Ashtanga Yoga teacher - Lucas Carvalho (Portuguese/English Q&A)

Q&A with Ashtanga Yoga Teacher Lucas Carvalho.

Perguntas e respostas com o Professor de Ashtanga Yoga Lucas Carvalho.

Can you tell us about your background before Ashtanga and what attracted you to practice yoga? 

Lucas: Well ... At the time I started practicing Yoga (August 2007), I was doing my studies in Psychology at the University. In terms of physical activity, I would go to the gym 5 to 6 times a week and I was not sure what Yoga was, not even what was the postures. I decided, through a series of personal issues, to wake up early (I woke up around noon as I studied in the afternoon and evening), start practicing Yoga (Haha Yoga) 2x a week at 6am. It was one of the best experiences I ever had in my life ... An immediate identification with incredible sensations, although my body at the time was very stiff and I woke up the next day feeling muscles that I did not know existed. I continued to practice and soon increased the number of times I practiced each week. Between 2008 and December 2012 I did some Ashtanga Yoga classes which at the time were taught incorrectly here in Fortaleza (only guided classes where all the students did the sequence of the first series divided into 2 days a week ... For example: Monday to Navasana and on the Wednesday from Bhujapindasana to the end).

It was a practice that somehow attracted me, but only for the physical and challenging aspect (I could not see the spiritual aspect of Ashtanga in this form of teaching), but Haha Yoga was still my main practice.

At the end of 2012 I decided to go to India and among the cities I would visit was Mysore, in South India, where I initially intended to study Ashtanga Yoga at the KPJAYI (Krishna Pattabhi Jois Ashtanga Yoga Institute) under the supervision of Sharath Jois. On January 7, 2013 I first started my studies with my Guru Sharath Jois and since then I practice only Ashtanga Yoga as taught in KPJAYI, 6x per week.

Poderia nos dizer sobre seu passado antes da prática de Ashtanga e o que foi que te atraiu para a prática de Yoga?

Lucas: Bom… Na época que eu comecei a praticar Yoga (agosto de 2007), eu estava fazendo meus estudos em Psicologia na Universidade. Em termos de atividade física, eu malhava entre 5 e 6 vezes por semana e não sabia ao certo o que era Yoga, nem mesmo que se tratava de posturas. Resolvi, por uma série de questões pessoais, entre elas acordar mais cedo (eu acordava por volta de meio dia já que estudava no horário da tarde e noite), começar a praticar Yoga (Haha Yoga) 2x por semana às 6h. Foi uma das melhores experiências que tive na vida… Uma identificação imediata com sensações incríveis, apesar do meu corpo na época ser bem enrijecido e eu ter acordado no dia seguinte sentindo músculos que eu não sabia que existiam. Continuei a praticar e logo fui aumentando o número de vezes em que eu praticava por semana. Entre 2008 até dezembro de 2012 eu fiz algumas aulas de Ashtanga Yoga que, na época, era ensinado de maneira incorreta aqui em Fortaleza (somente aulas guiadas onde todos os alunos faziam a sequência da primeira série dividida em 2 dias na semana… Por exemplo: Segunda até Navasana e na Quarta a partir do Bhujapindasana até o final). 

Era uma prática que de certa forma me atraia, porém, apenas pelo aspecto físico e desafiador (eu não conseguia enxergar o aspecto espiritual do Ashtanga dessa forma de ensino), porém, o Haha Yoga continuava sendo a minha prática principal. 

No final de 2012 eu resolvi ir pra Índia e entre as cidades que eu visitaria estaria Mysore, no sul da Índia, onde eu, inicialmente, pretendia estudar Ashtanga Yoga no KPJAYI (Krishna Pattabhi Jois Ashtanga Yoga Institute) sob a supervisão de Sharath Jois. No dia 07 de janeiro de 2013 eu iniciei pela primeira vez meus estudos com meu Guru Sharath Jois e desde então pratico apenas Ashtanga Yoga como ensinado no KPJAYI, 6x por semana.

How did the practice impact your life?

Lucas: When I started practicing Ashtanga with dedication, determination and devotion, I could feel the total difference in my life. My body changed (it became lighter, stronger and more flexible), my mind changed (it became more stable, focused and confident), my health changed (getting sick became more and more rare), my food changed completely and I started to Dedicate only to Ashtanga Yoga (practice and teaching). The practice became essential to my day-to-day life and teaching became part of my financial support.

