[Mysore dispatch] Start of the work week and no time to practice?

clock_professional

It’s the start of the work week back home, and for many, it’s coming on the heels of a long holiday. (Not to mention that back in Michigan where I live, a polar vortex — that is not a joke — has hit. So, stressful conditions all around, and lots of time taken up with shoveling and trying to stay warm.)

In short, this week has the potential to really suck — the work will be piled up, and everyone will feel the need to make up for lost time. How to keep up your practice on the mat when time is such a rare commodity?

At Sunday afternoon’s conference session — a time when R. Sharath Jois, whom I came to India to study with, discusses a variety of topics and answers students’ questions — someone asked about how to deal with practice on days when there’s simply no time.

Sharath said, as he has in the past, that if you have time for Facebook, you have time for practice: “The best thing — as soon as you get up, 15 to 20 minutes, you do your practice.”

No matter what profession you’re in, he said, getting a little less sleep to get a short practice will give you more energy.

Earlier in the conference, as part of a longer discussion on the benefits of sarvangasana (shoulder stand) and sirsasana (head stand), Sharath had said that if you don’t have time to do your entire practice, do the surya namaskaras (sun salutations), then sarvangasana, sirsasana, and padmasana.

Very beneficial!

If you’re reading this and sighing over the kids’s practice schedule or your meeting calendar or whatever and thinking that it’s easy to say “practice a little each morning” if what you do is teach yoga in India, consider this: Sharath gets up at 1 a.m. every day to do his own practice before he starts teaching teaching in the pitch dark, going for hours until the last students are done. How long is that? I think that this week, the last group of students start their practice at 10:45 a.m., which means Sharath is probably teaching until about 12:30 p.m. or so.

That’s just the Mysore class portion of his day — he also has his office hours, not to mention his duties as a father and husband. Someone asked how much sleep Sharath gets. He hesitated and smiled and sheepishly admitted that he gets 3.5 or 4 hours of sleep a night. Looking around the standing-room-only shala space, he then said, “Maybe two hours [a night] this month, so many students.”

Good luck getting your practice in, wherever you are. I hope you find some inspiration in the simplicity and straightforwardness of Sharath’s advice.

P.S. I also liked another thing Sharath reminded everyone of yesterday. What is a good practice? It’s not doing the fullest expression of that pose that’s been challenging you. “Getting up and being on your mat and doing what you can — that is sufficient, he said. “That is good practice.”

(Graphic credit: “Clock Work Man” from Sean MacEntee’s Flickr Photostream via a Creative Commons license)

>>More Mysore dispatches:

Pink kurta
One week into my month-long stay here, it seems obvious to me that a big part of coming here is not about the practice at all — it’s about seeing where our areas of density are in our life. It’s easy to spot when a tight shoulder is the obstacle to steady comfort in a pose. For some of us, it’s harder to spot our areas of density in our daily lives.

So familiar and yet . . . so familiar
In Mysore, it helps that even when I don’t know someone, I maybe know someone.

Rain down on me
No small part of what I hope to do in India is find a way to honor life and sit with loss. Back when I planned this trip, the most salient loss was my miscarriage from this summer. Having two friends take their own life in the past 30 days has amplified the grief.

Plugging my 120V self into this 220V space
When Sharath led my hands to my ankles in assisted dropbacks, I could feel my little 120V self had hit full charge.

#gratitude #possibilities
In my reflections today, I decided to try, in the spirit of noting arisings and passings in all things, to see if I can start each new day this year with the type of intention that I start New Year’s Day with each and every year. Toward that end, I’m quite grateful to get to start each day with the ashtanga yoga practice — that makes such a difference in being able to enter the rough and tumble with some equanimity.

Emptying the cup
‘It’s like water in a cup. If a cup is filled with dirty, stale water, it’s useless. Only when the old water is thrown out can the cup become useful. You must empty your minds of opinions — and then you will learn.’

#235, 8th Cross, an eternity and a blink of eye from my first ashtanga practice
This post is for all the home practitioners out there. Mysore is 10.5 hours off from home (9.5 hours without daylight savings). But that’s not the time that really matters, because the time that really matters is shala time, which is set 15 minutes ahead of local time.

Checked baggage for DTW –> CDG –> BLR
What I figuratively and literally packed, or didn’t, for my first journey to India.

