Páginas
- Pàgina d'inici
- Clases de Ashtanga en Tarragona
- Library
- My practice
- My practice videos
- Ashtanga series
- Ashtanga pranayama sequence
- Pranayama
- Asana
- Yoga meditation
- Mudra&Bandha and Kriya
- Mantra
- Moon days
- Oil bath
- Clips
- Audio/pdf book
- Zen and Vipassana Meditation
- Index
- interviews for Sthira&Bhaga
- textos propios
jueves, 31 de octubre de 2013
The three gunas from the Bhagavad Gita
Know thou Rajas to be of the nature of passion, the source of thirst (for sensual
enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action!
But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast,
O Arjuna, by heedlessness, sleep and indolence!
Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding
knowledge, attaches to heedlessness only!
Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas,
having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas!
When, through every gate (sense) in this body, the wisdom-light shines, then it may be
known that Sattwa is predominant.
Greed, activity, the undertaking of actions, restlessness, longing—these arise when
Rajas is predominant, O Arjuna!
Darkness, inertness, heedlessness and delusion—these arise when Tamas is
predominant, O Arjuna!
miércoles, 30 de octubre de 2013
Finding Mula Bandha. ~ Toni Romero
That which is the root of all beings,
that root which bonds all of the mind
(all thought and experience)
That is , which should always be servedattended to) and which is fit for rajayogins.
Ganesha Lord of Mula Bandha |
~ Sri Shankaracharya
Mula bandha is the gate that moves from the physical to the subtle.
Learning to understand all of this intelligence takes many years. These simple notes are the result of learning from several sources and daily practice. With all the humility, I hope it will be useful to people who read it.
The first point is try to create mula bandha in the physical sense. Hatha Yoga Pradipika and other classical texts define mula bandha as heel pressure directly on the perineum.
Positions like siddhasana are a good starting point to begin to feel the area between the genitals and anus (pelvic floor). The intention is to create a tension in that muscle group and lift it upwards as if it were a flame that lights just that intermediate point and rises. At the beginning, it is near impossible; it is almost instinctive and easier contract the anus (Aswini mudra).
To distinguish different muscle tones, it is recommended to practice Kegel exercises in which you are using what is called the pubococcygeus (PC) muscle. It is the muscle used when the action of urination is interrupted. This allows us define two starting points from the front and back (PC muscle and anus). If we try to visualize a rhomb in this area and add the left and right buttock, then we have four corners that draw the gross surface where the pelvic floor is contracted.
To put mula bandha into practice at first, the recommendation is to contract the three points and try to visualize the left and right gluts coming together into a compact group of muscles. Once you locate the point in between the anus and the genitals, there is an interesting lack of tension in the anus. When you feel mula bandha, the apana is drawn upwards.
Prana vayu and apana vayu are two of the five types of vayu that form the Prana, which is translates to vital energy. As prana vayu moves up into the chest area, the seed point is at the center of the chest. When you take a maximum inhale, the chest expands and grows. This is the most pranic stage of the breath.
Apana vayu moves down the lower body. The seed point is in the center of the pelvic floor. Precisely as you exhale, contract your abdominal muscles while the chest is closed. Prana is like flying in the sky and apana is like a root in the earth. This is the importance of mula (root) bandha (seal). Their function is to reverse the movement of apana and ascend upward. Thus the height of the pubic bone and the prana apana are pressed into each other.
Some versions say that heat kills kundalini and releases it into the entrance of the central nadi (sushumna). Then prana can rise freely and lead Shakti (creative energy) to join the universal consciousness Shiva. There are several variations of the process, depending on different lineages, which I will not extend at this point as it is a very extensive subject.
A good way to feel the contraction that occurs in the pelvic floor when turning to prana and apana is to try exhaling completely, keeping the chest open to maintain the residual quality of inhalation (postural and energetically). During the exhale, reach the point of expelling the air until there is one final breath through the nose. Make a “puff” sound (like Richard Freeman explain in his pranayama course). At that time, if you direct your attention with great delicacy and practice, you will feel a slight contraction between the anus and genitals. Try to keep that soft and subtle tone when inhaling, maintaining residual quality of the out breath in the inhalation. Bring the attention of inhalation as a thin flame that comes from the pelvic floor and rises through Sushumna Nadi.