Como a prática impactou a sua vida?

Lucas: Quando passei a praticar Ashtanga com dedicação, determinação e devoção, eu pude sentir total diferença em minha vida. Meu corpo mudou (ficou mais leve, forte e flexível), minha mente mudou (se tornou mais estável, focada e confiante), minha saúde mudou (ficar doente passou a ser cada vez mais raro), minha alimentação mudou completamente e passei a me dedicar somente ao Ashtanga Yoga (prática e ensino). A prática passou a ser essencial para o meu dia-a-dia e o ensino passou a ser parte do meu sustento financeiro.  

Can you share the benefits of the Ashtanga Yoga practice?

Lucas: I believe that the regular and dedicated practice of Ashtanga Yoga brings several benefits, among them we can cite:

*A more focused, lighter, and powerful mind

*A stronger, open, toned and flexible body

*The creation of a daily sadhana (spiritual practice) makes us more in touch with ourselves and with the Divine in its various forms.

*Increasing spirituality and ethics with ourselves and others around us

Poderia compartilhar os benefícios da prática de Ashtanga Yoga?

Lucas: Eu acredito que a prática regular e dedicada do Ashtanga Yoga traz vários benefícios, entre eles podemos citar:

• Uma mente mais focada, mais leve e mais poderosa 
• Um corpo mais forte, aberto, tonificado e flexível
• A criação de um sadhana (prática espiritual) diário, faz com que fiquemos mais em contato com nós mesmos e com o Divino em suas diversas formas.
• Aumento da espiritualidade e da ética com nós mesmos e com os outros ao nosso redor

What are the main obstacles to practice Ashtanga from your own experience and

how to work to overcome those obstacles?

Lucas: One of the greatest obstacles lies in overcoming the illusion of repetition that the practice can provide (because it is basically the same sequence that you practice on a daily basis), overcoming the pitfalls of the ego that always asks us, and says: Why? I do not like this posture, it's very difficult! Not today! Go to rest, go to sleep or do something else ... Overcome the pain that comes with new postures or the releases and openings provided by the practice. Another challenge is the change in our habits where, in order to progress and really dedicate ourselves to practice, we must abandon old and harmful habits. Habits of the body and especially of the mind.

In my case I have always been very lethargic and averse to physical exhaustion, so this was for me the great challenge of having a constant practice, dedicated and 6x per week, even because I practice most of the year without the encouragement of a teacher. Since I do not have a teacher in my city and I need to travel to practice with them (Sharath Jois in Mysore, India), Dany Sá in Rio de Janeiro (Brazil) and Tim Feldmann in Miami (United States).

How to overcome all those obstacles? "Practice, practice, practice and everything will come". Just practice ... As difficult and painful as it can be. If you can not possibly do the whole sequence taught by your teacher, do at least something ... Start with the Surya Namaskar A, then go to the Surya Namaskar B ... If possible continue with The fundamental sequence (up to Parvottanasana). Always try a little more ... Many times that way, we can go to the end of the sequence. However, it is important not to push yourself too hard, to try to maintain the lightness of practice, to dedicate yourself with determination and devotion, to be obedient to practice only what the teacher has taught you (without attempting to do postures out of the practice or others from more advanced series), but , Without getting too serious. It may seem contradictory, but what I mean is, try to find fun in the practice, but only within your sequence of what you have been taught.

Quais são os principais obstáculos para praticar Ashtanga a partir de sua própria experiência e como superar esses obstáculos?

Lucas: Um dos maiores obstáculos está em superar a ilusão de repetição que a prática pode proporcionar (por ser basicamente a mesma sequência pratica diariamente), vencer as armadilhas do ego que sempre nos questiona e afirma: Pra quê isso? Não gosto dessa postura, é muito difícil! Hoje não! Fica deitado, vai dormir ou fazer outra coisa… Superar as dores que vem com novas posturas ou das liberações e aberturas proporcionadas pela prática. Outro desafio é a mudança nos nossos hábitos onde, para termos progresso e realmente se dedicar a prática, precisamos abandonar velhos e nocivos hábitos. Hábitos do corpo e principalmente da mente.

