Ashtanga Vinyasa Y O G A

Transcription

1 Ashtanga Vinyasa Y O G A YOGA TEACHER TRAINING 200 Hr Ashtanga Yoga Nicaragua

2 Introduction... 5 Getting Started... 6 Lesson One... 8 Prana, The Breath of Life... 8 The Breath is The Heart of Ashtanga... 8 Ujjayi Breathing... 9 Connecting With Your Breath The Heart of the Lesson: Practice, Practice, Practice The Three Bandhas Purification Practices: Nauli Kriya and Jala Neti The Subtle Body The Seven Chakras Guiding Others in Capturing & Directing Prana A Chakra Contemplation Final Assignments: Lesson Two Suryanamaskara A and B Practicing and Teaching the Suryanamaskara A and B The Nine Drishtis: Beginning with the Sun Salutes Giving Verbal Adjustments To A Class Final Written Assignment: Setting Up Your Personal Practice The Invocation and Closing Prayer The Beginning of Ashtanga Vinyasa Yoga The Closing Prayer Final Written Assignments: Lesson Three... 37!2

3 The Standing Asanas The First Six Standing Asanas Self-Practice, Practice, Practice Standing Asanas Self-Practice, Practice, Practice Standing Asanas Self-practice, Practice, Practice Teaching the Standing Asanas How to Encourage Balance, Endurance and Relaxation: Effort and Surrender Self-discovery Pacing Modification Final Assignments: Lesson Four The Seated Postures of The Primary Series Key Term: The Vinyasa The First Seven Seated Postures Self-Practice, Practice, Practice Seated Asanas Self-Practice, Practice, Practice Seated Asanas Self-Practice, Practice, Practice Seated Asanas Self-Practice, Practice, Practice Seated Asanas Self-Practice, Practice, Practice The Finishing Asanas... 71!3

4 Self-Practice, Practice, Practice Teaching the Seated and Finishing Postures How to Keep The Energy To The End Assignments How to Encourage Balance, Endurance and Relaxation A Word from Larry Ashtanga Yoga Vinyasa System The Science and Art of Sequencing The Five Routines of our Ashtanga Yoga System I. The Minimum Daily Requirement (MDR) Assignments II. Modified Primary Series III. Primary Series Sunday Practice/Self Practice IV. The Rocket I V. The Rocket II Self development Code of Conduct The Yoga Alliance Assignment Start Teaching Assignment Establishing a Business Resources Suggested Reading... 94!4

5 Introduction This work book is a compilation in the subject of Ashtanga Vinyasa Yoga gathered from many books and sources. The majority of the information is from our own yoga teacher Larry Schultz who was a direct student of Patabhi Joins in Mysore during 9 years before he opend his world famous yoga school in San Fransisco, traveled the world with the Greatful Deads and created the even more world famous Rocket series. As students of Ashtanga Yoga since 2004 and having the great opportunity to study directly with Larry Schultz it is our mission and honor to pass the teachings of Ashtanga Vinyasa Yoga on to You. We invite you to, as Larry said: Relax and Breath - Go With The Flow - there are nowhere to go and no-one to become, do your best and trust in the magic power of ASHTANGA. Edwin & Catarina Lacayo AYN Purpose Statement Yoga has become a global movement towards inner peace, happiness and health. Our purpose for the 200 Hr YTT: to provide you with the necessary tools and knowledge for your self transformation as well as for teaching others the physical, mental and spiritual benefits of yoga. Our commitment to you as a student: to give you a safe space for growth and the support yo" 5u need in this process. Your Purpose Statement!5

6 Getting Started Code of Conduct Yoga Alliance Professionals Dear student Thank you for joining the 200 hour diploma course, and a warm welcome to our 200 hour Yoga Teacher Training. We hope you enjoy the course and find it useful and informative. In order to maintain high standards and ensure that we keep our good reputation, it is important that you reach a certain minimum standard. Whenever we feel that this is not the case, we will talk to you personally and try to put things right. The assessment is on a continuous basis and you will receive feedback on your progress. Students who do not meet the required standards will be asked to improve on the areas of weakness, and demonstrate that they have done this, before being issued with a certificate. All successful students can be registered on our database of accredited teachers. This Code of Conduct is a summation and declaration of acceptable, ethical, and professional behavior by which all Yoga Alliance UK Registered Yoga Teachers agree to conduct the teaching and business of Yoga. As a Registrant of Ashtanga Yoga Teacher Training, I agree to uphold the ethical goals set forth in the following Code of Conduct: 1. To ensure that safe and effective teaching is available to the public. 2. To provide the public with access to safe and effective yoga teachers. 3. To maintain and uphold the traditions of Hatha Yoga. To teach yoga from the experience of these traditions and to disseminate these teachings to anyone, from any background, who earnestly desires to follow these traditions. 4. Uphold the integrity of my vocation by conducting myself in a professional and conscientious manner. 5. Acknowledge the limitations of my skills and scope of practice and where appropriate, refer students to seek alternative instruction, advice, treatment, or direction. 6. Create and maintain a safe, clean, and comfortable environment for the practice of yoga. 7. Encourage diversity actively by respecting all students regardless of age, physical limitations, race, creed, gender, ethnicity, religion affiliation, or sexual orientation. 8. Respect the rights, dignity, and privacy of all students. 9. Avoid words and actions that constitute sexual harassment. 10. Follow all local government and national laws that pertain to my yoga teaching and business. I agree to comply with the conditions and requirements as set out in the course curriculum, and accept that failure to do so will disqualify me from any accreditation. I furthermore vow to uphold the standards of the teachings I have been given, and to maintain and promote the good name of yoga at all times. I accept that failure to do so may lead to the annulment of any accreditation obtained from Ashtanga Yoga Nicaragua Teacher Training. Course and starting date: Printed Name: Signed and dated:!6

