Reiki

The higher-self within started focusing on a higher power reception which eventually had me searching. Then it appeared REIKI!!!!
My search eventually ended at TIRISULA YOGA. No matter how hard I tried to search for other alternative, a voice kept directing me there. Succumbing to the voice within, I arrived at the destination. A sense of calm assured I was at the right place. There I met Mr Paalu ( The Motivator ) and Miss Satya Weiling ( The Educator ).
There ensured a lot of Q & A, after which I was enrolled into the REIKI course plus the 200hr yoga course with my minimal experience in Asanas.
First day into the REIKI , gave me the understanding of its origin and depth of its purpose and value. The first attunement gave me a sensation that I had experienced before. During the process, the whole body including the surroundings felt connected but I had a rush of energy that made my hairs on my body stand. After the attunement a new feeling had ignited, the upper forehead had begun to pulsate and throb. Now usually during my own meditation practices I will always have a throbbing sensation at the brow chakra (ajna) or a whirlwind sensation at the crown of the head. This new sensation gave me a boost for my curiosity and I wanted more of it…
Second day was interesting where we got to learn how to use REIKI to transmit and heal. Then we had a second attunement. This time round the throbbing on my upper forehead intensified. During the whole process I focused on the sensation in the forehead, suddenly my whole being relaxed into a state of bliss and awareness. I was able to sense every movement that was made, every breath, every sound was heard crystal clear. Then all I could hear was a ‘zinging’ sound in my head. After the session we had to experiment with our new improved energy with two cups of coke. One of the cups with coke we had to use REIKI on it. The other we had to compare the taste without REIKI. Focusing my new energy with the intent to heal, I placed my palms onto the sides of the cup and send REIKI for about a minute. To my surprise, the coke in the cup started to bubble more. We could actually see the bubbles forming. Then came the taste test. We had to taste the original coke and then the other with REIKI infused. My fellow learners claimed that theirs tasted better with REIKI infused whereas mine tasted like it received a turbo boost. It tasted stronger and gaseous. The original tasted better. Guess I need more practice. Next we had to try test the energy on one another to get our sensations and feelings right. We all had different sensations but we understood it to be unique to own individual feel. We all had questions to try to understand more that was taught to us from the symbols to the sensations. Our two teachers made it clear to us that they can only show the way, the journey is our own. The destination is now the present.
Coming out of this two day sessions , I feel my purpose on this planet has been heightened and has confirmed my path or destiny. For all this events , I must thank Mr Paalu and Miss Satya Weiling for the experience. Above all I thank the higher power within that will be guiding me for the rest of my journey.
O ARUNACHALA from the first time I laid my eyes on you you attracted me with your love just like a lover falling in love at first sight, the heart fills with your name. Every moment you are my thoughts , my breath. Oh great Father how many lifetimes have I waited , but now I have arrived with thy grace.
O ARUNACHALA SIVA

Teaching Yoga

Focus on the students’ needs, not how you perform
The first few times I tried teaching a class (I relief teach for my yoga teacher whenever she goes overseas), I was pretty self-conscious. So many thoughts were going through my head: Am I speaking perfect English? What if I say the wrong things? What if I can’t balance myself when I demonstrate half moon? What if the students do not like me? What if I forget something?
Then, it hit me one day that a good yoga teacher needn’t be flawless in performing the poses. A yoga teacher has only one ultimate purpose: to focus on helping the students improve, so that they enjoy the session, and they feel good about themselves.
That was indeed a breakthrough. I immediately felt more at ease while teaching, and have students telling their teacher ( ie me), “You’ve improved!”
Observe the students’ level and adjust teaching accordingly
Students have different levels of experience, and different expectations of a yoga class. How do you meet all their needs? To me, this is oftentimes the most difficult part of yoga teaching.
The best solution is of course to offer different classes catering to different needs, from beginner to advanced, stress-relieving classes to strength-building ones, and more.
However, when you have students of varying levels in class, the best way is to still demonstrate each posture before the students do them, at the same time demonstrate the advanced version of the posture to challenge the higher-level students. Demonstration is for the benefit of the beginner students, and it serves to remind the experienced ones of the little details they might have forgotten. Challenging the latter with advanced versions will also ensure that they do not become bored with the class, thinking that the postures are all “too easy”.
Learn to be a teacher by remembering how you were/are as a student
When I learn yoga, I always appreciate it when the teacher gives me feedback, be it positive or negative. After getting into a posture, I tend to expect the teacher to come around to correct me, or even just to give me a simple instruction for me to improve, or just to say that I have improved.
It takes experience to tell how a student is doing a posture wrong, or how the student can further challenge herself should the posture be “too easy”. There’s no shortcut to this, only conscious persistence and focused observation can do the work. But for now, a simple complement or a slight adjustment of the arm or foot direction is all a teacher needs to do to be appreciated. Addressing the students by their names will work even more wonders.