No meu caso eu sempre fui muito letárgico e avesso ao desgaste físico, então, esse foi pra mim o grande desafio de ter uma prática constante, dedicada e 6x por semana, até porque eu pratico a maior parte do ano sem o estimulo de um professor já que não tenho professor na minha cidade e preciso viajar para praticar com eles (Sharath Jois em Mysore (Índia); Dany Sá no Rio de Janeiro (Brasil) e Tim Feldmann em Miami (Estados Unidos)). 

Como superar todos esses obstáculos? “Pratique, pratique, pratique e tudo virá”. Apenas praticar… Por mais difícil e dolorido que pode ser. Se dedique, dedique um tempo ao seu Yoga Mat. Se não for possível eventualmente fazer toda a sequência ensinada pelo seu professor, faça ao menos alguma coisa… Comece com os Surya Namaskar A, depois vá para o Surya Namaskar B… Se possível continue com a sequência fundamental (até Parvottanasana). Tente sempre um pouquinho mais… Muitas vezes dessa forma, conseguimos ir até o fim da sequência. Porém, é importante não se pressionar demais, tentar manter a leveza da prática, se dedicar com determinação e devoção, sendo obediente a praticar apenas aquilo que o professor lhe ensinou (sem tentar posturas fora de hora ou de outras séries mais avançadas), mas, sem se levar a sério demais. Pode parecer contraditório, mas, o que quero dizer é, tente encontrar diversão na prática, mas, somente dentro da sua sequência, daquilo que lhe foi ensinado.

Can you share your favorite yoga related books or recommend books to students?

Lucas: My favorite books related to Yoga and Ashtanga are:

Yoga Mala :: Sri K. Pattabhi Jois

Ashtanga Yoga Anusthana: Sharath Jois

Asanas and Lesions in Ashtanga Yoga :: Matthew Vollmer

Yamas & Niyamas :: Matthew Vollmer

Ashtanga Yoga As It Is :: Matthew Sweeney

Ashtanga Yoga Practice & Philosophy :: Gregor Maehle

The Power of Ashtanga Yoga :: Kino McGregor

The Tree of Yoga :: BKS Iyengar

Yoga and Being :: Tales Nunes

The Value of Values :: Swami Dayananda Saraswati

Tattvabodhah :: Sri Sankaracharya

The Tradition of Yoga :: Georg Feurstein

The Yoga Sutras of Patañjali :: Edwin F. Bryant

Você pode compartilhar seus livros favoritos relacionados à ioga ou recomendar livros aos alunos?

Lucas:  Meus livros favoritos relacionados à Yoga e ao Ashtanga Yoga são:

Yoga Mala :: Sri K. Pattabhi Jois

Ashtanga Yoga Anusthana: Sharath Jois

Asanas e Lesões em Ashtanga Yoga :: Matthew Vollmer

Yamas & Niyamas :: Matthew Vollmer

Ashtanga Yoga As It Is :: Matthew Sweeney

Ashtanga Yoga Practice & Philosophy :: Gregor Maehle

The Power of Ashtanga Yoga :: Kino McGregor

A Árvore do Yoga :: BKS Iyengar

O Yoga e o Ser :: Tales Nunes

O Valor dos Valores :: Swami Dayananda Saraswati

Tattvabodhah :: Sri Sankaracharya

A Tradição do Yoga :: Georg Feurstein

The Yoga Sutras de Patañjali :: Edwin F. Bryant

Lucas returns to Mysore for two more months of practice with Sharath at the KPJAYI, and again in the 2015/2016 season for three more months. During this third journey to Mysore, having received the level 2 authorization, with the blessing of Sharath Jois.

www.ashtangayogafortaleza.com

@ashtangayogafortaleza

Ashtanga Yoga Fortaleza 

Rua Desembargador Leite Albuquerque, 810A

Fortaleza-CE - Brasil

Tirumalai Krishnamacharya - The Father of modern Yoga

  
Today, on the 18th of November, we are celebrating the birthday of our great acharya T. Krishnamacharya, the father of modern Yoga.

The credit for bringing yoga into the 20th century belongs to an unassuming man from a little village in the south of India. Tirumalai Krishnamacharya could easily be crowned the ‘Father of Modern Yoga’.

