Issue 3/07

RM2 KDN No. 1505 (14721)

The role of a Manasa teacher

The role of a teacher is defined in the ancient scripture Tantrasara as Agamasya sama chitta vikalpodaya vyapara. Agama means teacher; samachitta vikalpa refers to correct thoughts which bring about a harmony in consciousness and vyapara means activity or business. So in a way it is saying that yes, yoga is a business; it is the business of awakening the minds of students towards a proper understanding of ones self. Counting the current TTC batch (March- June), our Manasa school has provided teacher training for approximately 100 wonderful souls. In view of the just concluded Teacher Training Workshop, let us see how a Manasa yoga teacher should go about this business (vyapara) of removing the charcoal covering of minds (impurities of ones own mind as well as the minds of ones students) to reveal the diamond splendour of the pure consciousness (chitta) within. z The outermost covering of individual consciousness is the body itself. And hence the teacher ( agama ) should start by correcting the various wrong patterns in the body vis-a-vis movements, diet, breathing, etc. z A charcolish mind is a dull, dark mind that cannot see itself. Hence, the teacher should be the light for a beginner; observing the incorrect and potentially dangerous aspects of the students body and movement patterns, and replacing them with correct patterns. z Then the agama should slowly stretch the awareness of students to the fact that there is more than just the body to ones self. Here, the different guidance techniques, verbal directives towards pondering, acknowledging of the energy source behind the body, should be given. z Once the students begin to perceive this presence behind the form of their body, some of the coverings would have already dissolved. Then, we can consider that they have attained intermediate level. z From this level onwards, the body observer faculty is awakened in the students, and the students themselves start to autocorrect their postures, movements, etc. TTC Class of 2004

TTC Class of 2005 z Then, to these students, the teachers instructions should be towards better observance of their minds ( manas ). Most yogic scriptures convey the message that a properly tamed pure mind (shuddha manas) will be ones best friend, guiding one in the right direction, while an untamed impure mind (ashuddha manas) would be worse than ones worst enemy, guiding one always to selfimposed frustrations and sadness. z Through improved observance of ones own thoughts arising in the manas, and awareness of where it is guiding them, the students can start to take steps to re-orient these thoughts. Very similar to observing and correcting on the physical level, such as when a student stretches and extends his lumbar spine to auto-correct an existing rounding tendency, a student should be able to observe the negative twisting tendency of thoughts, and doing the necessary correction - in short the necessary stretching of the mind. z Then, at the ultimate end of this stretching of ones mind, beyond all the waves of dark impurities, one will perceive the silent presence continued on page 3
Issue 02/07

pg 1

Going to the roots

by Manoj
This issues scriptural verse for contemplation is the 1st verse of the 1st chapter of the Kenopanishad. Know that yoga is a practice (tapas) for selfknowledge (sva rupam) which comes with a certain self-inquiry ( sva dhyaya ) done with a spirit of reverence to the supreme intelligence (iswara pranidhana) which permeates everywhere. The opening verse of this renowned scripture deals with the process of self-enquiry, asking us not to take our body, mind, breath and sense organs for granted. infinite functions? Who allows me to articulate my thoughts into words; how do I speak, remember words, etc? O, which effulgent, intelligent, energy principle indeed, exists within me, which is empowering my eyes, ears, etc to perform their functions? O what indeed is behind my limbs which is allowing me to do asanas? O what indeed is within me?

Manasa Teacher ... continued from page 1 the light, the source, the pure, allpervasive divine consciousness. z Now keeping this as the ultimate role, a Manasa teacher should set the example. Most teachers think setting an example or being an inspiration to students means trying to improve the shape of their body and perfection in beautiful postures. Some will also try to inspire with their knowledge of anatomy. While these are good, it is far better for the teacher to set certain behavioral standards too, such as never engaging in petty politicizing, malicious gossiping, greedy calculations, etc. Withdrawing from these currents in oneself, a yoga teacher should try to flow with the purer, selfless currents of universal friendship (maitri) , goodwill (mudita), compassion ( karuna ) and equanimity (upekshanam). By setting this sort of example, the teacher will be able to awaken the same inherent tendencies in the students. Then, as the community of such teachers, students, and students of students grow, we as a group can together contribute more towards the world, in whatever small way - through caring, through teaching, through giving and through doing, and in the process grow ourselves spiritually too. Sandhya and I are always grateful to our already existing community of many radiant souls (community doesnt refer to any group within students, but all the students) who are empowering our school to do more. It is our prayer that the physical, mental and spiritual growth of the school, teachers and students, rise to greater and greater heights. Loka samastha sukhino bhavanthu! May the whole world exist in peace and happiness.