The second stage of mula bandha, which Ashtanga Yoga is calling “uddiyana bandha” (not to be confused with uddiyana bandha kriya), is possible during full exhalation retention (bahya Kumbhaka). It is the prolongation of mula bandha. There is a slight backward retraction of the abdominal wall, but only around the pubic bone. Above the diaphragm, there should be complete freedom to go up and down. In other words, when inhaling and exhaling, the belly is steady, the lower back is lifted and the upper abdomen is soft. This mini contraction is maintained throughout the respiratory cycle. An easy way to see the proper application of the mula and uddiyana bandha is to verify the pelvic floor and abdominal area above the pubic bone because it is very difficult to contract one without the other responding.
Since the abdominal muscle tone is much easier to manipulate at first, it is very useful to start some exercises to help you feel the contraction that produces mula bandha. Sit in padmasana (this is ideal because the entire lower pelvic floor and tailbone connects with the ground) while maintaining a firm stance with your back straight. Situate some chopsticks or fingertips to the level of the pelvis and feel the inhale in the abdominal area as it is retracted backwards while the imaginary buttocks are brought downwards. Then exhale completely and expel the last “puff” of air described above. It is easy to manipulate the bandhas.
If some people cannot sit in padmasana, another exercise is to lie down and then bend the legs, bringing the fingertips to the abdominal wall. Try to feel the retraction above the pubic bone as the pelvic floor contraction synchronizes with the breath.
Another useful practice is uddiyana bandha kriya, which is when all of the muscles are sucked back and up. The strength created by the internal vacuum makes it very easy to feel like the pelvic tissue is brought up.
Spanish version
article in elephant journal
Learning to understand all of this intelligence takes many years. These simple notes are the result of learning from several sources and daily practice. With all the humility, I hope it will be useful to people who read it.
The first point is try to create mula bandha in the physical sense. Hatha Yoga Pradipika and other classical texts define mula bandha as heel pressure directly on the perineum.
Positions like siddhasana are a good starting point to begin to feel the area between the genitals and anus (pelvic floor). The intention is to create a tension in that muscle group and lift it upwards as if it were a flame that lights just that intermediate point and rises. At the beginning, it is near impossible; it is almost instinctive and easier contract the anus (Aswini mudra).
To distinguish different muscle tones, it is recommended to practice Kegel exercises in which you are using what is called the pubococcygeus (PC) muscle. It is the muscle used when the action of urination is interrupted. This allows us define two starting points from the front and back (PC muscle and anus). If we try to visualize a rhomb in this area and add the left and right buttock, then we have four corners that draw the gross surface where the pelvic floor is contracted.
To put mula bandha into practice at first, the recommendation is to contract the three points and try to visualize the left and right gluts coming together into a compact group of muscles. Once you locate the point in between the anus and the genitals, there is an interesting lack of tension in the anus. When you feel mula bandha, the apana is drawn upwards.
Prana vayu and apana vayu are two of the five types of vayu that form the Prana, which is translates to vital energy. As prana vayu moves up into the chest area, the seed point is at the center of the chest. When you take a maximum inhale, the chest expands and grows. This is the most pranic stage of the breath.
Apana vayu moves down the lower body. The seed point is in the center of the pelvic floor. Precisely as you exhale, contract your abdominal muscles while the chest is closed. Prana is like flying in the sky and apana is like a root in the earth. This is the importance of mula (root) bandha (seal). Their function is to reverse the movement of apana and ascend upward. Thus the height of the pubic bone and the prana apana are pressed into each other.
Some versions say that heat kills kundalini and releases it into the entrance of the central nadi (sushumna). Then prana can rise freely and lead Shakti (creative energy) to join the universal consciousness Shiva. There are several variations of the process, depending on different lineages, which I will not extend at this point as it is a very extensive subject.
A good way to feel the contraction that occurs in the pelvic floor when turning to prana and apana is to try exhaling completely, keeping the chest open to maintain the residual quality of inhalation (postural and energetically). During the exhale, reach the point of expelling the air until there is one final breath through the nose. Make a “puff” sound (like Richard Freeman explain in his pranayama course). At that time, if you direct your attention with great delicacy and practice, you will feel a slight contraction between the anus and genitals. Try to keep that soft and subtle tone when inhaling, maintaining residual quality of the out breath in the inhalation. Bring the attention of inhalation as a thin flame that comes from the pelvic floor and rises through Sushumna Nadi.
Other devotees offer as sacrifice the incoming breath of prana in the outgoing breath of apana, and the outgoing breath of apana in the incoming breath of prana, thus arresting the cause of inhalation and exhalation by intent practice of pranayama .
