more absorbed, the actions are more focused. So learning takes place faster. Iyengar tells the story of two students: Indra and Virochana. Indra, the king of the Gods, and Virochana, a demon prince both went to a spiritual teacher Brahmā to learn about the Supreme Self. Both were in the same space, listening to the same words, but Indra obtained enlightenment, and Virochana did not. Indra developed and evolved with intellectual humility, his memory sharpened with every lesson - all due to his devotion to the subject and belief in his teacher. Virochana stayed in his intellectual pride. He wanted the knowledge so he could pontificate, impress, and gain power. His memory was limited by his intellect. Even though he was an intellectual giant, he gained nothing from his lessons. He felt it condescending to listen to Brahmā, so he left a doubter and no brighter.
You may be thinking, 'That's all well and good, but what if one of my teachers tells me to do it this way and another says something totally different. How do I know which is the right way? What is the truth?' Did you ever consider that the truth is still unfolding for you? The little I know about BKS Iyengar, I've come to truly admire how his articulation of a particular pose changes as his experience of it evolves through his personal practice and teaching. Therefore, what may be emphasized one year, may be totally different from the next. However, if we were lucky enough to be there for both years (and I hope to one day), we'd have the benefit of comparison - the benefit of evaluating how both articulations bring more intelligence, more stability, and more depth to the pose. Remember from my last article the goal of Iyengar teachers is to help us find Sthira Sukham Āsanam (Sutra 11:47, sweet, stable comfortable yoga pose within a vibration of oneness), so that Prayatna śaithila ananta samāpattibhām (Sutra 11:48, the effort to perform the pose becomes effortless), which will help us experience Tatah dvandva ānabhighātah (Sutra 11:49 a place where the dualities of the pose (or life) cease to disturb or constrain us). Our devotion to the variety of articulations provided by our teachers of any particular pose brings us closer and closer to attaining the benefits outlined in these three Sutras.
As a student of yoga or anything for that matter, we may not ever be able to be the adhimātratama or supreme student as defined by Iyengar. We most likely will teeter from the mrdu to the madhyama and maybe by some miracle get a glimpse of being a adhimātra. However, if we strive to be that supreme student and believe for the duration of our class in what is being taught, our belief will give us the energy to devote ourselves wholeheartedly to what we are learning. When we walk out the door, we can have our doubts (doubts are good in my book, they make you explore and dig deeper) we can do our own homework, and study what we've learned on our own time, so we can see what the truth is for ourselves.
Again, don't take my word for it. Try it for yourself. Whatever you need to learn, believe in what is being taught for the moment. You may be amazed at how much more you'll get out of your classes, books, or other resources; and even more amazed at how fast your body and mind evolve as you discover your new truths for yourself.
Namaste.
No comments:
Post a Comment