 

‘Sahana Vavatu’ shanti mantra, assisted dropbacks — and trust

Assisted backbends

Since learning “Sahana Vavatu” — one of the “shanti,” or peace, mantras — during this year’s Ashtanga Yoga: Ann Arbor Xinalani retreat, I’ve found it can provide a space of solace that I can return to at any time. Because I find it powerful, beautiful and deeply reassuring, I’ve used it as a talisman, going over it in my mind in situations in which I am struggling with uncertainty, doubt or anxiety. There are times I recite it quietly to myself simply because I want to connect with its meaning and its meditative qualities. And I like to chant it as I’m nearing the end of my hour-long drive to the yoga shala in the dark of the early morning.

There’s also something else about this chant. For me, “Sahaha Vavatu” forms the perfect soundtrack to a Mysore room’s sacred student-teacher bonding ritual of assisted backbends.

Behind the chant

Here is one exploration of the chant:

In many schools, the Sahana Vavatu is recited before the asana practice. These schools include the Sivananda and the Satyananda schools, as well as most of the traditional ashrams such as the Kaivalya Dhama of Lonavla and the Shantiniketan of Rishikesh.

ॐ सहना ववतु। सहनौ भुनक्तु
सह वीर्यं करवावहै
तेजस्वि नावधीतमस्तु
मा विद्विषावहै॥
ॐ शान्तिः शान्तिः शान्तिः॥

Om sahana vavatu sahano bhunaktu
Saha viryam karavavahai
Tejasvi navaditamastu
Ma vidvishavahai
Om shantih shantih shantih.

Om. May He protect us both (teacher and student). May He cause us both to enjoy the bliss of liberation. May we both exert to find out the true meaning of the Scriptures. May our studies be fruitful. May we never quarrel with each other. Om peace, peace, peace.

This invocation is found in several Upanishads among which the Taittiriya Upanishad. It is probably the most famous after the Gayatri. As a shanti mantra, it advocates peace between student and teacher, encouraging both of them to study and to practice yoga, without mentioning any particular god or any particular book.

Like ashtanga’s opening and closing mantras, every translation reads a little differently. I am drawn to this translation’s juiciness — the idea of studying vigorously and working together with great energy:

Om may he protect us both together, may he nourish us both together
May we work conjointly with great energy,
May our study be vigorous and effective,
May we not mutually dispute
Om let there be peace in me
Let there be peace in my environment
Let there be peace in the forces that act on me
Om peace peace peace.

I like the straight-forwardness of this recitation of the chant by Lakshmish Bhat, recorded at the K. Pattabhi Jois Ashtanga Yoga Institute in Mysore (it’s the second chant in). And I might as well admit here that given how much time I’ve spent in yoga workshops of various stripes, it’s surprising to me that I was never taught this chant before this year. It’s not exactly hard to find; here is Ravi Shankar’s take.

Finally, here is commentary on the mantra by author and scholar A.G. Mohan, a student of Krishnamacharya.

Assisted dropbacks

There are many invigorating and reassuring aspects of practicing in a Mysore room, from the undulation of the room’s collective breathing to the consistency of joining a group of people in showing up to the same space day after day to practice.

One of my favorite aspects of a Mysore practice — versus a home practice or the led ashtanga environment that was my first exposure to ashtanga — is the time for assisted dropbacks before you begin your finishing poses.

It’s hard for me to believe now, but I didn’t officially switch from a mostly home-based practice to mostly practicing in a Mysore setting until about six months ago, when I committed to making the drive from Lansing to Ann Arbor at least three days a week. These days, it’s become just another part of my day to make the two-hour-round-trip-drive before heading in to work a few weekdays a week and to make the drive on weekends too, but it was a big deal for me to make the lifestyle changes I needed to make to get up at that early hour even three days a week.

For me, having the opportunity to work on assisted dropbacks was an integral part of settling into a Mysore groove. I still remember the transition of my teacher having me learn to walk my hands toward my feet in urdvha dhanurasana to one day walking my hands in far enough that my hands could be gently placed around my ankles. To step back from the process, it seems like the most unnatural thing to be doing at the crack of the dawn (or really at any time of day). Staying present in the moment, however, it feels like the most natural thing to do after reaching the pose you’ve been stopped at. What I love about assisted backbends is not just that they provide a gorgeous example of how a teacher can coax a student to going farther than she ever thought possible — it’s that I get to start my day out with a ritual built on absolute trust in another human being and absolute surrender to being in the moment. It’s harder to walk through the world questioning the intentions of people around you when you started the day out in the radiance of someone who, without a doubt, has your best interest at heart, and it’s harder to go through your day resisting things you can’t control when you have already let go so deeply.

