IF AT FIRST YOU DON'T SUCCEED, MAYBE CONSIDER DOING SOMETHING ELSE

We all know the popular adage that says if at first you don’t succeed, try, try again. What we get when we heed that sound advice are lessons in the value of perseverance, commitment, and respect. All worthwhile virtues. What it fails to address, however, at least on the surface, are the equally important components of character development known as discernment, non-attachment, and preparedness.

There is nothing wrong with establishing intentions and goals for yourself within your yoga practice. In fact, so long as they are reasonable and healthy, it is generally encouraged to do so. Because our bodies are so easily affected—meaning that they adapt quickly, and we can see and feel that happening—our āsana practice allows us (relatively) easy access to the kinds of attitudes associated with goal-setting such as patience and dedication. Embodying the try try again mentality by staying focused in the midst of setbacks is one of the first stages of successful goal-setting, because, as you know, if you give up too soon you will never accomplish anything.

But, like most things, there is more to it than that. All trying and no yielding does not typically help you reach your goals; it is more likely that you’ll be left feeling more exhausted and frustrated than satisfied. That is because the qualities of steadfastness which make up the early stages of goal-setting must be tempered by more refined stages which include qualities of awareness and honesty.

Cultivating discernment on the mat means, among other things, knowing the importance of right and proper timing. There are right times and less right times to be determined. Sometimes determination turns into something more like stubbornness, or relentlessness to the point of vice rather than virtue. You must be able to pause and reflect on the propriety of what you are seeking—Is this the right time for me to work toward this goal? Am I in the best place mentally, energetically, and emotionally? Do I have sufficient time to devote toward the hard work required as well as adequate time for rest in order to rejuvenate? Do my reasons for wanting to achieve this goal match my current values as a person and a practitioner? Does this goal fit into my personal vision of practice—the way I want and need my practice to look and feel right now? Answering No or I Don’t Know to any of those questions may indicate that now is not the right time for that particular goal. That is not to say that it is an outright poor or wrong goal for you to have; only that some other time down the road, given a different set of circumstances, may prove to be much more fruitful. A good goal isn’t by itself sufficient; it has to be the right one at the right time.

Acting from a state of mindful non-attachment is something we have been introduced to already. (See previous post: "Non-attachment, or How to Practice Without Practicing"). It is a difficult part of yoga practice, indeed of life in general, so it is definitely worth repeating. Sometimes we come to think that some yoga pose is vital to our practice; that our practice is in some way defined or measured by our ability to perform the pose. For varied reasons, we may have decided that achieving it somehow indicates an important personal victory, or that it means we have graduated beyond the “beginner” stage of practice, or that it will help us to get our teacher’s attention, or that it is the mark of a true yogi. But those are all superficial feelings attached to the materiality of the object you are seeking. To be non-attached means to set aside the superficial pleasure of achievement or the displeasure of defeat, and instead to abide in a deep sense of inner fulfillment and in recognition of an essential human capacity that radiates from your core. Knowing why you want or need the achievement of some goal in your practice is crucial, and it is only when you practice for the right reasons that you will receive that which is truly worthwhile to have.

Goals are much simpler to achieve when they have been properly prepared for. Preparedness refers to both the present moment as well as to the recent and distant past. Present moment preparedness means showing up to practice. You have to actually be on the mat in order to experience growth and progress within your practice. That seems so obvious, yet we all need explicit reminding of it sometimes. It also means showing up on time and staying until the end. If you cannot be at your practice for the entirety of it (whether it is a personal practice at home or a public class), it means you have not properly prepared your schedule, your agenda, in such a way as to make practice a priority. And that will make progress more difficult. Present moment preparedness also includes things like arranging your practice space neatly—practicing in a clean, warm, well-lit room, and using clean props which are in good condition and which are kept tidy when not in use. That kind of thoughtful organization helps to ensure that your practice goes smoothly and leaves you feeling rejuvenated rather than frazzled.

Another element of preparedness in regards to your physical practice includes proper warm-ups. If you plan to include a difficult or challenging āsana in your practice, you must have completed the prerequisite work. That includes both presently and in the past. During this practice, during this class time, during this sequence of poses, have I properly prepared by body so that it is ready to try this pose? Also, over the course of several practices, throughout the span of my yogic lifetime, as part of an ongoing series of developments and achievements, have I properly prepared by body so that it is ready to try this pose? And keep in mind the ways in which you must be properly prepared other than physically. You must have also done the necessary work so as to be emotionally, psychologically, and energetically ready. Preparedness does not guarantee success; there are other contingencies involved. However, lack thereof will almost always leave you bested.

So it isn’t just try, try again. It’s more like if at first you don’t succeed, try, try again IF that’s the best choice for you; and if it’s not, then consider doing something else, and maybe try again later.

