Conference Notes with R. Sharath Jois – November 29, 2014

Conference Notes
by: Sara Moncivais

Hatha Yoga Pradapika says “The water- the sweat that you get- through effort- don’t waste that sweat,” you try to rub it into your body so that the good minerals from the sweat will open the pores for more sweat and toxins to come out. It all will come outside.

Only when you put effort in will the sweat that comes inside—

Nowadays, you know, there is lots of yoga. Hot yoga, this yoga, that yoga—as soon as you step inside the room you start sweating. We are not talking about sweat like that, that is just artificial sweat because of the humidty the room has. So everyone who goes there says, “Oh! I sweat so much!” There are so many things that are not good in that kind of room. Why we always say don’t close those windows, don’t close too many windows? The air should come inside. Especially when so many people are practicing, you need some fresh air inside. If we don’t open the bad air won’t cycle out. It will keep cycling here. So your exhalations are someone else’s inhalations. So you are exchanging breath. You exhale and she inhale.

Air should come, especially when so many people are practicing. A little bit opening should be there so that the fresh air is coming inside. A mantra says, “Many different states of yoga they teach you asana, make you stay in asana for long time—trikonasana you will be stuck like this—you are not moving anywhere. When we were children we used to play statue game—have you played this? Someone would get in one posture, oh, statue, he has to stay there. So this vinyasa we do generates so much heat inside, heat means the energy, which is in the form of internal heat we say. So that once we generate that, all the toxins will come out through the sweat and through exhalation. Many times many people don’t like to put mat, they like to do on the floor. The floor also you shouldn’t do. Asana means a platform also, a place where you sit is also called asana, so once you sit or when you’re doing asana you shouldn’t do it on the floor. There should be some carpet or some mat because whatever energy you generate will drain. The earth will take all those energy.

In Brahamin ritual you will see that no one does any prayer on the floor directly, be sure to put something in between. So that the energy will stay within you. Exactly like that, when you do it outside in the open air. I’ve seen many workshops, they do open air. That as well you shouldn’t do. Why? Again, there is wind outside. The wind will take all your energy. Whatever energy you have generated the wind will take all your energy. So it is very important where you do, what you do and how you do it.

So this is all, oh and yogis frequently traveling. Now there are frequently traveling yogis—travelingyogis.com—but yogis they have to stay in one place, they shouldn’t move too much. A certain place where you practice, that place will generate good energy by doing it every day. Not only will you generate good energy within you, you will also generate good energy in that place around you. One place always doing, oh I’m bored with this place!—you can’t change. This is all, oh, don’t start fighting from next week! “Oh, this is my place!” Don’t push out of the way.

For everything there is a karma, we say, karma means systematically you have to do. Once we generate those energy and once all this sweat is coming through that energy and working out- just doing primary series is lots of hard work—you’re all doing hard work. So that through that hard work sweat comes. Don’t waste that sweat, try to rub it back to your skin. It’s not massage, just rubbing, that’s all. The body becomes strong. Strong means you can go and lift Chamundi Hill. It becomes sturdy and stable and the organs will become healthier. And body becomes very light. If you see for many years of practice you lose weight. Your body will become lighter—when you practice for many years. When you are starting your body feels so heavy because your body is not flexible, your muscles are not flexible. Everything feels so tight. Some body builders you see, they can’t even move. Because there is no flexibility, yoga brings—the asana expecially—bring this flexibility. Why you need this flexibility?

Student: To take the hardships of life.
Sharath: You get flexibility there will also be lots of hard.

Why you need flexibility, stability? Why? So, the more flexibile you are, that doesn’t mean you are big yogi, that is another thing. Why do we do so many asanas to bring stability? So we can sit still in one place. If you ask a body builder and ask him to put padmasana, first of all he can’t put padmasana but he can’t sit still! He can’t sit with crossed legs, he’ll want to remove it.

And to bring calmness within us. To bring a calmer mind, a calmer body. How to relax our body, relax our mind. So that is why we have to do asanas more. That is the reason for doing asana, it is not for showing off, “Oh, I can do this asana.” The more asana you do, the mare familiar you get with the asana. Especially when you get new asana, you get more familiar everyday. Each time you do you get more familiar with that and you get more comfortable with the asana. So that is what first effortlessly we do, when you do asana first easily then there is no effort. If there is no effort in an asana your mind also will become very calm. Is it not true? So once you are sitting in padmasana and nothing is hurting you in padmasana, then automatically your mind becomes very calm. Everything within becomes very calm. You get absorbed within you. Have you felt that in your asana. Sometimes when you go deeper, deeper means when you go deep within your asana you totally get absorbed within that asana. Everything becomes still there. You go and watch a movie you get so involved in the movie, you feel you are in the movie. Nowadays there are good theatres now, IMAX, you go IMAX they make you fall from the sky. You start moving—you get so involved with that movie you feel that you are in that movie and forget everything else. You forget what you are, who you are, where you came from. You are watching only for three hours. Is it not true? You go to a movie you get so involved. So this asana is, and you need to have like love towards that also. You totally get absorbed in that asana, then all the nonsense around you will stop.