Born in 1888 in the remote village of Muchukundapuram in the erstwhile Mysore state, situated in what is now Chitradurga district, Krishnamacharya hailed from a family of scholars and priests. His father Tirumalai Srinivasa Tatachary and mother Ranganayakamma were devout Shri Vaishnavas.

Krishnamacharya was the first of six children. As was the family and community tradition, the young boy’s sacred thread ceremony was performed and his mentoring in the Vedas begun early on. Tatachary passed away when his son was just ten years old, leaving the burden of managing the family to Ranganayakamma.

On the advice of elders, they migrated for greener pastures to Mysore. In Mysore, Krishnamacharya was enrolled into the Chamarajaendra Sanskrit College started by the Maharaja of Mysore. Krishnamacharya studied various schools of philosophy like Nyaya, Tarka and Vedanta.

In 1904, when Krishnamacharya was just sixteen years old, strange things began to happen to him. The legend goes that he had a dream in which he was advised to travel to the town of Alvar Tirunagari in Tamil Nadu. Following that instruction, he traveled to the town, and on arrival there, is said to have passed into a trance.

In his trance, three sages taught him the famous long-lost treatise on yoga, the “Yoga Rahasya”. When he came out of the trance, he was able to recite the entire treatise from memory.

At the age of eighteen Krishnamacharya traveled to Banaras and continued his study in various branches of philosophy – Nyaya, Tarka, Mimamsa, Vaiseshika and so on. He trained under some of the greatest Sanskrit grammarians at the Banaras Hindu University.

For over a decade Krishnamacharya studied these systems of knowledge in Banaras, and traveled further to meet scholars and pundits from Bihar. He mastered what we now know as the Bihar school of Yoga. But this was only the beginning of his journey.

Under the instructions of one of his teachers, Krishnamacharya traveled to Nepal to meet several scholars and gurus. He was advised to learn the Yoga Sutras of Patanjali from one Yogacharya Rammohana Brahmachary who lived somewhere in the Himalayan caves. To travel to that part of the country, he needed the permission of Lord Irwin, the Viceroy of Shimla.

It is said that Lord Irwin suffered from diabetes and Krishnamacharya helped him bring it under control with his yoga therapy. Impressed by his work, Lord Irwin personally made arrangements for Krishnamacharya to reach his destination in the Himalayan caves. It is said to have taken him three months to reach his destination by foot.

Once he reached there, Krishnamacharya spent the next seven years mastering the “Yoga Sutras” of Patanjali as well as rare Tibetan texts of yoga like “Yoga Kuruntha”. He then returned to Banaras.

Sometime around 1925, the Maharaja of Mysore Nalwadi Krishnaraja Wodeyar was visiting Banaras. The fame of Krishnamacharya reached him. He was surprised to hear that a young man from his kingdom was being hailed as one of the greatest scholars of yoga up north. The king promptly invited him back to Mysore.  

Krishnamacharya returned to Mysore, married and became the personal yoga guru of the king. The king was a great patron of performing arts like classical music, classical dance, drama and yoga. He started a yogashala, a little school in the Jaganmohan Palace and handed over its administration to Krishnmacharya.

Under the king’s generous patronage, Krishnamacharya also authored what would be his magnum opus, the “Yoga Makaranda”, a two-volume encyclopedia on yoga in 1934. Whatever we know or have of modern day yoga practices is the result of Krishnamacharya’s hard work, meticulous study and teaching methodology.

He had codified this ancient complicated science form and delivered it to the twentieth century as an art form worth loving. The Maharaja would flaunt Yoga demonstrations under the supervision of Krishnamacharya to visiting State guests.

Krishnamacharya was very progressive for his times. He encouraged girl child education and the training of girls in yoga and often conducted demonstrations with them. 

T.Krishnamacharya and his wife.

All this glory ended in 1940, with the demise of the Maharaja. His successor did not have as much interest in yoga. When all the princely states joined the Indian union, the Raja of the time and new Chief Minister of Karnataka went a step further and shut the Yogashala.

A desperate Krishnamacharya now in his late fifties had to struggle to earn a livelihood to feed his family. He was offered a job of a lecturer in Vivekananda College in Madras. He migrated and lived there for the rest of his life. He lived to be 100 years old and passed away in 1989.

A staunch Shri Vaishnavite, he never crossed the country’s geographical boundaries. He trained some of the finest masters of modern yoga like BKS Iyengar and Pattabhi Jois.

