Who Owns Yoga?
By Leslie Hendry|March 31st, 2010
Thoughts On An Endless Question
“No one owns Yoga,” said Sharath Rangaswamy, the grandson of the late Ashtanga Yoga guru, Sri K. Pattabhi Jois.
Sharath paused comfortably, sanguinely sitting in lotus. He looked around the room, and then continued, “You don’t own it. I don’t own it. No one owns it.”
We had gathered at Ashtanga Yoga New York and Sri Ganesha Temple in New York City in May, 2010, during Sharath’s world tour. During the silence that followed this pronouncement I glanced at a fellow Yoga practitioner, who earlier that morning was elaborating on her apartment in Mysore, India, the city where Ashtanga Yoga practitioners go to practice for months at a time. This acquaintance commented on her balcony furniture, her new ceiling fan, her oven, her volunteering, her recent training at the yogashala, her relationship to the yogashala, her friends there, her tuk tuk driver. All was hers. The result of the conversation seemed less of an exchange of experience and more of a list that eclipsed my own experience of India. I surely didn’t have all the coveted things that this person had when I was there. Mulling Sharath’s statement around in my head, I wondered if this type of dominion was what he meant.
Who Owns Yoga?
The habit of claiming mine to something in which we are intimately involved is part of our lovely friend “Ego.” Strong attachments can lead to wanting to own and covet more of what we love. We identify with those things we love and the attachment deepens. We fall in love with Yoga because it makes us feel good, stretches us, relaxes us, de-stresses us. We buy into the accoutrements of Yoga: the mat, the rug, the clothes, the trips, the workshops, the experiences. We identify as yogis and yoginis. But wait.
“We are not yogis or yoginis,” Sharath said, to a ripple of giggles at this gentle Indian’s speaking of the word yogini.
Now I was further confused. What was he saying?
Sharath’s entire life has been about Yoga in one way or another. He grew up in a Yoga lineage. His grandfather studied under Sri T. Krishnamacharya, whose students include many of today’s most influential teachers: B.K.S. Iyengar, the late Indra Devi, Srivatsa Ramaswami, A.G. Mohan, and Krishnamacharya’s sons T.K. Srinivasan, T.K.V. Desikachar and T.K. Sribhashyam, along with the late Pattabhi Jois. Sharath’s mother, Saraswati, and uncle, Manju, are longtime Ashtanga Yoga teachers, having learned from their father. This family’s life is imbued in Yoga. I sensed this wasn’t about dominion the way my Western mind thought of it as; there must be something more.
I recalled the copyright debate regarding the Bikram style of Yoga. In 2003, Bikram Choudhury, an Indian-born Yoga entrepreneur, whose following includes celebrities, star athletes and supermodels, obtained a copyright on a sequence of 26 Yoga postures, also known as hot Yoga, practiced at a room temperature of over 100 degrees Fahrenheit. How unyogic, people cried. Yoga has been around for 5,000 years, and has been shared with the rest of the world. How can anyone claim ownership? Yet it is our Western system, the U.S. to be exact, where Bikram obtained the copyright to protect the commercial value of his registered property. In 2005, a group called Open Source Yoga challenged Bikram’s copyright ultimately settling the case, but not settling the question.
When I spoke with Bikram he recalled a conversation with one of his students, Janet Reno, the former White House Counsel under the Clinton Administration, who said, “When in Rome, do as the Romans.” Yet with the U.S. case, the Indian government awoke to a usurping of a cultural treasure. Asana, or Yoga poses, have been around for thousands of years, they cried. To copyright something that has been in the public trust of another country seemed completely unfounded. India has now galvanized to better protect Yoga poses and other national treasures. But if Bikram Choudhury can trademark Yoga and is, therefore, protected from others teaching it, and therefore profiting from, Bikram Yoga, how can we say no one owns Yoga?
We don’t walk out our door, Yoga mat in hand, to buy Yoga at a store as if it were a consumer good. We pay for a class, a transaction that compensates the teacher – someone who has dedicated his or her life to Yoga – for their time and knowledge. Was owning Yoga a question of legalities? Profit? I sensed Sharath’s cautionary words were directed towards a modern interpretation of Yoga. He was trying to tell us something, but to contemplate this I had to delve deeper.
Traditionally, Yoga in India was practiced by renunciates, generally men, who eschewed the life of a householder, a householder being someone who would marry and support his family and in many cases extended family, in order to study Yoga. Yoga in this form was to inherit or adopt a lifestyle or path involving the spiritual study of Yoga philosophy. These Yogis studied the Vedas in religious fashion in an attempt to cease the life/death/life cycle. In fact, in the Vedas, instruction on the physical elements of Yoga is minute compared to the voluminous historical texts written on Yoga as the path to enlightenment.
Westerners, on the other hand, have gravitated to the physical practice of Yoga like wildfire. Every day a new yogashala, or studio, opens somewhere in the U.S., gym memberships have the advantage of Yoga classes and Yoga is a billion dollar industry. As a culture who values physical appearance and empirical evidence, we are lured by the results of Yoga, how it makes us feel and look. Most of our Yoga introductions are through a class performing consecutive postures. Some people look at Yoga for a work out substitute, some add Yoga to their regimen to stretch, others begin in an effort to reduce stress. Few are introduced to Yoga in a Vedic theory class.
So our Yoga path begins.
Pattabhi Jois said, “Practice, practice and all things coming.”