7 Ashtanga Yoga Nicaragua Teacher Training Operating Instructions I will be open to learning and fully committed and positive to the program. I will trust in the guidance and expertise of the teacher trainers. I will be respectful of the yoga space and the employees. I will be on time to all classes and practicum/lecture sessions. I will be open to changes in the schedule and will relax and breath, go with the flow. I will not eat or drink in the yoga space. I will clean up after myself, including putting away all class materials. I will bring my Ashtanga Yoga Manual & Workbook, and journal to the training daily. If I misplace any class handout/material, I understand it is my responsibility to replace it. I will take my personal belongings home to the hostel with me each day. If I choose to leave my mat I will store it neatly. I will turn off my cell phone and refrain from using it inside the Yoga Center. I will not use drugs or alcohol. If I cannot attend a session, I will communicate this to the head teacher. I will enter the yoga space in silence. I understand that morning practice is a silent time and will respect the practice of my fellow yogis. I will refrain from cross talking. I understand there is one facilitator at a time in the circle. I will be mindful of the resources in the center and in the hostel. I will observe the group classes in silence. I will use I statements when sharing in the circle. I will refrain from comparing myself to others. I will refrain from complaining. I will speak positively to and about myself and others. Course and starting date: Printed Name: Signed and dated:!7

8 Lesson One Prana, The Breath of Life Breath is the source of life and vitality. It is the spirit moving in rhythm in the body. Larry Schultz The Breath is The Heart of Ashtanga The physical practice of Ashtanga Vinyasa Yoga works to control and fruitfully direct prana, the vital life energy that flows throughout the body. The practitioner learns to capture and channel that energy, employing it as a powerful tool in the process of fully awakening the Self. Prana, as important as it is, is a bit of an esoteric concept. It cannot be seen, or heard, or even fully described it must be experienced. To learn to use it in our practice, then, we need an access point. The breath is that access point. The connection between breath and the less tangible energies of humanity weaves throughout ancient consciousness. In ancient Greek, the word for breath, pneuma, was used in religious contexts to designate the spirit or soul. In Biblical Hebrew, the word ruach translates to both breath and spirit, and Arabic etymology puts the similar rouh at the root of both words. The English word spirit, in fact, is rooted in spiritus, the Latin word for breath. There is an understanding of the connection between the two, breath and the forces that run deeper, running through our collective unconscious. It makes sense, then, that we use the breath to gain access to the less tangible energy of prana. While there are many breathing exercises which purpose towards this end, in Ashtanga Vinyasa Yoga we begin this attention to the breath as part of asana practice, interweaving it with physical movement. Combining a deep breathing practice with asana, or posture practice, the practitioner begins the process of controlling the prana and purifying the channels through which it flows. Synchronizing deep, rhythmic breathing with movement as we move through the asana practice, we breathe in life and spread it to all areas of the body. Over the course of the primary series of Ashtanga yoga, one takes over six hundred conscious breaths. Linked to the movements of the body, these can purify our whole being.!8

9 Ujjayi Breathing The breath of the Ashtanga practice is purposeful, rhythmic and powerful. Often referred to as ujjayi breathing (not to be confused with the formal breathing exercise ujjayi pranayama), this victorious breath is the source of the ocean sound that characterizes Ashtanga shalas. With the mouth closed, breathe in through the nose, letting the air rush through the back of the throat to create a slight hissing sound. Breathing this way, with the mouth closed, helps build internal heat so that the body can move safely through asana practice. The inhalation and exhalation should be deep, full and equal in length. Often called free breathing or simply breathing with sound, this breath should never feel tense or strained. Rather than forcefully pulling in the breath, imagine drinking it in, expanding your lungs and rib cage and allowing the breath to fill the space. During the Ashtanga practice, the breath is our soundtrack. It is both a drumbeat, guiding us smoothly from movement to movement, and a white noise track, helping to clear the mind. Falling into this wave-like sound helps to keep the mind focused, fostering a meditative mindset as we move through the asana practice. As the Hatha Yoga Pradipika neatly expounds, Respiration being disturbed, the mind becomes disturbed. Therefore, a steady, calm, focused breath lends itself to a steady, calm, focused mind. The sutras tell us that Yogas citta vritti nirodhaha yoga is the stilling of the fluctuations of the mind. All the tools of the Ashtanga yoga practice work towards this end. Capturing and manipulating the prana, heating and cleansing blood and body - all of this is towards the goal of purification of body, nervous system, and mind. In fact, Pattabhi Jois frequently spoke of yoga as mind medicine, a concept he expounded on in a 1994 interview with Sandra Anderson: There are three types of disease: body disease, mind disease, and nervous system disease. When the mind is diseased, the whole body is diseased. The yoga scriptures say: "Manayeva manushanam karma bandha mokshayoho," the mind is the cause of both bondage and liberation. If the mind is sick and sad, the whole body gets sick, and all is finished. So first you must give medicine to the mind. Mind Medicine - That Is Yoga. And so, from multiple angles and with multiple methods, we administer this mind medicine through the Ashtanga yoga practice. Ujjayi breathing offers one avenue towards stilling the mind s modifications by making the breath louder and deeper than one s internal dialogue, allowing us some distance from the mind s tribulations. It does not work alone,!9