What does it mean to approach life from a heart-centered place? That answer differs for each of us, but for me, starting out the day with assisted dropbacks helps prime me for greater receptivity.

Grabbing your what?

If you’ve never seen this very ashtanga practice, Kino MacGregor shows it in her video on chakra bandhasana, the formal name for grabbing your ankles:

In my experience, deep backbending with an experienced teacher means the difference between a safe, strong and effortless backbend versus one that comes from a place of overcompensation or recruiting flexibility from another part of the body. I have a pretty mobile low back, so had it not been for Angela Jamison teaching me how to stand strong in my legs, I would probably have eventually been flexible enough to grab my ankles even if I didn’t have the safest technique — and then I’d be unnecessarily taking the brunt of it in my low back. (Learning how to stand strong in my legs — I could do a whole post on just what that says about my relationship with myself in this world.)

More on trust

A few months ago, Kaz posted an awesomely candid post titled “Trust” on her Realizing Mysore blog. She talked about how, halfway through her month assisting Sharath in Mysore, she struggled with assisting students in grabbing their ankles during assisted dropbacks:

A couple of days later, I am still dodging students with flexible backs. And I decide to get up the courage to speak to Sharath, hoping for guidance, moral support–if you practice with this man, you probably know where this is going…

“Hi Sharath, um…so…I’m kind of afraid to take people to their ankles.”

He looks at me and says matter-a-factly, “I know.” He knows!

“Ahhhh…” I wait for some advice, encouragement, anything, but there is only awkward silence before he walks off to back bend someone himself.

Hokay… So much for feedback from the boss. In my optimism, I think he’s leaving it to me to figure out on my own. It’s not the first time. Last, year I struggled with a new posture. There was no feedback. No assistance, not even with back bending. At some point, I felt very alone as I muddled through the emotions that came up from it. By the end, however, the “personal time” was good for me. I learned a lot from it.

In practice, Sharath knows when to help and when to back off. I believe it’s one of his superpowers of perception. I’m going to read his acknowledgement paired with lack of input in this particular instance as a sign that he trusts me to figure it out myself.

I know it isn’t about strength. I’m dropping back guys much bigger than my petite Asian self. I understand the technique, more or less. I’m familiar with the ankle routine in my own practice. But I lack confidence. There is fear there…

Sharath’s right to leave me on my own. My fear is my responsibility. I know that I can’t continue to be afraid. I’m only halfway through the month of assisting and will not be able to avoid dropping back someone bendy enough for ankles. At some point I will be caught edging away from open backs, though Sharath probably sees my slipperiness already, probably smells the fear across the room. Most importantly, I just want to get on with it, I want to be totally present as I assist, and this fearfulness is getting in the way.

I look at my own practice. I ask myself, how am I at going to my own ankles? I can manage with more ease with Sharath helping me, but it is difficult when I am being assisted by someone else other than him, always stiffer somehow, a little less sure. I realize that I wasn’t always “successful” (for the lack of a better word) with assistants. It didn’t add up.

Maybe it’s easier with Sharath because I trust him so much. But what cause do I have to mistrust the assistants? Something in me stiffens when they are before me as I come up from backbend. Perhaps, it isn’t them at all, but rather something in me. Do I trust myself in this process? Or am I relying on Sharath’s magic touch to make what I still thought impossible possible? Did my mind create the conditions that made the fear difficult with others?

How can I expect others to trust me, if I myself had a hard time trusting? How can I ask someone to surrender to me, if I can’t manage surrendering myself?

Eventually, there is a breakthrough:

Then, one morning, I’m standing in front of a female practitioner who comes up from urdhva dhanurasana. She says something and all I catch is “ankles.” Here we go.

Something definitely shifts. I’m calm. And things go smoothly as we both do our part. I trust myself. And what’s more, I trust her. I reckon she trusts me too. With the breath–both of us breathing together–she extends the spine and arches back. It’s so fast and at the same time so beautifully slow. For me, it is an amazing moment of synchronicity and surrender between two people that don’t know each other.