Another student Indra Devi took Yoga to the west. They continued his legacy and teachings. But Krishnamacharya was a forgotten figure by the 21st century. No Padma awards or state recognitions came his way. Ideally, someone of his stature, scholarship and contribution deserved nothing less than the Bharat Ratna award. He was an authoritative reference point for anyone interested in studying yoga, classical music, Sanskrit grammar, Ayurveda, natural therapy, herbal medication, mathematics, philosophy or several other subjects.

The meanings and curiosities of 108 number

   The number’s significance is open to interpretation. But 108 has long been considered a sacred number in Hinduism and yoga. Traditionally, malas, or garlands of prayer beads, come as a string of 108 beads (plus one for the “guru bead,” around which the other 108 beads turn like the planets around the sun). A mala is used for counting as you repeat a mantra—much like the Catholic rosary. Renowned mathematicians of Vedic culture viewed 108 as a number of the wholeness of existence. This number also connects the Sun, Moon, and Earth: The average distance of the Sun and the Moon to Earth is 108 times their respective diameters. Such phenomena have given rise to many examples of ritual significance. According to yogic tradition, there are 108 pithas, or sacred sites, throughout India. And there are also 108 Upanishads and 108 marma points, or sacred places of the body.
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Examples:

9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Also, 1 plus 8 equals 9. That 9 times 12 equals 108.

Powers of 1, 2, and 3 in math: 1 to 1st power=1; 2 to 2nd power=4 (2x2); 3 to 3rd power=27 (3x3x3). 1x4x27=108

Harshad number: 108 is a Harshad number, which is an integer divisible by the sum of its digits (Harshad is from Sanskrit, and means "great joy")

Desires: There are said to be 108 earthly desires in mortals.

Lies: There are said to be 108 lies that humans tell.

Delusions: There are said to be 108 human delusions or forms of ignorance.

Heart Chakra: The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, sushumna leads to the crown chakra, and is said to be the path to Self-realization.

Sanskrit alphabet: There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, shiva and shakti. 54 times 2 is 108.

Pranayama: If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come.

Upanishads: Some say there are 108 Upanishads, texts of the wisdom of the ancient sages.

Sri Yantra: On the Sri Yantra there are marmas where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, shiva and shakti qualities. 54 times 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.

Pentagon: The angle formed by two adjacent lines in a pentagon equals 108 degrees.

Marmas: Marmas or marmasthanas are like energy intersections called chakras, except have fewer energy lines converging to form them. There are said to be 108 marmas in the subtle body.

Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.

8 extra beads: In doing a practice of counting the number of repetitions of the mala, 100 are counted as completed. The remaining are said to cover errors or omissions. The 8 are also said to be an offering to God and Guru.

Chemistry: Interestingly, there are about 115 elements known on the periodic table of the elements. Most of those, around or higher than the number 100 only exist in the laboratory, and some for only thousandths of a second. The number that naturally exist on Earth is around 100.

Astrology: There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole.

River Ganga: The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and a latitude of 9 degrees (22 to 31). 12 times 9 equals 108.

Planets and Houses: In astrology, there are 12 houses and 9 planets. 12 times 9 equals 108.

Goddess names: There are said to be 108 Indian goddess names.

Gopis of Krishna: In the Krishna tradition, there were said to be 108 gopis or maid servants of Krishna.

1, 0, and 8: Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.

Sun and Earth: The diameter of the Sun is 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun.

Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon.

Silver and the moon: In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108.

Numerical scale: The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, 3 ... 10, etc., where 0 is not a number.

Meditations: Some say there are 108 styles of meditation.

Breath: Tantra estimates the average number of breaths per day at 21,600, of which 10,800 are solar energy, and 10,800 are lunar energy. Multiplying 108 by 100 is 10,800. Multiplying 2 x 10,800 equals 21,600.

Paths to God: Some suggest that there are 108 paths to God.

Smaller divisions: The number 108 is divided, such as in half, third, quarter, or twelfth, so that some malas have 54, 36, 27, or 9 beads.

Hinduism: 108 is said to refer to the number of Hindu deities. Some say that each of the deities has 108 names.

Islam: The number 108 is used in Islam to refer to God.

Jain: In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively.