I realized this in 1997. Until then I didn’t realize this. I had to do a demo in Australia. With hundreds of people watching. Then I realized the power of asana. Totally when you involve yourself in the asana, it doesn’t matter. 100 people are watching or 100,000 people are watching you, it doesn’t matter. Dhyana is happening inside there. So for that, it is very important that you do it everyday. Generate that energy within you. Generate that focus within you, generate that concentration within you so these kind of realizations can happen through that.

If you have any questions.

Q: What about practicing asana in sacred spaces, like temples? Is that OK? No.
S:
Where is your energy? It’s good to take videos. When you take video, if you take here (gestures to shala) you can’t impress many people. Do Natarajasana over here (points to moldy corner).

Temple is here, within you. Try to realize this temple which is within you. That is what yoga means. To realize this temple within you. The inner atma, what we say, this is not different from the Supreme soul. Everything is one. You think, you go to the temple, you think, “I’m very spiritual, I go to the temple,” but in your mind there is lots of delusions going on, “how can I cheat this guy, beat this guy—this guy is going further—how can I beat him?” So many thoughts, which there is no point in going to the temple if you really don’t want, if something is not calling you to go into the church. I’ve seen so many children going and crying going to the temple. Crying because they have been forced to go to the temple. That’s the good thing in yoga in India—Indians can get yoga very well—why? Because, from the childhood in our house especially they never took to temple because temple was in my house. The priest was in my house. My grandfather generated that, he always used to do japa in my home. Never used to go there. The temple was within him. First we have to correct here, then there will be a meaning to go to the temple. If you don’t correct here and then go to the temple whatever you do, it’s nonsense. Just in front of the idol you say, some difficulty comes in your life and then you will run to the temple. “Oh God, save me from this difficulty and I’ll put food for one hundred people,” once everything is alright they will forget. I mean, not you, I’m talking generally. It’s human nature like that. Only when we have difficulty we go to the temple, to the god, and ask him to help.

She asked one question and I… create your own temple. Actually in temple you are not supposed to show your leg to the god. In Indian temple when you are doing so many asanas you are not supposed to show your feet to the god. You’re not supposed to show your back to the god.

Q: What do you suggest to people who have a teacher that travels a lot? Or that they have to travel to their teacher and teacher might not be there?

S: Then he is not a good teacher. Teacher should have dedication, stay in one place, TEACH, then he becomes a good teacher. If I keep traveling everywhere all the time, where is your pilgimage? Nowhere. You have to come somewhere. I’m sleeping only four hours to teach you all yoga. To teach you the system which has come from thousands of years, so if your teacher always traveling then he is not a good teacher, he can’t generate a good environment, he can’t build up—establish something. This the meaning of temple also, this can be a temple. The yoga temple, they say. Because everyday we all come here, we generate good energy here. I think you all come with good heart, with good energy, with good intention. This is the temple. If I keep traveling I can’t build temples many places. I travel to bring them here. For six months you come here. Authorization is given here, they have to put the effort to come and learn here. Come to the source, learn, realize, experience.

Q: Will you be teaching here next season? We are worried.

S: That I don’t know. You can’t predict yogis. Sometimes self Sadhana is also very important. You know what I mean? Self-study is also very important. When there is always giving there is no time to…I’m a student, also a yoga student. I’m a little senior than you—much more senior than you—but still I am a student. What student has to do? Student always has to study, learn. Try to get more knowledge. Himalaya I am teaching next year. One week. I can’t go to Himalayas because I have two children. Two children and a wife. Family dharma.

According to Indian philosophy there are four to five different stages in your life. Until teenager brahmacharya, means celibacy, then you get married and become grihastha, that’s the family man/woman who raise a family, then comes, after settling your children into life—that means they earn their own money and have their own family—then you go to vanaprastha, that is when vhairaghya, means non-attachment, when you slowly detach everything you give everything to your children. Then in the last stage, sanyasa, you leave everything, you put attention towards the divine more and try to slowly get totally detached from everything. This is the four stages, some say five stages, your childhood is one stage. Each stage should be accepted, “OH I don’t want to get old! I want to be young!!” You practice yoga, you will be younger than others, but one day the cycle has to go. The cycle nobody can stop. Some people are scared, “Oh I get old I die,” you have to. Nobody knows where we go when we die. These are the North and South pole you can say, the North pole you take birth and South pole you die, in between this—the journey between—what you do that matters. What work you do. That will stay forever. If you become so violent and do everything, people will be scolding you every generation. Oh there was one guy who killed so many people, these crazy people, everyone will start scolding, but if there is one Ghandi. Ghandi brought peace to the world. He didn’t bring freedom to the country he brought peace to the world. Through ahimsa, you can do miracles. He got independence not through fighting, through peace he brought freedom. He will be remembered, for I don’t know how many generations, for good things he will be remembered. I think there is no big yogi in modern yoga, he’s the biggest yogi we’ve ever seen, ghandi. I know you’re all doing asanas everyday, but what is the purpose of doing that, that is very important. The transformation should happen within you, it should change you, put more knowledge in you to understand this life. Then the purpose will be served, asana. Otherwise it will be same. It’s like going to work. Have you seen in New York, everyday they are walking to the office. Next day same guy is walking and he goes, (imitates being at computer) his life is not beyond that. There is no life beyond that, never goes to nature or to forest or experience anything else. Only thing is money- it is important, but you shouldn’t get attached to that.