The founder of the Shri K. Pattabhi Jois Ashtanga Yoga Institute, Pattabhi Jois, left his house as a young man after a Yoga demonstration he saw in Hassan, Karnataka, in 1927. He was immediately drawn to the teachings of his guru Krishnamacharya. In unconventional fashion of the times, he was not renouncing life as a householder but embarking on a study that would endure throughout his life. Through Norman Allen, the first Westerner to travel to India to study with him, Pattabhi Jois introduced his own guru’s teachings of physical asana practice to the West. Over the years, he made many trips back, teaching Ashtanga to rooms packed with devotees. Yet during his lifetime, Pattabhi Jois did not book lecture tours on the subject, he did not focus on the exact, precise alignment of every posture in class, instead, he focused on the practice: the continuous flow of breath and movement, and most importantly, devotion.
"Practice is the foundation for the actual understanding of philosophy. Unless things become practical and we can come to experience it, for what use is it? Yoga hinam katham moksam bhavati druvam (which means, without practical experience how can the pursuit of liberation ever be possible?)” [From an interview of Pattahbi Jois in Namarupa Magazine titled “3 Gurus,” Autumn, 2004.]
Whether intentional or not, Pattabhi Jois and many of his contemporaries bridged East and West not by theory but through practical, physical asana. Yet, Pattabhi Jois insisted “Yoga is not physical, very wrong.” It is not the “ultimate benefit of Yoga.” [Namarupa Magazine, 2004]]
It’s hard to deny that Yoga isn’t physical. What is then, the ultimate benefit and how do we understand it? As though searching for the Holy Grail, I ventured to one of the most physically challenging well-known Yoga schools in Los Angeles to see for myself if there was anything beyond sweating.
“I was the first to bring Hatha Yoga into the states for medical purposes,” Bikram told me after sweating through his entertaining class. As the only Yoga teacher to be accredited by the State of California Board of Secondary Education, and with his charismatic teaching approach, imbued wirth cursing and irreverence, I witnessed his unique approach to packing “Bikram’s torture chamber,” as he described it through his Brittany Spears-style headset. He had just returned from a trip to Hawaii to speak to the members of the Pentagon about Yoga and world peace. Not to mention that Bikram Yoga is featured in the January 2010 issue of O Magazine, the mother of all marketers.
Svelte bodies abound Bikram’s school, some practicing in bathing suits, gearing up for an hour and a half of intense sweaty heat, I felt I was part of an NFL summer training camp. Trying to introduce my knee to my forehead in dandayamana-janushirasana, Bikram called out to the class of one hundred students, “Leslie, what are you doing?” “I don’t know,” I thought, as my quivering standing leg fought my will not to lose the posture. I’d been introduced to him before class, so my name was fresh, but others were tested with monikers such as, “Blue Shirt” or “Hey Chinese.” Anyone on the street would’ve thought those were fighting words, but no one stormed out of the room, egos unchecked.
In Bikram’s book, Bikram Yoga, he explains that through Yoga, unhappy societies, like the U.S., can learn from the failures of older cultures, like India, by focusing priorities on “humanity, Spirutalism, and love…we can seek to promote the continued evolution of all life. The ultimate destination of human life is mental happiness and peace through the realization of love.”
Although I heard nothing like this stated in his class, I did see the attraction many had to his tough love approach. The unassailable fact is that most Yoga in the West is physical, some schools to the nth degree, yet people return to practice and sweat out their demons.
Through the physical practice, muscles are strengthened and limbs are stretched, but as Yoga practitioners become devoted to the physical practice their relationship with Yoga inevitably grows in tandem and takes on incremental meaning and effect. The practice becomes far from simply physical. What Pattabhi Jois and other gurus have known, is that through the practice the mind is opening, the mind is balancing, the mind is calming. A union forms, a dedication, a devotion to make space for Yoga takes place. It is believed as asana practice develops we purify internally. “When Yoga is performed in the right way, over a long period of time, the nervous system is purified, and so is the mind.” [Pattabhi Jois, Namarupa Magazine, 2004]. Jois continues, “pratyahara, dharana and dhyana naturally becomes more established and then greater clarity of mind and increased receptivity of self is brought about.”
As Yoga helps our minds to calm and our bodies to strengthen, the benefits become more and more patent; the dedication deepens and a devotion to an inner calmness widens. In Ashtanga and other forms of Yoga, practitioners follow their dristi, breathe ujjaya breath, suck up the bandhas, sweat and stretch. Our relationship to Yoga grows, and hence the union between the small self (who we are) and the big self, (how we transcend) develops. We stretch internally through our minds and our soul. We adjust to this practice, our eating habits change, sleep patterns change, our health changes, we approach life with a greater receptivity to something more internally profound. We venture off the mat and read and inquire into this Yoga that adds so much to our lives.
So our Yoga path progresses.
Inside Bikram’s office, photographs filled with family, his guru, and a restaurant wall of celebrities, he sat back with his legs resting on top of his desk like an oilman, still in his teaching attire, a small black sash of shorts. As one of the most well-known Yoga teachers in the country, I asked Bikram what he thought his role was in defining Yoga. “I get them on the right track, mind and body. They learn. People go off into different directions in life; I get them back on the right track.”
Bikram started practicing Yoga at the age of four with Bishnu Charan Ghosh, brother of Paramahansa Yogananda (author of Autobiography of a Yogi, founder of the Self-Realization Fellowship in Los Angeles). At the age of thirteen, he won the National India Yoga Competition and was undefeated for three years. It is true he has benefited enormously creating Bikram Yoga, which he claims is simply Hatha Yoga done under his creative sequence. But when asked, now that you franchised Bikram Yoga, can you tell me, “Who owns Yoga,” he furrowed his brow and blasted a response, “Who owns Yoga? No one owns Yoga. Yoga is everything, air, God, love.”
