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The Danger in Taking Instructions Out of Context (and Satcitananda)

Those of you who are regular readers may sometimes wonder why this blog, which purports to be about yoga, only on the rarest of occasions goes into any detail about the physical alignment principles for asana.  I just received a comment on a post that I wrote several months ago that reminded me of my conviction that the optimal place to discuss and practice physical alignment principles is in class.  This conviction is not because there isn’t value in reading about the alignment principles–I look at the Anusara Teacher Training Manual on a regular basis–but because it is critical to understand the bigger picture, to have a loving eye on the alignment, and the opportunity to ask questions right away, which we can only get when we practice with a teacher.   In this instance, the commenter said in response to a post in which I had indicated that “thighs out” was shorthand for part of inner spiral that she had heard that “thighs out” in the common Anusara alignment instruction “shins in, thighs out” was just hitting the thighs apart and was something separate from inner spiral.  Would I mind clarifying.

I found the comment timely as I was recently at a workshop where the teacher had noted the injuries that can flow from overdoing an isolated action that is intended to describe one part of an element of the basic principles of alignment (in that case “taking the armpit back.”)  I agreed with the teacher that just jamming the armpits back can stress the shoulder and limit freedom if it is done in isolation and as the first action in a movement involving the shoulder girdle.  It can be an incredibly helpful alignment instruction, though, if the students recognize (as reminded by the teacher) that we don’t take the armbone back without first opening to grace, including softening and expanding and making the “inner body bright” and also practicing the movement in a way that recognizes the point of the instruction is to encourage students to integrate the head of the armbone into the shoulder socket by means of muscular energy.

Like taking the armbone or armpit back, I do not believe that taking the thighs apart should ever be treated as an isolated point of alignment.  It should only be done in proper sequence and in proportionate action to the amount the yogi is able to work the other principles.  “Shins in” should not be done without first opening to grace, including softening, expanding, listening to the body, and establishing a good foundation.  It is also only one of the three aspects of muscular energy.  “Shins in” is just one way a teacher might tell students to apply the principle of hugging to the midline, but the student should not neglect hugging the muscles to the bone or drawing energy from the periphery to the focal point of the pose just because the teacher only cued “shins in, thighs out.”  After all, there are only so many words that can be said in a single class and only so much on which we can focus at a time, but that does not mean we should be neglecting the basics as we seek to become more refined in our practice.  Just as “shins in” is only part of muscular energy, the companion shorthand instruction “thighs out,” emphasizes just one aspect of inner spiral — that which serves to broaden the broaden the pelvic floor by means of the movement of the thigh bones.  That does not mean that it is independent of the other aspects of inner spiral–spiraling inward and expansively from the feet upwards and taking the thighs back, both of which sequentially come before the “apart.”

Wow.  For those of you who read this for the gardening or cooking or to enjoy the photographs, this level of detail might seem mind-numbing.   Part of the danger of getting into the weeds in writing about alignment is just that.  Not only is it distancing, but it gets educated readers into a space of debating the finer points and wondering whether things have been said just right.  It becomes far to easy to lose sight of the point of yoga in the first place, which is to bring us joy on and off the mat.  Remembering the intention to cultivate joy (ananda) when we are practicing actually physically protects us from getting in trouble by over-efforting with regard to one small aspect of alignment.  When we are (sat)  consciously (cit) in the moment with an intention to cultivate bliss, then we are much less likely to do any physical action so hard or so precisely that we forget the big picture and how the principle or the pose fits in with the overall flow and alignment principles and do more harm than good.

 

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    Kate Swift, Inherent Sexism in Language, and the Bhagavad Gita

    When I read Kate Swift’s obituary yesterday, it lead me to think more deeply about a recent conversation I had about the Bhagavad Gita.  The Bhagavad Gita, not surprisingly, is required reading for most yoga teachers.  It is an integral part of the history and philosophy of yoga thought and practice.  It is, though, about a battle in the middle of war, in a time and place where a woman’s highest and best (and arguably only role in life) is to be obedient first to parents and then to husband.  Purity, obedience, and beauty (as decided by society) are the great virtues of women.  As a dialogue between a male warrior (Arjuna) and a male incarnation of the deity (Krishna), all of the spiritual and social teachings are presented in terms of men and males, right down to the pronouns.  The translation that was being discussed was that by Juan Mascaro.  As a mid-twentieth century translation by a Spaniard at Cambridge University who has lectured on “Literary and Spiritual Values in the Authorized Version of the Bible,” the translation no doubt perpetuates (without any specific or willful intention to do so) the inherent sexism that is also found in the English language and in the Bible and its notion of God.