I had one friend like this—but he’s a nice guy—very rich, business, business. I took him to the forest, to Africa, there was lion next to him, he was so afraid. Three of them, there was lion next to me and he was advising me, “Come this side! It will come and catch you!!” I said, “No, nothing will happen,” it was just laying here in the safari. It was very calm, he was looking at me, very calm.

Once we went to Africa with Gurujji and it was same thing, there were five lions sleeping here. He was very calm. Shraddha was young, “Oh great-grandfather, come this side, lion will catch you!” He say, “Oh nothing will happen.”

If you are peacefully sitting everything becomes peaceful. If you become violent than everything becomes violent. Why do people become violent? Because you are violent. Otherwise everything will be calm. If everyone stays calm, there will be no conflicts at all. Everything will be going smoothly. This calmness has to come in everyone. Getting attached to too many things can also be difficult.

The state of equal—to maintain that is called yoga also. All this equally accepting is called yoga. Sukha Dukha, two extremes of life. One is happiness one is sorrow. One is the good things of life. You don’t want the bad things but want the good things, is impossible. You should accept both the things equally. Every New Years, what we do, we bring neem leaf and bring jaggery and we mix both and we give to everyone. So that in this year, at least, whatever comes we should accept it equally. Neem is so bitter, jaggery so sweet. Life is always. I advise my student, yoga is like four wheel drive. Land Rover. It has terrain management. I like cars so much! There are three, four, five different modes. There is one to go down the hill, it manages and adjusts everything so that it doesn’t slip. For off roading there is one, for smooth road there is one. Yoga is also like that. It doesn’t have dial to move, but automatically it will move. Terrain management is within you!

Has anyone gone to Africa. Africa is poorest, I think, country. In remote places people don’t have clothes to wear, but they have so much joy within them! Went to some small place and they have small, small huts, but they have so much joy within them! They don’t have anything, but they have joy.

Whenever you feel stressed out, sing a Bollywood song. That’s what I do at home. When my wife and I fight I just sing songs. Bollywood song. (I kid you not, he starts to sing. I kid you not again, people cry).

Such a good meaning in there. There is always, we feel our life is finished, but there is always things new. New things to know, new things to realize, new things to know. All the time there is something that beats within you, heartbeats that will bring more life to yourself. You think you are dead, but you are still alive. So many things to know. I can’t say I know everything.

Led Full Primary: Igniting Your Practice

by: Jessica Lynne Trese

Ekam Inhale…

Two words, two languages, one breath, one practice.

Hearing those two words inspire a moment of spontaneous meditation for me. For a moment, I can feel the mat beneath my feet, I can feel Sharath’s presence on the stage nearby. The grace of surrender floods my system and ease fills my heart.

Surrendering to the pulse of Ashtanga Yoga, surrendering to the pace of the vinyasa count allows me to dive into the waters of the moving meditation. Stilling the mind and calming the body. The next 90 minutes are a concentrated experience of Breath, Bandhas and Dṛṣṭi.

Then rest, peace and tranquility pervade the physical, energetic and mental bodies. Stillness abounds.

The Ashtanga Full Primary.

#takepractice



* About Jessica

* Ashtanga Eco Retreat – September 1-7, 2016

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Conference Notes with R. Sharath Jois – November 2014

Sharath Conference #3
Notes by: Sara Moncivais

Last conference we spoke about three things, asana, breathing, and concentration (drishti). These three things are very important in our practice. Why not bandhas? Uddhiyana, mula, jalandhara bandha. These three, jalandhara means locking the chin, mula is the anus, and uddiyana bandha is below the navel. That is where we lock or contract.

This mula bandha is described in Hatha yoga Pradapika and many texts. These three bhandas, especially mula bandha, is very important. Mula is the source, the base. One verse says, always mula bandha. All the time, when walking, sitting, running, when you shouldn’t do…you know that. Many people come, their first day, oh I want to know all the bhandas! Mula bandha—they don’t even know what it is. People telling, I know some senior student, they giving lecture and they don’t even know what mula bandha is, “Oh, yeah, anus contraction, yeah,” how to do that? How long it will take? What is that?

There’s so many things. The philosophy behind mula bandha no one knows. What is the philosophy behind mula bandha is, that that is the source to control the mind. There’s lots of verses which says, “If you master in mula bandha, even an old person will become young.”