My Best Friend, My First Student

Yesterday, was my very first lesson as a teacher. Even though it was my friend, i was feeling rather tensed up to conduct! However the feeling gradually subsided as the lesson went by.
And i realised, coaching an all beginner’s class is extremely different from a beginner who at least knows abit about yoga. It was a challenge to even get them to flow from one move to another, needless to say about the proper alignment and postures. And amusingly, like what we said to the masters in our first few lessons while doing Marichyasana, “my hand is too short, i cant bind”. That’s exactly what my friend complained! “my legs are too long, i can’t put my heels down” while doing downward facing dog, when i got her to straighten the back and putting the heels down.  HAHA.
It was a one-to-one personal lesson, and i think it was really nice, it felt more exclusive and i could put all my attention on her, allowing her to work out to her max. Though she was complaining about aches here and there today, but this shows i worked her hard. (And, isnt this the time for us to compensate for all the pain and sweat we’ve been through all these while! haha) Soaking in perspiration after the lesson, it also changed her perception of yoga being one with only easy,simple stretches!
Now, i feel the satisfaction to make one work out, sweat it all, be a teacher to all. It’s a feeling hard to describe, a feeling you can’t derive from other jobs. Love it, more lessons to come! (:

YOGASANA – the elixir* of life

Yogasana is the ultimate workout
A wonderful elixir without a doubt
With deep breathing and own body weight
To increase circulation and oxygen intake
With the breath, pranic energy** is introduced
Penetrating the cells and fatigue is reduced
This vital energy is the source
For awakening the dormant spiritual force
All joints and muscles are challenged into action
Lubricating the joints and increase their flexion
The spine is coaxed to bend in all directions
To maintain its flexibility and increase retraction
With the twisting, bending and body resistance
The internal organs are reminded of their existence
Glands are encouraged to secrete and work properly
Normalising imbalances within the body
The practitioner becomes lithe and agile
The bones bear weight and become less fragile
The skin is nourished with increased blood flow
The whites of the eyes shine and glow
Each asana is carefully designed
With spiritual and physical benefits in mind
Postures are practised with purpose and precision
With proper alignment and correct positions
At times, the body may show some resistance
But the body is pliable so practise with persistence
Practise with Tapas*** and mindful concentration
The results will bring you great satisfaction
The standing poses strengthen and revitalise
The prone poses energise
The sitting poses are calming and soothing
The twists are cleansing and rejuvenating
The supine poses are restful and relaxing
The backbends are exhilarating
The balancing poses give a feeling of lightness
The inversions bring mental brightness
Yogasana removes tension and relieves pain
Invigorates the body and refreshes the brain
Sharpens the intellect and aids concentration
Stills the mind and steadies the emotions
Yogasana strengthens the body in every way
Improves the immune system and keeps diseases at bay
Promotes healthy sleep and aids recovery from illness
Creating a vigorous being with overall wellness
To term Yogasana an exercise is a gross insult
The elixir of life will give rewarding results
Get on the mat!! I do plead
How much more convincing do you need?
An original
By Val Adams
15th Sept 2010
* Elixir=supreme remedy
**Pranic energy= vital force or ‘chi’
*** Tapas =A burning effort which involves purification, self-discipline and austerity. “Light on Yoga” B.K.S. Iyengar

