The 8 Limbs of Ashtanga Yoga - Part I

Dear Friends,

First off, 3 announcements before we begin to take a brief look at the first limb of the 8 limbs of Ashtanga Yoga (The first limb does warrant an email unto itself, some of the subsequent limbs won't require me rambling for too long).

1. Yoga Retreat April 20-22 - we have a few spots left as we approach the event.  The retreat is on Wolfe Island at Shanti B & B - http://www.shantiretreat.ca/. Cost is $350 that includes HST, food and accommodation, and yoga classes.  There will be 4 yoga practices (1 Slow Flow, 2 Ashtanga, and 1 restorative), plus a yoga chat session where you can discuss any yoga questions you may have in an open forum. The retreat is open to all levels of practice.  The rest of the time is for you to unwind, and enjoy the fresh air and scenery of Wolfe Island at your leisure.  You can send any of your questions to this email address.

2. Learn to Lift with Lightness - I'm doing another "lifting" workshop on Saturday, May 5 from 2-4pm at Body to Bliss Yoga Studio i Woodbridge: http://www.bodytoblissyoga.com/learning-to-lift/ - it's not my picture in the link, though we can cover that pose and others while we look at some principles of alignment and strength to create a sensation of 'lifting' in your practice.  Again, this workshop is open to all levels of practice - we will be able to dialogue here and will look at how to get you to your next level of lifting in your personal practice.

3. Also, we're looking at doing another workshop at Yoga Tree Thornhill - would you, the potential students be partial to: "Lifting with lightness," "Hip and Knee workshops", or "Adjustment Workshop."  Your thoughts to this email address and I will forward those to management.

And on with the 8 limbs.  8 limbs is the direct translation of Ashtanga from Sanskrit - Ashtau = 8, Anga = limbed.  The 8 limbs are listed in Patanjali's Sutras, Chapter 2:29 - Yamas (restraints), Niyamas (Observances), Asana (Physical postures), Pranayama (Breathing), Pratyahara (Sensory Withdrawal), Dharana (Concentration), Dhyana (Meditation), and Samadhi (Absorption, Union with the object).  The sources I've used to look at the Yamas are: BKS Iyengar's "Light on the Yoga Sutras," Edwin F. Bryant's "Yoga Sutras of Patanjali," Gregor Malhe's "Ashtanga: Practice and Philosophy," and Sri K. Pattabhi Jois' "Yoga Mala." 

In Western philosophy, we tend to dicuss the most important items at the end of a discourse because it makes a more lasting impression.  In Eastern philosophy, they list the important items first and connect them to the final analyses.  Of the 8 limbs then, the most important for humanity to practice are the Yamas - this is more important than Asana and Pranayama, and Samadhi is not even a remote possibility without the yamas.  In the Sutras 2:31, Patanjali calls the Yamas the Great Vow, not just a casual one, that is applicaple to all human beings regardless of class, time, or circumstance.  This is uncharacteriscally emphatic of Patanjali to call this limb "the great vow."

The 5 Yamas are: Ahimsa (Non-violence), Satya (Truth), Asteya (non-stealing), Bramacharya (sexual responsibility), Aparigraha (non-greed, or renouncing of unnecessary possessions).

Again, the most important item is mentioned first - Ahimsa, non-violence - all other yamas and niyamas must adhere to non-violence.  This is the predominant reason why a serious yoga practictioner must be vegetarian.  I'm not getting preachy here, so I will clarify.  If you are attending yoga classes twice a week because it feels good and enhances your current work out regime, then you wouldn't really be a serious practitioner.  If you are doing yoga almost daily, but purely for fitness, again, it's not a serious practice, and what you consume is up to you and your nutritional advisor.  If you wanted to pursue the yoga practice as deeply as possible, then vegetarianism isn't up for negotiation - nothing with a face or nervous system can be killed for consumption.  Eating, buying, preparing meat are indirect forms of violence against other living beings.  I have no intention of imposing my dietary will on anyone - you must choose for yourself what will work - I'm just breaking down the Sutras for your information.  Does this extend to trees and plants?  Yes, absolutely - picking fruit, legumes, and grains are healthy for plants - they actually require consumption of their fruit for survival.  If you were to leave fruits or vegetables on a tree for too long, the fruits would rot and begin rotting the branches.  Cutting down plants or trees unecessarily or with intent to harm is also contrary to the Sutras.  This can be taken to a variety of levels - like Jainism, veganism - and to discuss them all would require that I use up this entire discourse on Ahimsa, so for this reason, I will continue, but encourage you to look up what Bryant and Malhe have to say (unfortunately, their work is not on-line, only in print).

Satya, truth, is meant by harmonizing what we say, think, and do.  If we say we dislike cheaters (for example), and then go on to cheat other people, then truth doesn't reside in your being.   Truth must also be spoken and lived with Ahimsa in mind.  For example, if speaking the truth will lead to some form of violence, then it is more important to be silent (if a serial killer asks where is your mother, it is morally correct to lie and say she's not at home).  Speaking truth sometimes may cause discomfort, but may be necessary - this is not inciting violence but encouraging a shift in behavioural pattern towards a more honest way of living (like confonting someone who is trying to cheat you out of some money - it's not the money that is important, it is the cheating action that is called into question.  The reaction does not have to be violent - shedding light on a shady action is more powerful when spoken with simple honesty).  As this applies to a physical practice, we have to be honest with the state of our bodies - when is it okay to push the body to go futher to overcome laziness, and when is it okay to stop pushing the body to avoid injury.  When we are honest in our practice, it will translate into other aspects of our lives.