Sikh: The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads.

Buddhism: Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid.

Chinese: The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there are 108 sacred stars.

Stages of the soul: Said that Atman, the human soul or center goes through 108 stages on the journey.

Meru: This is a larger bead, not part of the 108. It is not tied in the sequence of the other beads. It is the quiding bead, the one that marks the beginning and end of the mala.

Dance: There are 108 forms of dance in the Indian traditions.

Understanding Hatha Yoga, Ashtanga Yoga and Raja Yoga.

THE FOUR PATHS OF YOGA

There are four main paths of Yoga - Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga. Each is suited to a different temperament or approach to life. All the paths lead ultimately to the same destination - to union with Brahman or God - and the lessons of each of them need to be integrated if true wisdom is to be attained.

( I will write about the other paths soon )

Raja Yoga 

Raja Yoga means royal and is sometimes called the crown of Hatha Yoga. Raja adds concentration after body and mind are cleaned and trained to stay calm and attentive. The improvement in our power of concentration, as a result of Raja Yoga, moves all of our attention towards the source of our Being in order to become that Being. Raja Yoga is a complete system, also refered to as Ashtanga Yoga because of the eight (ashta) limbs (anga) the system rests on.

ASHTANGA - THE EIGHT LIMBS OF RAJA YOGA

Compiled by the Sage Patanjali Maharishi in the Yoga Sutras, the Eight Limbs are a progressive series of steps or disciplines which purify the body and mind, ultimately leading the yogi to enlightenment. These 8 limbs are:

1. Yamas - The Yamas or restraints (Don'ts) are divided into five moral injuctions, aimed at destroying the lower nature. They should all be practiced and developped by the letter but also more importantly in the spirit. They should all be practiced in word, thought and deed.
• Ahimsa or non-violence
• Satya or truthfulness
• Brahmacharya or moderation in all things (control of all senses). Also refers to celibacy
• Asteya or non-stealing
• Aparigraha or non-covetousness
2. Niyamas - The Niyamas or observances (Do's) are also divided into five and complete the ethical precepts started with the Yama.. These qualities are:
• Saucha or purity - this internal and external cleanliness.
• Santosha or contentment
• Tapas or austerity
• Swadhyaya or study of the sacred texts
• Ishwara Pranidhana which is constantly living with an awareness of the divine Presence (surrender to God's Will)
3. Asanas - Postures
4. Pranayama - regulation or control of the breath. Asanas and Pranayama form the sub-division of Raja Yoga known as Hatha-Yoga
5. Pratyahara - withdrawal of the senses in order to still the mind.
6. Dharana - concentration. The last 3 steps constitute the internal practice of Raja Yoga. When Dharana is achieved, it leads to the next step:
7. Dhyana - meditation is that state of pure thought and absorption in the object of meditation. There is still duality in Dhyana. When mastered Dhyana leads to the last step:
8. Samadhi - the superconscious state. In Samadhi non-duality or oneness is experienced. This is the deepest and highest state of consciousness where body and mind have been transcended and the Yogi is one with the Self or God.

As you can see the Hatha Yoga school or branch is a small fraction of the Ashtanga Yoga System or Raja Yoga. The term Hatha Yoga branch consists in the physical practice of Yoga: Asana and Pranayama. The oldest manual to study the Hatha Yoga system is the Hatha Yoga Pradipika. In this book Swami Swatamarama tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation).Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. 

The way we learn Ashtanga Yoga is starting with Asana practice. The practice of asanas purify the body and bring health benefits. As the practitioner keeps a daily routine for a long time, the nervous system is also purified and the mind gets stronger. When I say stronger I mean that the mind is still and with no distractions. The body and mind are in a equanimous state of control. When this happens is easier to start the practice of pranayama where you need to sit for long period and apply the breathing techniques. This practice can be challenging for lots of practitioners because you need to sit comfortable, preferably in Padmasana and keep the spine strong and straight during the entire practice. This simple position held for some period of time can be very challenge for the body, nervous system and the mind. The practice of Pranayama can lead to the next limbs of Ashtanga Yoga method. But: Without an earnest effort and reverence towards the practice of yama and niyama, however, the practice of asana is of little benefit (Flynn).

