Check out this great article Julie Found.

http://upliftconnect.com/yoga-and-stress/

Here's the plan for class today

Here are the Sutras that Maddie is presenting on and  that we will discuss

 

1.12	abhyāsa-vairāgyābhyāṁ tan-nirodahaḥ
	Practice and detachment are the means to still the movements of consciousness. (I) The vrtti states of mind are stilled by practice and dispassion. (B)
1.13	tatra sthitau yanto 'byāsaḥ
	Practice is the steadfast effort to still these fluctuations. (I) From these, practice is the effort to be fixed in concentrating the mind. (B)
1.14	sa tu dīrgha-kala-nairantarya-satkārāsevito dṛḍa-bhūmiḥ
	Long, uninterrupted, alert practice is the firm foundation for restraining the fluctuations. (I) Practice becomes firmly established when it has been cultivated uninterruptedly and with devotion over a prolonged period of time. (B)
1.15	dṛṣṭānuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjñā vairāgyam
	Renunciation is the practice of detachment from desires. (I) Dispassion is the controlled consciousness of one who is without craving for sense objects, whether these are actually perceived, or described [in scripture]. (B)
1.16	tat paraṁ puruṣa-khyāter guṇa-vaitṛṣṇyam
	The ultimate renunciation is when one transcends the qualities of nature and perceives the soul. (I) Higher than renunciation is indifference to the gunas [themselves]. This stems from perception of the purusa, soul. (B)

 Here is the sequence

AMVira

Parsva  AM Vira

AMS

Utt

Tadasana

UH

Baddha Hastasana

UN

Paschima Namascarasana

AMS

Utthita Parsva Konasana

Parighasana

Parsvottansana

Prasarita Padottanasana   Concave only

Ustrasana  with bolster

Chatush

 Supta  1 2,  parivrrita

Pavanmuktasana

Savasana

The Plan for Tuesday

 We ended up doing  rather different asana than I planned because I forgot the sequence. I actually liked the approach of asking  each student what pose they wanted to do. They actually created a pretty good sequence  quite spontaneously. 

So,  the plan for Thursday  asana  wise,  is now the plan for  asana on Tuesday with a few additions.  


We'll talk more about  Sutras  1.1- 1.11.  We will go over the vrritis in more detail. We will also talk about how they manifest in  How Yoga works. 

We'll also start some  twists.


Here's the  asana  plan.


Tadasana
and various shoulder work
Vrksasana
Ardha Baddha Padmottansana 
Uktasana
Gomukasana
AMS
Trik
Ardha Chandrasana 
Vira I,
Vira  III
Prasarita Padottansana 
AMS
Dandasana
parsva Dandasana  
maryichasana I
Maryichasana III
Chatush Padasana
Setu Bandha
Supta Konasana
Savasana

The Vrttis

1.04	vṛtti-sārūpyam itaratra
	At other times, the seer identifies with the fluctuating consciousness. (I) Otherwise, at other times, [the seer] is absorbed in the changing states [of the mind]. (B)
1.05	vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ
	The movements of consciousness are fivefold. They may be cognizable or non-cognizable, painful or non-painful. (I) Thee are five kinds of changing states of the mind, and they are either detrimental or nondetrimental [to the practice of yoga]. (B)
1.06	pramāṇa-viparaya-vikalpa-nidrā-smṛtayaḥ
	They are caused by correct knowledge, illusion, delusion, sleep and memory. (I) [These five vrttis are] right knowledge, error, imagination, sleep and memory. (B)
1.07	pratyakṣānumānāgamāḥ pramāṇāni
	Correct knowledge is direct, inferred or proven as factual. (I) Right knowledge consists of sense perception, logic, and verbal testimony. (B)
1.08	viparyayo mithyā-jñānam atad-rūpa-pratiṣṭham
	Illusory or erroneous knowledge is based on non-fact or the non-real. (I) Error is false knowledge stemming from the incorrect apprehension [of something]. (B)
1.09	śabda-jñānānupātī vastu-śūnyo vikalpaḥ
	Verbal knowledge devoid of substance is fancy or imagination. (I) Imagination consists of the usage of words that are devoid of an actual object. (B)
1.10	abhāva-pratyayālambanā vṛttir nidrā
	Sleep is the non-deliberate absence of thought-waves or knowledge. (I) Deep sleep is that state of mind which is based on an absence [of any content]. (B)
1.11	anubhūta-viṣayāsampramoṣaḥ smṛtiḥ
	Memory is the unmodified recollection of words and experiences. (I) Memory is the retention of [images of] sense objects that have been experienced. (B)