It can be described by a general term – hatha yoga, a set of physical exercises. Certain types/schools of yoga differ in the attention paid to individual emphasis during practice and the authorship of the methodology.
Ashtanga yoga is one of the most famous systems of yoga, which was first described by the sage Patanjali in the Yoga Sutras and became part of traditional Indian philosophy.
“Ashtanga” translated from Sanskrit means “eight-step”, that is, the system consists of 8 steps. The first four steps of this system are conventionally called “yoga of the initial section,” and they are intended to develop a person’s ability to control his body and feelings. For an “ordinary person” who does not strive for samadhi, the highest goal, following the first 4 steps is sufficient and necessary for a harmonious life and understanding of oneself and the world around us.
Ashtanga yoga: eight steps
1. Pit
Yama is the basic regulating principles of every person’s life.
In the Yoga Sutras of Patanjali, there are 5 basic principles of yama:
Nonviolence(ahimsa) - in relation to oneself and other people, as well as the surrounding living world. This implies not only physical non-violence, but also mental (mental and verbal). This principle is often perceived radically (complete refusal of animal food, refusal to perform duties associated with causing harm to living things, and so on).
But there should be moderation in everything - if for health reasons you really need animal products, then you need to listen to your body. Initially, it may not be possible to observe complete ahimsa. However, one just has to keep the definition of ahimsa in mind and try to follow it.
Truthfulness(satya) - in relation not only to other people, but also to oneself. It is also about correct and unambiguous expression of one’s own thoughts (avoiding ambiguity).
Honesty(asteya) – prohibition of theft or the desire to appropriate someone else’s property. By practicing this principle, a person will achieve peace of mind when he knows that he only has what is due to him.
Sexual abstinence(brahmacharya) – control of lust, preservation of chastity before marriage and non-promiscuity in marital relations. The principle presupposes the absence of even mental lust towards persons of the opposite sex, except for one’s companion (husband, wife).
A person should control desires, and not be at their mercy. As soon as desires begin to rule the mind, a person loses freedom.
Non-covetousness(aparigraha) – non-attachment to material wealth, non-accumulation (storing things that we do not need).
This principle also applies to food: we must eat to satisfy hunger and live a full life. But even when hunger is satisfied, sometimes we tend to eat more just because we like the taste. When we consume excess food, it has a harmful effect on the body. Food is not digested well, which leads to illness.
Other sources, particularly the Hatha Yoga Pradipika (text on Hatha Yoga, estimated date 15th century AD), add additional but no less important principles:
forgiveness, mercy (kshama);
fortitude, courage (dhriti);
compassion (daya) is not a reaction to a situation, but an action: physical help or verbal consolation;
humility (aaryav) – working with one’s own ego;
moderate appetite (mtakhara) - limiting food and following the diet necessary for the body at the appropriate time.
2. Niyama
Niyama is the prescribed duties of a person, the rules of an individual’s lifestyle.
In the Yoga Sutras of Patanjali, there are 5 rules:
Purity(shaucha) - Like ahimsa, this purity is also physical, verbal and mental.
Physical cleanliness involves internal cleansing procedures (shuddhi kriya, which will be discussed in a separate article), as well as external cleanliness - neatness of the appearance of the body and clothing.
Verbal purity involves limiting talkativeness and speaking when it is really necessary.
Mental purity is achieved by getting rid of unnecessary thoughts and wanderings of the mind.
Satisfaction with the present(santosha). It is a state of mind and not a reaction to any external event or incident. Therefore, the state of contentment can be controlled by the mind and is independent of external circumstances.
In fact, the source of happiness lies in this state of mind. And the main cause of suffering is Trishna (thirst). One who constantly learns to be content with the present is freed from craving and finds happiness.
Endurance, self-discipline(tapas). Overcoming difficulties with dignity is tapas. While studying or practicing yoga, you may encounter physical difficulties in asanas or pranayama, or difficulties in following the principles.
Such difficulties and difficulties (from the words “work” and “lies”, please note) must be accepted calmly or joyfully and continue studying. This is tapas.
Self-study(svadhyaya), the study of spiritual and secular literature. Also includes japa (repetition of the holy names of the Lord).
Acceptance of God and belief in a divine power that is beyond our imagination (isvara-pranidhana).