Asteya, non-stealing, refers to a) not stealing, and b) refraining from the desire to do so. It is normal for thoughts to randomly appear in the mind, like stealing a Ferrari or millions of dollars from the bank.  What we do with these stray thoughts is our personal and moral responsibility.  To dismiss such thoughts as silly is healthy and normal.  To continue to meditate on them and plan to act on them is potentially harmful and self-destructive behaviour.

Bramacharya, sexual responsibility, can sometimes be misinterpreted as celibacy. Indeed, if someone choses to be a monk, then they have chosen a life of celibacy.  For the common person (grihasta), it means being monogamous.  Someone who is on the constant prowl for a myriad of sexual exploits is clearly someone with a damaged ego that is continuing to damage themselves by reaching externally for internal gratification.  It harms their own bodies and the bodies of others. Pattabhi Jois has a funny take on this . . . that life partners should only have sex at night when the man's left nostril (Chandra Nadi) is open.  (Jois, 10).  Try explaining that to your partner, "Sorry, my left nostril is plugged up."

Aparigraha, non-greed, is also pretty self-explanitory.  Covetting worldly possessions and hoarding is reaching externally, or further away, from the true Self the lies internally.  It is an extension of the realization that physical existence is temporary, and to cultivate the relationship with and knowledge of the Self is to reach towards something more eternal.

Sorry no pictures this time around - I will mention how the Yamas relate to the Shiva Nataraja in the next email which will come soon (sorry this one was delayed - I was away for 2 weeks and have been trying to recover in my week back).  

I trust this email finds you all happy and healthy.  Peace and blessings to you.

Mark

The Astanga Closing Mantra

Dear friends,

Again, just 2 announcements before the content:

1. I'm hosting a yoga retreat with my friend Sandy the weekend of April 20-22 at Shanti B & B on Wolfe Island, just outside of Kingston.  I'm conducting the morning Ashtanga classes, and Sandy is conducting the slow flow and restorative classes in the evening.  Cost is $350, that includes HST, all meals, linens, and classes.  We're at about 1/2 capacity, so please let me know soon if you are interested.

2. Mysore program - I have about 25 people who have expressed interest in a Mysore program or class at YT.  Mysore is how Ashtanga yoga is traditionally practiced.  The teacher does not vocally lead the class, the students come to the studio and do the Ashtanga sequence on their own.  They will ideally memorize the sequence of poses - if not, you can use a cheat sheet.  The teacher assists people in various poses and gives more one-on-one attention where students are struggling.  The teacher will also stop students at a particular pose if they cannot progress beyond it, and from there, the student begins the closing sequence from backbends.  This might sound frustrating at first, but this is the fastest way to overcome the poses that are most challenging because the student can spend more time in the pose, and their mind starts to tackle the complexity of the pose until it is resolved.  If you are interested in seeing a shift in this direction, please let me know via email and I will put your name on the list.  I have attached a poster with more information if that helps you.

And now our content on the closing Mantra, and why do we even bother doing Ashtanga.  Again, I will reiterate that if anyone is uncomfortable doing any of the mantras in class, then don't do them.  It won't hurt if you don't do them - you won't turn into a monster, nor will you lose Karmic points.  Our last email looked at the opening Mantra which is quite rich in metaphor, and there is some cultural translation required.  In short, the opening mantra does the following: 1. It expresses gratitude to the masters of the past who have preserved this tradition through practice and study, and  2. It sets the intention of the practice to cultivate the knowledge and awareness of the Self which lies beyond the physical.  The practitioner sets the tone for the physical practice that is about to take place on the mat.  The closing mantra, much easier to translate, with no particular esoteric meaning that I can decipher.  It sets the intention for the practitioner when they leave the mat: it is a commitment to sustain positive energy, and to promote justice, peace, and happiness on the planet during our lifetime.  Whether or not we are reincarnated or face some other form of eternal fate, what is important about the closing mantra is that we leave a positive mark in our world while we are here: This applies to our immediate relationships, and to the world as a greater whole.

There are several translations on this mantra.  I am using the majority of this translation from the Ashtanga Yoga Research Institute website (http://kpjayi.org/), where Ashtanga yoga is taught by the gurus, currently Sharath Jois, grandson of Pattabhi Jois.

The Closing Mantra (Mangala Mantra)

Om

Svasti prajabhyaha paripalayatam

Nyayena margena mahim mahishaha

Gobrahmanebhyaha shubamastu nityam

Lokaha samastaha sukhino bhavantu

Om shanti shanti shantihi

Translation:

May all be well with humankind

May all the leaders of the earth protect in every way by keeping to the right path

May there be goodness to those who know the earth to be sacred

May all beings (all things in existence) be happy

Om, peace, peace, perfect peace.

Side note: in his poem "The Wasteland," T.S. Elliot describes "Shanti" as "The peace which passeth understanding."  It's not an intellectual experience - it's solely experiential.  I can't say that I have had the complete experience, just the occassional glimpse here and there that's not necessarily related to practice (though sometimes in savasana - resting pose).  Beyond the obvious, there is not really any major esoteric interpretation I can make from this.  Of course, if you know of any deeper meanings, please let the rest of us know.