This is another verse that says, “What is the source for this whole existence?” Without the air, nobody can live, fire, earth, ether, space. This fire is very important, without this nobody can survive. What is the source for this fire? I know many of you don’t want to believe in God, because it’s scary, to believe in God. Yeah, I’ve heard it so many times, “Ah, God, I don’t want, no…” So what is the source for this fire? It is the God, the Supreme Energy. This is the Supreme Soul, the Supreme Soul is the source for this fire.

How do you think this is created? There should be someone who created all these things. Created water, created air. Bringing life. This would be some energy, which is there. Energy, we can just feel it, just like yoga. Yoga you do asanas, but real yoga happens within you. Which you feel inside. So, like that is the source for the energy, the fire. What is the source? He’s just giving an example, like how I give all the time, masala dosa. So what is the source for this? To control the mind. Mula bandha is the source.

He says, “Mula bandha, he who masters it becomes the greatest yogi, the king of all the yogis.” Raja yogi means, the king of all the yogis. Many commentaries have been written on mula bandha, it doesn’t come, “Oh, I pay shala fees for one month in Mysore and I practice everyday seriously, but I didn’t find mula bandha,” It’s not possible, like that to get. It’s practice. It takes one year, two years, three years, so then you keep on practicing. Like on English man said, “Practice makes man perfect,” my wife the other day she said, “Man has to work to become perfect, but women are already perfect.”

Let’s say everyone perfect! So, how perfection comes? Only through practice. Nowadays it is all fast, fast food, you get everything fast. Everything is take away, no process to cook, or to do anything. Processing the new generation, they don’t like. Masala dosa to go. The process to make masala dosa is two days process, it’s not one day. They have to grind it, leave it the whole night, it gets fermented, long process. So yoga is also a process which should happen. Mula bandha, asanas also. To master an asana it takes time. You have to give the time, if you don’t give the time you won’t know what yoga is. So everything is mula bandha also, it takes one, two, or three years. It might take longer. Day by day when you practice you become more familiar with your asana practice. Then my grandfather always used to teach—if you go to other yoga straightaway the first day they will teach you ten, fifteen asanas straightaway. That asana, this asana, there’s no method.

Here in this state of yoga we always progress slowly, slowly, step by step. Once we master one asana then we move on to next asana. When we practice two to five years then we can realize what we are doing, until then it is just practice, more physical.

How to realize beyond your physical practice? Once we get more clarity within us, the yamas, niyamas, asana. This one subject itself, it takes forever, to learn the purpose of doing it. So many people, they get very confused. Many people who don’t have proper knowledge of yoga, you can stragihtaway know the difference—people who don’t have in-depth knowledge or experience, meaning once you do asanas for many years with devotion—it just becomes physical. Many people they don’t want to do. Asana becomes ego. Ego because you have ego, already, here what we are doing—yoga—to get rid of this thing. These people who don’t have proper understanding of yoga, you can straight away make out they don’t have experience in the system, in yoga. Straightaway—philosophy anyone can talk with a book, “Oh yeah, this is yoga,” but the in-depth experience is only through practical experience and thoughts which come in your practice, and finding answers within you and through the help of your guru. Then you get better clarity within you. Then better understanding will come. Anyone can quote sutras. Lots of translations in English—they say, “Yeah, I know,” anyone can quote sutras. My son, Sambav, can do that.

What is behind Citta Vritti Nirodah—how to do that? Have you realized that or not? You realize that, you gain Saddanah, in-depth knowledge to realize that. You do Saddanah, then only you get better understanding. Exactly for anything in yoga, as I told you, you can purchase certificate, but that won’t make you a yogi. It’s good to put on your wall and they advertise everywhere, “Yogi! Yogi John,”

Long time back I met one student, a wife of one of my friends, she said, “Oh! I am practicing yoga for four years now,” and she is asking me,” What is this? What is that?” I said, “Your teacher didn’t teach you? “ She said no, “I don’t do ashtanga yoga I do hatha yoga.” Me, “Oh OK, what is hatha yoga mean? Can you explain me?”

“Oh, don’t ask me all those things!” So in five years practicing with someone they don’t even know what hatha yoga means and she is asking all the questions to me. Unfortunately these things are happening, some people learn some asanas, they have bendy body, and they say, “I’m a yoga guru.” You see it in the paper. There’s no respect for the yoga guru, they don’t have any respect.

A guru removes all the darkness within us, all the obstacles within us, and takes us towards the brightness. Towards the jnana—the real brightness which we should have. The spiritual knowledge, removes all the ignorance in us, and takes us towards the brightness. To become a guru, this guru should have this experience for many years. This is called guru-shisha parampara. This is the lineage coming from a parampara. This is what happens when there is no parampara. (Gurus and yogi John’s everywhere, etc.) Paramprara means a teacher, a guru or master, a master, which is totally different from a teacher because their experience is in-depth on some subject. Mastering this technique, a student, devoted, the student also has some responsibilities. “Oh, I was in Mysore, I just wanted to do some yoga so I went to KPJ, I was going to Kerala, just passing Mysore, Kerala to do Pancha Karma,” He will be passing through and will never understand what yoga is.