Other sources add the following rules:
firm faith (astikya);
charity (given). Donation must come from the heart, independently, with love and respect.
constant study of sacred texts (siddhanta-sravana);
development of spiritual “intelligence” (mati);
control of shame (layja). Be able to distinguish and be ashamed of bad things and not be ashamed of normal things.
Almost everyone who begins to practice Ashtanga yoga exercises without a deep understanding of the goal wonders whether it is necessary to observe yamas and niyamas? Isn't it possible to practice only asanas and/or pranayama? The answer is simple - if you do not practice yama and niyama, then you will not achieve the same results that you can achieve by practicing all 4 steps together.
Moreover, these principles are not actually restrictions, but freedom from restrictions. Yoga begins with freedom from limitations.
Yama speaks directly about how a person should behave in society, and Niyama gives guidance towards the individual. In the stages, the Yama principles come first, this indicates that yoga first considers society and then the individual.
In the primary sources, the descriptions of the yamas and niyamas are made very carefully to lead the traveler to samadhi. However, for us ordinary people, the goal of yoga is not samadhi, but to live happily and with contentment. And if we try to follow, for example, the principle of ahimsa, as understood in the texts, then this may not be possible for us in the modern world.
Therefore, we must try to follow the described principles and rules, flexibly adjusting them to suit ourselves, the main thing is to follow this path and have intention. Experience shows that as one continues to study yoga, the tendency to follow Yama and Niyama increases. In any journey, you need to know about the destination and follow in that direction. The time spent on the path may be different for everyone, but, as we know, the path can be mastered by those who walk.
3. Asana
An asana is a yoga pose that involves a certain body position.
The Hatha Yoga Pradipika states that “By asana one can achieve healthy health, stability, ease of body and mind.”
There are four levels of progression in the practice of a particular asana. Upon reaching the fourth level, you are considered to have mastered the asana.
level. Asana involves a stable position, the body holds a certain position for a long time, while simultaneously ensuring the stability of all muscles, stretched or relaxed. At this stage, you need to make an effort to stabilize your body in the practiced pose.
level. Once the stability of the asana has been achieved for a certain period of time, the next level will feel comfortable in the occupied position. You need to be able to maintain the asana and feel at ease.
level. Now you need to try to gradually relax the muscles in an occupied position; with the practice of relaxation, you can achieve greater stability and comfort in the position. When the body is relaxed, the mind also becomes calm and relaxed, and you will be able to focus rather than be distracted by physical sensations.
level. The mind can easily focus on the subject of meditation, this indicates a higher level of experience in the practice of asana.
Ideally, it is believed that if you can hold an asana for three hours without discomfort, then this indicates mastery on the physical level. If you can focus your mind on one object for the specified duration of practice, then you are also proficient at the mental (or mental) level.
The natural state of the body and mind is a relaxed state. By regular practice of asanas, such a relaxed state is achieved effortlessly. You can see the effect of this practice of asanas in everyday life: the body and mind will become more efficient, resilient, immunity will increase, you will be able to easily and consciously control emotions.
Types and a complete step-by-step guide to the practice of Ashtanga yoga asanas are described in detail in the corresponding section of our website (yoga poses).
4. Pranayama
This is the achievement of complete control over the mind. Meditation perceives consciousness beyond the conscious, subconscious and unconscious states and leads to superconsciousness.
Dhyana is based on the practice of asana, pranayama, pratyahara and dharana. And all these steps together lead to a complete alienation of the mind from worldly attachments and a deeper understanding of the subject of meditation. In the final stage, the yogi no longer views this as a meditation practice because he is so immersed in the meditative act that he can no longer separate himself from it.
8. Samadhi
Samadhi is the final goal of yoga practice and the final state of being of the mind, this is enlightenment and the preliminary state of nirvana.
Moreover, this result can be presented rather as a series of stages that unfold in progression. Samadhi can be experienced not only by hermit yogis living in caves in India. Most meditators who practice regularly for an hour or two every day can achieve the first stage of samadhi (advanced dhyana practice) within a few years if they are given proper training.
Thus, dharana (concentration of the mind on the object of meditation during meditative practice) ultimately develops into dhyana (the relatively easy flow of consciousness from the mind to the object), and dhyana develops into samadhi. Samadhi begins when the relationship between the mind and the object deepens to such an extent that consciousness is concentrated and awareness of the object dominates the mind.