    The question raised was how a book that perpetuates sexist stereotypes could be required reading to be a yoga teacher.  (See my previous blog entry on how we, as yoga teachers, can rely on a book that is primarily about war.)  How would it read, it was suggested, if all the pronouns in the Gita were changed from he to she?  The person raising the question said that making this change made the spiritual guidance more accessible to her.  For me, shifting the pronouns from male to female does not address the challenge because I do not believe in spirit that can be given gender.  I read the Gita and other yoga texts in two ways:  (1) as historical and literary/philosophical documents that are products of the author’s time and place in history; and (2) as a source of universal human truths.  The Gita, as a dialogue between a warrior and a male avatar of “God,” does not have much place in the ideals I hold dear.  Neither the caste system nor the roles for women espoused in the text support my own beliefs about equality, justice, fairness, or love.  The extraordinary teachings of yoga, though, transcend the history out of which they arose.  To do justice to the yoga texts — and not just the yoga texts, but the great teachings and texts that are an integral part of our social fabric — we must both recognize their historical context and be open to learning what has transcended history and cultural boundaries to make them living words.

    In attempting to make the shift to a modern interpretation that allows for “feminism,” I know many who try to address some of the challenge for modern readers by saying that we all have characteristics of the masculine and the feminine, and so we can read the guidance in the texts as being valid for both sexes.  The problem I have with that is Kate Swift’s point.  If we label various personality traits and characteristics as being elementally male or female, we are still perpetuating sexism through linguistic bias.  It is not enough for me to make the warrior female and allow her “male” characteristics.  What I think is that all human characteristics are gender neutral.  If the teachings are not to be biased when we as teachers transmit our reflections on the texts to our students (after recognizing how history has done it), then we need to say that all people can be assertive or passive, strong or sweet, rigorous or soft, etc, but not just say that some are masculine and some are feminine and that in having all of these traits to some degree, we are showing that we are both god and goddess, masculine and feminine.

    Or we could just not do any labeling at all, instead concentrating on the truly universal yoga teachings of right action, selfless service, and deep abiding love–none of which have anything to do with gender.

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    Web Version of E-Newsletter “New Year’s Greeting”

    Dear Friends,

    The changing of the calendar gives us a wonderful opportunity to reflect on the past year and think of how we might wish to grow or shift to best serve ourselves and others in the coming year.  2010 was such a difficult year for so many, with suffering of a magnitude of which I can hardly conceive, even though I have had my own struggles.

    In the midst of the challenges we are facing globally, societally, and locally, 2010 was a good year for me, although it had some partings and disappointments that were painful.  With all the challenges and suffering of so many, I am especially conscious of how fortunate I am.  John Friend, at the weekend workshop in Bryn Athyn, reminded us that with the privilege of having the material, physical, and intellectual well-being to be able to study and practice hatha yoga as we do, comes the responsibility to serve, to share in the best way we can and to seek to illuminate not only our inner world, but the world around us.

    In 2010, most important of what filled my year was that I deepened and committed further to my studies of meditation and tantric yoga philosophy with Paul Muller-Ortega.  I have been invigorated by my continuing studies with John Friend and other senior Anusara yoga teachers.  I am almost overwhelmed by how much joy I get from practicing and studying and the community of fellow practitioners and look forward to going deeper and sharing my explorations in 2011.

    Three new things that were not part of my formal yoga practice brought great joy into my year, and I am sure, in the years to come.  The magnificent and enormous middle-aged cats, Uma and Sully, who moved into my house on an emergency fostering basis, quickly became permanent inmates and  unceasingly offer entertainment and comfort.  I had a solar array installed on my roof, which was an inspiring way to see technology in a positive light.  I look forward, as the days start lengthening, to watching the electric meter run backwards. Most recently, I was led to the DC Contact Improv Jam, which I am finding just wonderful.  I am sure the delight of dancing and the freedom and play of contact improv will shift my own practice and expand the offerings for class.

    What I have learned during my time practicing is that when I am sick or injured or feeling excessively challenged my practice supports me and helps me remember what is good and nourishing and sweet.  When I am feeling exuberently full of life then my practice just expands the joy.  Most of the time it is somewhere in between.  With the expansion of my own studying and practice, I will be teaching a little less and, in my offerings at Willow Street, emphasizing healing, nurturing, and a sweet opening to supportive shifts; all are welcome both to the Gentle/Therapeutics Saturday noon-time class (registration preferred, but drop-ins always welcome) and to one or all of the restorative workshops that will be held the last Saturday of January, February, and March.  The William Penn House class is as all levels an embrace and invitation  as you need it to be for your support and delight–from chair yoga to drop backs, depending on your practice and the day. Drop in any week; no advance notice required.

    Proceeds from the house classes will continue to go 100% to environmental causes in 2011.  In March, I will again be offering at Willow Street, “Yoga for Gardeners,” with my profits going to benefit the Youth Garden at the National Arboretum.  And if you are ever looking to browse for used books — or looking for a good place to donate some of your own — please visit the Lantern Bookshop in Georgetown, where I have been volunteering one Sunday a month for 15 years or so.

    Whether 2010 was a more a year of challenges or joy and expansion, I wish you the best in 2011 and hope to see you soon, sharing in the joy and support of the yoga.

    Peace and light,

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