WEEKS THREE & FOUR SEQUENCE

     Scheduled to take place on Sundays, June 1 and 8
     Sanskrit names are in bold.
     (English names are in parentheses.)
     [Numbers in brackets correspond with illustrations.]
     Poses with an * are new to the sequence.

Utthita Trikonasana (Extended Triangle pose) [4 and 5]

Utthita Parsvakonasana (Extended Side-angle pose) [8 and 9]

Virabhadrasana I (Warrior pose first variation) [12 through 14]

Virabhadrasana II (Warrior pose second variation) [15]

*Parivrtta Trikonasana (Revolved Triangle pose) [6 and 7]

Parsvottanasana (Intense Side Stretch pose) [26]

*Prasarita Padottanasana I (Wide-legged Forward Bend first variation) [33 and 34]

Salamba Sarvangasana I (Supported Shoulderstand first variation) [219 through 234]

Halasana (Plow pose) [244]

Savasana (Corpse pose) [592]

Take a look at each of these poses before practice. Make note of their Sanskrit and English names, their rating (printed just next to the name), the instructions (including how long he recommends holding each one), and their effects. What stands out? What is interesting? or unclear? or surprising?

Notice that on page 85, Iyengar says that all the standing poses are necessary for beginners, but he also says (on page 76) that those who feel exhausted or overwhelmed by the standing poses should only practice Trikonasana and Parsvakonasana until more strength is gained. Maybe that applies to you, and maybe it doesn't. The point is that he is constantly reminding us that yoga is entirely customizable and accommodating to whatever the practitioner needs it to be. Even though mastery of all the standing poses is necessary eventually if one wishes to move forward, there is no assumption or expectation that they are all appropriate right now.

Also, don't let yourself be intimidated by the thought of 5 or 10 or 15 minutes in Shoulderstand. That is a long ways off. First, we have to learn how to get in and out of the most basic shape of the pose safely. Then, we hold it for 30 or 60 seconds. Then, we add to that in 30 second increments over days, weeks, even months. Along the way, we build strength and flexibility and stamina and poise. We practice skillfully (satkara) and continuously (nairantarya) for a long time (dirgha-kala). We continue to learn about what we're doing as well as how and why we're doing it. Then, some day all of those things come together, and suddenly you realize that parts of practice which used to be very challenging, even seemingly impossible, are now natural and normal. And you're ready to seek out all new challenges.

Slow down. Be patient. Be bold. Yoga is not going anywhere; it just keeps getting better!

WHAT DOES "DIRGHA KALA" MEAN?

The name of our class -- Dirgha Kala -- comes from The Yoga Sutra. If you aren't familiar with it, I strongly encourage you to get a copy for yourself. There are many different versions with various interpretations and commentaries, so if you are not sure how to pick one out, I am happy to help.

The premise of the Yoga Sutra is to serve as a kind of instruction manual on how to practice yoga. Often times when someone says "I wanna learn how to do yoga" what they mean is that they want to learn how to do the poses (the asana), and there are lots of books (and magazines and DVDs and websites and YouTube videos and classes and workshops) that explain and demonstrate how to perform the poses. The Yoga Sutra isn't that kind of a book. Instead, the message of the Sutra is that yoga is a methodical study and implementation of ancient techniques designed to create total mind, body, and spirit integration and well-being. In fact, it hardly mentions asana at all. It is not an easy read, but it is incredibly rich and rewarding for those who are willing to put in the effort to understand its offerings. Much more could (and maybe should) be said about its history, author, format, function, significance, etc. But we'll save all of that for other discussions, and jump straight into what applies to our class for now.

The fourteenth verse of the Sutra says:

sa tu dirgha-kala-nairantarya satkarasevito drdha-bhumih

If you don't read Sanskrit and need an English translation, a few of the more popular ones include the following:

"Practice becomes firmly grounded when well attended to for a long time, without break, and in all earnestness." ~Swami Satchidananda

"That practice is indeed firmly grounded when it is pursued incessantly, with reverence, for a long time." ~Mukunda Stiles

"Practice is nurtured by a sustained, steady rhythm and a dedicated heart." ~Nischala Joy Devi

"Long, uninterrupted, alert practice is the firm foundation for restraining the fluctuations." ~B.K.S. Iyengar

If you are still not certain you understand what is being said here, don't worry. We are going to look at it step-by-step.

sa = this
tu = and, moreover, also
dirgha = long, deep
kala = time
nairantarya = continuous, uninterrupted
satkara = skillful, honorable, correct
asavitah = cultivate, inhabit
drdha = firm, rigid, strict
bhumih = root, ground, earth

In the verses immediately preceding this one, Patanjali (author of the Sutra) has informed us that "practice" (abhyasa) and "non-attachment" (vairagya) are the two components necessary for achieving yoga's ultimate goal: mental stillness and clarity (nirodhah). He says that practice (abhyasa) is a kind of sustained effort. When yoga feels like an obligation or an exercise or even just a rote habit, we are not yet practicing in the true sense of the word. This fourteenth verse explains the difference between practice in a loose sense and Practice with a capital P. It is formally defined as behaviors (physical, psychological, and spiritual) which are performed skillfully (satkara), continuously (nairantarya), AND for a long time (dirgha-kala).