Practicing asana for many years with correct vinyasa and tristhana gives the student the clarity of mind, steadiness of body, and purification of the nervous system to begin the prescribed pranayama practice (Flynn). "Through the practice of pranayama, the mind becomes arrested in a single direction and follows the movement of the breath" (Jois 2002 23). Pranayama forms the foundation for the internal cleansing practices of Ashtanga yoga (Flynn).

The definition of yoga is "the controlling of the mind" [citta vrtti nirodhah] (Jois 2003 10). The first two steps toward controlling the mind are the perfection of yama and niyama (Jois 2003 10). However, it is "not possible to practice the limbs and sub-limbs of yama and niyama when the body and sense organs are weak and haunted by obstacles" (Jois 2002 17). A person must first take up daily asana practice to make the body strong and healthy (Jois 2003 10). With the body and sense organs thus stabilized, the mind can be steady and controlled (Jois 2002 16). With mind control, one is able to pursue and grasp these first two limbs (Flynn).

Practicing Mysore Style - What do you need to know

Mysore Style:

1-The Mysore Style class is the traditional way to learn the proper Ashtanga Yoga method.  You do not need to know the sequence to start but if you want to have results and advance in the practice you need to practice the sequence as much as possible when you learn from the teacher. Ashtanga yoga is practiced traditionally 6 days a week. Five days mysore style, one day led class and one day off. Of course it's overwhelming in the beginning and I don't recommend to force yourself to do a 6 days a week practice. Take it slowly and with time adding more days in your routine.

2- In the beginning is overwhelming to remember all the sequence as given by the teacher, all the correct vinyasas and somehow we feel lost, disappointed and sometimes discouraged to continue on. Traditionally is not permitted to have sequence sheets in the class by the yoga mat and I think thats is the best way to learn because you will need to practice at home to remember what you have learned. Sorry Im old style :)

3- Mysore style definitely challenges not only physically but mentally as well. But no worries because with time you will memorize what you have to do and then your body will just flow from one asana to another and then you can bring attention to more subtle aspects of the practice (drishti, breath, bandhas)

Do and Don'ts in a Mysore room:

1- Mysore practice is a silent practice. Of course there is communication between student and teacher but there is no communication between students. Keep conversations for after or before class.

2- Students do not stop their practice to help other students (verbally or physically). Keep focusing on your own practice. The teacher will help students when its needed. There is no rush. Thats why Mysore class usually have a two hours time. Be patient and wait for the teacher.

3- When you can't do a posture properly ask the teacher to come and help. Adjustments are helpful to progress, understand and avoid injuries. If you have a question on how to do it, ask for help. Its a individual practice, use this advantage.

4- Keep your drishti! Focus on your practice.

5- Bring your own mat and a towel. You know why...I say all the time.

Remember everything takes time. Nothing in nature blooms overnight. Be patient with your body and with yourself. Never compare your journey to others. Practicing Ashtanga yoga is a very humble experience. You need three D's! Detication, Determination and Discipline. We don't choose what to do or whats feel nice and beautiful. We have to stick with a sequence that never changes but the changes inside are what we are looking for. Sometimes we feel we are walking forward 5 steps and then 10 steps back. Sometimes we get stuck in some posture and never move forward. Don't get frustrated. Thats why we practice together to help each other. The rest is practice.....

Namaste

Thoughts on the practice with Chris Paris Yoga - KPJAYI Authorized teacher

I am so inspired by Chris Paris thoughts on the practice of Yoga. I met him in Mysore March 2015 and a year later Chris received from Sharath Jois the authorization to teach the Primary Series of Ashtanga Yoga. Thank you Chris for your time and kindness.

1- Could you share how was your life before the practice of yoga and what leaded you to this path?

With some difficulty

I first was aware of yoga asana when I was seven or eight years old as my mum had a book and I used to explore some postures.  

I remember when I was fourteen I had a careers interview and I had my idea to be a graphic designer because I liked art and drawing.  Whilst waiting for the interview I was looking at books in the library and remember coming across light on yoga and Iyengar doing Scorpion posture.  I never thought that yoga could be a career at that time, or that the two moments may take on a different meaning in the future.

My life was strongly influenced by theatre and arts in my early days because my parents were in the arts.

Age 10 I bought the Beatles Sergeant Pepper album and heard WITHIN YOU WITHOUT YOU George Harrison.  I played it over and over and fell i love with everything india.  The lyrics are very philosophical and wonderful about their time with Maharishi Mahesh Yogi.