“Do your teachers teach this?” I asked.
“Of course, everyday.”
The Sanskrit root of Yoga is yug = to join, harness, yoke, junction, connection. Some believe Yoga is a union within our selves, a union to the higher self, a higher power, some say, to God, and, to which, is universal. It is part of a collective public domain accessible by all individuals around the world and capable of being shared by all, at any time. Everyone has the ability to tap into the higher self, whether it be through Yoga, church, community work, helping others, love, or reverence towards mankind. “Self realization is your birthright, in this lifetime,” said James Butkevich, long-time student of Pattabhi Jois and teacher of Ashtanga Yoga. “No one owns that. With enthusiastic hard work, sweat, self-discipline, and the love of everything that’s good, it is possible.”
Claiming rights to a physical set of asana or postures might be possible, but owning the path to liberation is a much different proposition.
If one defines Yoga as a means to discovering this inner light, then copyright is irrelevant. Yoga transcends commercial boundaries because the practice is not simply an asana sequence or a business. Everyday, Yoga teachers around the globe use various postures to assist their students on their own Yoga path. In many schools of Yoga, teachers create and teach, a sequence learned from their teachers, and their teachers’ teachers. They place their thumbprint on any given class. Under their tutelage, the student will learn, experience, and ultimately benefit from the practice of Yoga. At each step, the practice, perhaps starting out physical, becomes far from quantifying.
'Yogis should be honest.' Conference notes Nov 6, 2011 w/ Sharath Jois
Reminds me of this:
republished with permission
republished with permission
republished with permission
So our Yoga practice deepens.
As it deepens, more questions arise and we search for answers. Sometimes the questions spring unexpectedly from our teachers, like Sharath’s statement, which cause us to dig deeper into our own understandings. The answers found might be varied and depend on where one is on their own Yoga path. Yet how we learn and interpret Yoga’s heritage, and hence the visceral potential of Yoga, will depend largely on the lineage of each given teacher and/or school.
The ineluctable draw of Yoga continues to become more and more mainstream. How will teachers and therefore students learn about their Yoga heritage? How will our culture continue to make it our own? What spin, modifications, trends, and changes will we make? Will the legal system become more involved and will legislative trends appearing in different states continue to increase? Will courts and laws define Yoga as a sport or religion or something else? Will we have a governing Yoga body that is more tha a voluntary registry? Will Yoga become qualified for the Olympics as the USA Yoga Federation is striving to accomomplish? Changes are inevitable, but perhaps as the hundreds of people around the world flocking to Yoga increases, so will a truer understanding of the nature and tradition of Yoga passed down through the Vedas and ancient texts. This is in the hands our teachers, and therefore in all of us. For Yoga is not something to be owned, but something to be loved and shared, interpreted and taught as in the original intentions written in the Vedas.
Roughly 150 teachers are authorized in the Ashtanga method taught by Pattabhi Jois. There is no set structure in how Jois gave authorization, but generally speaking, a person must present himself to practice in Mysore over a period of time for a number of years. After practice develops and the aspirant demonstrates an appropriate attitude, devotion towards the practice, and a respect for the tradition of parampara, the succession of teacher and disciple, Jois would then give the authorization. Yet there are more than 1,000 teachers around the world teaching his method. When asked about this, Jois responded, “Let other teacher be there, but I hope their students finally one day get what they deserve.” Just as Jois learned from his guru, he wished for students to learn the lineage from their teachers.
Sharath has now taken the helm of the Ashtanga Yoga tradition. When Sharath spoke in New York it was just weeks before his beloved grandfather died. Reflecting on the statement “No one owns Yoga,” a statement his grandfather often made, it appears timely and also timeless. As we strive to become Yogis and Yoginis, Yoga has taken, and will continue to take, different interpretations as it travels globally into the future. The shepherd of one school of Yoga, Sharath offers clarity. If we cling to Yoga and attach ourselves, or make it someone’s chattel, then we are nowhere near to Yoga’s ultimate benefit. We become less capable of understanding and therefore, experiencing, Yoga’s heritage and therefore its richness, derived not through ownership but through liberation.
A few days ago, I thought about my acquaintance in Mysore who sparked my questioning of Sharath’s statement. Looking on her Facebook page I felt a better understanding of compassion. As Yoga philosophy teacher, Narasimhan, said one day in Mysore, we as Yoga students the world over are yearning to learn something more than what our Western culture affords us. I realized through the process, that I now had more compassion for my fellow Yoga practitioners, but moreover, I found some for myself. For who knows where my friend’s ego stood in her statements, and who was I to jump to conclusions? The next day on the mat, I placed my hands together and chanted the morning prayer. I thanked my teachers, the ones I knew, never knew or whom I have yet to meet, and I specifically thanked my fellow students who also show us the way. I reached into the transforming sky, jumped back and moved forward.
All is coming.
Leslie Hendry is an advanced Ashtanga Yoga practitioner who lives in Los Angeles and is also rooted in India and her native Texas. A former New York attorney, she designed the #3-ranked kids app “Everything Has a Home” and is working on her second book.
Jun 14, 2012
Feb 7, 2012
Jan 17, 2012
Magnolia's Conference Notes: Obstacles in Yoga Practice
'Yogis should be honest.' Conference notes Nov 6, 2011 w/ Sharath Jois
By Magnolia Zuniga
Posted 11/8/11
Source blog.mysoresf.com
Every Sunday afternoon at 4pm (shala time) is conference with Sharath Jois. This is a time for him to talk about the practice, the philosophy, etc and answer questions from students. Conference on Nov 6th, 2011 Sharath spoke on the many obstacles that come along the path. I touch on just a few...
