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Attention and Awareness

The act of attention involves bringing together the energetic resources of the mind all to a single point (ekagrata) so that there is attention towards one particular thing. There is no doubt that such an anchoring of the mind in one place, brings clarity of perception and clairvoyance. Patanjali calls this Dharana. However, when there is cognizance of the “whole” and not just one part, we call it awareness. Patanjali calls this Dhyana. 

Dhyana is the unbroken flow of cognition leading to Samadhi, the awareness of the whole. Sages have used the metaphor of pouring oil from one container to the other as opposed to pouring water. The word cognition means the mental action or process of acquiring knowledge and understanding through thought, experience, and the senses. In everyday external life, the senses are used for bhoga, consumption of experiences. In dhyana, the senses are used for Apavarga, that is for in-tuition, education and self-knowledge freedom. The choice always exists as to how and why we use the senses.

Attention and awareness are very difficult to bring into simultaneous action. That is to say, when there is attention, we lose the awareness of the whole or of the larger picture, and vice versa. If one is asked to keep the attention on the shoulder blades for example, the mind loses awareness of the rest of the body. And when there is awareness and widening of the inner vision, the attention is lost at the shoulder blades. Similarly when we are aware of the unity of life in this universe, we tend to forget our responsibilities in this world. When we are trying to fulfil our worldly responsibilities we tend to forget the unity of life. Attention is the vertical movement of the inner intelligence, whereas awareness is the horizontal movement of the inner intelligence. Attention is personal transformation, whereas awareness is social transformation through relationships. When these two movements get synergised and synthesised, there is total action, bringing the experience and feeling of samadhi. Patanjali calls this synthesis as Samyama.

Sutra reference

देशबन्धश्चित्तस्य धारणा॥१॥

deśa-bandhaścittasya-dhārana 3.1 

The anchoring of the mind in one place is dharana. 3.1 

* * *

तत्र प्रत्ययैकतानता ध्यानम्॥२॥

tatra-pratyayaikatānata-dhyānam 3.2

Dhyana is the unbroken flow of cognition from the mind. 3.2

* * *

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥

Tadeva-arthamātra-nirbhāsam-svarūpa-shūnyamiva-samādhiḥ 3.3

Samadhi is when that dhyana shines forth as the mind loses its grip on its own projected images and only the object being observed remains. 3.3

* * *

त्रयमेकत्र संयमः॥४॥

trayamekatra-saṃyamaḥ 3.4

The synthesis of these three is Samyama. 3.4

* * *

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥

prakāśa-kriyā-sthiti-śīlaṃ bhūta-indriya-ātmakaṃ bhoga-apavarga-arthaṃ dṛśyam 2.18

The knowable or the seen consists of the 5 elements (prithvi, apa, tejo, vayu, akasha) and the 5 senses (rupa, rasa, sabda, gandha, sparsha) and is of the nature of light (sattva), activity (rajas) and inertia (tamas). Its purpose is to give sensual-experience and liberation. 2.18

Basic anatomical words used in class (part 1)

Guruji B.K.S. Iyengar was creative when it came to using the anatomical words. Yet his creativity was only to bring more precision in his teaching. He would take one single part of the foot, and then break it into several little parts, and ask the students to spread their awareness in those areas. Head of the heel, neck of the heel, body of the heel, foot of the heel, outer heel, inner heel and the back of the heel. There have been moments when he has called the heel “the moon”. We can however begin with these basic anatomical parts which if one familiarises oneself with, one finds it easier to follow the instructions.

We have dealt in this part with 10 parts in the anterior body and 7 parts in the posterior body.

Anterior body: clavicles, top chest, armpit chest, sternum, front ribs, floating ribs, hip, groin, pubis, inner groin…

Posterior body: trapezius, shoulder blades, back ribs, spine, sacrum, tail-bone, sitting bones…

Sequence for the health of the respiratory system

This sequence is given by Lois Steinberg. For the detailed version, please click here.

The following sequence maintains a healthy respiratory system, which in turn provides a healthy circulatory, nervous, digestive, lymphatic and immune systems. However, it is very important to understand that it is not the sequence per say that brings health. It depends really on one’s regularity and depth in practice. It takes several years to understand and realise the meaning of health and then experience it. So when a sequence is suggested please know that it all depends on how each posture is done, with what understanding, how many years of practice you have, your level of practice, and what is your state of mind and nervous system. Health requires a total shift in perception and way of living, and is not acquired with money or at a pharmacy. 

This may also be practiced when the respiratory system is compromised due, for example, to the Covid-19 virus. If the symptoms are severe, practitioners should only practice poses 1 to 6. 

Inversions are essential to us practitioners. “They promote circulation and benefit all the body’s systems, especially the lymphatic system.” says Senior Iyengar Yoga teacher Dr. Lois Steinberg. “In general, the lymphatic system rids the body of toxins and waste, and it transports infection-attacking white blood cells to where they are needed. When the system is compromised, it can result in glandular swelling, inflammation in the arms and legs, recurring infections, and an otherwise weakened immune system. Inversions reduce inflammation and help to keep the system moving. The organs of the lymphatic system are the thymus, spleen, and lymph nodes. The thymus is a primary lymphoid organ and is in the upper front part of the chest directly behind the sternum and between the lungs. T cells mature in the thymus and these are critical to fight foreign invaders. The spleen sits to the left of the upper abdomen. It recycles old red blood cells and stores platelets and white blood cells. The white blood cells defend and protect the body against infectious disease. The lymph nodes are found throughout the body and are important for the proper functioning of the immune system. They are particularly concentrated in the neck, arm pits, the upper thighs and groin, the abdomen, and between the lungs. In advanced cases, Covid-19 settles in the upper and then the lower respiratory system and mucus builds up in the lungs. If you are experiencing a cough and mucus buildup, pranayama is contraindicated. It should be avoided until the mucus dries up and you have recovered.” 