Ashtanga Vinyasa Yoga in the Tradition of Sri Pattabhi Jois
“The teachings of yoga should not be adapted to the weakness and imperfection of the practitioner, but on the contrary, the practitioner should develop himself to correspond to the ideals of the tradition.” Sri K. Pattabhi Jois
Most people perceive Ashtanga yoga as an intense, dynamic practice. Everything is true, but Ashtanga yoga is not limited to developing strength and flexibility. It also includes psychophysical techniques that deeply affect the body and consciousness: a special type of breathing (ujjayi), fixing the gaze on certain points (drishti) and holding energy locks (bandhas). Sri K. Pattabhi Jois claims that Ashtanga yoga is the path to knowledge of our true nature, to the Spirit that resides in each of us.
Studying yoga philosophy and reading sacred texts is only part of the journey. The books indicate what will lead to freedom and happiness, but action must be taken to initiate processes of physical, intellectual and spiritual renewal, to actually transform the body and mind. Sri K. Pattabhi Jois liked to say that Ashtanga yoga is 99% practice and 1% theory.
In Ashtanga yoga, breathing techniques, asanas, vinyasa techniques (vinyasa krama), bandhas and drishti are closely interrelated. By combining them, we thoroughly warm up the body, significantly develop flexibility and thereby protect ourselves from injury. Internal heat triggers purification processes that affect all the shells of a person, his internal organs, muscles, nervous system, consciousness and soul.
In Ashtanga yoga, along with asanas and pranayama, psychophysical techniques are used: vinyasas - special movements performed synchronously with breathing, bandhas - energy locks and drishti - concentration of the gaze on certain areas of the body or space. These three methods help direct the focus of attention inward, prevent distractions from external objects, and promote deep immersion in practice and the transition to a meditative state (dhyana).
The practice of asanas, taking into account the above conditions, is an effective way to accumulate energy in the body, which helps to strengthen physical health, expands the range of its perception and creates a solid foundation for a deeper study of the subsequent stages of Ashtanga Yoga: Pranayama, Pratyahara, Dharana and Dhyana.
This practice is designed for all people, regardless of their background, age or limitations.
Vinyasa
“Oh, yogi! Don’t do asana without vinyasa.” Vamanarishi
Vinyasa (vi - move, nyasa - position) is a technique for performing asanas in Ashtanga yoga. This is the real art of connecting asanas into a sequence using breathing and movement. The complex of vinyasas and asanas thoroughly warms up the body, causing it to sweat intensely. Bandhas turn the descending energy of apana-vayu upward, into the navel region (samana-vayu), in which apana-vayu merges with prana-vayu and the internal fire (agni) is kindled. As a result of increased heating and sweating, the muscles, internal organs and nervous system are cleansed of toxins and blocks, which makes it possible to compensate for the initial lack of flexibility and subsequently cope with the most complex asanas.
In other words, vinyasa is a powerful means of removing pollution from the body and mind. If the need for additional cleansing procedures (kriya yoga) or fasting arises, it is only in case of illness.
By doing vinyasas, we cleanse the body, develop strength and flexibility, while the mind becomes clear, calm and concentrated.
According to tradition, the vinyasa method is learned by heart: the sequence and name of asanas, the number of vinyasas in each asana, points of fixation of the gaze and breathing phases. This is the only way to develop motor skills that do not require conscious control of your actions and allow you to focus entirely on internal yoga.
Ujjayi, or sound breathing
Our life and health, as well as the ability to control the mind, depend on breathing. It is therefore not surprising that breath control is one of the main components of the practice. Breathing serves as a kind of conductor between consciousness and body: consciousness regulates breathing, making it even and deep, and makes the body move at the same pace as breathing, and this in turn affects consciousness and calms the mind.
The breath used in Ashtanga yoga is known as ujjayi, which means “victorious.” It is characterized by a peculiar hissing sound that occurs in the larynx during inhalation and exhalation and resembles the sea surf or the sound of the wind in the crown of a tree. Controlled narrowing of the glottis allows you to set the duration and intensity of inhalations and exhalations that correspond to the asana and supply the body with the necessary amount of oxygen: the body is filled with fresh energy and heat is generated sufficient for good sweating. Pattabhi Jois preferred to call this breathing sound breathing, so as not to be confused with one of the types of pranayama, ujjayi pranayama: in asanas the breathing is calmer and fuller, and the flow of prana is freer.