Practice and the Cultivation of Friendliness – Yoga Sutras

Practice and the Cultivation of Friendliness
I.33 Maitri karuna mudita upeksanam sukha duhkha punya apunya visayanam bhavanatah cittaprasadanam Through cultivation of friendliness, compassion, joy, and indifference to pleasure and pain, virtue and vice respectively, the consciousness becomes favorably disposed, serene and benevolent.
In the past I have experienced some very challenging situations taking me through stages of depression, anger, and fear, leaving me searching for something that could bring me peace.  This sutra explains beautifully what took me years to figure out on my own.  I had always thought of myself as an optimistic “glass-half-full” kind of person, but the way I perceived events still divided everything into categories: good or bad, happy or sad, satisfaction or disappointment.  It was very easy for me to be friendly, compassionate, and full of joy when things were going my way, but as soon as something happened that my ego didn’t like, I was back to being angry, annoyed, or bitter.  As the stress of this constant emotional roller coaster grew, I knew I needed to make some changes.  Simple things, like smiling when I was on the verge of getting upset, started to blur the lines of the duality of good versus bad. As my perception started to change, so did my disposition. The fluctuations of my mind gradually settled down and I found peace in the stillness between emotions.  I still struggle to approach everything with a friendly and compassionate demeanor. I definitely still lose my temper on occasion, and sometimes I can’t help but cry, but the severity and frequency of these incidents has dramatically decreased.  Every day of sadhana is a step closer to a serene and benevolent disposition.
Which leads to the next sutra I will talk about….
II.35 ahimsapratistahayam tatsannidhau vairatyagah When non-violence in speech, thought and action is established, one’s aggressive nature is relinquished and others abandon hostility in one’s presence.
While following the path of cultivating friendliness, compassion, joy and indifference to pleasure and pain, virtue and vice (I.33), I saw more than just a change in my disposition.  When I started to show compassion instead of anger I found I faced fewer conflicts and elicited more neutral, “favorable”, responses from others as well.  I realized that I was diminishing the karmic connections to all of the people I interacted with.  For example, there is one individual I used to work with whom I had never been able to get along with.  Every encounter with him ended in yelling.  I even got to the point that I would be consumed by anger just seeing his name on my caller ID.  After adopting the practices described in Sutra I.33 and eliminating violence in my speech, thoughts, and actions, there was a noticeable decrease in conflict between us. Not only was I calm in his presence, he was calm in mine.  Suddenly we were capable of having productive conversations. He recently left the company, an event that I would have previously expected would bring me great happiness, but I found that I felt nothing.  I had really become indifferent as the karmic attachments between us had completely dissolved.
I.14 sa tu dirghakala nairantarya satkara asevitah drdhabhumih Long, uninterrupted, alert practice is the firm foundation for restraining the fluctuations.
As I previously said, I still struggle to maintain that friendly and compassionate demeanor at all times, but I have been able to gradually increase the amount of time I can keep that mind(less)-set. This practice, along with the practice of all eight limbs of yoga, is addressed in this sutra.
This sutra presents two major obstacles we face in building the firm foundation for stilling fluctuations of the mind. The first obstacle is our attraction to ‘instant gratification,’ expecting results with minimal effort in as short of time as possible. An illustration of this that I have personal experience with is fad dieting.  There are literally thousands of ‘fad diets’ out there advertising ridiculous claims like ‘lose 5 pounds in 2 days!’, and hundreds of products claiming to shrink your waist a dress size just by putting their special lotion on twice a day.  We all know that you can lose weight by eating healthy, nutritious foods in controlled quantities and exercising regularly, but are still driven to try all of these other means by the allure of instant results. There isn’t a ‘quick fix’ for settling the mind’s fluctuation.  The sadhaka’s practice which leads to samadhi will be long, but the benefits along the path will far outweigh any ‘instant gratification’ found by taking short cuts.  Remember, the path to emancipation is not a short one.
The second obstacle we face is our tendency to multi-task, taking on as many things as we can in an attempt to be more productive. Ironically, on the journey towards enlightenment this proves to be counterproductive. This sutra tells us that our attention should not be divided; our focus solely on the path to emancipation.
I.21 tivrasamveganam asannah The goal is near for those who are supremely vigorous and intense in practice.
In the previous sutra I talked about I said that the path to emancipation is not a short one. This sutra, however, tells us that samadhi will come quickly through extremely hard work and dedication in practice.  I see the difference between these two sutras like the different paths available while hiking up a mountain.  One path up the mountain follows the ‘switchbacks’, taking the incline in small increments.  The path is long and the hiker must still remain alert, but the intensity is moderate. Given the time and dedication anyone can make it up the steepest mountain following this path.  The other path leads straight up the mountain.  The grade is steep and at times may even require climbing vertically up the face of cliffs.  Though the path is shorter, the hiker must be strong, supremely vigorous, and enthusiastic to reach the top.  Likewise, the sadhaka who has intense enthusiasm, devotion, and is pure of heart can reach samadhi quickly.