Brain fatigue sequence

Disclaimer: This sequence is for advanced practitioners. Please note that this is how Guruji B.K.S. Iyengar practiced this sequence. You don’t have to stay in the poses for the indicated duration: you should remain in each asana for as long as you feel comfortable. So please adjust this sequence to your level and capabilities, and practice only the poses that you already know.

  1. Prasarita Padottanasana (head supported) 10 minutes
  2. Uttanasana (head supported) 10 minutes
  3. Adho Mukha Svanasana (head supported) 5 minutes
  4. Sirsasana 25 minutes
  5. (Parsva Sirsasana) 2 minutes
  6. (Parivrtta Eka Padasana) 2 minutes
  7. (Parsva Virasana legs) 2 minutes
  8. Supta Virasana 10 minutes
  9. Viparita Dandasana on chair 10 minutes
  10. Chair Sarvangasana 10 minutes
  11. Chair supported Halasana 10 minutes
  12. Adho Mukha Svanasana 5 minutes
  13. Prasarita Padottanasana 5 minutes
  14. Uttanasana 5 minutes
  15. Tadasana 5 minutes

How to bring the fruits of Yoga to your children?

Children are very susceptible to energies, since they do not have a carapace between “the other and the me” which is usually only enforced by ego, the seeking of identity and individuality. 

Very young children don’t need asanas upto the age of 7 or 8 years of age. Yet yoga can touch them. If we want yoga and its fruits to touch our children, the work lies first in ourselves, the kind of relationship we have with parenthood, how we perceive children, how we make ourselves available to understand what they are going through. This education can only come through self-knowledge and sustained care and nourishment to all our other relationships that we live in our everyday lives which gives birth to empathy and compassion. Compassion is not about feeling bad for the other. It means to know “why I suffer”.

A bad behaviour is only an expression of a bad feeling. You may very well have the intention of nothing but helping your child, but she or he may not be able to recognise this. If you struggle with your child to help them physically or emotionally (helping them find compassion, love and confidence) and they are reacting in a way that is making the situation very difficult (which happens even with adults) or when you are trying to teach them something and they are not receptive, and if the overall feeling within you is frustration, then there is a high possibility that the child is manifesting a lack of trust (not necessarily towards you, rather they have a difficulty in being trusting, which is letting go and flowing), a lack of communication, and a feeling of not being understood. When we reprimand a “bad behaviour”, it does not address the root of the problem, but can actually increase the problem.

Trying to correct your child when she or he is in a reactive state ( that is being bombarded by thoughts which are nothing but neurological movements) or what I usually call reactions in the form of mental diarrhea, comes at a cost of taking connection and confidence away from them. Nobody likes to feel misunderstood and that is the same for children. 

It is not their behaviour that needs changing, it is the feeling that drives behaviour. This is how yoga works on those who practice it too. We are not trying to become “good people” by following certain rules given by some religious authority. When the inside is attended, understood and cared for, it can be at ease. The inner experience of life changes. This changes behaviour. 

When we shift our attention to address and understand the feeling that causes a behaviour then something quite magical happens. Your mind becomes calmer, your energies become calmer, your heart rate becomes slower. The child, having no barriers directly perceives this rock solid stable consciousness that you embody, in which there is not an ounce of frustration and violence. But this work is from moment to moment, and nobody is saying it is easy. Watching the breath, feeling the hardness in our brain, letting go of the tightness of our facial muscles, the frowning and letting go of our attachment to our preconceived ideas of what “should be”, are all part of the daily work and this is Yoga. So the child herself and her mind become calmer. They perceive you. They perceive the situation differently too. They trust.

Lowered thinking levels (citta vrtti nirodhah as Sage Patañjali calls it) means more perceptivity and receptivity. This makes living together and learning easier, as a calm mind can learn and absorb better than a confused, frustrated, argumentative, afraid or self-defensive mind. Again, this is not only true for children, but also for adults. Most adults have been through several heartbreaks, have seen deaths of loved ones, or have had traumatic experiences from childhood hidden in their consciousness which in yoga we call samskāras. They have neither been taught what to do with these emotions, nor have they been taught how to deal with them. We learn to deal with emotions usually like our parents dealt with emotions, which is transmitted quite early in life. These samskaras if unattended make a strong hold in our consciousness and alter our vision of the world, making it out to be a place to struggle, fight and survive. As much as the struggle for survival is the reality of many people, this is a consequence of and further cause for more violence and abuse. If we constantly live in fear, we block the flow of life within. We become “half-alive” and hence are obsessed and attached to everything that brings some pleasure or helps us escape this “terrible thing called life” through drugs, alcohol and even relationships. 

Yoga has to first help us to tell the child within, that he can let go and trust, be vulnerable and yet be firm and solid at the same time. When we trust, our child will trust. 

The delight is when you have dealt with your child in this way, because you have understood yourself, there is naturally a deeper connection and trust within you, and this will help your child and you to navigate all the myriad ups and downs of life and death. This is how yoga has to spread in this world, in the form of self-awareness altering relationships, and not as a propaganda of schools of thoughts and techniques.