In Sanskrit, the word "sat" means to be honest, real, and correct. And "kara" comes from the same root as other familiar yogic words such as namaskar and karma. It means "to do" or "to make." So satkara means to act correctly, reverently, carefully, honorably, considerately, enthusiastically, skillfully. To act skillfully is to act in a way which displays or demonstrates proficiency and a desire to advance. When we act skillfully we use discernment to make great -- not just good or acceptable, but really great! -- choices. We know what we like or dislike and what is right or not right for us without being critical or judgmental. And we have a deep, driving desire to seek more, to understand more, and to put it all into action. Satkara is skillful action.

Nairantarya means continuously and uninterruptedly. Without breaking or stopping. Sporadic action is not acceptable. Sorta, kinda, almost, sometimes are not acceptable. This is not to say that a vigorous asana practice is necessary every single day, because practice is more than just the time spent on the sticky mat. Elsewhere in the Sutra, Patanjali explains that real yoga practice is anything which inspires a calm, collected state of mind. Anything. It's not about what you're doing; it's about how you're doing it. What is necessary, says Patanjali, is to stay attentive to the essence of your practice even when you are not engaged in its most literal and obvious actions; i.e. don't stop practicing yoga just because you have rolled up your mat. Nairantarya is continuous action.

Dirgha-kala means for a long time. How long? He doesn't say. If you need to know for how long, you've missed the point. Don't be concerned with how long. Just know that it takes a long time. There is a parable credited to Buddha in which a disciple wants to know how long he will have to meditate before he becomes enlightened. Buddha's answer (paraphrased) is that it will take as long as it takes a boulder one mile high, one mile wide, and one mile deep to wear down to a grain of sand if a bird with a silk scarf in his beak brushes the surface of the boulder once every 100 years. If that amount of time is problematic, then maybe this isn't the right endeavor for you. However, if that seems like something you can be content with, then you are well on your way.

We are a culture addicted to instant gratification. We want drastic changes, we want them with minimal effort, and we want them immediately. In fact, I know that the promise of some kind of physical improvement or attainment within a specified amount of time is what some people find attractive about this class. The idea that by the end of the series one could grow from "beginner" to "advanced" (very subjective terms, by the way) is very appealing. It is a finite amount of time with distinct building blocks and measurable milestones which make success seem realistic. That's fair. Advances and achievements do have their place on the mat. And schedules and goals are valuable tools. But remember that for Patanjali "dirgha-kala" is ambiguous at best, and potentially infinite. The lesson is to not be in a hurry, and instead act as though practice is forever.

The word "drdha" means firm, strong, consistent, steady, fixed. The root here is the same as the word "dharma." Dharma means duty or law, and is what defines each of our individual natures. Everyone has a unique dharma. And it is through the duties of our dharma that we set our life's rules and boundaries. Boundaries -- be they physical or spiritual or internal or external -- tell us what is safe and possible. They provide proper limitations. Without boundaries, there is chaos. Without personal boundaries (rules, values, ethics, priorities, goals), our lives are chaotic. From firm boundaries we find freedom. When our bodies are firm (i.e. healthy), we have the freedom of mobility and activity. When our minds are firm (i.e. calm and insightful), we have the freedom of creativity, patience, and intelligence. When our hearts are firm (i.e. open and expressive), we have the freedom of joy and integrity. "Drdha" is a kind of boundary -- it is both the foundation for discipline (to act dutifully) and the prerequisite for playfulness (to act freely).

"Bhumih" comes from the same Sanskrit root as the word "earth." It means to be grounded. It also gives us the word "bound" and "bondage." So the phrase "drdha-bhumih" means to be firmly bound, properly limited.

When we put that all together we have sa tu dirgha-kala (long time)-nairantarya (without stopping) satkarasevito (skillful cultivation) drdha (firmly)-bhumih (grounded).

In other words, if we commit ourselves to some activity (any activity) which cultivates a clear, steady mind, and we do so skillfully (satkara) and continuously (nairantarya) for a long time (dirgha-kala), then we can truly call it a "yoga practice" because in that way it has been firmly established (drdha-bhumih).

This Sutra is not a suggestion; it's a requirement. But it can't be done from demand or expectation. We know that from years of failed New Year's Resolutions, right? We cannot simply will ourselves to be successful. It is a whole body/mind/spirit cooperation. You have to understand that yoga is about more than just your body. You have to be present and aware. You have to be aware of what you're doing while you're doing it, and what you're feeling while you're feeling it. You have to know what you want, and what you're willing to do to get it. You have to love whatever it is that you do. If you love what you do, then this verse will cease to be a command or a dictation, and will instead become the definition of practice.

Image: Yoga Sutra I.14 as translated by Chip Hartranft, 2003.