Memory – Yoga Sutras

I.11 anubhuta visaya asampramosah smrtih Memory is the unmodified recollection of words and experiences.
The movements of consciousness are fivefold (I.5).  They are caused by correct knowledge, illusion, delusion, sleep and memory (I.6).  In sutra I.11 Patanjali describes memory as the unmodified recollection of words and experiences.  The key word of this sutra is unmodified.  Think back to the last time you were in an argument.  What actions lead up to that argument?  What was your role in those actions?  Where you right?  Now remove the idea of right and wrong and reevaluate the argument.  Are there any details that your ego skipped over the first time you were recalling the memory?  The ego has the ability, and the inclination, to modify memories.  However, when recalled in their unaltered state, memories provide the basis for the discrimination to distinguish the real from the unreal.

Pleasure, Pain, Desire and Temptation – Yoga Sutras

Pleasure, Pain, Desire and Temptation
II.14 te hlada paritapa phatah punya apunya hetutvat According to our good, bad or mixed actions, the quality of our life, its span, and the nature of birth are experienced as being pleasant or painful.
I believe this sutra is about perception.  If you perceive the events of your life as generally ‘good’, then the quality of your life will seem pleasant.  If you perceive the events of your life as generally ‘bad’, then the quality of your life will seem painful.  But yoga teaches us to remove duality from our perception. Experiences are neither good, nor bad.  They are just experiences, opportunities to clear our karma.
There was a man I knew in Chicago whom I feel illustrates this concept very well.  He grew up poor and faced a lot of discrimination throughout his life. He got himself out of that situation, and was in the process of getting his MBA when I met him but he was still trapped in the impressions of his past. He was stuck on this pendulum swaying back and forth from hero to victim.  One moment he would be filled with pride for overcoming his ‘terrible childhood’ thinking that he could do no wrong.  The next moment he would be filled with rage because something didn’t go his way, blaming everything on discrimination.  The fluctuations in the mind associated with this kind of emotional rollercoaster kept him in a state of agitation at all times.
What this sutra also points out is that our actions, in the now, make our lives appear pleasant or painful.  So, in the example I gave above, every time my friend blamed something on his childhood, or boosted his ego because of his triumph over his childhood, he was actually making the quality of his childhood seem worse further perpetuating the cycle.
II.15 parinama tapa smskara duhkaih gunavrtti virodhat ca duhkham eva sarvam vivekinah The wise man knows that owing to fluctuations, the qualities of nature, and subliminal impressions, even pleasant experiences are tinged with sorrow, and he keeps aloof from them.
In order to experience joy you have to know sorrow; they exist together.  A friend of mine told me a story about a king that has a ring that makes him happy when he’s sad and sad when he’s happy.  It turns out that the ring is inscribed with the words, “This too shall pass.”  I love how this story relates to this sutra.  The king is happy, but then realizes that happiness is not eternal and becomes sad, continuing the cycle.  The proof that happiness cannot exist exclusively is manifested simply through the acknowledgement that happiness is not eternal. A yogi, however, knowing that the two are inseparable will avoid both.