Someone asked, “How do you recognize your guru?” A wise man asks. How to find the guru, he asks a very big master. The master says, “when you hate your guru when you see him the first time.” Then something in your mind says, “I can learn something from him,” but then something in your mind again resists. Finally, he becomes your guru.

Q&A

Q: What’s the process for developing this mula bandha?

A: There are many asanas. Now you are struggling with uth pluttihi, this is a very big tool. It’s a good tool to improve your mula bandha. Navasana, even jumping through and jumping back, one day I will show you how some people they go to handstand—this is not uth pluttihi—it doesn’t need any strength. As soon as you are mastering it is like flying, you can just jump through. It’s easy. The whole balance of your body will change once there is mula bandha, uth pluttihi is very important—it just means lift up, that’s all. Elevating your body, that’s uth plutthihi, so this one when you practice navasana try to pick up with your whole body off the floor. The feet don’t touch the floor. Once mula bandha comes uddiyana bandha will come. jalandhara bandha is mostly in pranaymana. It stops all the external air, these three bhandas will come. Right now, this things is to do, if you do mula bandha correctly you will find the other two. The source has to be strong. The foundation is not strong, then whatever comes through that will not be strong.

Q: I know of the Sutras, but I don’t know who Patanjali actually is?

A: Patanjali, there will be lots of people suffering with lots of diseases, so if Patanjali takes birth in his form with thousands of heads, people will get scared. That is why he takes form as both a human and serpent. To bring health to the people, the suffering people with diseases (physical or mental), the people are lost with delusion and confusion, lots of ignorance. He comes to preach yoga. Three things he brought is yoga for clarity, for concentration, to bring steadiness to the mind. He brought grammar, without grammar you won’t have better speech and understanding. He brought grammar. To cure diseases, he brought Ayurveda. There are two kinds of yogas— some diseases can be cured by asana practice. Some need Ayurveda.

Without grammar you won’t have better speech, without yoga you can’t have peace of mind, without Ayurveda you won’t have health—there are no side effects in Ayruveda it is all natural. Patanjali brought these three things. In the yoga sutras, yoga was before these sutras also, yoga was always there. The whole universe, the whole existence started and yoga started then. It came before Patanjali. All of this you see, the reminders start coming. Krishna he comes in the Bhagavad Gita and he teaches about yoga, Patanjali comes and he teaches about yoga. In the Bhagavad Gita it says, “Yoga is a very old knowledge and practice, which has come from a lineage, from parampara.” It has come from one generation, guru, to another, student.

There is no time when yoga started. It’s timeless. Why is it timeless? Because yoga can’t be seen, it can only be experienced. You can see me, as soon as I took birth. Yoga is all the experience, which happens within you, if you do in the proper direction with the proper ingredients. If you want to plant a rose plant you have to nourish the earth, the soil, you have to give many things.

If you nourish that soil, then automatically a flower will blossom. If you don’t, the plant will die. Is it not true? You don’t water it or nourish it and it will die. Like that, our body is here and our mind is there. What is the nourishment we have to give for the yoga to happen? Yoga is the flower that blossoms within you. What to do for yoga to blossom? We have to follow yama, niyamas, asana, pranayama. Yamas and Niyamas are very important in our practice, these are the nourishment. Then the yoga will happen. The first four limbs are external exercises. Now I’m doing Dhyana. You can’t say that. Some people want more attention, “Oh yeah, I went to this lady she was doing dhyana!” If you are in the state of dhyana nobody will realize, it happens within you! You can’t advertise, it happens within you! When you are in this state you get absorbed in the deepest meditation, all of your sense organs come together and you go to that deepest state of yoga. Meditation can be focused, drishti can be meditation, that’s all. Dhyana is where you withdraw all your sense organs and everything becomes one. Everything becomes one and you don’t know where you are, then everything becomes clear.

There’s no you and then that thing, everything becomes one. That is again, yoga. Yoga can be described as many things. Self-realization is the perfect word for yoga. Transformation happens when self-realization happens. Transformation happens when you follow yama and niyamas. It becomes clearer, day-by-day and year-by-year as you practice. If the transformation does not happen you are doing something wrong, you are making some mistakes.

Q: Why do injuries happen?

A: There’s lots of reasons. Overdoing it is easy to injure yourself, you do it here and you go home and do it again. You’re doing asana practice you just have to concentrate on asana practice. You can’t go and do bicycling for two hours and then come and do asanas. These are opposite things. When you’re doing asana you don’t need to do anything else. Your body is getting stiffer cycling. Here you are coming and getting flexible. When your body is getting stiff and flexible, stiff and flexible, then you are easy to hurt yourself. Everything in asana practice is opening.

I played lots of cricket when I was young, so when I came back to yoga I could feel that there was so much difference between cricket and yoga. I didn’t play after that. I had to go through so many pains in the practice. When you are getting flexible also you get pain in the body, so many changes. If you go to bad teacher, it is possible to get injured.

