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Spring Cleaning (and Path of Sadhana)

For the past couple of weeks, I have been spending as much time as possible in the garden.  When it is too rainy or cold to be in the garden, I have been doing indoor spring cleaning.  As the days get noticeably brighter and longer, it is delightful to see the new growth in the garden and to polish my treasures and make room to use and enjoy what I have.  I’ve been noticing how the first major activities in the garden make a mess.  Inside, activities such as cleaning out the refrigerator and the closets also makes things seem messier before they they get cleaner.  I’ve persisted, though, and now the garden is teeming with visible new life, unencumbered by the detritus of dead growth on the perennials or spent annuals from last year.  With things I do not need given away or repurposed and things clean and repaired, I can more easily use and appreciate what I have in the house.  It seemed like quite a mess for a while, though, when I was taking things off of shelves and out of drawers and closets in preparation for cleaning.

There can be phases in our sadhana –both asana practice and meditation and related practices — where all the practice seems to be doing is bringing up old stuff.  It seems like we are more physically or emotionally challenged than we would have been if we weren’t practicing. The thought may cross our mind that we would be happier just going to the movies and going on an eating tour of Italy.

Although sometimes strong reactions can mean that a practice is not right for us (at a certain point in time or not at all — similar to a reaction to food), it can also mean that the practice is doing the equivalent of spring cleaning.  Part of sadhana is learning how to react in a more optimal way to what manifests and arises from our practice.  When a host of old memories or emotions arise or we press up against our limits by digging in deep physically to find where and how to rearrange our bones, muscles, sinews, and energy channels to clear an old injury, we have an opportunity to clear out and let go to make room for new growth.  We don’t have to shove the stuff back into our mind-body closet or leave it where it obstructs new growth.  The old patterns and memories come up in practice so we can either release them or change our relationship to them so they can become something that serves instead of weighing us down.

When I get into one of those messy spots, I remind myself how good I feel when I’ve done my spring cleaning, and I try to keep going forward, doing the best I can with the teachings I’ve been given.  I admit that it is easier to persist because I love the actual activity of the practices (though the ones I need to do most can be the ones that are not my favorite, but that’s a whole other train of thought).

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    Start with the Foundation (On and Off the Mat)

    John Friend tells us in teacher trainings that when we are observing students, start at the foundation.  In order to help a student have the highest, most joyous and expansive experience in a pose, the foundation must be secure, aligned, and basically in the correct form.  If the student does not already have a steady and aligned foundation, adjustments to other aspects of the pose will not well serve growth and understanding.  When we are practicing on our own, starting with the foundation is also critical.  If we do not make sure that we have the physical, energetic, and mental understanding of a pose, at best, we will have little appreciation for our practice and, at worst, risk injury.

    Off the mat, the principle of starting with the foundation is even more important.  If we do not teach all of our children basic reading, math, history, and civics, how can we have a functional democracy?  If a house does not have a sturdy, well-built foundation, what is the point in spending lots of money decorating it?  If we do not plant a seedling at a depth where it can be properly rooted and supported, how can it best flower and give fruit?  If we do not provide all with adequate shelter, feed ourselves in a way that fosters both the environment and natural health, build an infrastructure that makes drinking water and breathable air for all, and have proper respect for the process of dying, how much true health care can come from privatized insurance, however regulated?

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    Should I Be In Alignment or Should I Relax Completely? (and Namah Shivayah)

    For the first few years I was teaching, one season a year, I would have as my overall session theme the Anusara invocation (for the words written out, click on “invocation” in the menu bar above).  In so doing, I invited myself and others to contemplate at the heart level the meaning of each word, of why we were making the invocation, of how the invocation might inform not only our practice, but how we bring our practice off the mat and into our daily lives.  Each time I chant the invocation–and it has been hundreds of times now over the years I have been studying, practicing, and teaching Anusara yoga–I seek to invoke into my practice the deepest qualities of the heart that it represents.

    Over the winter break, when I was preparing for this session, the invocation called to me.  I decided it was time to make it as a specific offering again.  Last week and this week, including in the restorative workshop offered at Willow Street Yoga last Saturday, I have been exploring namah shivayah from the first line.  Namah–which has the same verbal origins at the English word “name”–means to bow, to honor, to name.  It forms the basis of the greeting namaste–with the light in me, I bow to the light in you.  Sivayah here is our siva nature.  It is variously the light within, auspiciousness, spirit, divine nature, elemental goodness.

    When I was practicing in preparation for teaching the week’s classes and the restorative workshop and contemplating (practicing bhavana on) namah shivayah, I thought about a question I often get when I teach restoratives:  “should I be maintaining the alignment principles or should I be relaxing completely?”  When I get the question phrased this way, I look the student straight in the eye and respond, “yes.”  I get a quizzical look; how could the answer be “yes” to an “either or” question?  The answer is “yes” because in each pose, we are seeking to embody the fullest expression of namah shivayah. Taking the time to make sure to be in alignment when setting up for a pose, moving into a pose, reaching the pinnacle of a pose, and then moving out of or dissolving a pose, is out of loving respect for your body and the energy that courses through your body.  We seek to be fully in alignment in all stages of each pose, not only to minimize the likelihood of being in pain or getting or aggravating an injury and to increase the likelihood of healing any existing injuries and expanding our capacity to feel free in our bodies, but also out of a profound respect and honor for the self, the teachings, and the practice.

    Sometimes people think that focusing on getting the alignment just right is fussy or rigid and the antithesis of relaxation.  In the case of restoratives especially, everyone coming to the practice wants to be at peace and feel free of effort.  In the hunger to get to a place of relaxation, some hurry into the pose without honoring the alignment.  Oftentimes, it is the hurry to relax and the loss of attention to the details of alignment (of both the mind-body and the props) that leads to pain or discomfort in a pose that is meant to be held for a long time, as are restoratives.  When a student tells me that they are in pain in a particular posture, I invite the student to back off, set up the pose again, and far more often than not, all discomfort disappears, and the student is able to move into a blissful place.  The student then experiences for herself how much the alignment enables the surrender to the exquisite opening to siva and the blissful attributes of siva (satcitananda).

    One of the reasons I find restoratives to be such a powerful practice is because they require such focused attention on alignment to enable full relaxation.  As such, they are a great way to understand the need for the perfect and simultaneous balance of effort (tapas) and surrender (ishvara pranadhana).  So the answer is “yes;” the answer is “nama shivayah.”  In everything we do, in every aspect of our practice on and off the mat, we want to be consciously in alignment.  We want to use all the knowledge that has been imparted by our teachers and experienced in our own practice as a way of honoring and naming and helping to enable an unceasing, simultaneous, and full surrender to our own siva nature.

One Comment

  1. The creative process was once described to me the same way. It was told to me that it seems for a time that as we work steadily we are only stuck in neutral, dredging up the old. But what we are actually doing is making steady progress towards the new growth.

    It’s only when that growth is in flower that we recognize what we were doing all along.

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