More could be said about all of these things. But my point is to say that our focus in our DK class is shifting again. We have spent many recent weeks (maybe a couple or few months?) diligently working on upright hip-openers and seated forward folds. It has gone quite well. But it seems as though progress has reached a kind of plateau, and now is the time to direct our attention elsewhere for a while.

We are going to bring Sarvangasana (Shoulderstand) and its variations back to the forefront of our class time for the next several weeks. The intention is two-fold: (1) experience the Shoulderstand cycle in light of all the hip-opening, core-stabilizing, and upper-back mobilizing which has been such a big part of our recent practices, and (2) use the Shoulderstand cycle to continue to improve that same hip-opening, core-stabilizing, and upper-back mobilizing we need to get over the plateau and into deeper seated forward bend work.

In other words, our original Shoulderstand work set some of the foundation for the initial seated floor work, and now that introduction to seated floor work is going to prove fruitful toward deeper Shoulderstand work, which should likewise feed back into deeper seated floor work in the near(-ish) future. Something like that.

So, with a variety of poses beforehand and afterward, the following is the sequence of events we will be strongly focused on for the coming weeks:

Salamba Sarvangasana I (Supported Shoulderstand first variation) [223]

Salamba Sarvangasana II (Supported Shoulderstand second variation) [235]

Halasana (Plow pose) [244]

Karnapidasana (Ear-pressing pose) [246]

Supta Konasana (Reclined Angle pose) [247]

Parsva Halasana (Side Plow pose) [249]

Ekapada Sarvangasana (One-legged Shoulderstand) [250]

Parsvaikapada Sarvangasana (Side One-legged Shoulderstand) [251]

Matsyasana variation (Fish) [112-14]

PRACTICE WHAT YOU DON'T ALREADY KNOW, or NONATTACHMENT PART 2

Things we don't know how to do or that we think we can't do often intimidate us because it can be scary and embarrassing to face what is unknown or inaccessible. To admit to ignorance, an inability, a wrong-doing, or a misperception is one of the universally hardest things for people to do. And, unfortunately, yoga practice is not immune to that.

Maybe as you have listened to your instructor talk about which poses she is going to lead that day you feel your tummy knot up a little bit as you think to yourself I don't think I can do that or Oh no, that part of my body is really weak. And then you wonder if you have made a good choice to attend that class or if there is still time to move into the back row. Or maybe you see a flier for an upcoming workshop and you say I probably shouldn't go because I've never been any good at those poses.

Maybe just getting yourself into the studio and on to a sticky mat for the first time was difficult because you thought something like I'm not flexible enough to do yoga. I hear that from people all the time, and it drives me crazy! I want to say to them Of course you aren't flexible if you don't do yoga! Most people are not naturally physically fit; doesn't that seem like a good reason to start a practice? And of course you are challenged by those poses you don't practice very often or by those poses you haven't been taught how to do or by those parts of your body that haven't been developed or conditioned yet. That is precisely what yoga class is for.

Practice is (in part) about learning how to do the things you don't or can't currently do. It is about asking for help to attain that which you need but aren't sure how to get. If you could already do all the poses; if you were already strong, flexible, coordinated, patient, compassionate, self-aware, knowledgeable, humble, courageous, and mindful, you wouldn't need yoga. You wouldn't need to attend class. You wouldn't need a teacher's advice and guidance.

Remember Patanjali says that in order to experience yoga's ultimate goal (nirodhah; stilled consciousness) it is necessary to be nonattached (vairagya), to be free from reaction. It is normal to be attached to your sense of self, to think you already know all of your can's and cannot's. It is a natural inclination to protect your selfdom, to avoid damaging your sense of personal identity, and to seek out experiences which confirm, rather than confront, the person who you think you are. But you have presumably come to yoga to affect change, and to relieve some kind(s) of discontent or suffering. It is irrational to think that you can foster change -- that you can experience the results of potential change -- without making any actual changes. Thus abhyasa (practice) and vairagya include being willing to step outside of your comfort zone, to take on new challenges, and to risk hurting your ego.

Certainly this must be done within reason. Not every pose or category of poses is appropriate for every body. Not every risk is worth taking. Not every practice needs to be a psychological confrontation. Practice should include elements which are comfortable and familiar. Those moments when we are engaged in an activity we do well or that feels comfortable are affirming, and they serve as a reminder as to the good and hard work which has already taken place. We need parts of our practice to be simple and free from overt challenge. But if you only practice that which you do well and avoid that which you don't do well, you will more fully imbed your imbalances. Your strengths will become stronger while your weaknesses become weaker. And you will stagnate inside of your self-imposed limitations.