Obstacles in Yoga practice...
On Doubt - The practice of Hatha Yoga is not easy and requires sacrifice of many things. Many people have doubt about the practice, the lineage. Instead of surrendering they want to argue. As life changes we have new doubts and new challenges. Guruji used to say 'Practice and all is coming' but if there is no practice how will doubt be cleared?
In college we must prepare and study. To find answers we read books. But in yoga we practice to find answers. We can read Bhagavad Gita, and Hatha Yoga Pradipika but this is intellectual knowledge. We continue practicing Hatha Yoga to find better answers to the questions...
What is God?
What is yoga?
What is spirituality?
What is life?
On Carelessness - Our carelessness brings lots of problems and our minds get distracted. When we're careless we're not thinking properly. Students come to Mysore, do yoga one month and turns into a gym. If you come to surrender yourself to practice, the effect will be totally different. When you come to Mysore your aim should be to practice yoga. Then mind is clear and focused. Many times it happens students lose energy...
too much talking...losing energy...
too much talking...losing energy...at coconut stand...talking, talking.
On Confusion - Confusion kills yoga practice. Students learn tradition and someone tells them 'oh what they are teaching there is not correct, do this yoga, this is better yoga' then 6 months same thing, and they do another type yoga, then 6 months later another type yoga, and it's like this. Then they say 'Oh I did this yoga, and that yoga and this yoga.' They should also say they are confused. Yogis should be honest.
Question: 'Sharath, why if we're supposed to be relaxed in a posture do you push our limits?'
Answer: [Smiling] You're misunderstanding relaxation. Relaxation in a posture means that if I count it for 2 hours you can stay. You have to reach your limitations longer. You should steadily take to your posture. Bring stability then you can hold for long time.
[laughing] I feel happy for you Guruji is not there.
Magnolia started practicing various styles of yoga in 1991. She began practicing Mysore Ashtanga Yoga in 1997 with certified teacher Noah Williams and authorized teacher Kimberly Flynn. She first met and studied with Sri K. Pattabhi Jois and Sharath Jois in 2004 on her first trip to India. Since then she has traveled and studied in Mysore 7 times and taught Mysore Ashtanga Yoga in Hong Kong, Tokyo, France and is currently running a traditional Mysore Ashtanga School 'Mysore SF' in San Francisco. She continues her studies with Sharath Jois in Mysore South India each year.
Magnolia received blessings to teach in 2007 and is now an authorized level 2 teacher.
For more information about Magnolia please visit her website www.magnoliashtanga.com
republished with permission
Reminds me of this:
Jan 16, 2012
Ujjayi vs. Free Breathing
I've heard this brought up in conference on multiple occasions, meaning that I've witnessed the question being asked of the current lineage holder of the Shri K. Pattabhi Jois Ashtanga yoga method - R. Sharath Jois. The bandhas and breathing in the system are very specific. Listen properly! Also good to realize the importance of the student-teacher relationship...
The Same River
By David Robson
Posted May 4, 2011
Source David's Blog
Posted May 4, 2011
Source David's Blog
There is some contention around the idea of “traditional” Ashtanga.
Traditionalists would be the teachers and practitioners that follow the practice as it is taught in Mysore, India. We practice 6 days a week, with rest days on Saturdays and the days of the full and new moon. Practice is done “Mysore-style,” in a group setting. We progress pose-by-pose through one of the six series. That would seem like a fairly straightforward distinction, but it gets more complicated. Some of the fine details of the teaching have changed over the last 50 years. Some postures have been added or taken out, some have different entrances and exits, and some have longer or shorter holds. So, a teacher who went to Mysore in 1980 might be teaching Ashtanga as they learned it back then, and calling it “traditional”, while someone who went to Mysore last year might also call their practice traditional. Their practices would show many differences. Who’s right?
The practice has altered very little since my first visit to India, 9 years ago. The poses and vinyasa count, as they are taught now, are almost exactly the same as they were taught to me on that first visit. However, there have been some small changes. So, every year, when I return to Mysore, I listen carefully to Sharath as he leads us through the led classes and lectures in the weekly conference. Whenever I notice a change, I integrate it into my teaching. That means that when I get back to Toronto and my home shala, I teach all my students the new version. Most of the time the changes aren’t actually new information, but clarifications and corrections, a sharper focus on the already existing details.
On my last trip to Mysore, I heard something new. It was during the weekly conference with Sharath. While talking about the breath during practice, someone mentioned “Ujjayi Breath.” Sharath corrected them, saying Ujjayi is a pranayama, a formal breathing exercise, and then moved on to another topic.
At first, I assumed I had misunderstood what Sharath was saying. I had always thought Ujjayi Breath was one of the key principles of Ashtanga Yoga. Confused, I went to the source, Yoga Mala, by Sri K Pattabhi Jois, to see what he had written more than 50 years ago. To my surprise, there is no mention of Ujjayi Breath with vinyasa. None.
A month later I saw Sharath again. I had the chance to ask him if we do Ujjayi Breath during our asana practice. He said no, explaining that Ujjayi Breath is one of the Pranayama techniques of Ashtanga Yoga. In Ashtanga, Pranayama is begun only when a practitioner has started the Advanced Series. During our asana practice we only do steady and even puraka and rechaka, inhalation and exhalation.