Below is a link to a video clip of Sharath Jois reciting the closing chant in case.  Of course, my Sanskrit accent is a bit off.

http://www.youtube.com/watch?v=1Qhho41zwoc

Again, I like to reiterate that Ashtanga yoga is a practice of conciousness.  This practice starts with the body because it is the easiest to understand - moving through the asanas is the gross form of meditation.  I often teach with oodles of instruction for the sake of dumping as much conciousness into the body as possible to explore the practitioner's relationship with themselves.  The first relationship (and the ultimate relationship for that matter) that we examine in the practice is the one with ourselves.  If we push ourselves too much, we will damage or injure our bodies and the mind is frustrated (this is usually a symptom of too much egotistical influence in the practice).  If we don't push at all and hold the asanas with inertia, then the body weakens and the mind stays in its state of fluctuation (a symptom of apathy - likely related to an unhealthy ego).  This rudimentary interpretation of the practice as relationship extends to all other relationships - if we push for the sake of enforcing our own agenda, we damage relationships with those around us.  Similary, if we don't challenge any of those around us, the nothing can improve.  Back to the practice and relationship with the Self - the deeper we explore the muscles that we seldom use in our body, the more aware we are of the possibilities of deeper self discovery at all levels - intellectual, mental, emotional, etc . . .  When Guruji so frequently stated that "practice, practice, practice, and all is coming,"  he was not implying that the "all" is the asanas.  People who have limited asana capability can have extra-ordinary abilities to focus, and to translate their asana practice to their practical lives off the mat.  And people who have incredible physical capabilities may have little ability to focus, and may practice things that are harmful to their immediate relationships and the rest of the planet.  The "all" is the stilled mind - when the mind is still, the body can move deeper, though the mind doesn't necessarily move deeper with stronger physical capability.  Indeed, Guruji also used to comment on how circus performers weren't practising yoga - there was no meditative aspect, no distinguishing between conditioned existence and esoteric reality, no confrontation of the ego or insecurity.  We need to do all of these in our practice for 'all' to come.  I will discuss more about the meditation aspect when I get into "The 8 limbs" of Ashtanga Yoga.  We do need to consider states of the mind that influence our bodies, and learn to dismiss them as distractions rather than realities.  Lastly, the ego - sigh - I still wrestle with the ego in every practice . . . the ego is the largest block to the spiritual path.  The ego reaches externally, pulled by the senses towards stimuli for temporary, sensual pleasures, or for persona and selfish attention "look how good I look, how strong I am."  The ego - reaching externally - moves in the opposite direction of the heart (internal), away from the greater truth of who we are.  The Bhagavad Gita clearly states: "Those who abstain from feeding the desires of the senses and mind allow the tastes of desires to fade out on their own, is one with the soul (II:59) . . . and those who renounce all desires and keep away from attachment (to conditioned existence) attain freedom and beatitude (II:71).  Avoid competing with someone else's asanas in practice, avoid checking yourself out in the mirror too frequently, and then there is more room for happiness in your heart, and more room for clarity in the mind and the way we perceive the world.

Next email will part 1 of 2 on the 8 limbs.  Until then, I wish everyone peace, love, and blessings this Family Day long weekend. 

Mark

The Ashtanga Opening Mantra

Dear Friends,
Some announcements before I explain and disect the opening mantra of Ashtanga Yoga.

1. I'm conducting a "Learn to Lift with Lightness" workshop on Saturday, February 4 from 1:30 - 3:30 at Yoga Tree in Thornhill.  It will help students of all levels learn to access their core muscles at a deeper level to lift or float with greater ease (eventually) in their practice.  It means that students will be challenged to make shifts in their regular practice to cultivate strength to acheive a 'lighter' senstation when moving through their poses.

2. I'm co-hosting a retreat with my friend Sandy McHugh at Shanti B & B the weekend of April 20-22.  I will be conducting the Ashtanga practices in the morning, and Sandy will conduct slow flow and restorative classes to help accelerate recovery time.  Sandy and I will also be available for yoga discussion and consultation.  Please see the attached poster for more information.  You can sign up with me at this email address when you are ready.

3. I've mentioned the idea of a mysore style class.  This is how Ashtanga is traditionally practiced, but the student needs to know the sequence and the breath count first.  Since most of you are there, I'd like to see that shift, but I think the studio needs to see how much interest actually is there before they consider making a scheduled move in that direction.  If you are interested and serious about having a mysore practice during the week, please let me know so I can gather a list of names of those interested.
And onto the opening Mantra.  A while back, a student asked me what does the opening mantra mean.  This is a great question because we should be conscious of everything we say, and take account for it.  The opening mantra, for the most part, pays homage to the roots of the practice - the lineage of teachers and their students who have enabled this ancient practice to survive through thousands of years and pass on the benefits to us.  And it reminds us that this practice is a journey of discovering the self.  The recitation of the mantra cleanses the energy of the space, prepares the mind and body for the forthcoming sequence of poses.  All of this is said, of course, with allusions to Hindu mythology that are meant to inspire a particular type of energy in practice and in life, not to pray to any god in particular.  Every tradition has their own mantra - there is no one greater than the other, or more significant.  Krishnamacharya, the guru of Pattabhi Jois, for example, gave Jois this mantra that we are about to look at, and gave a different one to BKS Iyengar, and yet another different one to his son Desikachar.  This does not mean that the 3 students were in competition for the best mantra - just invoking different intentions before asana practice.
The Sanskrit chant is written below in italics, the English translation (and there are several - this is just one of them) is written in bold, and my explanations of some parts are written in regular font.

