At a friend’s house in 1995, he noticed The Sivananda Companion to Yoga: A Complete Guide to the Physical Postures, Breathing Exercises, Diet, Relaxation, and Meditation Techniques of Yoga. Nowadays, we discount the ubiquity of yoga—that even children who don’t know “teached” isn’t correct past tense often know down dog. In Todd’s case, he knew yoga only as a word, without any examples or specific concepts.

Curiosity piqued, he flipped open the book, without any idea of what it contained. The first section he found outlined yoga’s benefits, such as balanced emotions and reduced stress. Wow, if yoga could do that for me, I would do it everyday, his mind remarked. That’s what it’s about? Impressive.

Inspired, he borrowed the book in order to learn sun salutations. Immediately, he felt deep emotional cleansing about which he first read—a welcome shift from the stagnancy he had long felt in his body. He also tried headstand and shoulder stand.

Further inspired, he started practicing yoga twice a day, as the long-accumulated stagnancy began lifting. He felt amazing and wanted to learn more. Searching for yoga teachers involved a lot of phone calls, starting with local YMCAs and workout gyms. The phone book had few listings (the internet, of course, was still in its infancy). The closest yoga classes were in Atlanta, too far to be accessible. Undaunted, he continued to practice on his own. His anxiety lessened; his body felt lighter. His fiance teased him, but he never missed a day.

Was just checking back in to see if you had added another bolg post and I found this older post I didn’ tcatch before. Love it. You’ve got a clear perspective on Ashtanga and how it’s changed over the last ten years. Like yourself, I practiced with Guruji at the old shala where we received a lot of individual guidance. The teaching seemed so alive and dynamic back then. A stark contrast to what’s going on now at the new shala. Of course things had to change because of the massive number of students.

As you are aware, back in the early days there were no rules about when you could move forward in a given series. Guruji would work with you, get to know you and your body and it’s limitations and would teach you accordingly. I moved through primary series before I could bind in Marichyasana D and I started 2nd before I could drop-back. After working on the first half of 2nd series, drop-backs came rather easily. And after going deeper in baddha konasana my hips were open enough to bind in D. This is a great example of the logical steps one could take to open up the body working within the intelligent sequencing of the postures. It’s not a system you force yourself into and hope for the best. That approach will get you injured. Like trying to pound a square peg in a round hole. You’ve got to smooth the edges out first then things will progress naturally and safely.

A good teacher brings the magic out of the practice by learning how to intelligently work within the system’s inherent structure not by forcing students into it.

Guruji’s famous saying  “practice and all is coming” I feel is largely misunderstood. Practice alone is not enough, we must intend to unlock the deeper knowledge of the practice to truly receive it’s benefits.

You don’t just crank away at whatever posture someone is “stuck” in until there’s “an opening”. You look for what the issues are, tight hips, stiff back, lack of rotation in the spine, etc. Then you figure out which postures and/or adjustments would help to release the blockage. Which may not even be the pose they’re “stuck” in.

That’s the genius within the system. The genius, in this sense, is not inherent, it’s learned through experience and knowledge of the system.

Ashtanga being a traditional form of yoga sounds romantic. I’ve come to realize that it’s a modern form of yoga based on traditional teachings. Nothing wrong with that. Although when people make Ashtanga sound like it’s been around before the Bible it creates fertile ground for fundamentalism, the antithesis of yoga.

I fell in love with Ashtanga because it helped me brake out of the mold of societal norms and structure, only to find that the system I adopted is now trying to constrict me within another form of the same, just in a different package. I have detached myself from the collective Ashtanga ego that’s forming around the new standardized teachings and am determined to keep the true teachings alive. Someone’s got to do it, even if it means that people view me as being rebellious and untraditional. Funny how things change.