Later around age 15 I remember thinking about philosophy, I became aware of Jung and the collective unconscious, and also read “the problems of philosophy” Bertrand Russell the famous Oxford philosopher.  

Then 17 I had a connection with the Krishna Consciousness movement.  I read Ishopanishada.

At 19  I met my Spiritual master and took initiation from him

So to answer the question, you have to define “before the practice of yoga”  which is not so easy.  There seems that yoga was always around.  But my formal engagement with yoga practice was as a Krishna Bhakta.  

Before this many small things led me to this.  Conversations, books, George Harrison.

Formal Asana practice didnt happen until 2002, which was 18 years later.  

2- Do you see Ashtanga yoga practice as a healing practice?

Ashtanga yoga as taught by KPJAYI ?  Yes it can and ought to be a regeneratve practice.  But it can be a destructive practice if not practiced correctly.  

I dont see it as yoga theraphy in the sense that western physiotherapists are a healing modality.  I think yoga is Holistic approach, so if the vital energy is strong and blocks removed then the body will naturally heal its self.  So we are not becoming obsessed with certain conditions and symptoms.

So healing yes but rather than healing I would say REGENERATIVE.

3- What are the main obstacles in the practice of yoga and how do you overcome them?

Attachment, assumption, false perceptions, personal ambition.  Illness, Practice is itself the best way to overcome these.  But sometimes a small amount of gentle practice is needed, a soft touch.  Not pressure.  But its continuity of application that is the key.

4- What do you advice to students that don't have a shala they can practice regurlary?

Practice in a group regularly.  Either once a month or every couple of months.  But connect with other practitioners and develop links with the community.

Also to practice at the same time and same place if possible daily, and develop breath as a priority before worrying about posture.

5- Sri K. Pattabhi Jois once said 99% Practice and 1% theory. Why regular practice is important and beside physical asanas what type of practices, studies and book do you recommend?

He said that.  But actually the philosophy and practice need to be equal and balanced.  But in the beginning there is no point asking lots of questions, most of which are answered by the practice.  I think that is why he said that.  He wanted his students to do more and question less.

Some formal meditation practice is very usefull after a certain point.  Regular practice develops mental stability and continuity.  That is important.

Everybody needs to consider Jiddu Krishnamurti.  His practice of radical inquiry is extraordinary.  I recommend THE KRISHNAMURTI PENGUIN READER  if you can find a copy, but anything by him is good if you have not met him.

6- Ashtanga yoga is seem to be a very physical practice. How can you help students to seek a more internal practice instead of focusing only on asana progress?

Practical advice to keep bringing the attention back to the Bandhas and Dhristi.  But also when talking to students, talk about deeper aspects of practice.

Also creating a Shala environment that supports internal absorbtion.

7- What teacher(s) made an impactful influence on you?

George Harrison

Bertrand Russell

Carl Jung

Tolkien

Erich Fromm

His Divine Grace A.C.Bhaktivedanta Swami

Timothy Leary

Krishnamurti

Sri Sri Anandamurti

Adi Da Samraja

My master Vijaya Tirtha

Swami Sivananda Swami Vishnudevananda

Swami Kailasananda

Joey Miles

Hamish Hendry

Goenkaji

Chogyum Trumpa

Patabhi Jois

Sharath Jois

Krishnamacharya

Haidakan Baba ji 

8- Any final thoughts on the practice?

All practice should be seen within the context of Sadhana.  Our entire life journey can be seen as Sadhana.  So practice and life are one.

Ashtanga as a specific practice as taught in Mysore is not accessible to all.  Yet some physical practice can be done by all and it can then grow.  The relevance of having a very powerful shamanic physical practice which pushes you though points of crisis, is that we can really move beyond many limiting ideas in the body and mind.  It is deeply purifying.  My feeling is more and more that we need our community to assist in maintaining our own practice.  This technique is on the path for some, but not all.  Yet everyone is on a path toward greater understanding.

More info at:

http://www.hatha.co.uk/?page_id=42

If your interested in talking to Chris about philosophy, retreats, or classes, or your needing cover or someone to assist for Mysore style, please send an email to :

mail@hatha.co.uk or call 07944 662886