10 however, and there are myriad other methods for mind medicine, often intrinsically tied to the purification of the body and nervous system. Make your breath louder than your thoughts. Pranayama is one of the main means through which we cleanse our bodies, nervous systems and minds in Ashtanga yoga. The word pranayama, frequently translated as breath control, refers to the practices through which we manipulate the flow of prana in the subtle body. As the fourth limb of Patanjali s Ashtanga Yoga, it is traditionally undergone after the practitioner has mastered asana practice. After all, like any powerful tool, manipulating the life force energy can be as dangerous as it can be helpful. The Hatha Yoga Pradipika likens the control of prana to the taming of a lion, elephant, or tiger conducted improperly, it can have devastating results. For this reason, the Ashtanga method reserves the majority of the more esoteric, powerful pranayama practices for after the practitioner has purified the system through a certain level of experience in asana practice. Usually without realizing it as such, however, even the beginning Ashtanga yoga practitioner utilizes some basic practice of pranayama. The vinyasa method of Ashtanga yoga interweaves pranayama into asana practice, creating a dynamic combination of breath and movement that serves the process of citti vritti nirodhaha. Pranayama consists of inhalation, pause and exhalation; these are controlled by duration and depth. The inhalation draws in oxygen, nutrients and vitality while the exhalation serves to remove waste form the body by pushing out toxins. The pause, which allows the practitioner to distinguish between the two, should be practiced with care this is the lion warned of in the Hatha Yoga Pradipika, and its practice should be reserved for after one has attained a certain level of competency in the asana practice. Pranayama relies on the activation of the three main energy locks, or bandhas. These are jalandhara bandha in the throat, uddiyana bandha in the lower abdominal region and mula bandha at the base of the spine. Though these exist in the subtle rather than the gross body, we use the physical body as an access point, using controlled muscular engagement to activate these energetic locks. The first, jalandhara bandha, is activated by locking the chin against the chest. To gain access to uddiyana bandha, the upward flying lock, we need to activate the area between the solar plexus and the belly button, directing energy upward through the body. Drawing the area around the navel up and back towards the spine both activates this lock and provides substantial strength and stability. The same can be said of mula bandha, the root lock. Perhaps the most difficult to access of the three major locks, we can begin to experience this powerful lock through the muscles of!10

11 the anal sphincter, perineum and pelvic floor, engaging them to activate this stable base and begin the process of pulling energy up and through the body. The bandhas are connected with the seven chakras, or energy wheels, which line up in the middle of the body from the top of the head to the pelvic area. These psychoenergetic vortices, as they are described by Georg Feuerstein in his Shambala Encyclopedia of Yoga, are formed where the pranic energy channels, or nadis, meet. Through properly practiced pranayama, it is possible to awaken and purify these energetic centers. Pranayama allows the practitioner to gain consciousness of the way the breath moves, purifying the body by capturing and directing prana. Ultimately, the practice of pranayama brings clarity and peace to our mind as it cleanses the body and nervous system. You cannot teach pranayama without first practicing it. In order to teach this practice effectively, you must first develop a cognitive and visceral understanding of it in your own body and mind. The more you explore this heart of the practice through your own experience, the better you will be able to guide others in developing their own awareness of the prana and its power. Read pages of the Ashtanga Yoga Manual Connecting With Your Breath In order to gain a physical understanding of your own breath, do the exercise outlined for you on page 13 of the Ashtanga Yoga Manual. In your journal, write your observations. How did it feel to control your breath and to become conscious of its movement? Did you experience any difficulties doing the exercise? Practicing and Teaching Breath Control and Self-Purification: Bandhas, Nauli, Nadis and Chakras Lesson Objectives: Learn the physical location of the three bandhas and the breathing techniques for activating them Practice the Nauli Kriya Understand the location and power of each of the seven chakras Develop short guides for describing to students the key terms and concepts of pranayama and self-purification practices Revise the guides for teaching Suryanamaskara A and B so that they include a greater understanding of prana - the breath of life!11