Bandhas or energy locks
Bandhas affect the energy currents of the subtle body - prana and vayu. Bandha, or lock, prevents prana from dissipating and directs it into the nadis. The body is cleansed, filled with vigor and energy. In asanas, bandhas also serve as a fulcrum, which allows you to redistribute weight, making some parts of the body light and others heavy. This helps to master asanas correctly. Working with bandhas strengthens deep muscles, improves stability and flexibility. Performing the asana becomes easier. Bandhas protect internal organs and also cleanse and normalize the functioning of the digestive organs.
In the practice of asanas, two bandhas are used: mula (root lock) and uddiyana (abdominal lock). The third bandha, jalandhara (throat lock), is used only in pranayama while holding the breath (kumbhaka). In some poses, the position of the chin directed towards the chest or jugular fossa resembles jalandhara bandha, but its technique is somewhat more complex. These three castles closely interact and complement each other. When performing asanas, mula bandha is pulled to the navel, where it combines with uddiyana bandha, which is pressed to the spine and raised. In pranayama, jalandhara bandha is connected to them.
It is important that bandhas are used with different intensities in asanas and vinyasas. Carefully monitor the state of the bandhas: usually they are held with moderate force, but in some cases they need to be released slightly, in others they need to be squeezed as much as possible.
Drishti or gaze fixation points
In Ashtanga yoga, it is customary, while holding an asana, to look at a certain point - drishti. Then your attention is not scattered and you can concentrate entirely on the asana and the teacher’s instructions. The pranic energy emitted from the eyes activates the nadis and chakras located in the drishti region. Prana is not dispersed and fills the body. Drishti is also one of the means of adjusting the asana: by moving our gaze, we correct the position of the head.
Method
The main aspects of the practice of Ashtanga Vinyasa Yoga, described by Guruji Sri K. Pattabhi Jois:
Vinyasa
Vinyasa is a way of synchronizing breathing and movement. For each movement there is one breath cycle. For all asanas there is a certain number of vinyasas.
The purpose of vinyasa is internal cleansing. Breathing and movements performed simultaneously with asanas make the blood become hot, or as Sri K. Pattabhi Jois says, “make the blood boil.” Stagnant thick blood is dirty and causes various diseases in the body. The heat produced by yoga purifies the blood and makes it fluid so that it can circulate without difficulty. The combination of asanas with movement and breathing allows the blood to freely reach all joints, removing pain from the body. If there is insufficient circulation, pain occurs. The heated blood also passes through all the internal organs, removing impurities and diseases that are eliminated from the body through sweat during practice.
Sweat is an important product of Vinyasa
Sweat is an important product of vinyasa because it is only through sweat that disease leaves the body and cleansing occurs. Performing vinyasa stimulates blood circulation and removes all toxins from the body through sweat. If you follow the Vinyasa method, the body becomes healthy, strong and pure “like gold itself.”
After cleansing the body, it becomes possible to cleanse the nervous system and then the senses. The first steps are quite difficult and require many years of practice. The senses are invariably directed outward, and the body is constantly under the rule of laziness. However, with strong determination and diligent practice, they can be controlled. Vinyasa creates the basis for mind control to occur automatically.
Tristhana
Tristhana - three points of attention: posture, way of breathing and direction of gaze. All three are very important in yoga practice, and cover three levels of cleansing: body, nervous system and mind. They are always interconnected with each other.
Asanas cleanses, strengthens and gives flexibility to the body.
Breath- these are rechaka and puraka (inhalation and exhalation). Inhalation and exhalation should be smooth and calm, the duration of inhalation should be equal to the duration of exhalation. Proper breathing helps cleanse the nervous system.
Drishti- the place where the gaze is concentrated while performing the asana. In yoga, there are nine drishtis: the tip of the nose, between the eyebrows, the navel, the thumb, palms, feet, up, right and left. Drishti purifies the mind and ensures stability in its functioning.
To cleanse the body from the inside, the presence of two factors is necessary: air and fire. In our body, the point of fire is located 10 centimeters below the navel - this is where our life force is located. Combustion requires air, hence the need for breathing.