It would be easier if we could think of the tradition as unwavering; that the practice of Ashtanga Vinyasa Yoga has remained unaltered since its inception. But no tradition is like that; nothing stays the same. The Greek philosopher Heraclitus wrote, “Ever-newer waters flow on those who step into the same rivers." I think of the teaching the same way. The tradition is not still. At different moments in time it has been taught with this or that vinyasa, this or that count, but it is always from the same source. It would be impossible for me to follow the tradition without listening to my teacher. The river is always changing, but its source is always the same.
Be sure to read the comment section as well here
David Robson is the co-owner and director of the Ashtanga Yoga Centre of Toronto, where he leads one of the world’s largest Mysore programs. He made his first trip to Mysore, India in 2002, where he initiated studies with his teacher Sharath Jois. Since then he has returned annually to deepen and enrich his practice and teaching. He is Level-2 Authorized by the Sri K. Pattabhi Jois Ashtanga Yoga Institute.
republished with permission
Mysore Conference Notes: Practice, Food...
Conference – Asana as the Foundation of a Spiritual Practice – 1st January 2012
By Suzanne El-Safty
Posted 13 Jan 2012
Source suzanneelsafty.com
By Suzanne El-Safty
Posted 13 Jan 2012
Source suzanneelsafty.com
This conference was being filmed. This was also the day that I started to feel unwell – so I’m probably going to look very miserable and a bit green on film. Oh well! My notes are mostly okay I think but tail off towards the end as I began to feel worse and worse:
In Ashtanga Yoga we always do so many asanas. Not only in Ashtanga Yoga but in Krishnamacharya’s lineage in general. If we are following that lineage then there are lots of asanas. Many people have that question: why do we have to do asanas? Many teachers say that you don’t have to do asanas – you can just sit. But, if you see the yoga shastra - the Hatha Yoga Pradipika or even the Upanishads – they all say why asana is so important – to control our minds.
The Hatha Yoga Pradipika says that before we can think about getting enlightened we have to stabilise this body and mind. We have to practise asanas to stabilise our body and mind, to discipline this body and mind.
Now the mind is very chanchala – not in your control. The thought waves are so strong, the mind is like a monkey, a drunken monkey. To control the mind we need to bring some sort of discipline. You need to bring discipline to asana practice. It doesn’t come at once, you need to do for a long time – ‘sa tu dirghakalanairantaryasatkarasevito drdhabhumih’ (Yoga Sutras I:14). Asana is the foundation for the spiritual building; the foundation needs to be strong otherwise the building will fall. That is why asana is very important – it is the foundation to build the spiritual building.
It is only when you practise asana for many years that you realise how spiritual it is. To others it looks only physical. Other people who say that asana is just gymnastics, I call them sailors on the ocean – they don’t know about diving. They can’t see the beauty of the ocean – the colourful fish, the beautiful whatever animals you get in the sea. It is only if you know diving that you can see. Yoga is also like that – if you just sail on top of the ocean you will never get anything.
When you experience through the asana practice you can relish the purity of this practice.
Even in the Upanishads they talk about asanas. They compare consciousness to the sun. When the sun rises the rays of the sun are too harsh, at 12 o’clock they are too powerful; but as the sun sets it withdraws its rays and becomes very calm. This is like when a yogi sits in the third limb – in asana – he doesn’t have any mental disorders. We can feel that when we are practising everyday. We are totally concentrated on our mat – we forget all the nonsense happening around us. When we practise, day by day we get more focused, more concentrated.
Questions:
1) Which Upanishad was that?
Answer – the Kena Upanishad.
This system that we do, this vinyasa system, is very special. Only Krishnamacharya’s lineage knows this system. No one else knows this system. Three things are very important in this practice:
(i) Breathing
(ii) Posture
(iii) Gazing.
These are the three pillars which we need in our practice. I have not included bandhas – bandhas are to be done all of the time, not only in asanas.
For example, Surya Namaskara A has 9 vinyasas, this means 9 breathing techniques – 9 times you have to inhale and exhale. Surya Namaskara B has 17 vinyasas. Like this each asana has a certain number of vinyasas. This allows the breath to circulate in the body and activate the jatar agni (digestive fire). There are 72,000 nervous systems in the body – they must get purified – but how? by practising asanas with vinyasa.
The basic asanas – in the primary series – are very good to cure all diseases. Medical problems can be cured by doing the asanas in the primary series.
2) Should students put as much effort into the drishti (gaze point) as into say posture?
Answer – yes, these three things are very important. This develops your focus and concentration. So when you go to the next step – pranayama and dhyana (meditation) – these things will help you, they will help you to concentrate. This is dhyana what you are doing, it becomes like that.
3) Is a seated meditation practice then redundant in this system? or is it something we are striving towards?
Answer – first you have to understand what is meditation. Meditation is not something where you go somewhere, you close your eyes and sit. It looks very nice. But inside the mind is very disturbed – it goes to your country or to your boyfriend. First you have to control your sense organs. Then automatically meditation will happen within you.
First you need to bring the sense organs under control. That is why Patanjali says ‘yogascittavrttinirodhah’ (Yoga Sutras I:2) – yoga is to bring the sense organs under control. Once you still the mind – that is meditation, yoga or union.
For that we need to develop certain qualities within us. For this we have to practise certain asanas. I can go into a meditative mode when practising asanas.
Some people say they go to do a vipassana for 15 days, they go every day and they sit like this. For the first two days they have lots of enthusiasm; after the third day the mind starts wandering.
To reach the higher levels in practice first you have to build the foundation, that is asana, and then think about yama and niyama. It is a process which should happen day by day, year by year. A real yogi does not need a certificate saying he is enlightened. We have seen so many yogis in the past – nobody has a certificate.
4) When we practise, how do we keep a state of dhyana and also some awareness of where our legs and arms are?