OmVande Gurunam CharanaravindeSandarshita Svatma Sukava BodheNih Sreyase JangalikayamaneSamasara Halahala MohashatyaiAbahu PurushakaramShankahacakrsi DharinamSahasra Sirasam SvetamPranamami PatanjalimOm
TranslationOmI bow to the lotus feet of the Supreme Guru (The Supreme Guru can refer to several things - it can mean the collective effort over thousands of years by thousands of teachers who cultivated this practice.  It can also be a reference to God, the Universe, the Ultimate Reality that is beyond us all, Brahman - whatever you want to call it.  Or it can be a reference to Patanjali, who is a mythical figure - the historical author of the Yoga Sutras was likely a collection of authors.  The "Lotus Feet" - The Lotus flower is a symbol of divinity.  The bloom of the Lotus flower is perfectly symmetrical and pure in colour - it grows out of muddy swamps - rising above the 'muck' that keeps our minds in physical reality).
who awakens the happiness of the true Self revealed (The true Self revealed refers to the ethereal or eternal part of ourselves - this is the part of ourselves that we need to cultivate to become more 'enlightened' - the Self revealed, in part, is the realization of how we are a thread in the fabric of all existence - that we are not humans that have spiritual experiences, rather, we are spirits that are currently having a human experience.  Discussing the idea of 'spirit' is very difficult because the concept has been polluted by misled social constructs and biased religious dogma.  The best way I can think of is that we come from a loving energy - that is what conceived us - that is what brought us our first sense of comfort as infants.  We feel most proud of our actions when performed with loving intentions - like children being proud of themselves for helping their parents.  When this sense of love is disrupted by pain, we react with a series of emotions - anger, frustration, depression, anxiety, etc . . . but these emotions are secondary - our primary function is love - this is the ultimate reality of our Selves.  Our source, the state we struggle to sustain during our human existence, and the place that we return to when we leave this life).

which are the refuge, the jungle physicianwho removes the poison of conditioned existence.(continuing from the ideas mentioned in the previous phrase, conditioned existence refers to consciousness that does not move beyond the physical.  Things like greed, lust for power, ego-boosting, etc . . . are by-products of those who remain in conditioned existence, and cultivate that lifestyle.  The problem that this creates is massive attachment to that which is not eternal.  Our monetary wealth is of little importance on our deathbeds, whereas the relationships that we have cultivated and nurtured would be of more substantial importance.  We also need to accept that our bodies, as magnificent as they are, will age, wither, and die - to accept this is the first step to embarking on the spiritual path.  This acceptance helps a person shift their priorities towards their true Selves).
who has a thousand white radiant heads(This part of the chant refers to Hindu mythology - Patanjali, in a previous life and in his divine form, was the serpent Adisesa, who carries Vishnu.  Adisesa is also an incarnation of Vishnu - not sure how exactly this works, but in mythology, the laws of logistics are suspended.  Vishnu was watching Shiva dance, and Vishnu was so inspired that he started to resonate with the rhythms of the dance, making his body very heavy for Adisesa.  When the dance concluded, Adisesa was so inspired by what had just transpired that he asked if he too could learn the dance.  Vishnu and Shiva agreed to allow Adisesa to reincarnate into human form to learn the dance (and grammar), and then teach it to the rest of humanity.)Image of Vishnu resting on Adisesa.  Note the firey wheel in his top right hand, conch in his top left, Mace in the lower right hand, and lotus flower in the bottom left.  Although Pattabhi Jois was a Shivate (one who devotes himself to Shiva), this opening mantra was given to him by Krishnamacharya, a devotee of Vishnu - you can tell this by their "tilak" - the coloured markings on their foreheads.
Image of the Shiva Nataraja - the Lord of the Dance.  This particular image is at the ROM - it's a 1000 year old processionaly peice from South India. 
and who has assumed the form of a man from the arms upIn his first human form, Patanjali was half man, half snake - perhaps some cross dna when he went from Adisesa to Patanjali.  He was born to a yogini named Gonika who was praying to have a child, and when she opened her hands, she saw a little white snake moving in her palms who eventually took on a human form.  There are other versions of the story where Patanjali frightened people in this form so was reincarnated again into a fully human form.  The image of the snake has been quite detestable in the Judeo-Christian faiths because of the dangers that snakes posed to desert cultures - no wonder the snake was the metaphor for the bringer of evil into Eden.  In other mythologies, the snake is a very sacred animal because it sheds its skin, symbolizing eternal youth, or constant renewal.  The flying snake, in this case Adisesa, in other mythologies it's a dragon, combines the eternal youth with the sense of spirit - something that can fly - two states of being that humans aspire to, but cannot acheive in the flesh.
Image of Patanjali - note his previous form as Adisesa is behind him - supporting him as if he were Vishnu.
He holds a conch, a wheel of fire, and a swordThese are the items held by Vishnu.  The conch, used to make a trumpet-like sound - sounds the call to consciousness.  The fire wheel is a Chakra, an energy wheel, symbolizing the mastery of meta-physical energy.  And the sword is the sword of discrimination, discriminating between that which is eternal, and that which is carnal - cutting the evils away from our 'selves' until we can exist in our purest form.
To him (Patanjali) I prostrate.To prostrate means to acknowledge the divine within all of creation, and to honour the work and intelligence that was brought to us.  Again, honouring Patanjali is not to pay homage to one person, but the collective intelligence that brought the Sutras and the practice of Yoga to humanity.OmThe word OM means "All that is, all that was, and all that ever will be."  Mythologically, it is the sound of creation, and the sound that the universe makes as it unfolds itself.
I hope this wasn't too long - I hope the images helped keep it interesting.  I hope this better informs your practice and encourages your journey as a practitioner.
Again, please let me know about the Mysore program if you are interested.
Peace and blessings to you all.