The next sutra I plan to talk about gives another reason to avoid pleasant experiences:
II.7 sukha anusayi ragah Pleasure leads to desire and emotional attachment.
Something perceived as pleasurable will leave an imprint in the mind of the seer.  These imprints will build to thoughts which will build to desire. This can even be seen in the practice of yoga.  In the beginning, many yoga practitioners will find pleasure in doing asanas.  They will start seeing changes in their body and really feel a sort of high after the work out is done.  These pleasurable imprints will start building into a desire; the desire to see more physical changes, to feel better after each practice.  Eventually this will lead to an emotional attachment to the practice.  Someone who is emotionally attached to the asanas will feel agitated or unhappy if they aren’t able to practice one morning or don’t get the results they wanted from a work out.  This leads to the next sutra I will talk about:
II.17 drastrdrsyayoh manyogah heyahetuh The cause of pain is the association or identification of the seer (atma) with the seen (prakrti) and the remedy lies in their dissociation.
In the example given above, the practitioner has identified with the practice.  This attachment has lead to fluctuations of the mind.  Remember from sutra I.2, yoga is cessation of the movements of consciousness.  Clearly, the sadhaka who attaches to their practice has become counterproductive.  They must learn to detach from the practice, transcending the immediate benefits for the ultimate path towards enlightenment.
III.38 te samadhau upasargah vyutthane siddhayah These attainments are impediments to Samadhi, although they are powers in active life.
Along the path of yoga the sadhaka will aquire many gifts, but this sutra warns us that these, too, are to be avoided, just as I discussed in my previous example.  As the sadhaka progresses in yoga the attainments will become more and more tempting to form attachments to.  Likewise, attachment to these will become more and more detrimental.
III.51 tadvairogyat api dosabijaksaye kaivalyam By destruction of the seeds of bondage and the renunciation of even these powers, comes eternal emancipation.
Throughout chapter three Patanjali discusses all of the incredible powers that will come to the devoted sadhaka, yet again warns to renounce them.  As I stated above, the further the practitioner proceeds along the path the more temptation he will face. In Chapter 3, verse 36 of the Bhagavad Gita “Arjuna said: O Krishna, by what is man impelled, even against his will, to perform evil – compelled, it seems, by force?” Verse 37 continues, “The Blessed Lord said: Born of the activating attribute of Nature, it is desire, it is anger, (that is the impelling force) – full of unappeasable craving and great evil: know this (two sided passion) to be the foulest enemy here on earth.”  Attachment to the powers attained through yoga will, as with any attachment, lead to desire.  Unfulfilled desires lead to anger and the creation of more desire.  It is a viscous cycle.  Sri Sri Paramahansa Yogananda explains it as follows, “desire and anger can never be appeased by fulfilment, now even by control over all matter.”  As repeatedly stated throughout the Yoga Sutras, detachment is the only way to rid oneself of desire.