I reach for one wrist and then the other. There is no forcing, only a little guidance. And there in that place of trust, I find a sweet balance between being able to support her and also stepping out of the way, allowing her to reach.

I realize then that with this ankle grabbing business, I’m not supposed to do all the work. I’m support crew. People generally don’t go there unless they can and the real task is not up to me really but in the heart of the practitioner finding space to go the extra distance. And for those making that first leap into this strange territory, Sharath’s usually there, guiding them towards their feet.

By the end, I ceased running from ankle grabbing. But I didn’t chase it either. If I was called, I would do, trusting in the process of practice, trusting in the abilities of the student, and trusting in myself. With more confidence, it all worked out fine–thank goodness!

In the end, it doesn’t really matter whether I’m helping people to their ankles or not, whether we’re grabbing ankles or even dropping back on our own. What matters is that the practice cultivates the courage to go beyond, to see past the fears and the limitations of our own mind, and that it refines our ability to trust, trust in others as much as trust in ourselves.

Holding space

I’ve actually started this post a few times in my head since returning from the retreat, but it never seemed the right time to actually get these thoughts out. It’s interesting that I’m inspired to finally write this during a week my teacher is gone from the shala. She is on a silent meditation retreat several states away, and while I knew I’d miss her this week, I was surprised at how much I’ve still felt her presence in the Mysore room, and in my own practice, this past week.

Angela has told our group of Ashtanga Yoga: Ann Arbor apprentices that our job is to hold space. It’s not to adjust, though of course we provide a lot of adjustments. Our fundamental job in a Mysore space is to hold that space for students and their practices. We breathe with each student individually, and we breathe with the room collectively. To hold space, we need to be present, receptive, grounded, and heart-centered.

The balance that Kaz talks about in her blog post on trust — the balance of supporting a student while also leaving enough room to step out of the way so the student can reach — seems fundamental to holding space.

Your job is to hold space. It was such a simple and yet revolutionary idea the first time I heard it, and I think I’ve been able to feel the magnitude of this powerful concept so intensely this week precisely because Angela’s been gone. She has held space so consistently, so honestly, and so firmly, for her students who arrive every day at the Phoenix Center on Main Street in Ann Arbor’s vibrant downtown that even when she’s gone, her influence is palpable. It’s palpable in the way her students approach practice, and it’s palpable in the way her apprentices approach students. When the shala’s amazing senior apprentice, Rachel, comes by for assisted dropbacks while Angela is away, I feel the same envelope of support from her — and I hope she feels the same trust I have in her. I have this belief that when space is held as consistently and transparently as it is held in this shala, trust — the kind that’s earned and deserved — can become contagious.

So for me, an extension of the “Sahana Vavatu” mantra is that once the bond of the teacher-student relationship has been established, the lessons can expand and continue even if the teacher and the student aren’t in the same physical space. In consistently heading to the Mysore room to step on my mat, I have been consistently stepping into a space of self-discovery that has been held for me. I am realizing that as I live my life, I can actively choose to expand that space of learning and insight beyond the Mysore room. That space can, if I set my intentions with clarity, be expanded exponentially — to include just about my entire universe.


About the photos at the top of the post: I had thoughts about this theme of trust even before I went to the Xinalani retreat in Mexico, which is why I asked Angela if she’d be willing to take some photos with me to illustrate assisted backbends. She kindly said yes, and we held a short and sweet photo shoot in the yoga retreat’s distinctive Jungle Studio (so short and sweet that, without the benefit of a practice first, I definitely wasn’t going into any ankle-grabbing!). Thanks to the handy camera work of my friends Tim and Jade, I’ll always have the photos at the top of this post as visual mementos of this aspect of the sacred student-teacher relationship that means so much to me.

© YogaRose.net and Rose Tantraphol, 2013. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content

The long and the short of it: On the Ashtanga breath (which, for the record, is not ujjayi!)

Speed limit of 8 via Gary Dincher's Flickr photostream

We ashtangis seem to love talking about the breath as much as we love the rhythmic act of breathing itself. Whether new to the practice or a decades-long practitioner, questions about the right and the wrong of breathing frequently bubble up. Answers to questions about the breath are as varied as the breath itself. Below, I’ve chosen some answers that have helped me get a better feel for this art of breathing.

How long and fast should the breath be?