Long, even breathing strengthens the internal fire, increases heat in the body, which in turn heats the blood for physical cleansing, and also burns impurities from the nervous system. When the internal fire is increased, then our health, all body functions and life expectancy also increase. Uneven inhalation and exhalation, or rapid breathing, disrupt the uniformity of the heartbeat, disrupting the rhythms of the physical body and the autonomic nervous system.
Bandhas
Important components of the breathing method are mula and uddiyana bandha. These are locks of the anal sphincter and lower abdomen, which seal the energy inside, give lightness, strength and health to the body, and also help create a strong internal fire. Without bandhas, breathing will not be correct and asanas will not be beneficial. When mula bandha is mastered perfectly, control of the mind occurs automatically.
Six poisons
As stated in the Yoga Shastras, God resides in our heart in the form of light, but this light is surrounded by six poisons: kama (desire), krodha (anger), moha (illusion), lobha (greed), matsarya (envy) and mada (laziness). ). With regular practice of yoga, the heat produced by it will burn away these poisons and our inner light will shine.
Classes
Ashtanga yoga uses two traditional forms of training: ice-class (from English lead - lead, guide), in which the teacher sets a uniform pace of practice, calling the name of the asana in Sanskrit, counting the vinyasas out loud, and mysore class, in which everyone follows their own pace and practices their part of the sequence under the supervision of a teacher.
Advantages of Mysore class over group classes.
Mysore class got its name from the city of Mysore (in the English version Mysore), where the Ashtanga Yoga school founded by Pattabhi Jois is located.
Only in a Mysore class can you truly learn the practice of Ashatanga Vinyasa Yoga. All people are different. Everyone has their own rhythm, their own breathing and movement patterns. Therefore, everyone should practice at their own rhythm, without chasing the group and the teacher. Taking your time and thoughtfully performing the sequence, you will have the opportunity to observe your body, emotions, state of mind and breathing, and find the strength and ability to overcome obstacles and awaken hidden potential. This is real work on yourself, and not just copying other people's movements. This is training the will through independent motivation to practice.
There may also be some health restrictions, so everyone should practice only those asanas that will not harm him, but, on the contrary, will change the body, gently preparing it for the next more complex asanas. The teacher's job is to meet students where they are and help them learn the practice in a way that suits them.
Why do we need ice classes (counting classes)?
This format is designed to consolidate the success of personal practice in the Mysore class, and at the same time poses some challenge to the student, because in this mode he is forced to carry out his practice in a rhythm “imposed” on him, without pauses and rest, which he can afford when doing it independently. practice. This is a group form of practice, when everyone present practices together, performing one set at the expense of the teacher.
Counting classes in a group provide the opportunity to acquire rhythm, learn the correct sequence, movements and counting of vinyasas, learn to control the mind, and then apply this to Mysore-style practice, which is independent, but always performed under the guidance of a teacher. Both of these classes work together, hand in hand.
Ashtanga yoga asanas form a single sequence, divided into three series (the third, in turn, into four more) according to the nature of the postures’ impact on the body.
The first (initial, or main) series is called yoga-chikitsa or roga-chikitsa (roga - ailment, disease; cikitsa - therapy). This includes asanas that help optimize the functioning of the body, get rid of existing diseases and prevent new ones. Excess weight goes away, chronic pain disappears, blood circulation improves, internal organs are cleansed, and the ability to concentrate and maintain attention develops. A person becomes healthy, flexible, strong and balanced.
The second (intermediate) series is nadi-shodhana (nadi - energy channels in the body; sodhana - cleansing), designed to cleanse the nadi, or nervous system.
The third (advanced) series is called sthira-bhaga (sthira - stable, unchanging; bhaga - part, place), which is translated as “the achievement of external and internal strength and harmony.” To practice the Third Series requires great strength and flexibility, control of breathing and bandhas, and stability of mind. The body becomes unusually light and strong, the consciousness - stable and receptive.
Each series must be mastered systematically, step by step. You need to learn how to perform every movement and hold asanas without experiencing discomfort and maintaining calm, even breathing. Only after this can you move on. Otherwise, an unprepared body and mind will spend energy instead of accumulating it. Yoga is useless if you skip complex elements, neglect the order of asanas and vinyasas, technique and breathing, and other elements. All this will negatively affect the muscles, nervous system and consciousness, and can greatly slow down progress along the path.
