Links to Related Resources & Longer Articles:

• Exploring the Bhagavad Gītā as a Vinyāsa Krama starting with Chapters One to Six…

Collated Related Short Posts & Quotes:

“In Sūtra 1.31 Patañjali suggests that the distractions
have symptomatic companions that will manifest
within different dimensions of our being. Namely,
emotionally, mentally, energetically or physically
A question is, through which aspect of our being
do the accompanying symptoms manifest for you,
emotionally, mentally, energetically or physically?
Also, how do these four symptomatic manifestations
correlate for you in terms of the cause and the effect?
Such as in an emotional symptom triggering an
emotional effect? Or, an emotional symptom
triggering an energetic effect? Or, an energetic
symptom triggering a mental effect. Or, a mental
symptom triggering a physical effect. And so on….
Furthermore, what are the ways that you can
intentionally or unintentionally support their
presence and short term and long term influence?
In other words, how do we ‘as if’ feed their presence?”
– Paul Harvey on Yoga Sūtra Chapter One verse 31

“Our journey into and through Yoga
begins with hindsight
and ends with foresight.
The first hindsight is the effect
arising out of an experience
from a lack of foresight.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 16

“Every action, even thoughts have some effect at some level.
Actions create fruits and leave seeds which eventually come
back to the performer of the action, either directly or indirectly.
These actions can be black, white, mixed, or have no colour.
The black actions can potentially have a negative comeback;
whereas white actions can potentially have a positive comeback.
But most actions are mixed, with a vague or indistinct outcome,
or they will have a distinct outcome, but it is difficult to discern.
Those actions that are seen as having no colour are the result
of actions from the highest dispassion, free of self–motivation.
Because these actions from a Yogin are free of self–motivation,
they are free of self–interest, either black, white or mixed.”
– Paul Harvey on Yoga Sūtra Chapter Four verse 7

“We predominately act with
motivation of some kind,
and any motivation will have
some effect on the outcome.
Therefore our motivations have
to be as considered as possible.”
– Paul Harvey on Yoga Sūtra Chapter Four verse 8

“The Yoga of cause and effect.
Animate and inanimate.
Spirit and matter”
– Paul Harvey Introduction to Bhagavad Gītā Chapter Two

“Action is best performed when
it is for the good of the society,
with the spirit of dedication to the lord
and with freedom from the attitude of
being the doer and the beneficiary.”
– TKV Desikachar on Gītārtha Saṃgraha of Śrī Yāmunācārya Śloka Seven
(Yāmunācārya commentary on Bhagavad Gītā Chapter Three)

“Using Āsana dynamically helps us in
the assessment of potential ratios and
their application within Āsana, as well
as within other aspects of Yoga practice.
It also enables one to observe the effect
on the breath, both as a whole, and on
the individual components used within
a particular ratio, within different Āsana.”
– 108 Postural Practice Pointers

“In Āsana, the Antar Kumbhaka is easier to
attempt and is usually more attainable than
the same count within the Bāhya Kumbhaka.
Although, one of the hallmarks for the uniqueness
of T Krishnamacharya’s insights into the theory
underpinning the Viniyoga of Haṭha Yoga centred
around the importance of the Bāhya Kumbhaka.
However, both the Antar Kumbhaka and the
Bāhya Kumbhaka should be approached very
gradually and in some cases are contra-indicated.
By contrast, extending the exhale by the use of
sound in Āsana will produce particular effects,
as well as being less exacting on the practitioner.”
– 108 Postural Practice Pointers

“According to T Krishnamacharya,
we must consider the effects of food on
the state of the mind as well as the body.
In that, he saw food as something which
can nourish you or, that which can eat you.
Interestingly, Haṭha Yoga texts also talk of
the need to examine and refine our eating
habits before we begin taking up Prāṇāyāma,
rather than before we begin practicing Āsana.
Thus, it is a triangle of food, breath and mind.
So, seemingly it is not enough to just hold the
nose and do Nāḍī Śodhana without considering
the influence of Āhāra on the long-term outcome.”
– 108 Prāṇāyāma Practice Pointers

“So, what can we develop as a starting point in
deepening the use of the breath in Prāṇāyāma?
By exploring our personal strengths and issues.
1. In terms of a progression in both the length
and the subtlety of the inhale and the exhale.
2. In experiencing the role for the Antar Kumbhaka,
in how it can enhance the effects of the inhalation.
Rather than just being a substitute for the inhalation.
3. In experiencing the role for the Bāhya Kumbhaka,
in how it can enhance the effects of the exhalation.
Rather than just being a substitute for the exhalation.”
– 108 Prāṇāyāma Practice Pointers

Voluntary Efforts and Involuntary Effects in an Āsana Practice
“As well as the consideration around the use of
Āsana dynamically or statically, there is also,
depending on our background to Āsana practice,
the voluntary effort and the involuntary effects.
According to the impact of this in the background,
certain voluntary intentions can, often unconsciously,
trigger certain involuntary, multilevelled responses.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

Voluntary Efforts and Involuntary Effects in an Āsana Practice
“Thus, this means these effects can also apply to our
attitudes whilst working habitually in a particular Āsana.
For example, an involuntary response as a result of memory.
So we can have a blindness, in that we are unaware of the
position of the arms, legs, or body, as well as in our attitude.
Thus, we need to at least apply movements voluntarily
in our efforts to influence the qualities of the Āsana.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

Voluntary Efforts and Involuntary Effects in an Āsana Practice
“Thus, with these two aspects there can be a lot of variables.
For example, using or not using the breath in Āsana
practice can be either a voluntary or involuntary aspect.
Thus, if you are not used to using the breath in an Āsana
and its quality is affected involuntarily, then we must apply
a voluntary action to improve or sustain the quality of the breath.
Or, if we are used to using the breath, the way we use it
can become fixed and unchanging – an involuntary effect.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

A third factor, that of Respect for Responses
“There is also a third factor besides the relationship
between voluntary efforts and involuntary effects,
namely a person’s response to the notion of effort and effect.
In the travel from our everyday postures to Yoga postures
we need to consider respect for the idea of responses.
We can often ignore the body’s response to our efforts
within our aims and intentions for ideals, such as in Āsana.
Voluntary efforts and involuntary effects are the variables.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated

A third factor, that of Respect for Responses
“Responses should be looked at according to
the psychological attitude of the individual.
We need to consider what is the end
and what are the means.
This is also seen as cause and effect.
The responses to the voluntary action
should be considered as a safety valve.
All this assumes we have respect for the individual and
the individual has or develops respect for themselves.”
– 108 Yoga Planning Pointers
– The Viniyoga of Planning Principles Guidelines – Collected & Collated