12 Key Terms: Re-read pages of the Ashtanga Yoga Manual Prana Literally translating to breathing forth, prana indicates both the universal life force and the individuated vital energy. Feuerstein shares in his Shambala Encyclopedia of Yoga that the Rig-Veda defines prana as both the breath of the cosmic consciousness and the breath of life in general. It quickly became equated with the Absolute, becoming viewed as the transcendental source of all life. The Yoga-Vasishta offers a visceral description of prana as a vibratory power that powers all of manifestation. As an energetic concept, it must be felt rather than described, and so it has attained myriad definitions including breath, respiration, life, vitality, wind, energy, or strength. It is used to connote the soul as opposed to the body, and yet we become aware of this life force through the access point of the physical form, cultivating a sense of its movement throughout our entire bodies. Prana comes in five varieties, the first two of which we consciously control through practice. The first, confusingly also called prana, indicates the upward moving energy originating from the navel or heart. Apana, the downward moving energy, is associated with the lower half of the trunk and is active all the way to the soles of the feet. It is responsible for carrying out waste and toxins. In practice, prana is frequently associated with the inhale, while apana is associated with the exhale. When the two motions unite at the base of the spine, our internal energy is awakened, bathing our whole being. Pranayama- The word pranayama breaks down into prana, the life force energy described above, and ayama, or extension. It is a practice through which this vital energy is controlled, rejuvenating and, according to some sources, perhaps even immortalizing the practitioner. Beyond that, however, pranayama serves the important purpose of aiding in the control of the modifications of the mind. As breath and mind are inextricably linked, we rely on these breath control practices to help control and still the mind. These practices cultivate control over all the functions of the breath: the inhalation, or inspiration; the exhalation, or release; and the retention, or the state of holding one s breath. As B.K.S. Iyengar describes it in his Light on Pranayama: Pranayama is a conscious prolongation of inhalation, retention and exhalation. Inhalation is the act of receiving the primeval energy in the form of breath, and retention is when the breath is held in order to savour the energy. In exhalation all thoughts and emotions are emptied with breath: then, while the lungs are empty, one surrenders the individual energy, I, to the primeval energy, the Atma. The practice of!12

13 pranayama develops a steady mind, strong will power and sound judgment. In order to effectively practice pranayama, we must first become aware of the use of the three main energy locks, or bandhas. Only then can we learn how to activate them to direct energy throughout the body, channeling it to purify our circulatory and nervous systems. When activated, these energy locks pump with life and vitality. Though we experience prana through the access point of the body, it actually exists in the subtle, as opposed to the physical, body. Prana courses through the nadis, the network of 72,000 energy channels running throughout our subtle body. Blockages in these channels prevent the flow of prana, diminishing our ability to control and utilize this vital life force. We practice asana and pranayama to purify the nadis and the seven chakras, the energetic vortexes where the nadis converge. Nauli kriya is also practiced to this end, utilizing abdominal exercises to tone the internal organs and stir gastric fires. We also cleanse and purify our nasal passages with the jala neti so that we can maintain a healthy respiratory system, thus allowing our breath to give life to our systems. A purified body allows us to settle into the stillness of meditation, the means through which we access the visions of our soul. Once we have cleansed our bodies and made peace with the mind, meditation becomes effortless and promotes an indefinable joy. When in meditation, pay attention to what you see, feel, think, and hear without any judgment; allowing yourself to witness all that which unfolds inside and outside of you. The Heart of the Lesson: Practice, Practice, Practice Ujjayi Breathing Practice the exercises described on page 13 of the Ashtanga Yoga Manual once again. We believe that repeated practice brings invaluable insights so as you re-do this exercise, keep in mind your first experience with it. In your journal respond to the following questions: Questions for step one: Were you able to hear the hissing sound you create? Did you experience any difficulties practicing for 10 minutes? Questions for steps two and three: What difference did it make to fold your tongue back?!13

14 What kinds of thoughts and feelings came up as you inhaled and exhaled ten different times? Were you able to keep the duration of your incoming and outgoing breath equal? Questions for steps four and five: How long could you keep yourself focused on your breath? What feelings did you experience physically? Emotionally? How do the two relate? Were you able to keep yourself relaxed during the exercise? What difference did it make to increase the duration of your exhalation? In Class: Lie down with your body fully extended and relaxed. For two minutes have a partner hold her thumbs against your ears so as to block out sound. Practice ujjayi breathing and notice what happens to your mind and body as you do so. Switch partners. Share your experiences with each other. The Three Bandhas The world bandha has a wide range of meanings in Sanskrit, including to tie, to bind, and to bond. In Hatha Yoga practices (including the physical practice of Ashtanga Yoga), it refers to the energetic locks activated to control the flow of prana throughout the body. While we access these energy gates through contracting and activating muscles, they exist on the energetic rather than physical level. In his Ashtanga Yoga: The Practice Manual, David Swenson gives an apt analogy for the bandhas, likening them to the valves within the circulatory system. Just as valves prevent blood from sloshing back toward the heart as it pumps, keeping the blood in its forward movement, bandhas regulate the flow of prana in the energy channels, or nadis. By engaging the locks, we force the prana to spread throughout the body, purifying our physical, mental and spiritual selves. In Ashtanga Yoga, we focus on three main locks. Mula Bandha, the root lock, is located at the base of the spine. While mastering this subtle lock requires years of dedicated practice, we can cultivate a sense of it by engaging the muscles of the perineum or pelvic floor, lifting and contracting the muscles between the anus and the genitals while simultaneously controlling the breath. To get a sense of what it means to activate this area, imagine controlling an urgent need to urinate. The muscles you activate until a toilet can be reached are the same as those used to access mula bandha on the most basic level.!14