How series are organized
- Any series begins with Surya Namaskar A and B. This is an ideal technique for warming up and awakening the body. Usually the first 5 and the second 3-5 are performed, depending on the climate and body condition.
- Standing asanas. This block is in all series. This is the foundation of everything that is done further, and under no circumstances should it be neglected.
- Sitting asanas. This part changes in each episode.
- The final part is inverted asanas (starting with Salamba Sarvangasana).
In each series, the asanas are arranged in such a way that the previous pose prepares the body for the next one. Therefore, you cannot skip poses or replace one with another. If a person is not able to perform the full version of the asana, a preparatory or simplified one can be done.
In addition, as mentioned above, Ashtanga yoga series have a certain effect on the body and mind. However, it is achieved only if we keep the sequence intact without changing it at our whim.
I have been doing yoga for quite a long time, if you take into account classes in the first two years of university instead of the usual physical education. However, more or less regularly - over the last four years or so. The thought that someday I might start teaching classes myself visited me extremely rarely, since I was aware of the burden of responsibility and felt the need to undergo training as a yoga teacher, not to mention seriously upgrading my level of practice. Before you teach anything, you should ideally know your craft or field of activity perfectly, or still understand it at a very high level. Having attended many seminars over the past couple of years, read a lot of books and articles, spent many hours looking at photographs of asanas and watching videos on YouTube, I nevertheless, feeling the growth of my competence in the practice of yoga, understood that before teaching, even if I suddenly In this wonderful moment I will decide to devote some part of my life to him, I still have a long way to go. As stated above, learn and practice. My passion for Ashtanga yoga added to the piquancy of the situation. To become an authorized teacher, you must not only master a not entirely simple sequence of asanas, but also make 3-4 trips to Mysore (India), studying and practicing with the Guru, keeper of the Ashtanga yoga tradition, Sharat Rangaswami Jois. You can go to Sharat for at least a month, maximum three, but no more than once a year. They would give me an extra month of vacation from work.
However, in St. Petersburg I studied Ashtanga with unauthorized teachers; all authorized Russian teachers live in Moscow, in addition, famous foreign teachers are often taken there. In general, Ashtanga is thriving in the capital; there are many persistent students there who already have a high level of practice. And so, a week ago in the morning on the way to an Ashtanga lesson, just in case, I opened the schedule of the center in the subway, where I have been going since 2010, and I saw the word “cancellation” next to all the classes, where there was the name of the teacher with whom I had been studying for the last six months. First thoughts: “What should I do now? I still have a lot of classes on the purchased annual subscription. Should I go to Hatha again? Sell the subscription and go to another center where there is Ashtanga and they will guide me in asanas?” Then in the evening I found out that the teacher left our center for unknown reasons. The next day, another teacher I know, who plays one of the main roles in the management of the center, writes to me: “Sasha, we thought, could you teach classes? Otherwise, we don’t have any other fans of Ashtanga right now.” I? Teach classes? And also in Ashtanga? I don’t have authorization, I haven’t passed any teachers. And my friends, the little ones, are now studying at the teaching course at the center. And then I’m such a fan of Ashtanga and suddenly I start teaching classes. But otherwise Ashtanga will completely disappear from the center for an indefinite period. And I agreed, only I asked the classes in the schedule to be titled “Introduction to Ashtanga Yoga,” as had happened before. And the next morning I sat in an empty hall from 7.45 and waited, which was unlikely, but someone might come to study. No one showed up, which is obvious, since the cancellations in the schedule were replaced with my name late the night before. But on Monday I held my first lesson, one girl came. Today was the second time - one girl also came, said that she saw Ashtanga on the schedule and came, even though it started at 7.45 in the morning.
Now let's talk about tradition again. The “Introduction to Ashtanga Yoga” class involves mastering the First Series of asanas, but not quite in the traditional style. On the one hand, this is an LED class: I count vinyasas in Suryanamaskars, I talk about bandhas (locks) and drishti (direction of attention and gaze), we hold asanas for 5 (and in some asanas for 25 or 10) inhalations and exhalations. On the other hand, I show how to perform asanas unfamiliar to students, easier versions; that is, as in LED, after throwing your legs forward on one exhalation, it is not always possible to enter the asana. But this is not the format of Mysore classes, where the student himself performs the sequence up to the asana that the teacher gave him, and the teacher explains and corrects the asanas. At the "Introduction to Ashtanga Yoga" we do all the asanas of the First Series in one version or another, which the student has mastered at the moment.