Manasa reminder
This is a good guide for self-inquiry to draw your mind inward. Even now, ask yourself how you are seeing these words in this newsletter:Kenaishitam, or what principle is guiding the infinite activities behind the rays of light which are reflecting off this paper, then striking your retina, then triggering the photo receptors to generate a electro chemical reaction? O what indeed guides the then resulting impulses to be led through the many fibres of the optic nerves to the primary visual cortex of the occipital lobe (caksu kau yunakti)? Complicated as such, with this ego having no idea even of the existence of so many things such as rods, cons, ganglion cells, etc, who indeed is the architect of all these, and who indeed is guiding all these, so that I am seeing, I am hearing, etc? This kind of thought process helps us to be more appreciative of our life, our body, senses, etc, and lead us to become aware and acknowledge some higher principle within us, which hopefully will keep our mental state in a state of humility. And finally, the answer to this question cannot be given as a verbal answer, but can only be realized or felt by the yogi progressing on the path of self-realisation of his/her true self. Tamaso ma jyothir gamaya; may we all be led from ignorance to light.

Kena isitam patati presitam manah, kena prana prathama praiti yuktah Kena isitam vacham imam vadanti, cakshu srotram kau devo yunakti
Kena isitam - willed by whom Manah patati - does the mind fall on its infinite objects Yukta kena - directed by whom Prathmah prana- the prana function to keep the body alive Vacham imam vadant i - by whose will do people get the power to speak Kau devo yunakti - what supreme intelligence indeed directs Cakshu srotra - the functioning of my eyes, ears and the whole body-mind complex

Manasa elaboration
Willed by whom does my mind fall on numerous objects as thoughts, memories, impulses, etc as though it is forced, as I have no idea as to what my next thought will be? Directed by whom does my breath flow, and directed by whom does the respiratory system and circulatory system work in unison so that all my cells receive oxygen for all their

Issue 03/07

pg 3

Equanimity within
A Thank You note to Guruji, from a TTC graduate, Ng Sook Yee
The Teacher Training Course (TTC) has given me the opportunities to learn the true teachings of yoga which have brought simplicity and serendipity into my life. I have finally found equanimity within me. Guruji is a like a shining torch. As long as you listen humbly and pay attention, his light will lead you to a new way of looking at yoga. After finishing the course, all the worries and darkness in my life left me. My simple life is now filled with light of knowledge and spirituality. In summary, what I have learnt, among others are: 1. That yoga is a teaching of the mind and body. 2. The origins and history of yoga as well as its development. 3. Anatomy of our body. 4. The chakras (energy centres) of our body; their importance and how to open them through asanas. 5. Using breathing techniques to cleanse body and mind. 6. The meaning of Mantra and its importance. 7. How to teach yoga and ethics of teachers. 8. The meaning of Manasa yoga and its objectives. Finally, I have learned that yoga is not only about asanas. By practising Yama (universal moral code of conduct), Niyama (self-purification by discipline), Pranayama (rhythmic control of the breath) and Pratyahara (withdrawal and emancipation of the mind from the domination of the senses and exterior objects), my mind no longer wavers. I see things beyond their surface; understand myself better and the meaning of selflessness, and to serve others as God serves us. Success and failure no longer bother me. I live in the present, in harmony with myself. Thank you, Guruji for all your teachings.

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pg8 Issue 03/07

Stretching Manasa Teachers

- by a current TTC student

Workshop 31 March, 2007

Promptly at 1pm, the Manasa Teachers Workshop began with Opening Awareness practice and Ida breathing. Manoj explained that Ida being the channel of contemplation and perception, we had to activate it for better absorption of knowledge. Activating the Ida nadi also meant we would be more receptive. The learning process began right from this point. Manoj then launched into a comprehensive revision course that had both graduate and TTC students completely alert and paying attention. It was conducted on an interactive basis with teachers being invited to present on parts of the anatomy and questions ranging from Patanjali Sutras to the Manasa concepts. There was also a short quiz on Sanskrit names of postures which the Manasa teachers passed with flying colours! Invaluable teaching tips were covered as well, like how to stretch students awareness from body to breath and finally, to mind. A detailed guide was provided in Teaching Asanas the Manasa way, with tips on adjusting postures, and touching students with mindfulness. Teachers were also guided on when to introduce deeper concepts into their teaching; when the students start to enquire and question, that is the stage when theyre ready for more knowledge. About 30 Manasa teachers attended the Teachers Workshop, with Kasia making a trip all the way from Nairobi where she is residing currently. It was really good to see her after all these months. Good revision session was the general feedback. Another common response was It reminds me how much I dont know. One of the graduates of the pioneer TTC groups said it was very good; since during his time, anatomy was not covered in detail so he learnt a lot during the Workshop in this area. Personally, I found the Workshop very useful as it summarised what we learnt in the first month of TTC. All the knowledge of the last 4 weeks was presented in digestible and easy-to-remember components. The guide on actual teaching and classroom situations - Teaching Asanas the Manasa way - was invaluable. I felt rather in awe to be in the company of TTC graduates representing the nine previous batches dating from year 2000 when the first TTC was conducted. To think theyve all been through the Course of which Ive just managed to survive the first month. So thank you, my seniors, for your sharing and encouraging words!

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Issue 03/07

pg 9