True Knowledge and the Soul in Samyama – Yoga Sutras

True knowledge and the Soul through Samyama
I.49 sruta anumana prajnabhyam anyavisaya visesarthatvat This truth-bearing knowledge and wisdom is distinct from and beyond the knowledge gleaned from books, testimony, or inference.
I think the concept that truth-bearing knowledge does not come from books is a difficult one in the culture we live in.  From as early as I can remember I knew that I would go to University, complete a degree, and get a good paying job. We all know how important it is to do well in school and attend a good University (especially a University with a famous name like Harvard, or Yale!).  But the fact of the matter is this is a deluded vision of success. Education nourishes our mind and ego.  Pablo Picasso is credited with a beautiful quote, “Every child is an artist.  The problem is how to remain an artist once we grow up.”  I think the same is true in terms of wisdom.  Intuition is educated out of us, replaced by ‘intelligence’ which only serves to further delude us.  We need to start breaking down everything we’ve learned to be true and reignite our intuition to discriminate the real from the unreal.
III.17 sabda artha pratyayanam itaretaradhyasat sankarah tatpravibhaga samyamat sarvabhuta rutajnanam Words, objects and ideas are superimposed, creating confusion; by samyama, one gains knowledge of the language of all beings.
When I say the word flower what is the first thing that comes to mind?  For me it’s a great big bouquet of gerbera daisies, my favorite flowers.  For another it may have been a field full of sunflowers, or a single red rose, or any other of an infinite list of possibilities.  The point is, a single word can and will have a different meaning for each individual based on past impressions, cultural influences, and language.  The thoughts and ideas of a person will superimpose with their words, potentially masking their intended meaning. But through samyama, the sadhaka can distinguish the true meaning behind the words of all beings.
IV.15 vastusamye cittabhedat tayoh vibhaktah panthah Due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking.
In contrast to III.17, this sutra addresses the varying ways in which people view the same object. Following the previous example, say I showed three different people a single red rose.  The first person looks at the rose and sees the brilliant red color, the beautiful turn of each petal, and the striking contrast of the green stem.  The second person looks at the rose and sees the painfully sharp points of the thorns.  The third person looks at the rose and sees that the petals are starting to wilt as the flower has been cut and is no longer alive.  Each of these people sees the rose differently as their consciousness is affected by the compilation of their experiences and the qualities of nature.  Even within a single individual, perceptions will change as consciousness evolves. The challenge remains to recognize that ‘an object exists independent of its cognizance by any one consciousness’ (IV.16).
III.36 sattva purusayoh atyantasamkirnayoh pratyaya avisesah bhogah pararthatvat svarthasamyamat purusajnanam By samyama, the yogi easily differentiates between the intelligence and the soul which is real and true.
The intelligence referred to in this sutra is not that of the mind, it is the truth-bearing knowledge discussed in I.49 above.  Patanjali tells us here that even that truth-bearing knowledge is separate from the unblemished light of the soul.  The soul is pure and cannot be altered.  True intelligence, however, is still affected by the experiences of the sadhaka and by the influences of nature. As each person in the previous example saw the rose differently, truth will be perceived differently when viewed through intelligence.  Truth cannot be spoken.  When a person tries to speak the truth their words have already been tainted by their perception.  Truth can only be ‘felt’ by the unchallengeable soul.
IV.5 pavrtti bhede prayojakam cittam ekam anekesam Consciousness is one, but it branches into many different types of activities and innumerable thought-waves.
As intelligence is affected by the experiences of the sadhaka, so is the consciousness.  In fact, they are one in the same.  Consciousness is at the mercy of the mind and the influences of nature.  Within the mixture of sattva, rajas, and tamas the consciousness can direct thoughts in infinite directions.  As such, it can cause fluctuations of the mind by creating conflict, doubt, confusion, and desires.  With the tools of yoga consciousness can gradually be channelled in the right direction.  As the fluctuations of the mind settle, nature begins to work for the consciousness, purifying it. Eventually, intelligence and consciousness will realize they are one and duality will come to an end.
IV.6 tatra dhyanajam anasayam Of these activities of consciousness of perfected beings, only those which proceed from meditation are free from latent impressions and influences.
Patanjali tells us here that the only way to remove the influences affecting our intelligence and consciousness is through meditation.  The mind will be present in us until death, and as such will be able to influence our consciousness.  In chapter 6, verse 6, of the Bhagavad Gita, Krishna tells Arjuna that the mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it.  Meditation is the means of gaining control of the mind. Krishna continues in verse 20 telling Arjuna that the mind disciplined by the practice of meditation becomes steady, one becomes content in the Self by beholding Him with purified intellect.