Since even though I do almost all the asanas for at least a couple of seconds and do almost all the throws, so as not to stand next to me as an overseer, breathing noisily and deeply, as it should be in Ashtanga, it doesn’t work out - I always explain something, insert jokes about pain and other specific Ashtanga folklore. This cannot be called a full-fledged practice; you have to do the sequence yourself from beginning to end. But the most interesting thing is that there is even more energy and positivity after classes than from my own practice of the First Ashtanga Series. I already had teaching experience at work, but it’s one thing to tell interns about equipment for half a day, and another thing to teach yoga classes. A better cause, isn't it?
That is, in fact, I am not breaking tradition. I don’t shout left or right that I teach Ashtanga. In my classes, I share my understanding of this wonderful and powerful practice, I try to inspire students (even if there were two of them so far, but I hope there will be more) to practice Ashtanga, maybe they will awaken a desire to deepen their practice and go to Sharat in Mysore. And I understand that my teaching is most likely a short-term, but immensely useful experience. If tomorrow they write to me that they have found a teacher, I will not be upset, and I will also be happy to roll out the rug on the other side of the hall again, as I did last week. If I can teach longer... I'm already enjoying every second of class!
In general, I want to practice 6 days a week (the renovation will be finished soon, and I will start working on it), I want seminars and master classes (and 99% of them take place in Moscow), I want to go to Mysore.... shanti, Shanti, shanti-i-i.
P.S. Called for fasting
Ashtanga is built on repetition. What does repetition teach you? It teaches you to go from:
-hesitancy to certainty.
-unsteadiness to steadiness.
-fearfulness to fearlessness.
-imbalance to balance.
-disconnection to connection.
But in order for repetition to work you must repeat with enthusiasm and joy (with)
I am often asked why I chose Ashtanga yoga. To be honest, it’s difficult for me to answer this question. It was just love at first sight for me. I like its repetition, smoothness, dynamism... I think it simply resonates with something inside me, with some traits of my character, degree of emotionality and perception of the surrounding reality. Some people may find repeating the same sequence of poses boring. And for me, every practice is special, time after time I get new emotions and sensations. This probably depends on many factors - on mood, state of mind or, for example, the duration of inhalation and exhalation, time of holding the pose, etc. I can also say that when I started teaching Ashtanga, it was as if I fell in love with it all over again. After all, it’s one thing to do something exclusively for yourself and quite another to explain and show it to someone. You begin to pay attention to new moments, put new accents, look for new solutions... What can I say, I already wrote that yoga for me is the embodiment of movement and endless development, that after many years it continues to open up to me from the other side, not ceases to surprise and teach me something new. How can this get boring? 🙂
Another issue concerns practice time. “Why in the morning?” - they ask me over and over again. Well, for starters, I wake up early - why not work out while nothing interferes and I have time for it? But that's not the real reason. Mornings have always been special for me. This is the time when everything around wakes up, fills with life, anticipation of the new and unknown, when everything is permeated with some special peace and quiet and at the same time seething energy and enthusiasm, when there is still no fuss and haste around. I tried to study both during the day and in the evening. But the feeling is not the same. During the day, the world around you seems to be in a hurry, running somewhere, but in the evening there is no feeling of freshness, vigor, the beginning of something. It’s clear that when you study, you disconnect from everything external. But in the morning, when everything around is simply saturated with this feeling of awakening, freshness, dormant power, lack of fuss... – it gives an amazing feeling! The surrounding atmosphere seems to be conducive to practice with all its might, filling it... I love the morning, I love starting it with yoga, with a certain, so to speak, attunement to the waves of this world.