~ The Bhagavad Gita IV:29
~ The Bhagavad Gita IV:29
The second stage of mula bandha, which Ashtanga Yoga is calling “uddiyana bandha” (not to be confused with uddiyana bandha kriya), is possible during full exhalation retention (bahya Kumbhaka). It is the prolongation of mula bandha. There is a slight backward retraction of the abdominal wall, but only around the pubic bone. Above the diaphragm, there should be complete freedom to go up and down. In other words, when inhaling and exhaling, the belly is steady, the lower back is lifted and the upper abdomen is soft. This mini contraction is maintained throughout the respiratory cycle. An easy way to see the proper application of the mula and uddiyana bandha is to verify the pelvic floor and abdominal area above the pubic bone because it is very difficult to contract one without the other responding.
Since the abdominal muscle tone is much easier to manipulate at first, it is very useful to start some exercises to help you feel the contraction that produces mula bandha. Sit in padmasana (this is ideal because the entire lower pelvic floor and tailbone connects with the ground) while maintaining a firm stance with your back straight. Situate some chopsticks or fingertips to the level of the pelvis and feel the inhale in the abdominal area as it is retracted backwards while the imaginary buttocks are brought downwards. Then exhale completely and expel the last “puff” of air described above. It is easy to manipulate the bandhas.
If some people cannot sit in padmasana, another exercise is to lie down and then bend the legs, bringing the fingertips to the abdominal wall. Try to feel the retraction above the pubic bone as the pelvic floor contraction synchronizes with the breath.
Another useful practice is uddiyana bandha kriya, which is when all of the muscles are sucked back and up. The strength created by the internal vacuum makes it very easy to feel like the pelvic tissue is brought up.
Spanish version
article in elephant journal
Etiquetas:
apana,
asana,
ashtanga,
bandha. mula bandha,
meditation,
mudra,
Mula,
prana.,
pranayama,
uddiyana,
uddiyana bandha,
vayu,
yoga
sábado, 26 de octubre de 2013
From the One Thousand Names of Lalita
Salutations to the most
adorable and beautiful
Mother of all beings.
Adorations to the
Beautiful Great Empress
Salutations to the
Goddess whose royal seat
is the great lion.
Adoration to Her who is
born from the altar of the
fire of Pure Consciousness.
Obeisances to Her who is ever
stimulating in what is to be
done for and by the gods.
Adoration to Her who has
the brilliance of a thousand
rising suns.
Salutations to Her who is
endowed with four arms,
(Asvaruòha,Sampatkari,
Mantrini, and Varahi)
surrounding Her as four
goddesses.
Obeisances to Her who has a
noose of passion/grasping in
the lower left hand.
Salutations to Her who has
a fiery goad of anger/repulsion
in the right lower hand.
Salutations to Her who wields
the sugarcane bow, of the
synthesizing Mind, in Her left
upper hand.
Obeisances to Her in whose
right upper hand are the five
subtle elements, in the form
of arrows which captivate the
mind in meditative awareness.
Adoration to Her who, as coiled
Kundalini, resides As one in the
Muladhara at the pelvic floor.
Adoration to Her who pierces
through the Knot of Brahma.
Greetings to Her who then
rises up to the Manipura in
the navel.
Salutations to Her who,
pierces, breaks through
the Knot of Vishnu.
Obeisances to Her who
settles down deep inside
the Ajnachakra.
Salutations to Her who
finally breaks through the
Rudra-granthi.
Salutations to Her who has
sprung up to the thousand
(innumerable) petaled lotus,
called Sahasrara.
Adorations to Her who is the
showering of the flowing nectar
(from the moon in the center of
the Sahasrara).
Adoration to her whose beauty
is like continuous lightning.
Salutations to Her whose stands
completely above the six cakras.
Salutations to Her who is the
great Conjunction.
Salutations to Her who is the
coiled Kundalini, blocking the
middle path.
Salutations to Her who is the as
fine as the thread of a lotus stalk.
Salutations to Her who is the
Beautiful auspiscious iva.
Salutations to her who is the
form of the Union of iva and
akti (Pure Consciousness and
Creative Energy).
Salutations to Her who is both
the amorous, playful goddess
Lalitaa and the loving mother
Ambikaa.
adorable and beautiful
Mother of all beings.
Adorations to the
Beautiful Great Empress
Salutations to the
Goddess whose royal seat
is the great lion.
Adoration to Her who is
born from the altar of the
fire of Pure Consciousness.
Obeisances to Her who is ever
stimulating in what is to be
done for and by the gods.
Adoration to Her who has
the brilliance of a thousand
rising suns.
Salutations to Her who is
endowed with four arms,
(Asvaruòha,Sampatkari,
Mantrini, and Varahi)
surrounding Her as four
goddesses.
Obeisances to Her who has a
noose of passion/grasping in
the lower left hand.