You have to allow your body to change. You see someone else doing a pose and oh you want to do!! Then you do and don’t give time for your body to change, then you hurt yourself. You should understand how to use the asanas. You can’t do all the asanas and you have to give time. The more time you give, the more you can perfect. You want perfection or you want to learn 100 asanas without any perfection? I would rather do ten asanas or twenty with perfection.

There’s lots of changes to happen in your body. This process should happen. Sometimes you get pain and it quickly goes away, sometimes you get pain and it doesn’t go away for years.

Once in 93/94, guruji taught me a deep back bending and I wanted to go deeper and deeper. It was eka pada raja kapotasana, you bring the leg behind you and catch the ankle with both hands, I was already deep—my heel was here (he points to his nose)—and I thought, “Oh, I can go deeper,” so I pulled and heard a tear here. I couldn’t lift my hand. The morning it happened, I came home, I could take deep breath, in the evening an institution came and wanted us to give demo. My grandfather said, “Yeah, tomorrow we will give, no problem,” I said, “Who is doing the demo? I’m injured, I can’t lift my hand or breath.” There was no one to do the demo, I had to do the demo. I don’t know how I did, but I did kapotasana. After that for one month I couldn’t move my body—even Surya Namaskara was hard! Sometimes we don’t put enough attention in asana practice. The attention should only be in asana practice, when your mind gets distracted, you’re physically here but your mind is somewhere else, many times you get injured like this.

The whole attention should be on your practice. It’s a kind of meditation also, which you learn and it automatically becomes a meditative practice. All of your attention is towards, “Oh what’s he doing? Oh she’s doing kapotasna,” then you go have coffee and discuss all the asanas. Concentrate on your practice. Put everything into your practice. Do that for one week, two weeks, two months and your practice becomes a meditative practice. You do that and your practice will change, you can feel this is not just physical exercise, but a spiritual practice. So many changes will happen within you when this happens.

I’ve done so many demonstrations. 5,000 or 6,000 people I have seen at demonstrations. As soon as I go to my postures I don’t know what happens around me. I’m not worried about how I can perform the asanas. It took many years of practice like that. Getting up at 1 o’clock everyday and practicing 2 or 3 hours I have developed that. As soon as I come to yoga practice my attention comes to my practice. This is what you have to develop within you. Once you develop that you can go to another level of yoga. You can straightaway experience something different.

Q: 99% of practice is not just for the practice, the yamas and niyamas also.

A: Guruji taught 99% practice but people didn’t understand what he was telling. Guruji’s English was very limited, but he learned so much over the years. Later on he became more fluent, but 99% practice many people think, “I have to do asanas here, I have to go home and do asanas, I have to do asanas there.” 99% practice, they didn’t have proper understanding what it was. The real experience only comes when we practice and we realize what it is.

Standing up from back-bending – how I overcame my fears

When practicing Ashtanga Yoga in the Mysore room, students begin a deep and intense series of back-bending toward the end of Primary Series. It begins by doing your back-bends on the floor (urdhva dhanurasana) and then standing-up from this position. Next you learn how to move backward from a standing position to land in urdhva dhanurasana, and then come back up to a standing position again. And then repeat. And then repeat.

This was a HUGE challenge for me. For a while, I thought I would never be able to do it.

The Ashtanga Yoga practice is an intense practice of Self-Discovery and HEALING and the journey is unique for each person. This practice is not only physically demanding, it’s emotionally demanding as well. The practice leads students inward, toward their TRUE SELF, allowing them to live happier, more honest and peaceful lives. On this journey, students will no doubt encounter painful, challenging and even frightening moments. It is in these moments when we really learn the most about our self. It is through these painful, challenging and frightening moments when the real yoga happens and we can start to break down the conditioned patterns that we need to let go.

It is in these moments that we are able to grow as humans, for if we truly want to heal and move past the pain in our life, we have to stop locking it tightly inside our hearts, we have to let it rise to the surface. We have to stop denying its presence. Only then can these destructive patterns finally be released.

When I first began dropping-back a few years ago, I was fearless. I fell on my head, I jammed my fingers, I fell on my butt, I fell forward onto my knees – and, I still kept doing it, everyday. To me, it was fun; it was an adventure – ‘what’s going to happen this time’?!?! And eventually, I was able to control my decent and land in urdhva dhanurasana consistently, and sometimes even gracefully.

But, when it came to standing up from the back-bends I just couldn’t do it. I was terrified. And worst of all, I had no idea why I was so scared of this part of the back-bending sequence. I understood the mechanics of what I wanted to do; I just couldn’t find the path within me to articulate the movement. There was something blocking me, something beyond physicality. Something within me was holding me back.

Then, one night I dreamt of my practice. In my dream, I was practicing in Mysore, India with Guruji and Sharath in the room. When it came time for my back-drops, Guruji looked in my eyes and simply said ‘No fear, you stand up.’ My dream was so vivid, so real I can still clearly remember his voice, the look in his eyes when he said this to me. So, in my dream I took a big breath in, dropped back to my hands and then… I did it. I stood up from my back-bend!!!! Somehow, in my dream I found the way to send my pelvis forward, and engage my legs so I could stand on my own from back-bending. It was amazing!!!

