Occasionally I forget that the whole purpose of yoga is to control the mind - “citta-vritti-nirodha” – until I’m faced with a mind that is out of control.
This past week in practice, I caught myself a few times spacing out/psyching myself out in a pose for so long that I forgot what I was doing. You know in Ashtanga you typically only hold an asana for the length of 5 breaths. This doesn’t provide a whole lot of time for the mind to wander. The conjunction of the breath, movement, bandha and drishti lends itself to a full absorption of attention. But not always.
For no legitimate or provoked reason at the start of this week my mind was whirling with fear. Fear of the unknown, fear of catastrophe, fear of possible bodily harm, fear of the passing of time.
I’ve spoken with other Ashtangis about facing fear on the mat in regards to poses themselves – the fear that arises in deep and challenging backbends for example, or the fear that you will fall on your head, that your back will snap, that your arms won’t hold you, etc., But there are other fears we face in practice that have squat diddly to do with the physical shapes and movements.
These are the fears in the mind, the types that muddle thoughts, shorten breath and whisk you away from the here and now. How does one move past these? How does one brush aside scary visions or worst-case scenario monologues that start overtaking the head and the heart?
Personally what I’m learning, ever so slowly and stubbornly, is the importance of just keeping at it. Sometimes when I’m fraught with emotion in practice, I really want to stop and give up. I want to curl into a little ball and go deeper inside my thoughts, shutting the world out. I want to cease moving and simply lie there, self-absorbed, floating away with my jumbled breathless mind-stuff.
To keep moving is the hardest thing to do…but that movement is powerful. The process of adhering to the rhythm and the pattern of the practice has the ability to move you mentally. The dynamism of the series and the will to keep going burns through the vrittis. By continually bringing one’s attention back to the breath, back to the bandhas and the drishti and back to the flow of in and out, up and down, there is the opportunity to cut through the swirling of the mind’s chaos.