15 Read page 15 of the Ashtanga Yoga Manual: Do the exercise on how to connect with your mula bandha. In your journal, respond to the following questions: Questions for step one: What kinds of feelings did you experience physically/emotionally? Questions for step two: What happened as you held the contractions for longer? What differences did you notice between the first and fifth time you did this step? Questions for steps three and four: What happened to your breath as you did this step? How did it flow? Was it strong and even? What does it feel like to contract and lift the pelvic floor and breathe normally as the same time? Sometimes people unconsciously tighten up their face during this exercise. Did you experience anything like that? Did you experience any other difficulty in executing this exercise? In what ways do you think awareness of this bandha promotes meditation? Questions for step five: What was it like to hold mula bandha for half an hour? How was the rest of your body affected? Uddiyana Bandha, the upward flying lock, is found in the area between the belly button and the pelvis. It is so named because, as the Gheranda Samhita describes it, when it is activated the great bird (prana) flies unceasingly upwards. While the full expression of this bandha, used in advanced pranayama practices, involves fully sucking in the belly and lifting the diaphragm, we use a subtler version to access this lock during asana practice. As you inhale, contract the lower abdomen and pull it inward and upward towards the spine, simultaneously lifting the chest as the ribcage fills with air like a balloon. Carefully read the description of this bandha on page 16 of the Ashtanga Yoga Manual and do the exercise on page 17. In your journal, answer the following questions: Questions for step one: What kinds of feelings did you experience physically? Were you able to keep your body erect without becoming tense?!15

16 What effect does pulling your abdomen and stomach inward towards the spine have on the rest of your body? Did you experience any difficulties? If so, where and how? Questions for step two: Were there any differences in practicing while standing up and sitting down? Which one felt more comfortable? Were you aware of any fears that came up as you did the exercise. Questions for step three: What did it feel like to stand up and move from the middle of your body? Were you able to notice the difference between moving from your center and moving without being conscious of it? What did you notice? Questions for steps four and five: What differences did you note as you practiced uddiyana bandha at different times of the day? What was the quality and flow of your breath if and when you experienced fear during the practice? Repeat the exercise but practice the activation of mula bandha at the same time. Were you able to mentally and physically connect the mula bandha and the uddiyana bandha through the exercise? Optional: Write a detailed paragraph in which you describe your whole body practicing the activation of both the mula and uddiyana bandhas. Develop metaphors to describe the physical and emotional state of these bandhas (i.e. the mula bandha is like a sun disk at the bottom of my belly which shoots its rays up and round my body etc. ) Focus on the effects that the activation of energy has on your body. What does prana feel like inside of you? While mula bandha and uddiyana bandha are used consistently throughout the physical practice, jalandhara bandha is only used in specific instances. Located in the throat area, it is engaged by pressing the chin to chest and softly contracting the larynx so that the spine is held upright and straight. It allows us to capture prana in the upper regions of our body and to direct its effect on the brain. In some cases, such as salamba sarvangasana, jalandhara bandha occurs naturally. In others, we actively engage it. This perhaps happens most noticeably in the practice of padmasana, where we focus on engaging all three of these!16

17 main bandhas to form the mahabandha, or great lock. When this lock is fully realized, the prana is contained in the torso, bathing the system completely. Carefully read the description of this bandha on page 18 of the Ashtanga Yoga Manual and do the exercise outlined for you. Answer the following questions in your journal: Questions for step one: What did it feel like to inhale, retain and release your breath? Did you have any trouble retaining it? What did it feel like to exhale slowly? What effect does the chin on the collarbone have on your breathing? How did it feel to practice the first step five times? What kinds of feelings did you experience physically? Emotionally? Questions for step two: Can you activate this bandha without straining your neck and throat?did you experience any difficulties with this step? If so, where and how? Describe the image your mind conjures up of the throat area when you do this exercise. What does the inside of your throat look and feel like? Develop a set of metaphors to describe it (i.e. it is like a cave full of wind, etc ) Questions for step three: What happened as you opened the throat and locked your chin? Try opening the throat without locking the chin. What happened? Repeat the exercise but activate the other two bandhas as you do so (step five). Were you able to mentally and physically connect all three bandhas as you did the exercise? Write a detailed paragraph in which you describe your whole body as you activate all three bandhas simultaneously. What kinds of metaphors can you use to describe each bandha as your breath moves through it? How did your breath move through the exercise? Was it strong? Was it easy to hear and visualize?!17