Mark

Foundations of the Ashtanga Yoga Practice

Dear Friends,

 

2 announcements before I begin discussion on the Tristana. 

 

1. I am teaching a workshop on "Learning to Lift with Lightness" at Yoga Tree Thornhill on Saturday, Februay 4.  We break down the process of lifting and floating through your practice that makes the practice lighter and brings it to a place of more focus and awareness.

 

2. I am co-hosting another yoga retreat with my friend Sandy McHugh the weekend of April 20-22 at Shanti B & B - http://www.shantiretreat.ca/.  The weekend will consist of Ashtanga, Slow Flow, and restorative yoga.  All meals and linens are included.  You can sign up with me at this email address.  The spots are limited and fill up quickly.

 

and now onto the goods . . .

 

Before I send out emails briefly discussing the 8 limbs of Ashtanga Yoga, I thought it pertinent to look at the Tristana (the 3 columns) of the practice, and discuss what the practice is beyond the physical level.

The 3 columns of the practice are: Breath (Ujjayi), Bandhas (Asana), and Dristi.  To sustain all three of these elements in your practice is to sustain a higher level of conciousness.  I will discuss these in detail, one at a time.

 

The Ujjayi breath does many things at both a physical and meta-physical level.  According to the Ashtanga tradition, deep inhalation is called Puraka, and deep exhalation is called Rechaka.  Physically, it helps to create heat in the body by pushing the blood through the veins with greater intensity.  It is the process of stretching the breath and extending 'prana' or lifeforce.  Mentally, it reminds the practitioner to do several things - the first is use the breath as a measurement of stress in the body.  If the mind and body are stressed, the breath will shrink into small sips of air, thus tightening the muscles, decreasing blood flow, and decrease oxygen to the organs.  If you lose the sense of breath, the asanas lose their purpose to heal the body. With smooth and even breath, negativity and stress evaporate.  The second purpose that the breath fulfills is that it reminds the practitioner to withdraw the sense from physical reality (pratyahara - the 5th limb of Ashatanga Yoga) - listening to your own breath draws your attention inward and takes away from external sounds.  This is one way to use the breath is a meditation tool.  The breath can be used (though not necessarily) to remind the practitioner to use the bandhas.  Correct breathing technique in Ashtanga yoga requires the engagement of the core muscles to strengthen the lower back, and it forces the intercostle muscles to open.  Lastly, with more breath volume (deep and longer inhales and exhales) we increase the amount of oxygen taken in, and maximize the amount of toxins on the exhales - things like mental/emotional toxins (fear, stress, anger, jealousy) and physical toxins (metabolic waste, carbon dioxide).  When these toxins remain in the body, they block oxygen and blood flow.  Notice when you take in just 3 deep breaths after sitting at a desk for an hour, that you feel much better.  The Ujjayi breath maintained throughout an Ashtanga practice has a much deeper cleansing effect.

 

Energetically, if Ujjayi breathing stimulates life force (prana), the Bandhas are used to contain and harness the prana.  Bandhas are energetic 'locks' in the body that contain energy and push the prana through the nadi channels.  The to think about Nadi Channels is like comparing it to accupuncture points, which stimulate energy flow through similar channels.  There are 72,000 nadi channels.  The first lock is Mula Bandha, or "Root lock."  It occurs at the very base of the spine, and when engaged in practice, it roots the tail into place to properly support the rest of the spine.  Guruji said that to engage mula bandha, one shold contract the anus.  There are several theories as to how to engage mula bandha, like: pulling the tail down, lifting the pelvic floor, etc . . . my own 2 cents to add would be that one cannot begin to engage mula bandha without energizing the legs - specifically, the inner thighs.  This is acheived by squeezing the inner thighs to together, no matter what asana, then contract the anus and lengthen the spine.  Uddiyana Bandha is the second lock that involves engaging the transverse abdominus, which lies behind the abdominal wall and the organs.  It is partially engaged with Mula Bandha.It is like a suction of the stomach towards the lower spine.  It is important to strengthen the lower back and prevent injury.  The third Bandha is Jalandara Bandha that is used in padmasana and pranayama.

 

 

Image of Pattabhi Jois in Downward Facing Dog - notice how deep his belly is pulled in - that is Uddiyana Bandha.  Also note how the low back is rounded rather than arched - this is the engagement of mula bandha pulling the tail down.