I awoke with a wonderful feeling in my heart, I felt Guruji had come to me in my dream to help me. I had his guidance to show me I really could do it. And it was simple, ‘no fear, you stand up’. I was excited to practice that day, I was excited to see how my body responded to this new sub-conscious experience. At the same time, I wondered why I was so afraid of standing up for myself.

I was afraid to stand up for myself.

That was it, once again the practice shed light on a part of my life, a part of my heart, I had been avoiding up until now. I’ve always been nervous about standing up for myself and my feelings. I have always been unsure about sharing what’s in my heart. I’m afraid I won’t be able to convey my message clearly. I worry about what others will think of me. I afraid people will judge me for speaking up for myself. I worry people will see me as selfish or egotistical. I afraid of being told what I’m feeling is wrong.

It was then that I realized I was smothering this part of heart, the part that needed to speak-up, the part that needed to be heard. All because I was afraid of what other people would think. This pattern has been with me since childhood, I was taught that my feelings were wrong, I was taught not to trust myself, not to trust my heart.

But, the practice has allowed me to clear away the chaos of the mind (at least a little bit) so I am starting to find the confidence to share my heart in a way others can understand. The practice has allowed me to look inside my heart, inside my Self, to start to see who I really am – instead of seeing who I thought everyone else wanted me to be.

Finally, I’m starting to learn that it’s absolutely perfect to just be me.

I’m beginning to find the openness, the freedom that comes with letting myself be vulnerable and completely my SELF. And it is AMAZING!!!!!! And, I can also stand up from back-bends now, but it’s not about the poses, it’s about the experience, the JOURNEY inside that really matters.



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Keeping Guruji with you when you practice

Last summer, in one of Sharath’s conferences, he was talking to us about the importance of practicing with one teacher, when a student asked ‘What if jobs, family and finances won’t allow us to make it to Mysore to practice with you every year?’ The essence of Sharath’s answer was this: When you can’t practice with your teacher, place a picture of Guruji wherever you are practicing and he will be there. Sharath’s answers may seem simple, but they are truly powerful.

I often practice by myself, with no teacher. This leaves me on my own to complete my practice, to find the motivation to do each vinyasa, to find the stillness to practice breathing and presence in each moment. And honestly, it’s really hard sometimes. Sometimes I don’t want to practice, sometimes I feel doubt, and yes, sometimes I feel pain. Then I hear Sharath’s words: ‘place a picture of Guruji where ever you practice and he will be there’ and I practice anyway, with Guruji’s eyes smiling at me from his photo.

On my first trip to Mysore I met Guruji. He touched my heart, changed my practice and changed my life with only a few words. I’m so grateful for the moments I had with Guruji. And the teachings I’ve received from Sharath are priceless, I hear his voice when I practice, I remember his encouragement, I see his smile.

In the grand scheme of things, our daily asana practices are the steps along the journey of Self-discovery that is Yoga. Asthanga Yoga is a journey inward, a journey to reveal your true Self. Along this journey, we will feel pain, we will experience doubt, frustration, and we might even cry. We will also find stillness, release anger, grow and evolve in ways we never dreamed possible. But we will only reap the benefits of this practice if we actually do it, if we actually practice.

And then, in the midst of those feelings of doubt and frustration, when we’re able to roll out our mat and practice anyway; the benefits of the practice are able to fill our heart, to fill our life!

And so, I practice. Even on the days I have doubt. And especially on the days when I just don’t want to. I roll out my mat, and light a candle beside Guruji’s picture and I practice. I see Guruji’s smile, I remember his words and I see the joy in his eyes and along with Sharath’s teachings woven into the fabric of my practice, I am able to continue a daily practice. I’m able to continue along this path of Self-discovery.



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The Heart of Ashtanga Yoga: The Tristhana Method

Ashtanga Yoga: A Moving Meditation

by: Jessica Lynne Trese
Rolling out your yoga mat is not always easy. Life is filled with thousands of distractions and responsibilities. As if that wasn’t enough, the mind has this amazing ability to create even more ridiculous distractions on top of all the real world worries of life. Given this, the idea of ‘quieting the mind’ can sometimes seem impossible! Despite all the distractions that manifest in life, the Asthanga Yoga method provides an opportunity for practitioners to practice releasing these distractions and focusing the mind on one single point. Thus, leading students on a path of Self-discovery.

The practice of Ashtanga Yoga combines three elements; three focal points known as the Tristhana Method. This three-pronged method allows the mind to be focused in the present moment and creates internal space for the body to be grounded. In the Ashtanga Yoga Method, the breath, the gaze and the postures are intricately woven together throughout the entire practice, leading students on this path of self-discovery by turning the senses inward.

Ujjayi Pranayama (breath), Asanas (postures and bandhas) and Dristi (gazing point) actively draw the senses inward allowing practitioners to move through the Asthanga series with complete awareness and presence, transforming the physical asana practice into a moving meditation.