Salutations to Her who has
a fiery goad of anger/repulsion
in the right lower hand.
Salutations to Her who wields
the sugarcane bow, of the
synthesizing Mind, in Her left
upper hand.
Obeisances to Her in whose
right upper hand are the five
subtle elements, in the form
of arrows which captivate the
mind in meditative awareness.
Adoration to Her who, as coiled
Kundalini, resides As one in the
Muladhara at the pelvic floor.
Adoration to Her who pierces
through the Knot of Brahma.
Greetings to Her who then
rises up to the Manipura in
the navel.
Salutations to Her who,
pierces, breaks through
the Knot of Vishnu.
Obeisances to Her who
settles down deep inside
the Ajnachakra.
Salutations to Her who
finally breaks through the
Rudra-granthi.
Salutations to Her who has
sprung up to the thousand
(innumerable) petaled lotus,
called Sahasrara.
Adorations to Her who is the
showering of the flowing nectar
(from the moon in the center of
the Sahasrara).
Adoration to her whose beauty
is like continuous lightning.
Salutations to Her whose stands
completely above the six cakras.
Salutations to Her who is the
great Conjunction.
Salutations to Her who is the
coiled Kundalini, blocking the
middle path.
Salutations to Her who is the as
fine as the thread of a lotus stalk.
Salutations to Her who is the
Beautiful auspiscious iva.
Salutations to her who is the
form of the Union of iva and
akti (Pure Consciousness and
Creative Energy).
Salutations to Her who is both
the amorous, playful goddess
Lalitaa and the loving mother
Ambikaa.
jueves, 24 de octubre de 2013
Padmasana: Right Leg First (Ashtanga Yoga, Practice & Philosophy by Gregor Maehle )
“Why is Padmasana traditionally done only by
first placing the right leg and then bringing the left leg on
top? When asked this question, K. Pattabhi Jois
quoted the Yoga Shastra as saying,: "Right side first and left
leg on top purifies the liver and spleen. Left
leg first is of no use at all." He also explained that the lotus done
in this way stimulates insulin production.
Contemporary teachers have suggested performing
Padmasana on both sides to balance the body. Improving
the symmetry of the body is achieved through
the standing postures. However, the postures that strongly
influence the abdominal and thoracic cavities,
such as Padmasana, Kurmasana, Dvi Pada Shirshasana, and
Pashasana, do not have the function of making
the body symmetrical, but of accommodating the asymmetry
of the abdominal and thoracic organs. To
accommodate the fact that the liver is on the right side of the
abdominal cavity and the spleen is on the left,
the right leg is first placed into position with the left leg on
top. As leg-behind-the-head postures develop
the chest, to place the left leg first in Kurmasana (turtle)
accommodates the fact that the heart is
predominantly in the left side of the thoracic cavity.
Putting the left leg 1st in leg behind the head
postures will correct any imbalances in the hips acquired from
right leg 1st in Lotus. As far as standing
postures, it is a good idea to initiate from both sides. Generally the
first side will be held longer in class.
Sometimes dramatically longer. This will create imbalance throughout
the entire body.”
miércoles, 23 de octubre de 2013
Interview with Dany Sá
1-what is your background in yoga?
Dany Sá:
I was professional dancer and I started to practice yoga in 2003. I fell in love at the first time! Since that, I started to study more and more. I started to practice Ashtanga regularly in 2006 with my teacher Matthew Vollmer that gave to me the first knowledge about the traditional practice and the series until advanced A. Now, I have often gone to Mysore to receive the teachings of Sharath Jois.
Dany Sá:
I was professional dancer and I started to practice yoga in 2003. I fell in love at the first time! Since that, I started to study more and more. I started to practice Ashtanga regularly in 2006 with my teacher Matthew Vollmer that gave to me the first knowledge about the traditional practice and the series until advanced A. Now, I have often gone to Mysore to receive the teachings of Sharath Jois.
2-Have you noticed any change in your body as a result of the Ashtanga practice?
Dany Sá:
Sure, I’ve already had flexibility because of dance and some strength, but with Ashtanga I felt my body more balanced and healthy. The breathing helps me a lot to understand the right way to get into the posture easily without too much effort.
3-Do you think you've finally taken mula bandha in full control in the physical and energy sense to control the prana?Dany Sá:
Sure, I’ve already had flexibility because of dance and some strength, but with Ashtanga I felt my body more balanced and healthy. The breathing helps me a lot to understand the right way to get into the posture easily without too much effort.