 

Lastly, Dristi, which means focal point.  Each pose requires the eyes remain still on one point rather than looking around at various stimuli. Like listening to the sound of Ujjayi breath, practising Dristi is part of Pratyahara and withdrawing the senses.  Energetically, it helps to harness the prana which would otherwise be scattered in the body.  The image I like to use to convey this thought is that of Ganesha with a mouse sitting at his feet, looking up at him.  The mouse represents our desires, and how we fruitlessly chase our desires and never find satisfaction.  The mouse, in Ganesha's case, is obedient to Ganesha's will. Similarly, we train the senses to obey our command, and not those of the surrounding stimuli.

 

There is energetic significance of each dristi point (Navel, big toes, nose, etc . . .), but I may have to hold off until another email.

 

Love, peace, and blessings to you all.

 

Mark

 

Pattabhi Jois

Dear Friends,

 

After discussing the origins of Ashtanga yoga and the yoga Korunta, today's email will discuss Pattabhi Jois, his life, and how he made this esoteric practice move from single-teacher to single-student to teaching Ashtanga at a global student body.

 

When Rama Mohan Bramachari took on Krishnamacharya as a student, he told him that he must become a grihasta - he must get married and have a family.  And he said that Krishnamacharya would have to introduce yoga to the rest of the world - it musn't remain in the hands of the few.  Interestingly enough, 2 of Krishnamacharya's students were BKS Iyengar, and Pattabhi Jois, who both branched 2 of the major styles of yoga that are practiced around the world.  Just to see Krishnamacharya in action, you can see the following Youtube link: http://www.youtube.com/watch?v=cd_eTupTCbI

 

Pattabhi Jois was born in 1915 in Kowshika - a small hamlet in Southern India.  His father was a Brahmin farmer, astrologer, and priest who taught his 9 children to read and write Sanskrit and the art of chanting the Vedas.  Note: Brahmins are at the top of the Indian Caste System.

 

When Pattabhi was 12, he came across a yoga demonstration by Krishnamacharya - he was so impressed that he followed the Yogi to his hotel and asked him if the master would teach him.  Krishnamacharya agreed, but Pattabhi would not be allowed to practice at home, or even let his parents know he was practicing, because Raja yoga was not work cut out for Brahmins - it was for the sadhus or sannyasis.  To practice, Pattabhi would wake up at 3 or 4 in the morning and practice every day while his family slept.

 

When he was 14, Pattabhi ran away from home to go to the Sanskrit College in Mysore.  He travelled over 100 kilometers with 2 other friends on one bike with 2 rupees in his pocket.  For the first 2 years he was studying, he begged for food every day as he had no source of income.  When he was 16, Pattabhi went to see a yoga master who came to demonstrate at Mysore - it was Krishnamacharya.  They would train together for the next 22 years.  After Krishnamacharya healed the Maharaja of Mysore, the Maharaja set up a Yoga Shala in the palace, giving both Krishnamacharya and Pattabhi Jois an income.  After 23 years of studying Sankrit at the college in Mysore, the College asked Pattabhi if he would teach.  Pattabhi said "I have to ask my guru first."  Krishnamacharya gave his blessings, and Pattabhi Jois was finally able to have a full time teaching position at the College.  For Pattabhi's final examination with his yoga teacher, however, Pattabhi was given a sick man, and was given the instructions to "fix him." 

 

 A younger Pattabhi Jois in Purna Matseyandrasana

After openning up his yoga Shala in Mysore India, it was common for people with diabetes, elephantitis and leprosy to come to the shala.  Many students protested their presence, so Pattabhi told his other students to either come, or come back later - most of the people with leprosy were healed within 3 months.  Pattabhi would wake up at 3am and start teaching at the shala at 4:30 until noon.  He would teach every day except moon days (full and new moons), until his family begged him to spend more time with them, so he started to take Saturdays off as well.  

 

Guruji was married in 1937 when he was 22 to Savitramma, known to all of his students as Amma.  They had 3 children (Manju, Ramesh, and Saraswati) and were supported by his work in the Shala which made very little money. Westerners didn't start coming until the 1970s, and they were few in number.  Communication was difficult further still because Pattabhi didn't speak English.  It wasn't until the 1990s when Ashtanga went viral and students came from all over the world by the hundreds that Pattabhi Jois became a wealthy man.  In 1973, Pattabhi's second child, Ramesh, died tragically.  In the Brahmin tradition, if the child of a Brahmin dies, the Brahmin must give up something he loves.  Pattabhi Jois gave up his practice.  He did, however, continue to teach.  As students from the west come en mass to Mysore,  many of them brought sweets for Guruji.  After several years, he developed diabetes as a result.  Side note: In Chinese medicine, it is believed that if a child dies, the parent develops diabetes because they have lost the sweetness in their life.

 

Despite his limited English, Pattabhi was dedicated and determined to teach Asthanga to his Western students.  Here is a clip of Pattabhi Jois discussing the significance of Ashtanga yoga: http://www.youtube.com/watch?v=nxiQxzW1l2k&feature=related  Part of the miracle of Ashtanga is how despite the language barrier, it has been so effectively communicated to the rest of the world. It would still be a few years after this film clip that his book Yoga Mala would be published in English.