But if we move away from the emotional component and consider everything from the point of view of our anatomy, we get an interesting picture. Theoretically, it turns out that morning time is more preferable for classes. Let me say right away that there is no evidence of this. This is just a guess. In order to understand where it comes from, it is necessary to say a few words about the structure of our spine. For example, David Keil writes the following: “The spinal disc is a unique structure; Each disc is a compilation of two separate components - the nucleus pulposus and the fibrous (cartilaginous) ring. The nucleus pulposus is liquid. It is not similar to synovial fluid and is not formed by a membrane/membrane. This is a remnant of an embryological structure called the notochord/dorsal chord and is the initial stage of the formation of the spine. The nucleus pulposus is located inside the annulus fibrosus. This fluid creates hydrostatic pressure on the cartilage from the inside.<…>The more fluid there is inside the spinal disc, the more pressure is put on it. You can conclude that more fluid means a stronger spine with more resistance to movement and injury. So, when is the disk at its fullest? In the morning. Why? Well, there is a process called "discal absorption" where the fluid inside the disc is absorbed by the surrounding bones (throughout the day) and then released back into the disc (during rest, such as sleep). Cartilaginous tissue surrounds the nucleus pulposus on the sides, and only bone is located above and below. As it turns out, the spine consists of bone that has a spongy structure. It's porous. As a result, when the spine is compressed throughout the day during normal daily activities such as walking or sitting, pressure is placed on the discs and fluid slowly leaks into the bones. When we go to bed, the pressure disappears and fluid seeps back into the discs. The more fluid they contain, the stronger they are, due to the increasing pressure on the cartilage tissue from within. It seems to me that in the morning we are less likely to damage the discs, since they are as full as possible. I have no evidence of this and no studies showing that there are fewer injuries in the morning. But this seems to be a logical conclusion” (David Keil, “Functional Anatomy of Yoga. A Guide to Practitioners and Teachers,” 2014, pp. 181-182).
Mel Robin says approximately the same thing: “In the morning, when we wake up, the intervertebral discs are filled with water to the maximum and, accordingly, have maximum thickness. The spine “expands” with the increased thickness of the discs and has a maximum length. In this case, the numerous muscles and ligaments that connect the vertebrae with each other are stretched to the maximum. And your back seems the least flexible in the morning. At the end of the day, on the contrary, the flexibility of the spine appears to be at its maximum when the discs are dehydrated, the ligaments and muscles relax and sag, and the spine is weakened. However, tightness of the paraspinal muscles and ligaments are not the only factor affecting the flexibility of the back. As the discs expand and tighten the surrounding muscles, they also lift the vertebrae and increase the distance between them, thus opening the facet joints, which works to increase the flexibility of the spine" (Mel Robin, “A Physiological Handbook for Teachers of Yogasana,” 2002, p. 89).
The interesting thing is that, according to my personal feelings, in the morning my back actually seems much less mobile and flexible. What about you? 🙂 Nevertheless, the decisive factor should probably be personal feelings and preferences. For example, my mother claims that she simply physically cannot do something in the morning, that it is easier and more pleasant for her in the evening (although, I must say, I think this is just a matter of desire and habit, besides, by the end of the day a person may have a mass excuses and reasons for postponing classes). In general, it is everyone's choice. Although the conclusions of people who study anatomy and know it well seem quite logical to me.
I already mentioned somewhere that I exercise every day. And in this regard, I also often hear the question “why?” Here I can answer the question with a question: “Why do you brush your teeth every day in the morning/have breakfast/drink coffee, etc.?” It just so happens that the beginning of the day for me is yoga. With rare exceptions. “How can I force myself to study? Why can’t I do this regularly?” - they ask me. Well, first of all, you don’t have to force yourself. Love what you do, enjoy the practice. Try to enjoy every movement, no matter whether you succeed or not, just try to feel every cell of your body. It’s so great - movement, breathing, tension, relaxation!.. Together with the body, we have received amazing opportunities and abilities - so use them, develop them and enjoy! Learn to communicate with your body, listen to it, interact with it. This is so amazing and wonderful!
And the next “why” usually, to be honest, baffles me. “Why do you read and watch so much about yoga? After all, they say that yoga is 99% practice and 1% theory? It’s just that everything related to yoga is terribly interesting to me. And the more I read, the more I want. For me, this is some kind of non-stop process. By the way, if you remember about the second stage of yoga, niyama, then a couple of its prescriptions are the study of sacred texts and knowledge, development of the mind 😉
On the path of yoga, I have encountered and continue to encounter many more “whys?” Perhaps I will return to this topic, but for now I have probably touched on the most common of them. See you again! 🙂