The many faces of pain

Semantics often limits meaningful discussion about pain. Pains, really, because many sensations can be labeled as “painful.” Moreover, “injury” and “pain” are often used interchangeably, when in fact the distinction is vital for clearer understanding. Flourishing in times of ease comes naturally, yet life presents struggles. The discipline of any practice, by definition, entails moments that are not always enjoyable, even if the results are. Mastery, from athletic or mechanical to musical or creative, brings some frustration. Any Olympic athlete can confirm that dedication is not always fun. Self-mastery through yoga and meditation are no different. Far from always pleasant, they frequently bring up scary and painful experiences within the process of transformation. Not just physically, but mentally, emotionally, and spiritually. Moreover, the many ideas of pain spring not merely from direct occurrence in the past, but even the idea of or potential for pain. In other words, physical pain strongly resembles fear or frustration, both of which are types of mental pain.

The phrase “no pain, no gain,” depending on the definition of pain, can be a gritty truth or a harmful misconception. Certainly pain unchecked, pain unmitigated by mindfulness, will not precede healthy transformation—the harmful misconception. Yet pain that results from meeting challenges and handling them constructively is powerfully conducive to growth—for those who wish to avoid literal growing pains, the gritty truth. A more descriptive version could be “no growth in comfort, no comfort in growth.”

Asana pushes the body’s limits of muscle lengths and joint ranges of motion. Consequently, many yoga teachers in the West are hyper-sensitive about pain. (Again, the semantic difficulties of “injury” and “pain” can be problematic.) In the beginning, this awareness aligns with ahimsa (nonviolence), the first of the yamas (ethical abstentions). However, many yoga teachers both literally and figuratively bend over backwards to shield students from all discomfort, taking the principle of injury avoidance too far. This mentality can easily slip into the lure that all forms of yoga should always feel pleasurable. By that rationale, pain or discomfort demonstrates that a person is not practicing correctly. Again, different types of pain have difference significance. Deep intuition that something is harmful should be heeded. However, the Yoga Sutras repeatedly emphasize that the mind can and will mimic intuition. This can manifest in various types of painful emotions, such as fear, discomfort, or uncertainty. Acknowledging this tendency yields a more complete understanding; namely, that some painful experiences can signal that one is practicing correctly.

An unrecognized gift

Like many perspectives on practice, our confrontations with pain function as a good mirror for how we conduct our lives. Using painful moments in yoga practice as opportunities to learn and grow allows pain to serve rather than punish or prolong suffering. Life provides pain and will continue to do so until we learn its deeper lessons. By that rationale, to move through pain, instead of trying to escape it, we inevitably experience pain. In this case, however, we also derive the gift of growth. In the words of Kahlil Gibran: “Much of your pain is self-chosen. It is the bitter potion by which the physician within you heals your sick self.” A yoga practice that faces that pain, channels through it constructively, allows us to penetrate more profound levels of knowing and transcendence, catharsis and healing.

In that context, pain can be welcomed through acceptance. As Clarissa Pinkola Estés, a Jungian psychologist, explains, we begin to learn when pain becomes conscious. Thriving amidst adversity is a far greater challenge than avoiding it altogether. A life or a yoga practice based in avoidance of pain indicates the avoidance of not just challenges, but also the loss of potential for growth. A committed yoga practice provides moments of pain, in many faces, with varying levels of intensity. A specific posture may trigger pain or fear or frustration. Facing the practice as a whole may intimidate. Regardless of the situation, a consistent yoga practice teaches the consciousness necessary to transcend the tendency to avoid pain’s many facets. Instead, we observe feelings and responses more objectively. Stepping back, so to speak, from the mind’s conditioned responses to pain allows us to develop more constructive approaches to facing pain not only within practice, but in any capacity.

Whether young, old or very old, sick or debilitated, one who is vigilant attains success in all the yogas, by means of practice. — Hatha Yoga Pradipika i : 64

Yoga, in its many forms, essentially is a self-discipline, of both body and mind. Yoga practice is not intended only for the days when one feels good, inspired, awake, enthusiastic, or energetic. Yoga is meant to be practiced through all that life brings us. Steadfast daily practice is the only way to progress through yoga’s many stages of personal development. Whether sick, worried, sad, injured, tired, or even indifferent, the discipline of yoga calls us into that present moment to face life’s constant changes.