He often chided people for calling him Guruji - he would say "You are telling (calling) me Guruji, but I am not Guruji.  I am student."  He wasn't seeking fame or power, he was merely doing his duty as a fellow student to the rest of us, and teaching all that he knew, so the real Guru, the Ashtanga Vinyasa Yoga tradition, would continue to exist and be experienced by the world.

Pattabhi Jois passed away on May 18, 2009, at the age of 94. He taught up until he was 92 because he believed that not working was bad for the mind.  Despite the wealth accumulated towards the end of his life, Pattabhi Jois didn't take exotic vacations.  He gave his money to charity and kept teaching.

I think the most appropriate way to end this email is to end with a quote from Guruji:  "Yoga is showing where to look for the soul - that is all.  Man is taking a human body - this is a very rare opportunity.  Don't waste it.  We are given a hundred years to live; one day you have the possibility to see God.  If you think in this way, it is giving you good body, good nature, and good health."

Guruji's story is what inspires my practice.  I do my utmost to be a good link in this chain of the Ashtanga Yoga tradition that connects us to Guruji, and all of his teachers past.

Peace and blessings to you all,

Mark

Origins of Ashtanga Yoga

Dear Friends,

Continuing from the 4 major branches of Yoga in the last email (Bhakti, Jnana, Karma, and Raja) . . . they are all different paths the bring people to a higher level of consciousness, with no one being greater than the other.  In my personal experience, Ashtanga resonates with me the most and helps me to be more introspective, and search my own heart to find what is my personal best that I can be or do.  I would say that Ashtanga found me, rather than I found it - I had an insatiable curiosity after my first class, constantly thinking about the practice when I wasn't practising, and noticing how my internal processes were reflected in the world around me.  The key for me, in my more recent experience, is paying more attention to the other aspects, or limbs, of the practice - some I will mention in this email, and go into greater detail in subsequent emails. 

With that said, Ashtanga, like other forms of yoga, connects back to Patanjali, dating approximately 2200 years ago (this date will vary from source to source, I've chosen to believe this date for several reasons that I will discuss later in this correspondence).  Patanjali's Sutras, however, have always been difficult to interpret regardless of time period - indeed there are massive texts written on their interpretation - A few of them being: "Light on the Yoga Sutras" by BKS Iyengar, "The Heart of Yoga" by Desikachar, "Ashtanga Yoga, Philosophy and Practice" by Gregor Malhe, and "The Yoga Sutras of Patanjali" by Edwin Bryant.  The complexity of the Sutras made the pursuit of yoga restricted to the esoteric, the hermits, the sadus, the aesetics (sannyasi), and not available to the average human being who had a job and a family.  To bring a practice to the average person, Rishi Vamana, an ancient seer who lived around the same time as Patanjali, wrote the Yoga Korunta - a concise and cohesive text for householders (Grihasta - Grha = Home, Hasta = Hand) so that they could also practice yoga in a 2 hour time period, and still have time to attend to their social obligations.  Indeed, the Grihasta sustain the life of the human population, and should not be omitted from the pursuit of enlightenment.  

The Yoga Korunta text broke down a series of asanas down into 6 sequences.  A practitioner of these asanas would not do the second sequence without completing the first, and not even move on to the next pose until the pose at hand could be accomplished.  As the instruction of yoga was taught from one teacher to one student, the Yoga Korunta was passed down for generations, likely rewritten several times in the process, until it drifted into obscurity.  Ramamohan Brahmachary, a master of yoga in the 19th century, told his student Krishnamarcharya to seek out the last remaining copy of the Yoga Korunta (other sources state that Ramamohan gave the copy to Krishnamacharya, but this was likely orally, and not the actual text).  He also told his student to get married and have a family - to become a Grihasta instead of a Sannyasi - so that yoga could be spread to the rest of the world as it was originally intended by Rishi Vamana - this was a bit of a shock considering Krishnamcharya could have been an abbot of a monastery with his talent.  In the early 1900s, Krishnamacharya worked with one of his students, Pattabhi Jois, to find the yoga Korunta at a university in Calcutta.  They found the Korunta, which was already somewhat damaged, and recoded the 6 series that it had designated.  This copy of the Yoga Korunta was later destroyed by ants.  It no longer exists.

 Krishanmacharya    Pattabhi Jois demonstrating Samasthitih, as a student of Krishnamacharya

These 6 series are what contemporary practioners refer to as Ashtanga Yoga.  Most people who practice can only do the first series.  In the west, practitioners will likely only get to 4th series in their lifetime.  The only person who can practice 5th and 6th series is Sharath Jois, Pattabhi's grandson, who is now the guru of Ashtanga Yoga after Pattabhi Jois's passing in May 2009.  The name of the Shala in Mysore, India is called the "Sri K. Pattabhi Jois Ashtanga Yoga Institute."  http://kpjayi.org/

 Sharath demonstrating with Pattabhi in 1992.  Pattabhi had stopped practising for years before this.  I'll discuss Pattabhi's life in the next email.

In his book Yoga Mala, Pattabhi Jois discusses the 8 limbs of Asthanga Yoga - which we will look at in the next couple of emails - and codified the method of the first series.