WEEKS ONE & TWO SEQUENCE

I strongly encourage you to have your own copy of Light on Yoga. It's pretty readily available at most large bookstores and online. It's a fantastic resource, and I will be referring to it extensively both here and during class. The series of practices that constitute our Dirgha Kala classes begins on page 462 (Appendix I). You'll see that Iyengar has taken the time to tell us exactly what to practice and when. And if we refer back to the previous sections within the text, we'll find explicit instructions for how to practice all the poses, how long to hold them, how to modify or advance them, and what kinds of physical and physiological effects they create. He sometimes explains their historical or philosophical significance (i.e. Warrior I, pg. 69). And he rates them according to difficulty on a scale of 1-60 (i.e. Triangle is a 3, Downward-facing Dog is a 5, and Scorpion is a 32). That means that we have access to a comprehensive understanding about what to do as well as how to do it and why.

Notice that the first sequence is practiced for two weeks. The second sequence for the following two weeks. And so on. Some sequences last just one week, others for three or four or more. Sequences sometimes add and sometimes eliminate poses. Sometimes the order in which poses are practiced are rearranged. And sometimes the duration that poses are held fluctuates. None of this is done arbitrarily, and understanding that is part of the challenge as well as part of the purpose. In that way, this is more than just "another yoga class." It's a journey and a project. It's a group effort and an individual investment. It's an opportunity to build a solid foundation of knowledge which can definitely grow into an advanced practice if that is what you desire.

Each time the sequence changes, it'll be posted and discussed here. Look through the sequence before class. Look at the pictures and read the instructions. Formulate an idea in your mind about what that week's practice may be like. Consider potential questions, concerns, and comments. Think about what seems especially accessible to you versus what will be more challenging. Preparedness and consistency are probably the two most important factors for success in this course. Missing a week or two is not a big problem, but stay engaged and informed if possible. Approach it with an open-mind and genuine curiosity, and we'll all learn together.

..........

Scheduled to take place on Sundays, May 18 and 25

As printed in Appendix I of Light on Yoga by B.K.S. Iyengar:

"I am dividing the asanas into three groups; primary, intermediate and advanced courses. I am giving the series of asanas in a serial order for practice and the possible time it may take to gain control in all these three courses.

(The figures within the brackets after the asanas denote the serial number of the illustrations [found throughout the book].)"

Tadasana (Mountain pose) [1]

Vrksasana (Tree pose) [2]

Utthita Trikonasana (Extended Triangle pose) [4 and 5]

Utthita Parsvakonasana (Extended Side-angle pose) [8 and 9]

Virabhadrasana I and II (Warrior poses I and II) [14 and 15]

Parsvottanasana (Intense Side-stretch pose) [26]

Salamba Sarvangasana I (Supported Shoulderstand I) [223]

Halasana (Plow pose) [244]

Savasana (Corpse pose) [592]

THE FIRST ONE

Welcome to the Dirgha Kala blog!

As you know, this is a new class and I am new to Lexington and Barefoot Works, but I'm not new to either yoga or blog writing. And I am really excited about this! My hope is that the blog is another way in which we can learn together and get to know each other better. It is simply not possible to include every important or valuable or interesting piece of information in a single 75 minute class each week. It would be fantastic if we had many hours together on different days of the week and at different times of the day. The details we could explore and the levels of understanding we could achieve would be greatly enhanced. While that isn't available to us, this forum is. And here we can continue the conversation outside of the classroom.

It will be a joint effort, and not simply me writing things for you to read. What I'll provide is information which supplements and elaborates upon what we experience in class. You will, among other things, be able to see each week's sequence before we practice it together. That way you will know what to expect before you arrive, you can practice a little ahead of time, and you can prepare questions or anticipate the need for props or assists. I will also discuss each week's class after it takes place, highlighting areas of success and setting intentions for future work. I will also incorporate discussion of yoga philosophies and methodologies that we may not have time for during practice. That allows you to better understand not just what we're doing, but also how and why. It also means that you can stay informed if you happen to miss a class or two. It's meant to be fun and interesting and informative and engaging. But again, it can't just be me writing to you.

To be an effective experience, this has to be a dialogue. I will happily share what I know with you if you will attend class as consistently as possible, ask questions, and share comments. I often see students straining or stressing during practice -- they look tense or frustrated -- and I like to say "It's just yoga; don't take it too seriously." My point is that you should relax and enjoy it. Our practice times should be a release from stress, not a source of it. While yoga comes in a multitude of forms and functions, and it means different things to different people, it is a serious endeavor (at least it can be if you want it to be). Assuming your practice is important to you, it deserves earnest effort and a level of seriousness that demonstrates to ourselves and to others that it is a priority. Yoga does not cease to play a significant role in my life when I step off the mat. I take it with me everywhere I go: I think about it, I talk about it, I read about it. I practice Ujjayi breath when I'm stuck in traffic. I make better food choices when I know I'll be practicing later in the day. When I'm facing a problem or conflict, I look at it through the lens of the Yoga Sutra. If that sounds like you, then this is for you. (And if that doesn't sound like you, then it is perfectly OK to say "no thank you" to this experience.) Fun, right?

I think that is enough to get us started. The next couple of posts will include the first week's sequence (which took place on May 18), and some thoughts on what exactly Dirgha Kala means and where it comes from.

Enjoy and see you soon!