Answer – that will automatically come. In practice your mind is thinking about your body – not about the nonsense outside. When I say kurmasana (turtle posture) your body will automatically do that. When we are practising our focus should be on our asana through our drishti and breathing.
When you are out on the street you see lots of street shows, like in Covent Garden. Like that in India we also have, lots of shows on the street – they are called games. In one game, there are two pillars and one rope between. One girl walks from here to there on the rope with 5 or 6 pots on her head and a bamboo stick in her hand. With hundreds of people watching. When she walks her mind is so concentrated on the pot. If she thinks about the people watching her she will fall and the pot will fall. See how beautiful that game is. Like that see the beauty of the asana.
5) If the purpose of the basic postures is to cure diseases then what is the purpose of the more advanced series?
Answer – to show off (laughs).
Primary Series is chikitsa vibhaga - to cure diseases. If yoga is used as a therapy then you do certain asanas to help, so that the body gets purified.
Then it gets more advanced – nadi shodhana (intermediate series is known as nadi shodhana) - to purify the nervous system. But nadi shodhana happens in all of the series.
In the advanced series there are lots of different postures – arm balances, back bends.
They allow you to see your limitations, in body and mind. When you are young it is easy to do all the postures. When I was young I used to practise for 3 hours – from 3.30am to 6.30am. Now I do just 2 hours.
6) Was the system designed by Krishnamacharya? or did Guruji design it?
Answer – Guruji put the asanas into different levels. It is the same thing he learned from Krishnamacharya, just more refined.
7) Can you talk about diet?
Answer – vegetarian food – that’s all. It is very good for the body. Non-vegetarian will give you stiffness, it will give you more muscle, that’s all.
8) What is the difference between doing lots of postures for 5 breaths each and fewer postures but for more breaths?
Answer - you can try both. If you sit in one posture then only certain organs will get exercise. If you do more postures then more organs get exercise. When you do more postures you generate more heat and the blood becomes warm and can circulate properly.
republished with permission
Jan 10, 2012
Kino's Mysore Notes from Conference
The Brave Yogi – Conference Notes from Mysore, Funny Student Questions, Memories of Guruji
By Kino MacGregor
Published on: January 9th, 2012
Source Kino's Yoga Blog
Sraddha’s Birthday Conference
10 AM Sunday right after the Intermediate class
January 8th, 2012
Since it was Sharath’s daughter’s birthday we had Conference directly after the Guided Intermediate class at 10 AM, SST, Standard Shala Time which is 15 minutes ahead of normal time. We had just enough time to drink a coconut and scramble back inside to get a spot. Before I share what was a very powerful and touching discussion I want to talk about what was the biggest shock of the Conference for me, and certainly for my husband, Tim Feldmann.
Towards the end of Conference a student of Tim’s from one of his workshops in the U.S. asked Sharath what was to be the last question of the day. It was her first day of practice on Sunday and her first trip to Mysore. The student asked Sharath something like this, “What do I do when I learn different things in Mysore then from other teachers like Tim Miller and Tim Feldmann?” Now that sounded to me and every one of the more than 300 hundred other students here just like she asked what to do here in the shala in Mysore when she learns different things than what she learned from taking classes with the two Tims. But she came up to Tim after and explained that she actually meant to say something like this instead: “What do you do in your regular Mysore class at home in the U.S. with a non-Authorized or Certified teacher and it is different from what qualified Authorized and Certified teachers like Tim & Tim tell me is the traditional method in workshops that I take with them?” Two totally different realities. First of all I think it’s a kind of social faux pas to mention another teacher’s name during Conference with Sharath. Ask your question but try not to throw anyone under the bus by doing it. Secondly if you are going to mention someone’s name and you mean it to be in a positive light think it over very clearly and phrase your question as simply as possible so as not to miscommunicate. When the question was asked my husband eyes got huge, I stopped typing the notes I was taking and there was a general sense of awkwardness in the whole room. The last thing that any Ashtanga Yoga teacher wants to hear is that their teaching is contrary to the tradition, especially if that is not what the student meant to say anyway. We all devote ourselves to the lineage, the practice and the tradition with our whole hearts and to have that questioned is like a knife in our hearts. So anyhow the student went up to Sharath and told him what she really meant, but now there are three hundred students who heard the opposite. Tim is now “the famous Tim Feldmann” and has been answering people’s questions and explaining what happened to multiple people over chai, coconuts, dosas, in the street and under the lights of Mysore Palace. One other interesting thing that has happened is that many students who have taken classes with Tim have posted on his FB page how much they appreciate his teaching and how they feel that he represents the tradition well.
Mysore is an amazing place to come and practice and in some ways I feel that being here also accelerates anything that you are processing and any lessons that you may be in the midst of. In some mysterious way just being here hastens the pace at which the mirror of life’s good, bad, beautiful and ugly presents itself. All you can do is keep steady and strong and keep practicing.
Ok, so now as promised, here are the notes about the actual Conference with Sharath below:
Sharath started off by stating that “In this modern world now everything is instant, no one has patience, everyone wants to have as soon as possible. In yoga it has also become like that.” He said that many places will certify you to teach within 15 days or one month. There is always someone who comes to India and thinks that if they come for one month they should get a certificate stating that they studied here and are then qualified to teach. They get many phone calls asking about Teacher Training from all over the world, three last week. Sharath said, “Yoga is getting big but it is getting crazy also. It’s not that yoga is crazy people are making it crazy. A yoga teacher should always maintain the purity of the practice.” In the light of the NY Times article that questions the efficacy and danger of the yoga tradition I think it is useful to ask the question what it really takes to be a qualified teacher of yoga, how many years of practice does it take to really understand the depth of the tradition. Sharath said that for a practitioner it is very important to choose your teacher, one who can guide you properly, one who knows and who has been practicing for many years within in a lineage.
