Krishnamacharya taught that a Samāhita Citta
was a prerequisite starting point for Meditation.
If so, how do we relate to the modern phenomenon
that a Vikṣepa Citta can be a starting point for Meditation?
Unless perhaps we discern that here it isn’t actually Meditation?
The tendency is to measure a persons ‘progress’ by a
perceived comparison to some mythical finishing point,
rather than accepting that we cannot really appreciate
the reality of what was their actual starting point,
nor can we truly evaluate the effort they are putting
into developing and refining their personal Sādhana.
Feelings from the past remain eternally potent ravagers,
especially pervasive within the illusion of our present and
with it a tendency to recreate an old shape from our past,
whilst we are believing it to be a new shape for our future.
– Reflections on Yoga Sūtra Chapter Four verse 27
“Activities that nurture a state of Yoga involve
self-discipline, Self-inquiry and Self-awareness.”
The first leg supporting the tripod refers to Citta
as the self in terms of nurturing self-discipline.
The second leg supporting the tripod refers to Cit
as the Self in terms of nurturing Self-inquiry.
“Svādhyāya is an inquiry into one’s true nature.”
– T Krishnamacharya
The final leg supporting the tripod refers to Cit
as the Self in terms of nurturing Self-awareness.
Some define their experience of life by seeking Duḥkha,
some by seeking Sukha.
The Yoga Practitioner sees both as Avidyā
and defines their experience of life by seeking
what lies beyond duality through unwavering Viveka.
– Reflections around Yoga Sūtra Chapter Two verse 26
TKV Desikachar did not teach different people different things.
Nor did he just teach the same thing to different people.
He taught different people the same thing in different ways.
The same could be said of T Krishnamacharya’s teaching.
Hence the context of the phrase the viniyoga of Yoga.
Freedom of or in movement is obviously an asset and of course a useful pursuit in the world of homo-sedens that abounds these days. However movement according to the principles inherent in Haṭha Yoga has a further role other than mere freedom of movement as an end in itself. Thus in Haṭha Yoga the role of freedom in movement, albeit embedded with useful anatomical insights, is not the priority that appears to dominate the forms of Āsana utilised within many popular Yoga classes.
Of course freedom in movement is obviously a support in allowing us to apply the principles of Haṭha Āsana practice, but it is not the end in itself it seems to have become under the guise of calling it all Yoga. For example it can help with facilitating an exploration of the energetic processes that ultimately define, guide and differentiate Haṭha Yoga from movement forms such as exercise, fitness, dance, etc.
Yet these days it increasingly seems to be that, on the journey towards the deeper purpose inherent in Haṭha Yoga and its relationship to Rāja Yoga, we are more and more being sidetracked by the goals within the myriad of movement forms that proliferate or even ‘pose’ as Āsana practice today.