Time and Nature- Yoga Sutras

Time and Nature
IV.13 te vyakta suksmah gunamanah The three phases of time intermingle rhythmically and interweave with the qualities of nature.  They change the composition of nature’s properties into gross and subtle.
A single moment is pure. As it moves into the next moment, creating a chain of moments reaching into the past and the future, it is affected by the gunas and time takes on the qualities of sattva, rajas, and tamas.
Growing up in Montana these huge, black, cumulonimbus clouds would build up over the mountains in the morning and come into the valley we lived in late in the afternoon. There was always a quiet calm that would settle in with the arrival of the clouds as everything seemed to stand perfectly still.  In that moment of stillness there was purity and the potential for anything. It was only when that moment went into motion and moved into the future that the storm would suddenly break lose in a cacophony of thunder and lightning taking on the wonderfully rajasic and tamasic qualities of a thunderstorm.
Any moment has the capacity to absorb any combination of the qualities of nature, but will only do so when put into the movement of time.  This relationship links the three phases of time and the three qualities of nature eternally.
III.53 ksana tatkramayoh samyamat vivekajam jnanam By samyama on moment and on the continuous flow of moments, the yogi gains exalted knowledge, free from the limitations of time and space.
I will start the discussion on this sutra with a very logic based preface; Einstein’s theories of relativity, specifically the concept of time dilation.  This theory explains that the passage of time depends on the motion of the observer.  The example often given to illustrate this theory is of an astronaut traveling near the speed of light then returning to Earth to find that more time had passed there than he had observed on his journey.  In a similar way, when engaged in meditation, or samyama, an hour can pass by in what seems like a few minutes.  I would propose that the ‘motion’ of the mind has come to a stand-still, thus arresting time in the gross world and allowing the consciousness (the observer) to ‘travel at light speed’ through the subtle world.
By samyama on this concept, the yogi can learn to live only in the pure moment of the present, unaffected by the past and the future and thus unaffected by the qualities of nature. No longer limited by time and space, the yogi attains samadhi.
IV.32 tatah krtarthanam parinamakrama samaptih gunanam When dharmamegha samadhi is attainted, qualities of nature come to rest.  Having fulfilled their purpose, their sequence of successive mutations is at an end.
IV.33 ksana pratiyogi parinama aparanta nirgrahyah kramah As the mutations of the gunas cease to function, time, the uninterrupted movement of moments, stops.  This deconstruction of the flow of time is comprehensible only at this final stage of emancipation.
As ‘the three phases of time intermingle rhythmically and interweave with the qualities of nature’, they are interdependent on each other.  Stopping of the flow of moments and living in and observing the purity of the now will eliminate the effects of the gunas, so it must also be true that the cessation of the gunas will result in the arrestment and destruction of time. In dharmamegha samadhi, the yogi no longer lives in the movement of moments, but in the moment itself.  He has gained control over the qualities of time and nature and can use them when necessary because he is no longer affected by them.
The Bhagavad Gita chapter 14, verses 22-25 describe the yogi who is no longer under the influence of the gunas, “The Blessed Lord said: O Pandava (Arjuna), he who does not abhor the presence of the gunas – illumination, activity, and ignorance – nor deplore their absence; Remaining like one unconcerned, undisturbed by the three modes – realizing that they alone are operating throughout creation; not oscillating in mind but ever Self-centered; Unaffected by joy and sorrow, praise and blame – secure in his divine nature; regarding with an equal eye a clod of clay, a stone, and gold; the same in his attitude toward pleasant or unpleasant (men and experiences); firm-minded; Uninfluenced by respect or insult; treating friend and enemy alike; abandoning all delusions of personal doership – he it is who has transcended the triple qualities!”

Posture Analysis


Shoulders: appears neutral from this view, however, upper torso sways to the subjects left causing a misalignment in several areas.
Lower ribs: aligned
ASIS/PSIS: misalignment between both the anterior and posterior points of reference (top of hip and top point of pelvis).
Anterior View

Shoulders: this view better illustrates the pull to the left and shows quite a difference in the levels of the shoulders, the right being significantly lower than the left.
You can see here that the subjects lower right lumbar region is compensating for the misalignment of his upper torso.
Posterior View

Shoulders: some medial rotation.
Hips: slight hyperextension in the hip/lumbar region.
Knees: neutral.
Side View

Knees: neutral.
Knee View

Ankles: planter.
Feet/Ankle View 1

Feet: pronated.
Feet/Ankle View 2

Upper back: although not a good picture to view, subjects upper back/shoulder area is tilted to the left side.  The subjects Cervical, Thoracic and Lumbar regions are misaligned – subject suffers from lower back pain.
Lower back: lumbar region is flat, due to the misalignment of the spine. 
Back/Spine Anterior View

Back/Spine Posterior View