“Medium” and “breathable,” according to David Garrigues:

Partly it’s going to be based on your mood, or your feeling at the time. It’s going to be based on what the posture is demanding. The point is, the breath is breathable. It’s varying. Guruji, he said that the breath is a medium breath. Which meant that it’s not too long and it’s not too short. It’s not like your best pranayama each vinyasa position — if that was the case, it would take too long; it would become forced, unnatural.

Watch the whole segment here:

Mark Darby says this in an interview posted on Wild Yogi:

Going back to the breath, if you see Jois teaching, in a way he teaches standing postures are slow, the breath is very long, when he comes to do the primary series it gets fast. And then it gets very slow again when it comes to finishing postures, because there is no vinyasa in standing and finishing postures so he makes the breaths longer. But as long as you have full breath and rhythm it doesn’t matter how long you breath.

What is the Ashtanga breath called?

This one seems pretty straightforward, right? The Ashtanga breath is called ujjayi breath, right?

Well . . . no. I was stunned to hear my teacher say this at a workshop last month. It turns out the more accurate way to refer to the breath used in the Ashtanga vinyasa practice is “breathing with sound.”

This revelation rippled a while ago among ashtangis who study in Mysore (or those who closely follow their blogs). I remember reading about it this past winter but I think I chose to not try to read too much into this — not enough context, as Steve at the Confluence Countdown noted at the time.

To catch you up if this is new to you, here is an excerpt of Suzy’s Mysore Blog’s coverage of Sharath’s conference notes from Jan. 8, 2012:

The ujjayi breath – how loud should it be?

Answer – which ujjayi breath? It is not ujjayi – it is just deep breathing with sound that’s all. Ujjayi is a pranayama. It is wrong to say that is ujjayi breath.

In the olden days, Guruji he didn’t understand English very well. You all have different accents. It is very difficult to understand people from New Zealand. So Guruji would say yes it’s ujjayi breath. Sometimes for me it is difficult to understand accents. So like that it became many things [Sharath impersonates Guruji] – ‘oh yeh, yeh, yeh’. If he said ‘okay, okay, okay’ it didn’t mean ‘yes’, it meant ‘I’ll think and tell you’. His heart was like a baby’s heart, his mind like a baby’s mind.

It should be deep breathing with sound. Not shallow breathing. Only the nervous system can purify if the breath goes in deep. Each part of my body can feel that breath, up to my toes. The blood is circulating everywhere. If I just do shallow breath, a dog’s breath [Sharath pants like a dog].

It is especially important in sarvangasana (shoulder stand). Shirshasana (head stand) and sarvangasana are very important – we should do for a long time. Sometimes when you get pain this is all because of not breathing properly. When you are doing kurmasana (turtle posture) your shoulders are like this [Sharath demonstrates hunched shoulders]. Try to relax in asana, try to take long breath.

Something will happen for me if you throw me in the water. The more you relax in water, the more easy it is to do the strokes.

Back in 2011, David Robson was surprised to learn this as well:

On my last trip to Mysore, I heard something new. It was during the weekly conference with Sharath. While talking about the breath during practice, someone mentioned “Ujjayi Breath.” Sharath corrected them, saying Ujjayi is a pranayama, a formal breathing exercise, and then moved on to another topic.

At first, I assumed I had misunderstood what Sharath was saying. I had always thought Ujjayi Breath was one of the key principles of Ashtanga Yoga. Confused, I went to the source, Yoga Mala, by Sri K Pattabhi Jois, to see what he had written more than 50 years ago. To my surprise, there is no mention of Ujjayi Breath with vinyasa. None.

A month later I saw Sharath again. I had the chance to ask him if we do Ujjayi Breath during our asana practice. He said no, explaining that Ujjayi Breath is one of the Pranayama techniques of Ashtanga Yoga. In Ashtanga, Pranayama is begun only when a practitioner has started the Advanced Series. During our asana practice we only do steady and even purakaand rechaka, inhalation and exhalation.