18 Read page 28 of the Ashtanga Yoga Manual and practice the pranayama exercise on page 29. How did the water pot help you in this exercise? Were you able to feel the upward (prana) and downward (apana) movement of energy on your spine? Were you able to connect the base of your spine with the top of your head? Did you have difficulties retaining your breath? Were you able to connect with your bandhas? Practice the Pranayama Sequence exercise on page 3 of the Ashtanga Manual. What effects did the sequence have on you? What kinds of thoughts and emotions came up as you practiced this conscious form of breathing? What kinds of feelings did you experience afterwards? Purification Practices: Nauli Kriya and Jala Neti The Hatha Yoga Pradipika calls nauli kriya the crown of the Hatha-yoga practice. It s a powerful and multi-beneficial practice that stimulates the gastric fire if dull, increases the digestive power, produces happiness and destroys all diseases and disorders of the humors. It is part of the shat-karma, the six cleansing rites, or kriyas, used to stabilize unbalanced humors for the practice of pranayama. An abdominal action that has been translated as similar to a strong whirlpool or a moving eddy, nauli kriya is designed to tone the organs in the middle of the body and stir the gastric fires, hastening the purifying effects of yoga practice. By purifying the system, it helps remove blockages that prevent the flow of prana, allowing it to work its way through our systems. The Hatha Yoga Pradipika is careful to note, before describing nauli and its fellow kriyas, that these exercises, though they produce great results, are to be performed in private. This is to say they are not meant for general demonstration, and are to be practiced with care, under the guidance of an experienced teacher. Anything that can have a powerful positive effect can have an equally powerful negative effect when used improperly. Proceed mindfully, with guidance, and with awareness of any contraindications, including pregnancy, hernias, ulcers, hypertension, and heart disease.!18

19 Nauli Kriya Read page 20 of the Ashtanga Yoga Manual and to the exercise on page 21. In your journal, answer the following questions: What kinds of difficulties did you have in isolating the abdominal muscles? Were you able to connect your mind and breath to the uddiyana bandha in order to properly conduct nauli kriya? What role does the activation of the bandhas have in the performance of this cleansing ritual? Describe the purpose and function of the process. What kinds of experiences did you have with the control of breath in nail kriya? Was it difficult to practice full exhalation retention? Why? What kinds of physical and emotional feelings came up? For purification of the nasal cavities, the Hatha Yoga Pradipika includes the practice of sutra neti amongst the shat karma. This intense, advanced practice is not for everyday use or the treatment of mild ailments, however, and should not be conducted without the recommendation and careful guidance of a guru or medical professional. Jala neti, or water cleansing, is a gentler, more accessible means of cleansing the nasal cavity. Jala Neti Read pages of the Ashtanga Yoga Manual Practice the exercise on page 23. In your journal, respond to the questions presented to you in the exercise; these are asking you to pay close attention to the effects of this purification practice on your physical and emotional self.!19

20 The Subtle Body Read page 14 of the Ashtanga Yoga Manual The subtle body, also known as the astral body, refers to our energetic rather than physical form. While the physical body consists of the material building blocks of bones, skin and blood, the subtle body is purely energetic. Energy travels through the subtle body through a network of channels called nadis. Like veins or nerves, this vast network of 72,000 pathways reaches every part of the subtle body. Because the energy and vitality of life flows through these channels, their well-being is intrinsically tied to the well-being of the physical body. Blockages in these pathways restrict the flow of prana, affecting the practitioner on both the physical and energetic levels. The chakras are the plexuses where the nadis intersect and branch out, forming seven powerful energetic centers. These circles of intense energy have corresponding effects on the physical body, regulating its functions and emotions. Running through the center of this network is the shushumna nadi, the central channel running along the length of the spinal chord, connecting the muladhara chakra at the base of the spine to the sahasrara chakra at the crown of the head. All seven chakras sit along this central channel. While blockages and impurities in the nadis and the chakras can prevent the free flow of prana through the shushumna nadi, hatha yoga practice, like the Ashtanga yoga practice, aims to remove these, allowing prana to circulate freely. With these blockages removed, the shushumna nadi can be activated by pranayama, sending energy from the base of the spine to the base of skull, contacting the medulla the brain s storage center for the collective consciousness of the past. Within the subtle body we find the powerful energy of kundalini-shakti, often referred to as the serpent power. The word kundalini has its roots in the Sanskrit word for coiled, as this energy is frequently described as existing coiled like a snake at the base of the spine. This energy is also thought of as the cosmic energy latent in everyone, and awakening it helps to lead the practitioner towards liberation. When the nadis are purified, the kundalini can be sent through the shushumna nadi to the sahasrara chakra, unleashing a powerful energy that connects us to the Universal Soul.!20

21 The Seven Chakras Read page 14 of the Ashtanga Yoga Manual and study the figure on that page. 1. The Muladhara Chakra is the lowest of the seven energy plexuses, forming the foundation which is the root of its name. On a physical level, this chakra influences the excretory and reproductive organs. On an emotional level, it is associated with our selfpreservation instinct. Blockages and imbalances here can lead towards feelings of insecurity and fear-based decision making. Balance in the muladhara chakra, however gives us as sense of trust, groundedness, and stability. The muladhara chakra is also the seat where the kundalini energy lies coiled in its potential form. It is associated with the earth and represented by a red lotus with four petals. 2. The Svadhistana Chakra is the own-base center, or, less literally, the dwelling place of the self. This second chakra, located in the genital area, is associated with not only sex, but also money and power. Issues around these themes can be the result of imbalances in the svadhistana chakra. On a physical level, its considered the center of procreation and associated with fertility. The svadhistana chakra is represented by an orange lotus with six petals, and is associated with the water element. 3. The Manipura Chakra is located at the navel and, accordingly, is related to digestive function. The development of this city of gems also corresponds to the development of our personalities. A well-developed manipura chakra offers us confidence, self-awareness, and the ability to see goals through to their conclusion. Balance here is key to our sense of self. The manipura chakra is represented by a blue ten-petaled lotus, and is associated with the fire element. 4. The Anahata Chakra is the unstricken, whole, or unbroken chakra, also known as the wheel of the unstuck sound and the lotus of the heart. This chakra is what we refer to when we speak of the heart center. Located at the heart, its state has a direct effect on our ability to cultivate love, compassion and tolerance. Represented by a violet-red lotus with twelve petals, the anahata chakra is associated with the air element. 5. The Vishuddha Chakra, or pure wheel, is located at the base of the neck or throat. This is the center of communication, and the development of this chakra affects the practitioner s ability to share their thoughts and feelings effectively. Positioned between the head and the heart, the vishuddha chakra also serves as an intermediary, balancing feelings and thought. It is represented by a lotus with sixteen gray petals.!21