The notion of parampara as stated in the Baghavad Gita is important. You learn yoga through lineage of correct sadhana in order to have a teacher who can transmit to the students the knowledge of the tradition. First the teacher has to have learned it and experienced it within for many years and then only is it possible to transfer the correct method to the students. Sharath said that you can watch many amazing and crazy things on Youtube and it is hard to figure out which is good (I wonder if he’s seen my videos and if so if they are crazy to him?). His point was that you have to discriminate between so many things amidst the wealth of information out there. There are so many things that are called yoga like naked yoga, booty yoga, runner’s yoga so that soon everything will be joined with yoga. Accordingly t is our duty being a practitioner of a traditional form of yoga to keep the purity of the practice in tact. If we don’t keep the purity within us then in 10-15 years yoga will have a different meaning of yoga. Yoga has described in many different ways throughout the years, but the heart is the same. For example take the definition of “jiva-atma” meaning that when the individual soul joins with the supreme soul you are doing yoga. Yoga is the way of moksha, liberation. Throughout all the different explanations of yoga the deeper experience is the same, once you become one with everything, that’s the union of yoga. For yoga, sadhana is very important because if you only do it for a few years you won’t go for the depth of yoga.
Sharath gave the Four D’s that you need for correct yoga practice: devotion, dedication, discipline and determination. Yogis have a disciplined life because our mind shouldn’t get distracted to many other unwanted things. A yogis mind by practicing every day yoga gets stronger within and the mind thinks about what yoga is and replaces old negative thoughts with these positive ones instead. The kinds of thoughts that ponder the meaning of concepts like satya and ahimsa should come within the asana practice and the awareness of being a practitioner shows you to follow this spiritual investigation. The yamas/niyamas are ten sub-limbs of the method and these qualities develop strongly within us over time, decreasing the likelihood of conflict and giving a better meaning to the practice. If you just keep on doing asanas without thinking about these types of things then the practice is just like a mindless physical activity with no spiritual use. He asked what is the use of a beautiful physical if you don’t have a good heart or good thinking? So this asana is the foundation for all spiritual practice. Once you follow yamas and niyamas and then you won’t be disturbed by many things in your life and then you will have purity within. That is the transformation that happens when you do your practice for a long time with dedication and devotion to the practice. Sraddha, faith and devotion, means that one who has it can get the knowledge and realize the purity of the practice. Once you realize the transformation that can happen you will get a beautiful experience of the practice but it is something that should happen slowly.
When you get older and wiser in your practice the meaning also changes to a deeper spiritual practice. Sharath said that when he was 19 he started the practice again seriously but still was not very near to the heart of yoga. In some sense it was just bending the body, doing the movement, all fun and lots of pain. With each asana there was a new pain, but he said that his yoga was not wise enough. He continued, “Once we go deeper an deeper in this practice then the practice becomes deeper and wiser and it grows like a plant in the ground, when you wan to grow the plan you have to nourish it properly with water, fertilizer, etc. to make the plant to grow. Once you nourish the plant properly the plant will grow and flower will blossom. If you don’t nourish the roots then the flower will never blossom. Exactly like that asana, yama, niyama are the nourishment which our mind needs. When the yoga will grow and it will blossom within us. For this it doesn’t happen that easily, you have to gain something you have to do something. Many things you have to sacrifice. This is what I learned from home.”
At this point in the Conference I started to think of Guruji and just then Sharath started to talk about his grandfather and I was deeply touched by what he said.
Guruji would rise at 3 AM everyday and do his chanting to teach by 4 AM and Sharath said that his dedication came the same way by watching Guruji. The relationship between the guru and the student is like father and son relation and that same relation was there between Krishnamacharya and Guruji. They would do practice in the morning and theory at 12 PM and over many years the knowledge would transfer to the students. He said, “In this instant world nobody has patience. All they want is the piece of paper. The real yoga practitioner doesn’t care if he is certified or authorized because yoga keeps happening within them, yoga gets stronger and stronger within the real yogi.” Many people have a different opinion or imagination about yoga like if you jump back or do handstand then you’re a real yogi. Handstand if you can do it’s nice to watch, but you have to improve yogic and spiritual knowledge, once you improve that within yourself then you will become a real yogi. He said that, “We are still trying to become yogis and yoginis, we are still going in that direction but still we have not reached until we get enlightened. Whatever we do in this lifetime will carry forward into the next lifetime–maybe you don’t need to do so many asanas–then straight away you can get enlightened, like the Buddha and Shankaracharya. There are many yogis throughout history, even Jesus Christ, if he had been born in India he would have been considered a yogi. The many who got enlightened were all born yogis because of the hard work they put in from a previous life.”
Sharath said that in order to keep your motivation up you should keep a photo of your teacher in your practice space. He said “In my practice I always feel Guruji, like he is watching me, I miss the adjustment in backbending very badly. He would help me, but that connection is always there.” Nobody can see God, but only feel the presence. Like that, Sharath said he feels Guruji, physically he is not here but the energy is always there. Every student who had the benefit of directly experiencing Guruji’s power and presence misses him, but at least every one of us here in Mysore now has Sharath to help us in the practice. Who does he have to help in with his backbends and his practice? I always felt that on the days that Guruji adjusted me in the practice the energy of my being moved in a radically different way. It felt like karmic bonds of the past were being burned through–sometimes there would be real, measurable physical shifts and other times there would energetic shifts that words cannot even begin to describe. I have never had an adjustment in backbend like his and I know I never will again. He would effortlessly take me beyond my mental limit, right to the edge of my physical limit with no pain, no soreness after. My deepest backbends were always with his guidance. Even just Guruji’s presence in the room made all my pain disappear and everything seem more peaceful and more possible.