The Tristhana method sets Asthanga Yoga apart from other systems of yoga. This focused energy is the gateway to the spiritual side of yoga. It is the doorway to Self-discovery!! By calming the mind through the Tristhana method, we are able to truly explore the layers of the Self without the delusions and distractions of the mind.

When you roll your mat out today, release your self-expectations, release you self-judgements. Dive in to the essence of the Tristhana method; continually drawing your mind and your senses back to the breath, the gaze and the postures. Continually drawing your mind back to the Tristhana method and the present moment. Continually reconnecting to your Self.


Contact Jessica to Book Today
Contact Jessica to Book Today

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What’s so great about Mysore?!?!?!

Mysore is AWESOME, here are a few reasons why!!

This method of practicing yoga is unique, amazing, powerful, empowering, healing, transformative, personalized, safe and ABSOLUTELY INCREDIBLE!!!

Yes, Mysore classes can seem intimidating, elusive, even just down right confusing! Students who walk into the practice room for the first time might feel overwhelmed seeing all the students breathing and moving, deep in their own meditative practice, AND some of them are doing some really CRAZY asanas (postures)!

But, the truth is, Mysore Style is simple, pure and AMAZING!!!! Here are just a few of my favorite reasons:

You get to go at your own pace – this is HUGE!!!! You don’t have to keep pace with the teacher or the class; you can go at your own pace, whatever that feels like on that day!! Are you feeling super tired and run down, looking for a more therapeutic practice – you got it!! Are you feeling super jazzed and ready to tear your mat up – GO for it!!!

You don’t have to be on time – wait, what? Yes, that’s right, you arrive when you can and leave when you’re done!! The Mysore room will be open with a teacher for a block of time (generally 2-3 hours) and you come when you can to do your yoga practice, and leave when you’re done!!! How great is that?!?!?!

Your teacher teaches just to you, giving you a personalized approach to the Ashtanga Yoga method – This is a self-paced class, with one teacher in the room. This structure allows the teacher to be able to teach each student one-on-one! It’s like a private lesson, with the collective energy of a group class!!!

Ashtanga is a comprehensive practice – asana, pranayama, meditation even a little bit of chanting, all in one class!

Ashtanga is a practice of efficiency – combining all of these yogic practices into a 90ish minute practice allowing you to still have a family and a life while still living the yogic lifestyle.

Ashtanga is truly a class for ALL levels – since you receive individualized instruction from your teacher, this class honestly is appropriate for ALL levels!!! Whether you’re brand new to yoga or if you can throw your leg behind your head with ease, you’ll find a class that’s exactly what your body needs that day! Come and you’ll learn pose by pose, as your body opens and you will learn new, fun and challenging asanas as your body is ready!!!!

Ashtanga is a traditional practice – The Ashtanga Yoga Method has been around for a LONG time. Many teachers and students have practiced this method over the years, proving the healing benefits of the practice.

Try it today, you’ll learn a practice you can take with you anywhere, a practice for life!!


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The Seven Words That Changed My Practice…

It was 2008, I was traveling in India for the first time and immersing myself in Ashtanga Yoga. I’ll be honest, when I first traveled to Mysore, I was not a dedicated Ashtanga practitioner. I LOVED Ashtanga Yoga, I just didn’t practice it 6 days a week. Yet, I was ready to dive in and see what it would be like to commit to the daily Asthanga practice.

At this time, Guruji was still with us, openly sharing his energy and his knowledge with hundreds of students each day. I remember when I went to the office to register for the first time, I was speechless. It was an incredible experience to simply be in his presence. His eyes were so filled with kindness, love, knowledge and compassion; and he touched my heart with his smile.

Each day, I practiced with Sharath, allowing myself to experience this beautiful practice from the source. I felt great. I was really connecting to the Ashtanga Yoga method, yet nearing the end of my first month in Mysore, I was unsure if I would be able to commit solely to Ashtanga Yoga upon my return to the States. I just wasn’t sure.

One day, waiting in the lobby for Sanskrit class to begin, I was sitting on the bench as Sharath was walking with Guruji to the front stage. When they passed the door, Guruji looked at me with his kind soulful eyes and he points to me and says ‘You, you come back, you take practice.’

I was left speechless once again! With my mouth agape I gasped ‘ok’ and frantically shook my head. It was in that moment that my committed relationship with Ashtanga Yoga was really born. I was in for the long haul. I already felt amazing physically, and knew the practice had healed countless students through the years, and those seven words from Guruji sealed the deal. This would be my practice. I would commit.

I’m still practicing Ashtanga Yoga, 4 years later, 6 days a week. There are days when I don’t want to, and there are days when I doubt the practice. It’s on those days when I hear Guruji’s words clearly in my heart. ‘…you take practice.’

And so I do. Even on the tough days, I roll out my mat and surrender to the rhythm, to the breath, to the practice…

Everyday is different, and everyday I am grateful for what this practice has given me.

‘…you take practice.’

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