22 6. The Ajna Chakra, located in the space between the eyes, is frequently referred to as the third eye. When kundalini passes through this chakra, the ego and sense of duality cease to exist. Its element is the mind, a categorization that may seem curious to a Westerner. Nonetheless, such a distinction does not appear intangible for yogis who consider the mind and instrument of consciousness. This chakra is represented as a white lotus with two petals. 7. The Sahasrara Chakra, the thousand-petaled lotus, is the seat of spirituality, selfrealization and enlightenment. Located at the crown of the head, it is considered in itself a point of self-liberation. When the kundalini energy reaches this chakra, the illusion of the individual dissolves. In many traditions, the sahasrara chakra is in fact considered the seat of Shiva, and the connection of the kundalini Shakti with this energetic center is thought to lead to liberation through the divine meeting of the feminine and masculine energies of the universe. The pranayama and asana practices of Ashtanga Vinyasa Yoga stimulate kundalini energy, moving it upwards through the chakras. It removes blockages in the nadis and chakras, enabling them to awaken to their full effect and power and allowing the kundalini to pass through freely. Make flash cards of the chakras. Draw and color the corresponding lotus sign and associations. Practice your understanding of the bandhas and consider how they enhance your visualization of the chakras. Repeat the exercises for the different bandhas and focus on visualizing the shushumna nadis and the energy that moves along them through the seven chakras.!22

23 Guiding Others in Capturing & Directing Prana Develop a script which you can deliver in class on becoming aware of chakras and on practicing ujjayi breathing and the nauli kriya. 1) Read the answers for the questions in the bandhas and nauli kriya exercises. Use them to write sets of instructions and suggestions for you students. To compose your teaching script, take the directions given in the practice exercises in the Ashtanga Yoga Manual as examples. Make your own directions clear and concise. Use your own words, metaphors and similes. Using the exercises provided in the Ashtanga Yoga Manual, write detailed scripts for guiding people through the mula, jalandhara and uddiyana bandha activation exercises. 2) Bring your completed guides to class and trade with a partner. Give each other suggestions on how to make the guides more specific. Revise and trade with a new partner. Revise your guides again and then type or write them neatly. Practice saying these out loud and then record your delivery; edit it according to the insights you gain for listening to yourself. 3) Practice demonstrating ujjayi breathing. One way to start your class effectively is to carry out a short ujjayi exercise with your students. Using the instructions on page 13 of the Ashtanga Yoga Manual as your model, create a three-minute exercise. Example: Standing with your feet firmly grounded, the spine erect, and the chest up, take a deep and long breath. Become aware of the air passing down through the windpipe. Slightly contracting the back of your throat, inhale and exhale through the nose with your mouth closed. Make the hissing sound of ujjayi breathing for your students and have them make it themselves for three minutes. Throughout the class remind them to continue to take ujjayi breaths both through verbal reminders and by making the hissing sound for them periodically. You may want to take a short pause in the middle of the class to repeat the exercise (but for a shorter period of time). Try doing the exercise with the students sitting down.!23

24 4) Practice the nauli kriya every day for ten minutes in front of ta mirror. When you have done this for a week, try to give instructions as you demonstrate. As you develop a guiding script, use the instructions on page 21 of the Ashtanga Yoga Manual as your model. Remember, it may take you a while to develop this practice well enough to be able to demonstrate it, but practicing will help you get there. A Chakra Contemplation by Johannes Van Vogt 1. Muladhara [foundation or root]: mula bandha/perineum for men, entrance to the womb/ cervix for women red grounding and personal security, connection to earth, Yamas 2. Svadhistahana [dwelling place of the self]: uddiyana bandha, genitals, tail bone to lower abdomen orange generative, procreation, emotions, Niyamas 3. Manipura [city of gems]: navel to solar plexus (sternum) yellow power, physical strength, belongingness, Asanas 4. Anahata [unstricken or liberated]: heart, center of chest green agape (unconditional love), compassion, healing, breathing, Pranayama 5. Vishuddha [pure]: Jalandhar bandha, throat blue verbal communication, logical, linear thought, left hemisphere active mode of consciousness, Pratyahara 6. Ajna [unlimited authority]: the third eye, forehead indigo illusion of separateness and duality ceases, intuition and creativity, right hemisphere receptive mode of consciousness, Dharana. 7. Sahasrara [thousand petal white lotus]: the crown of the head violet connection to the cosmos, individual dissolves into universal consciousness, enlightenment, Dhyana and Samadhi INTENTIONALITY: A chakra contemplation, like a mantra, deals with a symbol system. Symbols and ritual (symbols acted out) in Jungian psychology, centrovert, or bring the center of one s consciousness, the id [subconscious or unconscious] instincts which the represent. In these cases the instinct in Jung s unitive function of the id, i.e. the desire for ego surrender and unity, in yoga, with the universal. Thus symbols re-present, or make present again, that which they stand for or what they mean. So intentionality is all important: what do you mean when you chant a mantra, and what are your intentions in!24