Dany Sá:
I’m still working on it! I think the daily practice helps us to understand this subtle control. My mula bandha is improving day by day.
domingo, 20 de octubre de 2013
sábado, 19 de octubre de 2013
Anthony Gary Lopedota interview for Sthira&Bhaga
Anthony Gary Lopedota
Has been a great honor to interview Anthony Gary Lopedota, one of the most important yogi in the world. Thank you very much for your time and inspiration.
You are one of the persons in the world who practices all the series (with the old advanced A&B) , i was reading a bit that you had some private sessions with Sri K Pattabhi Jois, i would love you to explain to me a bit about this experiencie with Guruji.
Anthony:I had four hour privates for about two months. It was the best time for me, really almost 4 months with a quadriplegic girl there for about two months. What I gained was imparted with his sincere touch every day and watching him work with the young girl with such inspiration and willingness to do whatever it took to bring about positive change. As much as i love and respect Guru Ji, I truly believe that we ( the yoga therapists ) have the ability to take the practice to a new and more healing level, maybe not more healing for all but definitely for some who do not respond to the ashtanga practice verbatim. I learned that we need to think outside the box form KP Jois who definitely thought outside the box. I will be coming out with a short video of a vinyasa series that addresses brain function, hemisphere balancing, addressing learning disabilities like dyslexia. Guru Ji's genius came a lot from his passion and love. When I would discover something that worked well with the practice and discussed and shared it with Guru Ji, he would get excited and showed me a lot of support and trust. I am sure that my injuries and challenges with my body are all blessings in disguise, it is no accident that doctors, therapists and clinicians have often felt like sharing their wisdom with me. Guru Ji and I would sit and drink coffee after class. He was so humble and yet very self assured. He believed in what he did. Those yogis that are inspired to learn and incorporate other body therapies are the next generation of this lineage. The fundamentalist approach is not in line with what KPJ did in his life or we would be doing exactly what Krishnamacharya taught.
You discovered that many injuries are the result of poor nutrition. And you applied a therapeutic form of ashtanga,do you think that ashtanga can be practiced for all of our lives.
Anthony:Ashtanga yoga puts an extraordinary amount of repetitious strain on the connective tissue of the body. If a person’s connective tissue is breaking down because of poor nutrition and acidic life style, the result will be an eventual and certain break down of the body. One could continue practicing the latter limbs of Ashtanga yoga but the asana practice would be a waste of time and would merely accelerate the breakdown of the articulating surfaces and the surrounding connective tissue. Guru Ji stopped his asana practice earlier than a lot of us would even consider. He continued with daily shirshasana and padmasana during pratyahara, pranayama, dharana, dyana, samadhi practice/experience.
why did you begin to practice yoga, and how much time did you spend with Guruji studying?
Anthony:Wow, never counted before, I believe it was eight times the longest being three times in Mysore at 3 to 4 months each.I was always attracted to yoga, martial arts, healing. It came natural to touch people in a healing way and ashtanga, like no other yoga, is practiced in that way. I remember touching and massaging relatives at gatherings when I was 9 years old and remember counseling in a spiritual manner when I was 5. Blessed to be born blind by California standards and sickly as a child, the path of healing and healer was carved out for me.
When I was fourteen, yoga became an interest as well as martial arts; actually judo was my first practice when I was 12. At fifteen Paramahamsa Yoganada, Allan Watts, Aldous Huxley, Wilhelm Reich, Swami Ramacharacha, and many other authors became my interest and salvation. Yoga was in my stars.
Do you think you've finally taken mula bandha in full control in the physical and energy sense to control the prana?
Anthony:As my body, subtle and gross adjusted to Ashtanga Yoga, it went through many changes some were quite radical. At one point when Brad Ramsey and I practiced together, this being after many private pranayama classes with Guru Ji, I started having convulsions. While I was sitting in padmasana doing pranayama, my body(torso) would start slamming forward so that it hit the floor with great force and total disregard for what my physical body was going through. This was an electrical response on the most subtle level of ida , pingala, sashumna nadi cleansing/reorganizing., although it looked anything but subtle. Good thing Bradley had my back. He was good at not emotional response and added only positive support. Other yogis when I explained this to them became quite scarred for me. Not everyone is cut out to meet Shiva. Later in my practice which has included three 40 day fasts in my life so far ( hand full of food and as much water as I wanted every day with some variation but not on the amount of solid food. All three times my weight ended up leveling off at 125#s.). It was during one of these fasts that the breath stopped during pranayama. I actually got scarred when I noticed and that ended the experience. Our prana and mullabanda develop at different rates. My mullabandha is quite developed but my prana is a bit behind. I have always had vices that are not yogicly pure if you will. The truth is, with grace we may have the control of both in the necessary situation and that is all that matters. Trying to cultivate siddhis is part of the egos arrogance.Siddhis naturally acquired and expressed are divine.