In honor of the lineage of this tradition, I’ve stopped using the word “ujjayi” on this blog and when I teach. But I think until an entirely new generation of ashtangis comes up, the Ashtanga community at large might have to agree to disagree on the label of this breath with sound. My guess is that the first generation of Westerners who were the first to study with Pattabhi Jois will likely continue to use “ujjayi” and make a distinction between ujjayi during asana practice and ujjayi pranayama. (Correct me if I’m wrong on this!) The new generation of authorized teachers are already following Sharath’s lead. It’s all good, though, right? Isn’t this a classic tomato vs. tomahto situation? [At least I hope so, because I really don’t want to go back through two years’ worth of blog posts and change every instance of ujjayi. :-) ]

Or maybe a better analogy would be using a brand name for a generic item — saying “Kleenex” when holding a box of Target’s generic brand tissues isn’t technically correct, but we understand how the product is supposed to be used. The label doesn’t change how useful, powerful and beautiful this breath is.

For no particularly great reason, I’ll let “Speed of Sound” close this post.

>>Read more: More on the Ashtanga breath: What the Haṭha Yoga Pradīpikā tells us

(Photo credit: “Speed limit 8??” via Gary Dincher’s Flickr photostream)

© YogaRose.net and Rose Tantraphol, 2012. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content.

Not discussed (thankfully!) at the Ashtanga Yoga Confluence: Vanity Fair’s profile on the Ashtanga Yoga/Jois Yoga tension

Vanity Fair profiles Jois Yoga.

(Correction noted below)

As if on cue, Vanity Fair today has published an in-depth look at the Ashtanga vinyasa yoga system and growing tensions with Jois Yoga. I learned about it from Claudia Yoga and The Confluence Countdown this afternoon as Scott and I were in various stages of making our way back to Michigan, and as of tonight, several of my Facebook friends have been posting the link and commenting on it.

I say “as if on cue” because this article is hitting the day following the end of the Ashtanga Yoga Confluence. The timing could not have been better.

The feature mentions four of the Confluence teachers: Tim Miller, Eddie Stern, Nancy Gilgoff and David Swenson. Had the article come out during the Confluence, it would no doubt have been the subject of lots of individual conversations, and very likely have been asked about during the final panel discussion, in which the five master teachers of the Confluence touched on everything from enlightenment to why in padmasana (lotus pose), the right leg folds first in the Ashtanga vinyasa yoga method.

But because this article has come out after everyone has long left for home — full of nothing short of exuberance from the gathering — I think conference attendees are in the best possible position to keep it all in perspective.

Perhaps my favorite comment so far has come from the Facebook page of The Yoga Shala in Calgary, Alberta:

The business of yoga can certainly be tricky. All I have to offer on this article is that we spent last weekend at a conference with 5 senior Ashtanga teachers and the place was filled with only love, adoration and respect for Pattabhi Jois & family. There is certainly a very strong community of Ashtangis worldwide that care about each other and will continue to come together to celebrate. “Yoga is about caring about the person in front of you” – Eddie Stern

From Enron to Encinitas

This new article is written by Bethany McLean, whose reporting for Fortune magazine back in 2001 first raised questions about the level of profitability of Enron. Her current beat at Vanity Fair includes business and high society life — which is how she entered this story. The teaser for the article reads this like this:

Sonia Jones, lithe blonde wife of hedge-fund billionaire Paul Tudor Jones, has partnered with the family of the late Ashtanga-yoga master Krishna Pattabhi Jois to launch a chain of yoga studios and boutiques. That’s got many of Jois’s devotees in a distinctly un-yogic twist.

An informal analysis of the comments and tweets I’ve seen so far tells me that ashtangis who have read the article appear to appreciate McLean’s attempt to get a feel for the Ashtanga culture and to share different sides of the story. (I agree for the most part, although I have a questions about a couple of details she mentions.) In any case, here’s a taste:

It would be easy and convenient to say that if Sonia [Jones] had never gotten involved, or if she had stopped with the Florida shala, all would have been peace, love, and joy in the Ashtanga world. But that’s just not true. Discord and questions about the worthiness of the chosen successor are what great teachers, from Martha Graham to George Balanchine, leave behind when they die. This is particularly true in the Ashtanga world. In Sanskrit culture, parampara denotes an uninterrupted succession, and it is Sharath, born in 1971, who stepped into his grandfather’s place. (Guruji’s son Manju remained in Encinitas after that first trip and became a sort of peripatetic teacher of his father’s yoga.) Under Guruji’s tutelage, Sharath became the most advanced Ashtanga practitioner in the world, said to be the only person who has made it to the sixth series. In the early 1990s he started assisting Guruji in the shala and became more and more active as Guruji aged. Sharath eventually became the director of the Shri K Pattabhi Jois Ashtanga Yoga Institute—basically the new incarnation of Jois’s Ashtanga Yoga Research Institute—in Mysore.