If you said to yourself, for instance, I shouldn't attend that back bending class because I don't know how to back bend, you would be missing the point of the class. It isn't being offered to those who already back bend (although those students would likely also enjoy and benefit from the experience). It is being offered to those who want to learn how. If you don't know how to back bend, and for that reason you avoid going to back bending classes, then you will never learn. And you will remain attached to the label of "non-back-bender."

Don't let what you don't or can't do restrict what you practice. Instead use those things as the (sometimes direct, sometimes indirect) building blocks of your practice. Bring curiosity and provocation with you to the mat. Allow your practice to be one of insight and transformation. Be willing to experiment, to interpret, and to change your mind. Practice what you don't already know. Learn something new.

(Image: Yoga Sutra I.15 as translated by Chip Hartranft, 2003)

NONATTACHMENT, or HOW TO PRACTICE WITHOUT PRACTICING, also WEEKS 16 & 17 SEQUENCE

(Image: Yoga Sutra I.12 as translated by Chip Hartranft, 2003.)

Do you know that sometimes in order to master a challenging asana you have to stop practicing it? As counterintuitive as that seems, it is true that sometimes the best way to practice something is to not practice it at all. Actually, to say "not practice it at all" isn't entirely accurate. It isn't the case that practice stops outright; instead you shift the focus thereby making it a kind of indirect practice which, in some cases, turns out to be better than the more direct route.

We already know all about "practice"; we have discussed it at length -- what it is and what it isn't, how best to establish as well as to sustain it, and that it is both for our body and for that something which is more than just our body. We also know that, according to Patanjali, true practice emerges from efforts which are constant, consistent, and passionate (see previous post: "What Does Dirgha Kala Mean?").

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

But that is only half of what Patanjali says is necessary on our part if we want to experience the kind of stilled consciousness he thinks is yoga's ultimate goal. If you want the physical and mental peaceful well-being that eliminates suffering, cultivates authenticity, and bolsters happiness, it isn't enough to practice, even if you do it really well. You must also be nonattached to the outcomes of your practice.

The word for "nonattachment" in Sanskrit is vairagya. It also means non-reaction, indifference, and disinclination. Its roots mean dislike and even hatred. Yoga tends to refrain from hating things, of course. And this isn't about liking or disliking. Patanjali is encouraging something less extreme here; namely, an attitude of neutrality.

We are beings easily moved by sense perceptions. That is to say, whatever we see or hear or touch creates desires in us. And we are naturally inclined to satisfy our desires: when we desire something, we are tempted to act in whatever way alleviates the desire. What is important to understand is that it isn't the wanting which is problematic. Lots of wants are good and necessary. When you are hungry, you want food. When you are tired, you want to sleep. There is nothing wrong with satisfying those desires assuming they are genuine and not manufactured for the wrong reasons.

What is problematic is when you act upon the desire with the intention of merely enjoying or benefiting from the outcome or result. If you eat, for instance, in order to relieve boredom or just to experience the flavor in your mouth without being truly hungry, that is an attachment that Patanjali says impedes the yogic path.

Vairagya is about balancing discrimination and contentment. First you must know the difference between wants and needs. Then you have to enact willpower in order to act reasonably toward those things. Discrimination in that sense is a kind of heightened self-awareness, and being skillfully particular allows you to make good choices. When you make good choices you are less likely to be tossed around by feelings (either positive or negative) associated with those choices. That is to say, when you have made what you believe to be a good choice, the results, for better or worse, are easier to accept. And contentment and acceptance are keys to nonattachment.

Remember practice is about affecting change; it is about producing outcomes (see previous pose: "First the Fish"). Nonattachment is about being genuinely okay with those outcomes regardless of their states or characteristics. Practice is about wanting something. Nonattachment is about understanding why you want it, and knowing how to achieve or receive it properly.

There are as many different ways to cultivate nonattachment as there are ways to practice. In fact, nonattachment is itself a kind of practice requiring constant, consistent, passionate effort. You can plant the seeds of nonattachment while on your sticky mat by watching your reactions to the way your body performs asana. Choosing to practice poses which are supportive and empowering with an attitude of curiosity and experimentation while abiding in patience and satisfaction is vairagya.

Of course that is all easier said than done. And the stronger the desire, the trickier it is to uphold. The more you want to perform a pose and the more strongly you desire mastery over it, the more difficult it can be to let go of your attachment to that achievement. And that is where cessation of its practice can prove the most useful.

Sometimes in order to master a challenging asana you have to stop practicing it. By that what I mean is practice something else. When some given pose is persistently challenging and unachievable, it probably means you are not ready for it. Some physical or mental or energetic necessity hasn't been developed in you yet. And continuing to plead for it and chase it will only stoke your ego, agitate your mind, and preserve restlessness. Not to mention the fact that it can put you at risk for injury.