viernes, 18 de octubre de 2013
Extract from Meditation on the Mind Itself by Lama Thubten Yeshe
The gross levels of superstition are like these clothes. Each time you go deeper, deeper, you take off a
layer. You reach more subtle, subtle states. When your mind reaches the subtle point, maybe deepest
unconscious according to the western psychological view, so subtle that you touch reality, it is super
powerful. Because subjectively your wisdom is so unbelievably subtle, so sharp—to touch reality is
more powerful than a nuclear bomb.
layer. You reach more subtle, subtle states. When your mind reaches the subtle point, maybe deepest
unconscious according to the western psychological view, so subtle that you touch reality, it is super
powerful. Because subjectively your wisdom is so unbelievably subtle, so sharp—to touch reality is
more powerful than a nuclear bomb.
jueves, 17 de octubre de 2013
Short text by Lama Zopa Rinpoche
"Each of us here possesses a physical body made up of bones, flesh, blood and such things. At present
we are not able to exert complete control over this body and as a result we always experience problems.
There might be a rich man whose wealth is equal to that of the entire world yet despite his enormous
fortune, if his mind is tied up in an uncontrolled body, he will live in continual suffering. Rich or poor,
none of us escape this problem. Try as we may, we never seem to find an end to our difficulties. If we
solve one, another immediately takes its place. The conflicts and suffering involved in maintaining our
physical body are the same no matter where we may be. If we have the wisdom to penetrate deeply into
the heart of this matter and check the actual way things are, we quickly perceive the universality of this
unsatisfactory situation. It also becomes clear that if we did not have such an uncontrolled body, there
would be no way for us to experience the sufferings related to it"
we are not able to exert complete control over this body and as a result we always experience problems.
There might be a rich man whose wealth is equal to that of the entire world yet despite his enormous
fortune, if his mind is tied up in an uncontrolled body, he will live in continual suffering. Rich or poor,
none of us escape this problem. Try as we may, we never seem to find an end to our difficulties. If we
solve one, another immediately takes its place. The conflicts and suffering involved in maintaining our
physical body are the same no matter where we may be. If we have the wisdom to penetrate deeply into
the heart of this matter and check the actual way things are, we quickly perceive the universality of this
unsatisfactory situation. It also becomes clear that if we did not have such an uncontrolled body, there
would be no way for us to experience the sufferings related to it"
miércoles, 16 de octubre de 2013
interview with Sarath for the magazine yoga octuber 2011
Firstly, Sharathji, thank you for meeting
us. Can we start with your own story;how did your journey in Ashtanga Yoga
begin?
I was seven (years old) when I began
practicing yoga. But I was a child; I wasn’t
serious, so all I was doing was just playing
around with asanas. We lived in a joint family
at that point. Many students, from across the
world, would flock to our home to be initiated
into Ashtanga Yoga by my grandfather, Sri
K Pattabhi Jois. A few years later, we moved
to another place in Gokulam (a suburb in
Mysore).
Obviously, you pursued your practice?
Yes, it was the year 1989. I was 19. My
mother, Saraswathi, wanted me to go and
help Guruji (as my grandfather was known
among his students) in handling his classes.
So, one fine morning, I woke up with a decision
to get serious about yoga. I began going
to the shala at Lakshmipuram at 3am to begin
my practice at 4 am, sharp. I did that for nine
years and before I knew it, I was immersed in
its science and art.
Did yoga come easily to you?
Well, everyone has to struggle. Effort is
imperative, mandatory, almost. But slowly, the
magic began to happen. The more I invested
in it, better the results.
Also, since I’d experienced yoga early on in
life, I was able to pick it easily; I think, somewhere
I had internalized it. In two years, I had
turned into a serious practitioner.
So you had the good fortune to imbibe it straight from
Guruji?
Yes; I got individual attention from him. Also, there were only
a handful of students back then but as time went along, a whole
host of Indian students started knocking at his doors, wanting
to soak in the essence of Ashtanga Yoga.
But Guruji was kind enough to teach me everything he knew;
in addition to the practical side of yoga, he also spent time
teaching me a whole lot of theory, verses from the Bhagavad
Gita and other philosophical subjects. Like I said before, the
more I learnt, the more I wanted to learn.
Yoga, then, is a very personal experience?
That is right. Yoga is something that should really manifest itself
within you, on its own. This can happen for different people
at different levels.
Ashtanga Yoga is perceived as a highly physical practice.
Does it have a spiritual side to it?