Side note: The reason why I favour the 2,200 year old theory of Patanjali is because it places Rishi Vamana around the same time period as Patanjali, so the 2 texts were likely written at a similar time in history . . . the Korunta being the commentary on the Sutras.  The idea of the 8-limbed practice directly come from the verses of the Yoga Sutras 2:29 - "Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhaya Ashtau Angani" - "Restraints, observances, postures, breath control, sense withdrawal, concentration, meditation, and super conciousness are the 8 limbs."   The 8 limbs of Ashtanga were a possible response or reflection on the 8-fold path to salvation, compiled 200 years prior.  These 8 limbs are frequently referenced in other forms of yoga apart from Ashtanga.  Ashtanga as we know it is really called Ashtanga Vinyasa System, and it has a set sequence and breath count that we will discuss in future emails.  To truly practice Ashtanga Vinyasa Yoga, attention must be paid to the 8 limbs and not only to the asana - this would make it exercise.  Pattabhi Jois always started his students with asana because it is a gross form of meditation - it is how we can understand meditation at a concrete level.  

I hope that learning the history and philosophy helps to personalize and deepen your own practice.  Peace and blessings to you.

Mark

What is Yoga Anyway?!?!?!

Dear friends,

This email is the first in a series that will be sent out every 2-3 weeks with information on yoga, specifically Ashtanga yoga.  You can email me any time to either ask questions or asked to be removed from this mailing list.  You may most certainly refer these emails to your friends who may also contact me to be added to this list and ask questions about yoga in general or Ashtanga yoga.  If I do not respond personally to incoming questions, then I will use your questions to inspire future emails on yoga.

I am by no means the ultimate authority on yoga.  I am like the rest of you - naturally curious about this practice and have made some discoveries along the way that I feel compelled to share in the hopes of making your journeys through the practice more comfortable.  I do encourage everyone to conduct further research on anything that I am stating to seek clarification, or verification.  I do have a series of texts that I will often refer to, predominantly "The Yoga Sutras" by Patanjali (2000BCE - 220 BCE - history is debatable between Indian cultural history and Western systems of dating), "Yoga Mala" by Sri K. Pattabhi Jois (1915 - 2009), The Bhagavad Gita by Vyasa (3000 BCE or 1st Century BCE), and the "Hatha Yoga Pradipika" by Svatmarama (15th C, CE).  There are other contemporary texts that I will refer practitioners to that are more comprehensible and easier to read - this will happen in future emails.

Image of Pattabhi Jois, contemporary guru of Ashtanga Yoga.

To begin - what is yoga?  This is a VERY broad term and applies to many things.  Let's begin with the text . . . The Yoga Sutras state that "Yoga is the cessation of the fluctuations of the mind." (1.2)  There are a myriad of endeavours and meditation techniques that can be employed to help human beings still the mind.  There are 4 major categories (aka 4 paths  of Yoga):

1.Bhakti Yoga - this is the yoga of devotion to a particular god - most commonly Shiva, Vishnu, or a Shakti (female entity).  Stillness and higher states of conciousness are achieved through frequency of chanting, rituals, and meditation.

2. Jnana Yoga - this is the yoga of knowledge.  This knowledge is 2-fold.  First there is the practice of studying a multitude of texts (external study), and then there is the practice of studying the knowledge of the self - knowing the body (kshetra), and the knower of the body, or the soul (kshetra-jna).

3. Karma Yoga - this is the yoga of action.  Karma means 'to do.'  This usually refers to charitable works.

4. Raja Yoga - This is the yoga of meditation to achieve liberation.  Hatha Yoga, and eventually Ashtanga Yoga, fall under the umbrella of Raja yoga.  Raja yoga is first described in Patanjali's Sutras.

The goal of each of these practices is to practice the cessation of the fluctuations of the mind, eventually leading to liberation - liberation can mean many things.  In Hinduism, liberation refers to be liberated from the cycle of samsara - being constantly reincarnated into physcial existence.  This is called Moksha.  Others interpret liberation to mean enlightenment - freedom from all negative human tendencies like hate, jealousy, depression, etc . . . Everyone will have a different internal experience with whatever yoga they are practising.  

Evidence of a physical yoga practice dates back to approximately 5000 years ago in Mohenjo-Daro, which peaked between 3000 and 2000 BCE, and is located in modern-day Pakistan.  The Proto-Shiva Seal was found among the many ancient artifacts that depicts a yogi - perhaps a deity judging by the plant growing from its head.  I say "it" because the gender is still yet to be determined definitely - different groups will say different things.  The yogi or deity is in a meditative posture, perhaps a lotus, surrounded by various animals, thus nick-named the Protector of the Cattle.  Those who believe it is a deity believe it has 3 faces.  Other theories suggest that it is a Shaman wearing ritualistic garb - specifically the horns.  In either interpretation, what is important is that this belief or practice was valuable enough to document. It strongly represents our connection to nature with the depiction of plants and horns on its head. And that there has been a meditation practice for thousands of years that practitioners today are in some way connected to.  

 Proto-Shiva Seal, or Pashupati Seal.  Circa 2500BCE, New Dehli Museum.

All future emails will deal more and more with Ashtanga yoga as this is what I practice and try to teach.  I say "try to teach" because I am not authorized or certified to teach Ashtanga Yoga from the Ashtanga Yoga Research Institute in Mysore, India.  Thus, I am a student sharing his notes and findings and I hope it brings more light into your personal practice.

I hope this email finds you well in body and in mind.  Peace and blessings to you all.

Mark