Instead, if you shift your attention to some other (directly or indirectly related) area(s) of practice, you can continue working toward strength, mobility, patience, resilience, graciousness, awareness, and all the other things that arise from good practice. If you need longer hamstrings or stronger arms or more humility or less criticism, you can create and develop those things in other poses and in other experiences.

What often happens if that when you do return to that challenging asana weeks or months or even years later, it's not so challenging anymore. You have prepared yourself for it, you have made yourself ready. You are stronger and more flexible in more ways than one. You have more yogic maturity. You better understand the what's, why's, and how's of your practice. And your choice to reintroduce yourself to the pose is a good one which means you are more inclined to be content with the outcome of your efforts.

Sometimes it is your attachment to the pose which prevents you from experiencing it. Perseverance, commitment, and boldness are valuable yogic traits, but too much of a good thing turns virtue into folly. Sometimes wanting something too badly turns you into your own biggest obstacle.

Vairagya is the act of choosing your higher good, of setting aside feelings of success or defeat, and of neutralizing temptations. It is learning to be in the moment exactly the way it is without measurement or comparison or judgment. It is a kind of trust in yourself that you are right and good and capable. When your practice is free from the burdens of conquest and validation, it has the capacity for exponential growth.

Of course sometimes the right choice is to push through with dedicated effort. And sometimes skipping a pose is more about avoidance than intelligent discrimination. And sometimes taking a break doesn't give you any more capacity than if you had stuck with it. This is just one way to open your practice to new experiences, not a guaranteed liberation of obstruction.

But I do know from first-hand experience that it is worth considering. If you are struggling with a pose, maybe your yogic efforts are better directed elsewhere for the time being. In this way, you can continue to strengthen your practice as a whole while establishing yourself in nonattachment. By letting go of desire, you might get exactly what you want.

(Image: Yoga Sutra I.12 and I.15 as translated by Chip Hartranft, 2003)

The following is the "16th and 17th week" sequence in its entirety. The asana in blue correspond with the list of "Important asanas in Course I" on page 468 of LoY.

     Sanskrit names are in bold.
     (English names are in parentheses.)
     [Numbers in brackets correspond with illustrations.]
     Poses with an * are new to the sequence.
     Observe the change in the order of the asana.

Salamba Sirsasana I (Supported Headstand first variation) [184]

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

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

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

Parivrtta Parsvakonasana (Revolved Side-angle pose) [10 and 11]

Virabhadrasana I (Warrior pose first variation) [14]

Virabhadrasana II (Warrior pose second variation) [15]

Virabhadrasana III (Warrior pose third variation) [17]

Ardha Chandrasana (Half Moon pose) [19]

Parsvottanasana (Intense Side-stretch pose) [26]

Prasarita Padottanasana I (Standing Wide-angle forward bend first variation) [33 and 34]

Prasarita Padottanasana II (Standing Wide-angle forward bend second variation) [35 and 36]

Padangusthasana (Standing Big-toe pose) [44]

Padahastasana (Hand-under-foot pose) [46]

Uttanasana (Standing forward bend) [48]

*Urdhva Prasarita Ekapadasana (Standing Splits) [49]

*Utkatasana (Fierce pose) [42]

Parighasana (Gate pose) [39]

*Ustrasana (Camel pose) [41]

Salabhasana (Locust pose) [60] or Makarasana (Crocodile pose) [62]

Dhanurasana (Bow pose) [63]

Chaturanga Dandasana (Four-limb Staff pose) [67]

Bhujangasana I (Cobra pose first variation) [73)

*Urdhva Mukha Svanasana (Upward-facing Dog pose) [74]

*Adho Mukha Svanasana (Downward-facing Dog pose) [75]

*Virasana (Hero pose) [86]

Salamba Sarvangasana I (Supported Shoulderstand first variation) [223]

Halasana (Plow pose) [244]

Karnapidasana (Ear-pressing pose) [246]

Supta Konasana (Reclined Angle pose) [247]

Parsva Halasana (Side Plow pose) [249]

Ekapada Sarvangasana (One-legged Shoulderstand) [250]

*Parsvaikapada Sarvangasana (Side One-legged Shoulderstand) [251]

Jathara Parivartanasana (Revolved Abdomen pose) [274 and 275]

Urdhva Prasarita Padasana (Upward Extended Legs pose, aka UPP) [276 to 279]

Paripurna Navasana (Full Boat pose) [78]

Ardha Navasana (Half Boat pose) [79]

Janu Sirsasana (Head-toward-Knee pose) [127]

Paschimottanasana (Seated forward fold) [160]

*Purvottanasana (Upward Plank pose) [171]

*Siddhasana (Adept's pose) [84]

Savasana [592]

Ujjayi Pranayama without inhalation retention (Section 203) in Siddhasana

     ~~~~~