You bet it does. It looks physical, intense even. But that’s only
the surface. Once you delve deeper, you can experience its inner
beauty. I often like to compare Ashtanga Yoga with an ocean.
What was your moment of epiphany in yoga?
Honestly, it was a slow process; I just liked and enjoyed it.
It was like a voyage of discovery that involved a great deal of
struggle. I also found that as I submerged myself in asanas (postures),
I began to feel meditative and quiet. As time went by, my urge to focus on the mat only got stronger. And that’s the thing about Ashtanga Yoga. Asanas are only one aspect of it.
So you were being trained to become a teacher?
No. I didn’t become a teacher instantly. Guruji made me understand
and experience Ashtanga Yoga and its essence before I could begin guiding others into it. Each posture, in Ashtanga Yoga, for instance, has a number of vinyasas. As a practitioner,
you need to experience it first before starting to teach others.
I remember initially, I would merely stay in a class with Guruji
and help people into certain complicated postures, etc. I did the
same in my mother’s class as well. I think a lot of it also came
with just being a silent observer. I would watch my grandfather
guide students and spend a large part of my day on research.
Swadhyay, meaning self-study is important. Only when you do
that, you’ll begin to see meaning in your practice. The other
thing is, teaching helps you discover a whole new side of things.
No two students are the same. Therefore, it’s imperative to
understand each person’s body and how much each one can
expect it to deliver.
You believe then it’s a slow and steady progression, right?
Journeying into yoga…
Yes. Becoming a master in this system requires dogged dedication
and commitment in addition to quality time. It doesn’t come
in a day. In the world we live in, one that perpetrates quick-fix
solutions, people are always looking for the fastest route to
becoming famous. This style of yoga is clearly not for them. First
and foremost, you need to like this system and want to lean and
experience it. I guess both my grandfather and I didn’t and don’t
have any desire or ambition to become famous. We just want to
practice.
Over the years of your tours and travels abroad, you’ve
managed to spread Ashtanga Yoga and its tradition to the
world. What has the experience been like?
We began traveling in the mid 90s simply because we wanted
to educate people in the West on an authentic system of yoga
practice. That, I think is imperative.
What about the classes here, in
Mysore?
Students from across the world, come
here to be guided into the basics and nuances
of Ashtanga Yoga. Twice a week, on Friday
and Sunday, there’s a led class. We also try to
educate our students on the yoga sutras and
some lessons in Sanskrit.
Can only young people practice Ashtanga
Yoga?
That’s not true. I have a student who is
55 and who has just started. He cannot do
many asanas; but that’s fine. The essential
thing is for people to understand that asana
is the foundation to understanding and appreciating
spirituality.
Are youngsters these days showing
interest in yoga, in general?
Well, we try to do our bit in inculating a
sense of interest. We
encourage them with scholarships
because we believe that each and
every person needs to learn yoga and experience
both the physical and
mental energy within us so we can all lead
better lives. Suffering is everywhere; we need
to find ways to overcome it. Yoga is a tool.
For instance, in the West, the practice of
yoga has fostered a sense of the family; it has
helped in keeping families connected with
each other.
Now at the helm of the
K Pattabhi Jois Ashtanga Yoga
Institute(KPJAYI), what are your various
plans?
In our mission to take yoga to youngsters,
we have been talking to schools to explore
the possibility of including it in their curriculum.
The Stanford University is looking at
starting classes for its students in Ashtanga
Yoga. The Virginia Tech University has invited
us recently; one of our students in the US
will be training students there. There is a
buzz about Michelle Obama, wanting to do a
programme on yoga across universities. Let’s
see…
us. Can we start with your own story;how did your journey in Ashtanga Yoga
begin?
I was seven (years old) when I began
practicing yoga. But I was a child; I wasn’t
serious, so all I was doing was just playing
around with asanas. We lived in a joint family
at that point. Many students, from across the
world, would flock to our home to be initiated
into Ashtanga Yoga by my grandfather, Sri
K Pattabhi Jois. A few years later, we moved
to another place in Gokulam (a suburb in
Mysore).
Obviously, you pursued your practice?
Yes, it was the year 1989. I was 19. My
mother, Saraswathi, wanted me to go and
help Guruji (as my grandfather was known
among his students) in handling his classes.
So, one fine morning, I woke up with a decision
to get serious about yoga. I began going
to the shala at Lakshmipuram at 3am to begin
my practice at 4 am, sharp. I did that for nine
years and before I knew it, I was immersed in
its science and art.
Did yoga come easily to you?
Well, everyone has to struggle. Effort is
imperative, mandatory, almost. But slowly, the
magic began to happen. The more I invested
in it, better the results.