Read the entire article.

I love the quote from Kino MacGregor that the article ends with:

She points out that Krishnamacharya taught hundreds, maybe even thousands, of students, and there are only six who are well known today. “The students chose them,” she says. “The future of yoga is decided by the students, and whoever will bear the torch of Ashtanga yoga will be decided by the students. I don’t think we need to try to control it. We just need to sit with the uncertainty of it.”

What Confluence students kept saying throughout the weekend was how having these five teachers all in one place, joined by more than 350 practitioners from around the world, truly demonstrated how strong the lineage of this practice is. It was all one big inspiring reminder about the strength of the Ashtanga yoga tradition.

And if any of us have any doubts, I think we all know what we need to do — step on our mat and take that first inhale. The practice, as the Confluence teachers reminded us, is the true teacher. The tradition is strong because we are all doing our part to honor the best of it.

Ownership

Only because the title of this Vanity Fair piece is “Whose Yoga Is It Anyway,” I will talk about one thing that was said by Eddie Stern at the Ashtanga Yoga Confluence, during the panel discussion on the eight limbs of this practice. Please keep in mind that he made a point to say he was not speaking in a veiled way about any particular type of yoga — he just wanted to make this point, since the topic at hand was asteya, most commonly referred to as “non-stealing.”

Eddie brought up how Pattabhi Jois, whenever asked about the Ashtanga vinyasa method, would say, “I didn’t change a thing.” Eddie explained that Guruji was basically saying he learned from his guru — that he was, in essence, standing on the shoulders of giants. For him to take ownership would have gone against the tradition.

“We are standing on a great, great tradition,” Eddie said. “To not acknowledge that tradition  . . . is a type of stealing.”

The tradition is so much bigger than any of us — and what a gift that is.

>>Correction appended. In the comments below, Jenny points out that the article in the printed magazine hit news stands on Saturday — smack in the middle of the Confluence. So I should amend this whole post to say — well, just as well, then, that no one in my circles was talking about it, leaving me to learn about it as I was boarding my flight home on Monday. I have read with keen interest — on Facebook, Google+, Twitter and blogs — everyone’s comments on the piece, and I’m interested in seeing more and more reaction. But I am happy that, for me, the Confluence was kept pure with the energy of the five teachers and the hundreds of participants who had gathered. We have plenty of time to nosh on what was written in this Vanity Fair piece.      

In this series:

© YogaRose.net and Rose Tantraphol, 2012. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content.

When a tweet deserves to be a blog post too (when it has to do with a live webcast of a led primary class by Sharath)

What I tweeted tonight from my @rose101 account:

Calling all #Ashtanga yoga practitioners! Live stream of a led primary by Sharath April 8 & 15 http://bit.ly/ga3Jot (via @claudiayoga)

I just found out about this 20 minutes or so. So it’s past 1:30 a.m. and this would start in less than five hours. It’s been a long day. I have a very long day ahead (one ending with the beginning of the annual Tim Miller workshop at Yoga on High in Columbus, Ohio!).

And yet, of course, I am so tempted to set that alarm for a ridiculously early hour…

© YogaRose.net and Rose Tantraphol, 2011. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content.

More evidence that Ashtanga yoga is for me: Sharath is a Mac user!

My MacBook Pro and the Ashtanga practice sheet featuring R. Sharath Jois

Claudia
over at ClaudiaYoga.com is in Mysore right now, and I’m loving her blog posts and tweets about her experience. For the non-Ashtangis reading this blog, it’s necessary to know that Mysore — which is located in the southern Indian state of Karnataka — is to the Ashtanga devotee what Asbury Park, N.J. is to Springsteen fans or Cooperstown, N.Y., is to baseball fans. It is the place that you are drawn to and know that you have to visit before you die. (I haven’t been yet, and the place is calling me — but more on that in another post.)

I could make this post longer than necessary, but I’m not going to because I want you to head over and read Claudia’s observations and tales. But before I go, I will say one thing: Claudia has reported that R. Sharath Jois — who is the grandson of the late K. Patthabhi Jois and the new director of the  Shri K Pattabhi Jois Ashtanga Yoga Instituteuses a Mac.

As if I needed more evidence that Ashtanga is for me. 😉