Then there were some small corrections in the Practice that he wanted to share with us based on what he saw everyone practicing.
1. In Surya B/Utkatasana don’t sweep the floor with your hands before enterting Utkatasana
2. In Utkatasana the Vinyasa is not to straighten the legs, but to keep them bent and then lift up directly from there. If you cannot lift up, try and then just jump back without straightening your legs.
3. Here is how the knee should be in Janu Sirsasana Postures:
Janu A – 90 degrees
Janu B – 85 degrees
Janu C – 45 degrees
Sharath then said that Guruji didn’t understand English really well sometimes and especially because everyone has different accents. New Zealand was especially hard to understand for him. Those from Mysore who speak his language were the best to understand what he was saying. For example the ujjayi breath is meant to be a pranayama practice, the practice breathing is just free breathing with sound. Only when you are long time student of Guruji’s could you understand. His heart was like a baby’s heart, his mind was like a baby’s mind. The breath during the practice should be long and deep so that each and every part of the body can feel the breath, from the toes to the top of the head, and the blood circulation is going properly. Deep breathing is especially important for shoudlerstand. Sarvangasana is the asana for the whole body so that every organ gets exercises. Sirsasana also important and he said that you can do them both for a long time. Sometimes you get various pains all over the body and this is all because of not breathing properly. He said that “The more we relax in the asana, try to relax and take long breaths and relax then it becomes easier. The more you relax the more easy you can do all the postures.”
Part of the discipline is also giving non-attachment, vairagya, so that you release your attachment to many material things. The world of the senses is on the outside and includes the thoughts that the brain has accumulated and programmed from watching the outside world. Sharath said “Who is a brave person is a yogi who will withdraw all the senses inwardly and try to realize the inner purity. By watching others we have lost ourself and lost our inner purity. With yoga practice you slowly get detached from everything and look inside and try to realize the purest form within.” This is what Shankaracharya said, that the divine is already alive within ourselves, but we are not able to recognize it because we are lost within many things. That is why this practice is very important and once we get wiser and more spiritually advanced then the distraction will vanish and you can see the inner purity. If you still the thought waves you can experience totally different things and the mind becomes very peaceful.
Sharath said that a guru is always a teacher and should be there for the students because if not the students will go off track. Guru is the dispeller of darkness. Sometimes we get lost in so many delusions within us and the guru is person who brings us back to track.
In the practice you have to think for yourself, come to the practice and experience. It’s up to you to decide who your teacher is. But too gurus will kill one student just like two doctors will kill one patient. Choose one teacher. Guruji used to say “Many teachers, crazy making, one teacher, shantih is coming.” Sharath said that none of the other students experienced what he did from Guruji. His knowledge of yoga came from total devotion to one teacher over more than 20 years. If you devote yourself to one teacher definitely transformation will happen, but you shouldn’t loose your heart and wander from the path after difficulty, pain or injury. Some people do for a few years and then decide that they have figured out a better way to modify, change or alter the practice. They then lose the ground gained and within two or three years they totally change the style of yoga and pronounce it as the “new” truth when actually just confusion is there. In yoga first that thats why we have to stabilize the mind and bring stability in the practice and mind. The quality of Sthira, stability is a key factor on the path yoga. Sharath said, “Yoga is the healer for anything. If you have yoga within you, yoga will save you. It is very good for us to keep this traditional practice alive and pass it onto the next generation, it doesn’t belong to one person, if you use it properly it becomes yours, you can experience it, but you cannot own it, if you don’t do it properly then its not yours.”
Kino MacGregor is one of a select group of people to receive the Certification to teach Ashtanga Yoga by its founder Sri K. Pattabhi Jois in Mysore, India. The youngest woman to hold this title, she has completed the challenging Third Series and is now learning the Fourth Series.
republished with permission
republished with permission
Jan 8, 2012
Videos: Sharath Jois in Conference
Videos from Sharath's 2009 world tour visit to Toronto. Thank you to Paul and Rachelle Gold of the Ashtanga Yoga Shala Toronto for posting these.
republished with permission
Jan 4, 2012
Subscribe to:
Posts (Atom)
Popular Posts
-
"I was disappointed to find that so many novice students have taken Ashtanga yoga and have turned it into a circus for their own fam...
-
First off- you should ALWAYS support your Shala and buy a rug locally . If they don't carry something you want, just ask! They wil... -
From Pattabhi Jois at the Ashtanga Yoga Shala: "That day is very difficult day. Two stars one place (conjunction) is goi... -
Highly recommended! Relieve aches, pains and stiffness with oil baths By Kimberly Flynn Source Living Mysore Oct '08 Oil bath is ...
-
Yoga Mat. But which one? Originally published March 2010, Ashtanga Yoga Brooklyn Blog. New, improved, updated. Also, some of these a...
-
Here are some guidelines that we use at the Albuquerque Ashtanga Yoga Shala for a pleasant and productive practice environment. Every Shal...
-
"Dṛṣṭi means gazing point. There are nine dṛṣṭis in the āsana practice. If the dṛṣṭi indicated for the āsana is too difficult, one m... -
I'm sick? Yes, practice at home. You don't want to get anyone else sick. Just do what you can. If you have a fever, just rest....