Also, since I’d experienced yoga early on in
life, I was able to pick it easily; I think, somewhere
I had internalized it. In two years, I had
turned into a serious practitioner.
So you had the good fortune to imbibe it straight from
Guruji?
Yes; I got individual attention from him. Also, there were only
a handful of students back then but as time went along, a whole
host of Indian students started knocking at his doors, wanting
to soak in the essence of Ashtanga Yoga.
But Guruji was kind enough to teach me everything he knew;
in addition to the practical side of yoga, he also spent time
teaching me a whole lot of theory, verses from the Bhagavad
Gita and other philosophical subjects. Like I said before, the
more I learnt, the more I wanted to learn.
Yoga, then, is a very personal experience?
That is right. Yoga is something that should really manifest itself
within you, on its own. This can happen for different people
at different levels.
Ashtanga Yoga is perceived as a highly physical practice.
Does it have a spiritual side to it?
You bet it does. It looks physical, intense even. But that’s only
the surface. Once you delve deeper, you can experience its inner
beauty. I often like to compare Ashtanga Yoga with an ocean.
What was your moment of epiphany in yoga?
Honestly, it was a slow process; I just liked and enjoyed it.
It was like a voyage of discovery that involved a great deal of
struggle. I also found that as I submerged myself in asanas (postures),
I began to feel meditative and quiet. As time went by, my urge to focus on the mat only got stronger. And that’s the thing about Ashtanga Yoga. Asanas are only one aspect of it.
So you were being trained to become a teacher?
No. I didn’t become a teacher instantly. Guruji made me understand
and experience Ashtanga Yoga and its essence before I could begin guiding others into it. Each posture, in Ashtanga Yoga, for instance, has a number of vinyasas. As a practitioner,
you need to experience it first before starting to teach others.
I remember initially, I would merely stay in a class with Guruji
and help people into certain complicated postures, etc. I did the
same in my mother’s class as well. I think a lot of it also came
with just being a silent observer. I would watch my grandfather
guide students and spend a large part of my day on research.
Swadhyay, meaning self-study is important. Only when you do
that, you’ll begin to see meaning in your practice. The other
thing is, teaching helps you discover a whole new side of things.
No two students are the same. Therefore, it’s imperative to
understand each person’s body and how much each one can
expect it to deliver.
You believe then it’s a slow and steady progression, right?
Journeying into yoga…
Yes. Becoming a master in this system requires dogged dedication
and commitment in addition to quality time. It doesn’t come
in a day. In the world we live in, one that perpetrates quick-fix
solutions, people are always looking for the fastest route to
becoming famous. This style of yoga is clearly not for them. First
and foremost, you need to like this system and want to lean and
experience it. I guess both my grandfather and I didn’t and don’t
have any desire or ambition to become famous. We just want to
practice.
Over the years of your tours and travels abroad, you’ve
managed to spread Ashtanga Yoga and its tradition to the
world. What has the experience been like?
We began traveling in the mid 90s simply because we wanted
to educate people in the West on an authentic system of yoga
practice. That, I think is imperative.
What about the classes here, in
Mysore?
Students from across the world, come
here to be guided into the basics and nuances
of Ashtanga Yoga. Twice a week, on Friday
and Sunday, there’s a led class. We also try to
educate our students on the yoga sutras and
some lessons in Sanskrit.
Can only young people practice Ashtanga
Yoga?
That’s not true. I have a student who is
55 and who has just started. He cannot do
many asanas; but that’s fine. The essential
thing is for people to understand that asana
is the foundation to understanding and appreciating
spirituality.
Are youngsters these days showing
interest in yoga, in general?
Well, we try to do our bit in inculating a
sense of interest. We
encourage them with scholarships
because we believe that each and
every person needs to learn yoga and experience
both the physical and
mental energy within us so we can all lead
better lives. Suffering is everywhere; we need
to find ways to overcome it. Yoga is a tool.
For instance, in the West, the practice of
yoga has fostered a sense of the family; it has
helped in keeping families connected with
each other.
Now at the helm of the
K Pattabhi Jois Ashtanga Yoga
Institute(KPJAYI), what are your various
plans?
In our mission to take yoga to youngsters,
we have been talking to schools to explore
the possibility of including it in their curriculum.
The Stanford University is looking at
starting classes for its students in Ashtanga
Yoga. The Virginia Tech University has invited
us recently; one of our students in the US
will be training students there. There is a
buzz about Michelle Obama, wanting to do a
programme on yoga across universities. Let’s
see…
Suscribirse a:
Entradas (Atom)