25 employing the chakras as a contemplative devise and in receiving or sending energy to others. For, despite what words may say, or actions, rituals and symbols you may e enacting, the energy which is received or sent depends on your intentions. Final Assignments: 1) At the end of the lesson consider how your understanding of yoga has changed. Write your thoughts and observations in your journal using the following questions and topics to help you along: Discuss the mind-body-breath connection. What does ujjayi mean and what practical goals does ujjayi help us achieve? What cleansing ritual helps make ujjayi breathing stronger? What is prana? Apana? What is the most important nadi? Discuss the concept of kundalini. Where is it located? Describe the seven chakras from top to bottom. 2) Construct a short guide or script for the pranayama sequence see page 30 of the Ashtanga Yoga Manual. Bringing life force into your body gives you a sense of filling up with light. Your body becomes subtle in feeling and movement and the mind begins to reflect this force of lightness. All of this transfers into a super expansive state for the mind. Toxins leave the body through our exhalations as inspiration enters through our inhalations.!25

26 Lesson Two Suryanamaskara A and B Hridrogyam mama surya harimanam cha nashaya. (Remove, O Sun, the pallor unhealthy to my heart and mind) Why Begin with Suryanamaskara? The traditional six-day-a-week practice of Ashtanga Yoga beings on Sunday and designates Saturday as a day of rest. Each day of practice begins with rounds of the Suryanamaskara A and B. These are not only the postures we use in Ashtanga Yoga to warm-up the body for asana practice, but are also part of a longstanding ritual for saluting the sun. The prayer, found in the shastras and referenced by Pattabhi Jois in Yoga Mala, is just one example of the long-reaching history of sun worship. Ancient Indian culture associated good health with the Sun God, believing his blessings brought physical and mental well-being. In keeping with this tradition, the Ashtanga method begins each morning by saluting the sun, a practice by which Jois promises we can become joyous, experience happiness and contentment, and avoid succumbing to old age and death. The Surya Namaskara first appear as early as the Vedas. The Rig-Veda, traditionally dated to 8000 B.C., enumerates seventeen vinyasas for the Surya Namaskara B, the same count practiced in today s Ashtanga yoga sequence. Likewise, the later Yajur-Veda sets the Surya Namaskara A at nine vinyasas, a count which has also continued into current practice. Both texts give detailed explanations of movement and breathing, as well as the effects of proper practice. Proper practice, of course, is key. Pattabhi Jois makes it clear that if a person is to secure the fortune of health, he should perform the Surya Namaskara without abandoning the path prescribed in the shastras. As Naskarapriya surya Namaskara is beloved of the sunthese practices must be done not whimsically, but with integrity and intention. Otherwise they are little more than exercise, and not true Surya Namaskara. Read page 32 of the Ashtanga Yoga Manual.!26

27 Practicing and Teaching the Suryanamaskara A and B The sun salutation is the foundation of your practice, it establishes the connection of movement and breath, uniting the body, mind, and spirit Larry Schultz Lesson Objectives: Memorize Sanskrit and English names of the Suryanamaskara A and B Learn the 10 steps of the Suryanamaskara A and the 18 of Suryanamaskara B Become familiar with the drishtis ( looking places or gazing points ) in each position and the corresponding breath commands Practice teaching the Suryanamaskara series to a small group or individual student using a smooth and unbroken rhythm. Read pages of the Ashtanga Yoga Manual. Key Terms: The Breath and the Gaze: Read page 19 of the Ashtanga Yoga Manual. As you move through the asanas of the primary series, you can focus your attention and breath by being mindful of your gaze and where you direct it. In Ashtanga Yoga, we help create this directed gaze through the practice of the nava drishtis, the nine gazing points or looking places. As R. Sharath Jois describes in his Ashtanga Yoga Anusthana: "Dṛṣṭi means gazing point. There are nine dṛṣṭis in the āsana practice. If the dṛṣṭi indicated for the āsana is too difficult, one may always revert to nāsāgra dṛṣṭi. With time and practice, the proper dṛṣṭi for each posture will be possible. Dṛṣṭi improves concentration and brings about a realization of oneness during the practice. With the gaze focused in one place during our practice, we can be more present in the postures. This focus and awareness can carry over into our daily life." Clearly, then, these nine gazing points are a central part of the practice, key to the ongoing practice of stilling the fluctuations of the mind. In fact, along with breath and asana, they form the trishtana, the threefold focuses considered central to the physical practice of Ashtanga Yoga.!27