The mind will always provide opportunities to rationalize not practicing. In other words, one must resolve to practice in spite of lack of motivation. Sri K. Pattabhi Jois always stressed the importance of consistency. Through his decades of experience, he knew that yoga was not only a tool to face difficulties in life, but also a way to create the capacity and potential for growth. In tough times, when one hones the ability to make excuses, a steady practice can make a huge difference. Pattabhi Jois advised students to come to class, roll out their mats, begin their practice, and see where that led. This teaches not only discipline, but detachment.

Ashtanga is a demanding form of yoga, both physically and mentally. Establishing a foundation requires consistent effort. Once formed, it must be maintained for safe and steady progress. Daily practice will always challenge you, and saving those challenges for “good” days makes the difficult even more so. Feeling under par doesn’t guarantee a negative experience on your yoga mat. In fact only practicing when you feel at your peak can actually be more discouraging than coming to class consistently, even with lower energy.

In a crazy week, coming to class every morning for half an hour is more beneficial than one day for ninety minutes. Yes, there are times when rest is needed and you shouldn’t practice, such as running a fever. It’s not essential to have a kick-yourself-in-the-ass practice. A modified practice is appropriate for weathering most maladies. Overall however yoga is more effective in frequency than duration. As you practice, you allow your body to accommodate what your breath is capable of. Likewise, you must allow your practice to accommodate what your life is capable of.

Self-discipline, like many other qualities, must be cultivated. Progress in any form is accomplished through sustained effort. There are no shortcuts. The truest essence of yoga is not in any outward physical manifestations, but rather in the deeper, more subtle and profound changes, gained only through meeting the challenges that a daily practice reveals.

Some tips we’ve gleaned over the years, all relating to maintaining as consistent a schedule as possible:

• Maintain a regular sleep schedule; sleep no longer than 6-7 hours a night.
• Go to bed early, no later than 11pm.
• For morning practitioners, eat a light dinner (easily digestible foods) no later than 2-3 hours before bed.
• Drink a glass of water before sleeping.
• Shower briefly first thing in the morning.
• Drink a small cup of tea or coffee half an hour before practice. (not a venti latte)

Yoga, 99% practice, 1% theory – Sri K. Pattabhi Jois

Ashtanga is a traditional form of hatha yoga and is among a rare few that could be considered a science, continually proving itself as a way to create and maintain well-being on many levels. In India, this science has been passed down from teacher to student for hundreds of generations, keeping this practice refined and alive. Ashtanga’s primary series is known as yoga chikitsa, literally “yoga therapy.” The practice encompasses a broad range of physical yogic practices which promote balance physically, mentally, and spiritually. Hence it is inherently theraputic. Struggle is an inevitable piece of the human experience, and a mindful yoga practice offers the space to face any type of difficulty. Whether training for a marathon or preparing for another round of chemo, energy and consciouness can facilitate any training or healing process.

Everyone responds to yoga differently. Just like a single pill can’t cure an illness, no single yoga pose or class will fix destructive patterns of behavior. Rather than limiting oneself to specific kinds of classes, such as “Yoga for [body part]” or “Yoga for [illness]“, a more whole-istic approach is more effective. Healing involves the whole body, the whole mind, the whole self. More importantly, the process takes time. Yoga is the antithesis to instant gratification—longer to occur, longer to remain.

Because Ashtanga requires students to practice consistent sequences of poses, this idea can seem counterintuitive. Yoga chikitsa works on everyone because it targets the foundation of physical health: the body’s various systems (such as circulatory and digestive) functioning fully. In other words, the lack of optimum physical health often proves to be the root of most ailments and imbalances, physical or otherwise. All yoga enables the body to become stronger and more flexible, and Ashtanga combines that strength and flexibility with pranayama (breathwork) to allow openings on multiple levels.